Lord Krishna teaches how to FOCUS the MIND | Swami Mukundananda | Bhagav...

Dharma Talk 3: Context for Ultimate Bodhichitta with Meditation_Text Sum...

PIAJ

 PIAJ - PATIENCE IS A JRNY

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Achhi Bosey Alsh Bari

Dekchi Shishu Shari Shari 

Kashchhe  Keu , Hapachhe  keu

Keu ba kore shudhui hagu 

Duty dichhi Alash Bari 

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The illusion of truth effect, is very simple: people are more likely to believe something, the more often it is repeated to them.

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AMIDOS - OLD TGR DTH SITN - FND A QUIET PLACE TO DTH

 AMIDOS - OLD TGR DTH SITN - FND A QUIET PLACE TO DTH

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ROWLAND 

#################  there were 132,029 doctors working in secondary care in April,2021 -VK #################### ################### Patience Is a Journey Meditation teacher Dawn Scott explains what the underappreciated quality of patience is, and what it is not, in this excerpt from her Dharma Talk. By Dawn Scott JUL 29, 2021 Photo by frank mckenna on Unsplash Patience is not gritting our teeth and white-knuckling it through some challenging or painful experience, or some injustice. That’s just trying to survive—waiting with aversion to the current moment while holding out hope for a better future.  When we bring our practice to social justice issues, sometimes we’re told, “Just wait. I know you’re wanting to see X, Y, and Z shift and change. But just wait because the conditions aren’t right, and by pushing to affect change now, you’re being impatient.”  That’s not patience either. Let’s be straight up about that. That’s not patience. That’s resistance to change. That’s aversion at work in that person’s heart and mind, co-opting the word patience with the intention of maintaining the status quo to preserve and consolidate power.  True patience that’s matured to its full strength helps us to be in relationship to the way things actually are without causing harm. Photo courtesy Dawn Scott [Below, in a teaching from a text called The All-Embracing Net of Views], are some of the qualities and manifestations of complete patience. A scholar let me know that it can also be translated as the “net of Brahma” or the “divine net.”   Patience is a “strength.” Summon patience, knowing that it’s a strength. “Patience is a stream of water extinguishing the fire of anger.”  Patience is “a mantra for quelling poisonous speech.” What if you had a word or phrase that was an expression of patience that you held in your heart and mind so that when you were in a challenging situation with another person, you just held that word, image, or mantra in your mind?  This is my favorite image: “Patience is an ocean on account of its depth, a shore on account of bounding the great ocean of hatred.” Patience is a beautiful quality—a beautiful, benevolent, beneficial quality. I have a teacher who suggests that when we cultivate these beautiful qualities like the ten paramis [“perfections”], they are gems that adorn the heart and mind. You may have experienced this in your own life. You meet someone who’s so dedicated to living with wisdom, compassion, or kindness that the light of those qualities shines through their being, and they’re made beautiful by having these qualities active within their heart-mind stream. I’m not talking about physical beauty. It’s an inner beauty that comes radiating through their being. So you can think of patience and its steadying power as a gem with many, many facets—patience as forbearance, patience as gentle perseverance (a phrase I learned from Gil Fronsdal), and patience as acceptance of the truth.  Complete patience helps the heart to mature into nonreactivity, and it comes into its full maturity through being animated by the wish to alleviate suffering and to uproot greed, aversion, and delusion. These paramis are brought to life through the intention of compassion and liberation.  "You will never win if you never begin." ########### “You can’t calm the storm, so stop trying. What you can do is calm yourself. The storm will pass.” ~Timber Hawkeye ############## When the mind is at peace,the world too is at peace.Nothing real, nothing absent.Not holding on to reality,not getting stuck in the void.You are neither holy nor wise, just an ordinary fellow who has completed his work.~ Layman P'ang ############### “You may not control all the events that happen to you, but you can choose not to be reduced by them.” ~Maya Angelou ############## Lord Sri Krishna is the supreme authority. And He says, "satataṁ kīrtayanto māṁ" that we should chant His name 24 hours a day. Therefore you should keep chanting.  Do not stop chanting. Your chanting will benefit your departed relative. ################ EMOTION MAKES MEMORY STICK LONGER  “The more emotional response you have to something, the more likely it is your mind will attach to the thought.” Iftach Amir #####################################################################

