Friday, 20 November 2020

MAYA X ADVAITA LINE X This smells of the dawn of the same old.

 


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ADI SANKARACARYA



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Concept of Maya (illusion ) is given by the great Indian  Philosopher,Teacher ,Saint  Adi Shankarcharya in 9th Century A.D. in his Advaita Philosophy. One the Greatest philosophies after Buddha and Mahavira.
Maya means illusion which restrict all the organisms of the universe to see the ultimate reality "The Brahama " " The one ".

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Maya creates an illusion of duality but the Truth is always behind Maya . The world as we think is just a reflection  created by Maya ,All our relations , dreams , aspirations , ideologies and life is just a Grand Design of illusion ...We live ....We love ....We hate ...And We die in this illusion ( Even our death is also a biggest Illusions of all ).


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I WANT TO LIVE FOREVER, IN MY APARTMENT- WOODY ALLEN


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RELATIVITY, UNCERTAINTY, INCOMPLETENESS 

ADVAITIC 

MODERN PHYSICS -MATHS

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UNKNOWABILITY


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CHASE MAYA, REDISTRIBUTE MISERY


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Narada Muni story: Power of maya!!!

Narada Muni story: Power of maya!!!

Once Narada Muni who is very intimate devotee of the Lord has meet Krishna.

And while they were walking, Narada Muni asked Lord Krishna, “My dear Krishna, can you please show me power of your maya, your illusiory energy? Please explain to me the secret of this magic called maya and how she act?”

Sri Krishna hesitated to do it. So Krishna asked his dear devotee:

My dear Narada are you sure you want to see power of my maya!?

Narada was very detirmened so he said: Yes, Krishna i am sure. I want to see power of your maya!

Lord Krishna replied : Ok Narada i will show you. Let’s lie down here in the shade and I shall tell you everything. But first, Narada, it’s terribly hot; would you get me a cool glass of water?”

“Right away,” Narada promised happy to do some serviceto his beloved Lord krishna. He set out across the fields. The sun beat down and though he was a good walker, the little line of thatched cottages on the horizon that marked the nearest village seemed no closer as he strode along. The heat grew unbearable. Narada’s throat became parched too; he began to think that he would ask for two glasses of water, and drink the second himself.

Finally he reached the village and ran to the nearest house. The door opened – and there stood the most beautiful girl he had ever seen. She smiled up at Narada through long, dark lashes and something happened to him that had never happened before. All he could do was to look at her beatiful face. Finally he spoke out, “Will you marry me?” That is the Indian way; you cannot just say, “What are you doing on Saturday night?”

The couple settled down to a life of family bliss. After a while, children began to arrive. Narada’s became a very animated household.

Somebody was always being bathed or dressed; there were meals to get and people to be provided for. And all these things were filling up their lives. Narada and his wife became engrossed in their private little world, quietly building their dreams. Years passed. The children grew up, went to school, got married; in time, grandchildren arrived. Narada became the patriarch of a great family, respected by the whole village; his lands stretched to the horizon. He and his wife would look at each other fondly and say, “Don’t you think being grandparents is the greatest thing on earth?”

Then a flood came. The village fields became a raging river, and before Narada’s helpless eyes, everything that he loved and lived for – his lands, his cattle, his house, but especially his beloved wife and all their children and grandchildren – were swept away. Of all the village, only he remained.

He was trying to save them from all this calamities but was not successful.

Unable to watch the destruction, Narada fell to his knees and cried for help from the very depths of his heart.

“Krishna! Krishna!”

At once, the raging floods disappeared and there was Sri Krishna, standing casually on the fields where they had walked what seemed to be so many years before.

“Narada,” the Lord asked gently, “where is my glass of water?”

Moral:

This is power of maya. She make us forget lotus feet of Krishna. She overcome us and we forget our Lord. We have done this for millions of lives in this material wolrd. It has been our desire to be in maya as Narada wanted to see her. We are all in situation as great sage Narada have in this story. To be free from this illusion of the Lord we must cry his holy name:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare
Hare Rama, Hare Rama, Rama Rama, Hare Hare.

Sri Krishna says in Bhagavad gita 7.14:

daivī hy eṣā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te

This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.



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PRAVRITRI V NIBRITTI

RENUNCIATION  IS MVT BACK TO BRAHMAN

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TRANSCENDENT AND IMMANENT GOD

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SPINOZAS GOD- QUA;IFIED MONISM- VISHISHTA ADVAITA


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ALL IS NOT, GOD ONLY IT IS - SWVVKA

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AHAM BRAHMASI     X THAT THOU ART

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BK-If there is any sadness I make a strong effort to be free of it quickly, otherwise it grows like a vine in the rainy season: by midday I will be confused; by evening a whole jungle of weak, wasteful and negative attitudes will have taken deep roots in my mind. The result equals chaos. Sometimes I reach a stage where the attitude is: "So what if I feel the blues today? It is my life; no one else will be affected". Firstly, the more I allow myself to experience sorrow, the less time I have available to be happy and contented. It sounds ridiculously obvious, but am I aware of the value of happiness? It is an extremely rare commodity, and the cost goes sky high. Secondly, is it my life? Yes, I am living it, but am I not a member of a family or a co-worker with others, and am I not part of society? If so, then every movement affects and is affected by those around me.