ADVTA PURNAM IS DOGCHEN BDDHISM SUNYAM X BC SI CRSS

 ADVTA PURNAM IS DOGCHEN BDDHISM SUNYAM 

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BRAHMAN - THE GROUND OF BEING - LENDS EXISTENCE TO COSMOS

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Sisu: This is a Finnish concept that refers to extraordinary determination in the face of extreme adversity, and courage that is presented typically in situations where success is unlikely. It expresses itself in taking action against the odds, and displaying courage and resoluteness in the face of adversity; in other words, deciding on a course of action, and then adhering to it even if repeated failures ensue. It is in some ways similar to equanimity, though ‘’sisu’’ entails an element of grim stress management.

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SENSORY UNDERDOSE OF INNERSPACE

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GANDHI - ESSENCE OF HINDUISM 

1ST VERSE OF ISHA UPNSD

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् ।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्य स्विद्धनम् ॥ १ ॥

īśāvāsyamidaṃ sarvaṃ yatkiñca jagatyāṃ jagat |
tena tyaktena bhuñjīthā mā gṛdhaḥ kasya sviddhanam || 1 ||

1. All this—whatsoever moveth on the earth—should he covered by the Lord.

 That renounced, enjoy. 

Covet not anybody’s wealth.

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JAGAT MITHYA - JUST ECB MANIFESTED , WILL BE UNMANIFESTED

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HARD SHELL BODY X SOFT SHELL MIND X INNERMOST SHANTAM IS PART OF ECB BRAHMAN 

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CONSC IS ON OWN SIDE , NOT ON SIDE OF MIND

THOUGHT IS NOT CONSNCIOUS, I AM CONSCIOUS OF THOUGHT

CONSC IS LIGHT METAPHOR

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TIME IS PERCEIVED BY MIND

NARADA - KRSNA STORY - TIME DILATION 

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ROMANS COLONISED BRITAIN 

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A IN ATTEMPT TO ACHIEVE SOMETHING THERE IS DENIAL OF WHAT IS 

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WHAT IS IS COMPLETE BEUTIFUL WHOLE 

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ENJOY WHAT IS ECB - STUDY WHAT IS ECB

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BLISS IS PROFOUBD SILENCE AT DEPYH OF OCEAN 

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SILENCE AT DEPTH OF OWN SELF

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ASTI BHATI PRIYA

Asti, Bhati, Priya

There are said to be five characters in all existence nama, rupa, asti, bhati and priya. Nama and rupa are name and form. Asti, bhati and priya mean existence, illumination and the character of pleasurableness. Existence, illumination and satisfaction seem to be permeating nama and rupa, whatever be the place or the time of the nama and the rupa. We are all constituted of nama and rupa, name and form. Everyone has a name and a form. There is name-form complex and, therefore, the world is called nama-rupa-prapanca, the network of names and forms. But, notwithstanding the fact that we are in a position to perceive only names and forms, and nothing beyond, we are impelled by the urge of something else beyond name and form, which fact comes into relief in our hectic activities of day-to-day life, wherein we express a desire not merely for name and form but for something more than name and form. Why do you act, why do you think, why do you engage yourself in any kind of work? There seems to be a purpose behind all these endeavours, and the purpose is not merely a contact with a name or form, but a utilization of name and form for a different aim altogether. All our activities hinge upon a single objective, that is, relationship with externals, contact with objects, but for a purpose higher than the objects themselves, the putting into use or harnessing the object, including persons, for brining about an effect which we regard as beneficial to ourselves. This effect is the final objective, and not nama and rupa. You pursue in this world not some persons and things, but certain effects, consequences, which you want to follow by your contact with persons and things. If these consequences do not follow, you reject the persons and things. It is not that you want persons or things; you want certain consequences to follow from the contact with persons and things. If they do not follow, you do not want them. Your friends become enemies or at least things of indifference when the consequences desired from them do not follow, and your desires become aversions when the required consequences do not materialise. So, it is not name and form or objects as such that we long for, but a desired consequence. What is that consequence?