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Prayer just for itself, just for the act of praying, is a way of connecting to the deep ocean of being that we all are. It is a way of offering our bows, our incense, our flowers, to the ineffable reality of the moment, to the absolute reality of this experience. 

—Roshi Pat Enkyo O'Hara, “Prayer: Sensei Pat Enkyo O’Hara”


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  • An estimated 10% of patients treated for COVID-19 report fatigue, breathlessness, brain fog and/or chronic pain for three weeks or longer. This phenomenon occurs even among patients who had mild cases of COVID-19

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Nirvana Shatakam

Mano buddhi ahankara chittani naham
Na cha shrotravjihve na cha ghraana netre
Na cha vyoma bhumir na tejo na vayuhu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na cha prana sangyo na vai pancha vayuhu
Na va sapta dhatur na va pancha koshah
Na vak pani padam na chopastha payu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me dvesha ragau na me lobha mohau
Na me vai mado naiva matsarya bhavaha
Na dharmo na chartho na kamo na mokshaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na punyamna papam na saukhyam na duhkham
Na mantro na tirtham na vedah na yajnah
Aham bhojanam naiva bhojyam na bhotka
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me mrtyu shanka na mejati bhedaha
Pita naiva me naiva mataa na janmaha
Na bandhur na mitram gurur naiva shisyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Aham nirvikalpo nirakara rupo
Vibhut vatcha sarvatra sarvendriyanam
Na cha sangatham na muktir na meyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Mano buddhi ahankara chittani naham
Na cha shrotravjihve na cha ghraana netre
Na cha vyoma bhumir na tejo na vayuhu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na cha prana sangyo na vai pancha vayuhu
Na va sapta dhatur na va pancha koshah
Na vak pani padam na chopastha payu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me dvesha ragau na me lobha mohau
Na me vai mado naiva matsarya bhavaha
Na dharmo na chartho na kamo na mokshaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na punyamna papam na saukhyam na duhkham
Na mantro na tirtham na vedah na yajnah
Aham bhojanam naiva bhojyam na bhotka
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me mrtyu shanka na mejati bhedaha
Pita naiva me naiva mataa na janmaha
Na bandhur na mitram gurur naiva shisyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Aham nirvikalpo nirakara rupo
Vibhut vatcha sarvatra sarvendriyanam
Na cha sangatham na muktir na meyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Mano buddhi ahankara chittani naham
Na cha shrotravjihve na cha ghraana netre
Na cha vyoma bhumir na tejo na vayuhu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na cha prana sangyo na vai pancha vayuhu
Na va sapta dhatur na va pancha koshah
Na vak pani padam na chopastha payu
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me dvesha ragau na me lobha mohau
Na me vai mado naiva matsarya bhavaha
Na dharmo na chartho na kamo na mokshaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na punyamna papam na saukhyam na duhkham
Na mantro na tirtham na vedah na yajnah
Aham bhojanam naiva bhojyam na bhotka
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Na me mrtyu shanka na mejati bhedaha
Pita naiva me naiva mataa na janmaha
Na bandhur na mitram gurur naiva shisyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Aham nirvikalpo nirakara rupo
Vibhut vatcha sarvatra sarvendriyanam
Na cha sangatham na muktir na meyaha
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham
Chidananda rupah shivo'ham shivo'ham

Nirvana Shatakam, composed by Adi Shankaracharya over a thousand years ago, is one of the most well known among Sanskrit chants.

 Nirvana means "formless."

The Nirvana Shatakam is towards this – you don’t want to be either this or that. If you don’t want to be this nor that, then what do you want to be? Your mind cannot understand this because your mind always wants to be something. If I say, “I don’t want to be this; I don’t want to be that,” you would think, “Oh something super!” Not super. “Oh, so emptiness?” Not emptiness. “Nothingness?” Not nothingness.

That’s what is being conveyed through this chant.


 Nirvana means "formless."

The Nirvana Shatakam is towards this – you don’t want to be either this or that. If you don’t want to be this nor that, then what do you want to be? Your mind cannot understand this because your mind always wants to be something. If I say, “I don’t want to be this; I don’t want to be that,” you would think, “Oh something super!” Not super. “Oh, so emptiness?” Not emptiness. “Nothingness?” Not nothingness.


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