The ultimate longing of all aspiring centres is to bring about a release of some tension. The release of tension of any kind is equal to pleasure. You are unhappy when you are in a state of tension, and you are happy when tensions are released. There are various kinds of tensions in life which place one in a state of anxiety and agony. The release of tension brings satisfaction and one works for that satisfaction. There are inner tensions which are of greater consequence than the outer ones – the psychological tensions caused by a variety of circumstances. These circumstances in the psychic set-up of our personality form a network called the hridaya-granthi, in the words of the Upanishads. This is the granthi of avidya, kama and karma – ignorance, desire and action; this is the tension of vasanas or samskaras; this is the tension of the sub-conscious or unconscious mind; this is the tension of unfulfilled desires and frustrated feelings. This is 'personality' in its essential nature. We are a network of these tensions. This is jivatva. It is made up of a group of tensions. That is why no jiva can be happy. We are always in a state of anxiety and eagerness to find the first opportunity to release the tensions. The jiva tries to work out a method oh release of tensions by what is called fulfillment of desires, because, ultimately these tensions can be boiled down to unfulfilled desires. It appears on the surface that by a fulfillment of the desires the tensions can be released and we can enter into asti-bhati-priya by corning in contact with nama and rupa. It is true that desires have to be fulfilled, and unless they are fulfilled there cannot be release of tension. But we adopt a very wrong method: therefore, we never fulfil our desires completely, at any time, in all the births that we take. The desires cannot be fulfilled by contact with objects, because a contact excites as further desire for a repetition of the contact which, again, in turn, excites an additional desire, and this cycle goes on endlessly – desire for things and things exciting desires. This cycle is the wheel of Samsara. By contact with things, desires are not fulfilled. On the other hand, desires are ignited, as it were, into a state of conflageration by such contact. Desires arise on account of an ignorance of the structure of things. Unless this ignorance is removed, the tension is not going to be released. And, what is this ignorance? The ignorance in the form of the notion that multiplicity is a reality, and that by an aggregate of all the finite things constituting the multiplicity, we can have the infinite satisfaction that we long for. A total of the finites is not the infinite, and therefore contact with finite things cannot bring infinite satisfaction. Nama-rupa-prapanca is, therefore, not the way to the realisation of asti-bhati-priya, which is what beckons us every day in our activities.

We want perpetual existence. We do not want to die. This is the sense of astitva, being, in us. We want to be called intelligent at least. We do not want to be regarded as stupid. This is the urge of bhatitva or chit, consciousness, in us. And we want happiness and not pain. This is the urge of priya, bliss, in us. The urge for perpetual existence, if possible immortal existence, is the urge of asti or sat – existence. The urge for knowledge, wisdom, illumination, understanding, information, is the urge of bhati or chit – consciousness. The urge for delight, satisfaction, pleasure is the urge of that infinite delight of existence-consciousness, priya or ananda – bliss. It is this threefold blend of Existence-Consciousness-Bliss that reveals itself even through nama and rupa, and it is not the nama and the rupa or the name and the form that we really want in our life. In our contact with things, or names and forms, we seek asti, bhati and priya. We seek satchidananda through nama-rupa; we seek Reality in appearance; we seek the Absolute in the relative; we seek Brahman in all creation; we seek Ishvara in the world. That is what we seek. In all our activities, whatever be the work that we do, the purpose behind is the seeking for a final release of all internal tension and an acquisition of unlimited satisfaction.

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HKHK....AMIL- ALID

 

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HKHK....AMIL- ALID 

AT MOST IS LIBERATION - AT LEAST IS DISTRACTION 

GON Q - COD Q - HIMYSTIC Q

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A What people are most unsuccessful at in this world is knowing themselves. They do not understand their true self, the light and soul within and it’s connectedness to all other life. This leaves an unfulfilled feeling inside which they sooth with material belongings, sex, drugs, alcohol, and other hollow attempts at finding contentment. When the inner peace they seek does not come, and it never will by feeding their ego, they become unhappy, or should I say; their ego becomes unhappy. This unhappiness derived of the human ego tells them they deserve happiness and validation in the material world because they are Self-important, or a separate life from all others. But in truth they are not self-important, they are selflessly-important, or an important part of a grand whole of loving oneness. This IS the purpose of human life! To grow in selflessness or oneness with all things, not to be a separate One or ego attached to the things of the world. Then and only then, the peace of mind and inner satisfaction and contentment that is missing within each of us will be found. We must personally grow to an awakened state realizing that we are in this physical world, but not of this physical world. Our current brief physical lifetime is but a temporary physical experience to grow and learn thru the balancing of our individual karma. Our true state of existence lays in the higher realms where we see, know, and fully accept our place on our path to full enlightenment, and we seek to move past the need for further physical incarnations to exist as one with the spiritual universe and all other souls. Physical life on earth is but the early stages of our journey to this oneness, and unless we are awake as to its true purpose, suffering and discontent in our lives is a certainty. You can’t drink, smoke, work, spend, aquire things, have physical relations, or partake of anything else in this world that will change this truth. It is only by growing to know it for yourself (know thy self) which will bring the true success, fulfillment, and contented happiness that you seek.

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C/S RATIO 

CONTENTMENT TO SUFFRNG RATIO 

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B The fleeting pleasures of this world are like the canopies of clouds that appear one moment in the sky and are gone the next. People immerse themselves in these enjoyments, claiming that they are necessary for their livelihood and indispensable for their survival. And yet the life of humankind is no more than a flash of lightning

The Treasury of Precious Qualities

KANGYUR RINPOCHE (1897-1975)

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EINSTEIN "I never think of the future - it comes soon enough."

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MUSELI V GRANOLA

 Both muesli and granola are oat-based cereals that were created as nutritional supplements.

Most of their ingredients are the same. They typically include:

• rolled oats
• nuts like walnuts or almonds
• dried fruit like raisins, cranberries, apricots, or dates
• seeds like chia, sesame, or flax seeds

Additionally, they can include other grains like barley, quinoa, or millet. Both types are also easy to customize by adding extra ingredients like additional nuts or fresh fruits.

Thus, their main differences have to do with how they’re made and served.

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"The place where you made your stand never mattered. Only that you were there... and still on your feet."

-- Stephen King

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The above-average effect explains why some people consider themselves superior at everything (and others below-average).

The above-average effect, sometimes known as illusory superiority, is a finding in social psychology that people tend to overestimate their abilities.

Whether it is driving ability, estimating IQ, health, memory, relationships and even happiness, people consistently rate themselves as better than others.

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PROXIMITY V MERGER INTO BRAHMAN / NATURE

Advaitha versus dvaita which is more realistic?

Dwaita Vedanta believes in general science (sahaja jnyaana) rather than illusion which doesn’t exist. Someone mentioned about capability to accept colors as themselves as a context. Not every color is visible to the human eye (e.g., infrared, UV). Most leaves are green because they have chlorophyll which absorbs all other colors and reflects only green. Thus green is the color of the leaf. Further, butterflies can see ultraviolet and snakes can see infrared. We are all just gifted differently but isn’t one soul different from another? That’s what Dvaita says. It emphasises on reality based on general science. It should not be perceived as loukika jnyaana oriented.

Every Jeeva (soul) is different. Every soul has some unique attributes. Dvaita clarifies the difference between Jeeva and Paramatma, Jeeva and Jeeva, Jeeva and Jada (material), Jada and Jada, and Jada and Paramatma. The metaphysics of Geeta pre-supposes these distinctions.

Dvaita rejects the theory of union of soul with Paramatma after death. It emphasises the importance of knowledge and karma of that soul. If the soul has fulfilled its “nihita karma” and contemplates upon Parabrahma, his soul would attain the proximity to Him. The soul itself cannot become Paramaatma as Paramaatma is always the best, perfect, blissful and full of excellent qualities, whereas jeeva has many flaws.

In Advaita, “Paramam Brahma Veda Brahmaiva Bhavati” would mean that with the knowledge of Parabrahma, soul would become Brahma. In Dvaita, this would mean that knowledge of Parabrahma would give fullness to the soul, but cannot make him Parabrahma, Himself. This is because God is a separate entity who lives in bimbaroopa in everyone.

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LONG COVID

 

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Is it common for an awakening to be hijacked by the ego by taking credit for it?

Read M Tony Rangel’s answer first. It is spot on, and makes this very clear, thanks Tony.

The question itself is one of ‘ego’s’ oxymorons. It isolates ‘ego’ as a this separate ‘thing’ that could co-opt our awakenings. When in fact, there is no such thing as ‘the separate ego,’ only the Self, which is One, non-dual and indivisible. Meaning, it’s not divided into the ‘part of you that’s fully awake’ and this other deluded or self-sabotaging part called ‘ego.’ Indeed, that is part of the delusion.

It’s all The Self, and The Self only, and Awakening wakes up to Itself when It deems. Meaning, even if you have an awakening and then some part of you seems to hijack it for ‘ego’ - bragging about it, feeling spiritually superior, worrying how you’re going to hold onto it or replicate it if it goes away - that’s all part of the awakening, too. Only the illusory ‘ego’ could pass judgment, saying, “I’ve awakened, that’s “good,” or “I can feel my ego-superiority, or ego-worry-&-striving, trying to hijack my awakening, that’s “bad,” that’s not being “awakened.” :-)

You can’t do this wrong, because “you” are not the Doer. The Self is, and It ‘knows’ exactly how to unfold…whether we classify parts of that unfolding as an ‘ego-hijacking’ or not.

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ADVT NEUTRAL MONISM PANENTHEISM HIM MYSTICISM PANTHEISM

 Because of the stages of realisation, Brahman is the effulgence of the Lord, we are minute sparks of it, but self aware, we can merge back into the effulgence, or we can persue realisation of “Param Atma” the Supersoul, Purusottama , present within all things a “common heritage”, the next stage is Bhagavan ! realisation of God in his ordinary feature as a person, perfect and complete.

You are less than the divine in quantity, not in quality!

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ADVT NEUTRAL MONISM PANENTHEISM HIM MYSTICISM PANTHEISM 

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PUNY WAVE APPROACHING SHORE STORY

 PUNY WAVE APPROACHING SHORE STORY 

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LONG NOW 

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“What is far off may be more familiar to us than what is quite near.” 
 

-- Marcel Proust

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Every one is my teacher, every event a gift, we are all peers; One

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KANSAS CITY MISSOURI

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If we sit quietly, making no effort,life expresses itself clearly; it simplyhappens on its own. There's nothing elseto get. The great truth is obvious. The heart beats; the breath comes and goes.~ Darryl Bailey 

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SARANAGATI SLOKA B GITA 18.66

SaranAgati in Bhagavad Gita

Types of saranAgati in Bhagavad Gita:

Everyone knows that all the 3 AcharyAs of 3 sampradAyams (Sri Adi Sankara, Sri Ramanujar and Sri Madhwachar) have written commentary on Bhagavad Gita.

I am writing this based on my notes from Sri Anna’s Bhagavad Gita upanyasam which is based on Sri Adi Sankara. Irrespective of one’s sampradAyA, it is important to understand the types of saranAgati that’s being talked about and why a redemption is available to all types of people thereby making it the best guide book for humans.

There are 3 types of saranAgati – prAkruta (ப்ராக்ருத), maDyama (மத்தியம)& uttama (உத்தம)and these are dependent upon the respective person (அதிகாரி/adhikAri).

uttama saranAgati (உத்தமசரணாகதி): everyone knows this sloka 18.66:

sarva-dharmān parityajya
mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo
mokṣayiṣyāmi mā śucaḥ

Meaning: Abandon all varieties of religion (dharmA) and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.

This slokA refers to prapatti done by prapannan. According to Sankara bAShyam, dharmA includes both adharmA as well and therefore, the adhikAri mentioned alluded is a sanyasi as he will be the one that lets go of both punyA & pApa. The words mām ekaṁ śaraṇaṁ vraja refer to this adhikAri as he will be concentrating on his swarupA.Hence, this is considered uttama saranAgati. But, in general, this sloka refers only to a bhaktA who will be performing both punyA & pApA together. That’s where the two other saranAgati comes into play.

maDyama saranAgati:

Sloka 18.65 is as follows:

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ‘si me

Meaning: Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus, you will come to Me without fail. I promise you this because you are My very dear friend.

The person or adhikAri referred here performs activities (srouDa/smArta karma) prescribed in the sAstrAs and removes those that are not in his life and does bhakti by thinking about vAsudevA reaches His abode. Since punyA also results in karmA accumulation, he does these by offering the results to vAsudevA (isvarA arpanam).

EPORT THIS ADPRIVACY SETTINGS

prAkruta saranAgati:

This is address in sloka 18.56

sarva-karmāṇy api sadā
kurvāṇo mad-vyapāśrayaḥ
mat-prasādād avāpnoti
śāśvataṁ padam avyayam

Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.

Sri Anna explains this as follows:

sarva-karmāṇy api sadā (performing all activities) mad-vyapāśrayaḥ(under my protection)

 mat-prasādād (by My mercy) śāśvataṁ padam avyayam (gets my eternal abode).

 Here the person/adhikAri does activities that are both punyA/pApA thereby making him a commoner.  However, god offers him His abode because he has already sought refuge in Him (prapatti) but continues the mundane activities due to his modes of material nature. Even for him, during his antima kAlA (death bed), He gives jnAnA by showing His beautiful rupA thereby making him eligible for His eternal abode.  This slokA makes sure that everyone has a redemption.

Jai Sri Ram.

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Repentance is called paschyatap

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 With Hinduism, there is the opportunity to attain Bhakti or a state where the mind feels constant contentment from within. When this is constant, Mukti is attained.

personal experience with years of intense sadhana is that I am now experiencing Anand more and more during meditation / chanting and throughout the day, This is evident from feeling unexplainable contentment and satisfaction unrelated to anything external.

Lork krishna is said to have been cursed by gandhaari (mother of kauravas) because he could have prevented the war but chose destruction of adharma. That choice was his karma. Even god doesn't escape karma.

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advta -BrahmAn is THE fundamental entity from which everything else has been created .

'Om Isha vasyam idam sarvam, yat kincha jagatyam jagat'

"All this- whatever exists in this changing universe, is pervaded by consciousness"--Isa Upanishad

BrahmAn pervades the smallest atom ( Microcosm ) to the vast cosmos (macrocosm).

The microcosm would be is the empty space in an atom which is 99.99999% of the atom, in which the electrons whiz around the nucleus. The macrocosm extends to the vast ocean of Akasha ( ether ) of the universe.



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SRI VAISNAVA MANTRAS

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Srivaishnavas, followers of Ramanuja, believe in the concept of prapatti or Saranagati, where, if I understand correctly, God himself becomes the savior after the devotee surrenders completely to God

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TEMPLATE NUMBER TWO CALLED DVAITA VEDANTA-

Check out the brilliance.

Inherent in the BrahmAn ( the morphogenetic consciousness field ) is the TRINITY of Hindu Gods BRAHMA/ VISHNU/ SHIVA as CREATOR / MEDIATOR/ DESTROYER – each a sub force field ..also known as TAMAS / SATTVA / RAJAS .

Tamas and Rajas are opposing fields like positive and negative while Sattva is neutral. This is represented by the Trident ( trishul ) of Lord Shiva, where the centre prong SATTVA is the midpoint of duality, between TAMAS and RAJAS .

In Dvaita Hinduism opposite poles Tamas and Rajas are conscious of each other. Tamas creates Rajas, and Rajas activates/ excites Tamas.

3500 year old Vedas say that the only constant in the cosmos is change, everything is in a state of flux, nothing is static-- everything is vibratory. This is what guarantees growth and evolution.


This dance of opposite forces concept was lifted and termed as Yin Yang , by the Chinese after this concept was introduced there by Bodhi Dharma .

It is a cosmic spiraling dance of separate opposing forces, which sustains this universe. No life is possible on earth without this subtle tension . What has a front has a back-- what has a beginning has an end.

Brahma / Vishnu / Shiva work in tandem and perfect harmony—amazing cosmic allegories personalized as Hindu Gods.

One cannot exist without the other and they are dependant . No phenomenon in this universe is completely devoid of its opposite. They consume each other yet support each other.

Whatever is in excess gets reduces, whatever is deficient gets replenished.

You must ponder over each waxing-waning cycle to appreciate the absolute truth . They keep each other in check, yet provide fuel to feed off each other.

The white invader cooked up cock and bull stories, how the three trinity gods held competitions to see who is stronger ? This white lie is now sunk forever – never to resurface . Let the Shaivites and Vaishnavites wedges apart by the FAKE mutts of the white invader ( divide and rule ) know this truth today.

They have their female consort wives Saraswati/ Laxmi/ Parvati without which they are powerless

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VEDANTA - NATURE OF REALITY

Vedanta defines this world as illusion, or maya in Sanskrit. Ma means not, ya means that. Literal translation of the word maya is not that. The world we experience not that, it is an illusion. This world is as real as a dream.

When we are dreaming, our dream seems real to us. We experience the same emotions in a dream as we do in awake state. In a dream we can be happy, sad, angry, afraid. While dreaming we are creating our own reality. And in a dream the reality which we crated seems real to us. Sometimes when we wake up we might wonder if our dream actually happened, was it real? Some seconds later we become aware that it was just a dream. If we had a nightmare we are happy that it was just a dream. If it was particularly nice and pleasant dream we might be a bit sad that it was not real.

When we are awake we are also creating our own reality. The reason we are not aware that we are creating it is that somehow it seems more real, we can touch it, we can perceive with with our senses. But our senses are far from being perfect. We see the table, we touch the table and we “know” it is real. Actually, your table consists of 99% of empty space. Distance between the atomic nucleus and electrons circling around it are empty space. Distance between the atomic nucleus and electrons circling around it are much bigger than the size of electron or a nucleus, and there is nothing between them. But we still perceive it with our imperfect senses as solid matter.

Reality that we perceive in our aware state is not much more real than the reality we perceive in a dream.

Vedanta differentiate three states of awareness: awake state, dream state, and deep sleep state, a dreamless state in which we are not aware of any reality.

Thousands years after this awareness states were defined in Vedanta, in the beginning of XX century, researchers managed to record the oscillations of our brain activity which roughly corresponds with the awareness states defined in Vedanta. We can change our own brain waves at will. You might hear people sometimes saying “When you get angry, count to 10”. Well, it is simple advice, but it works. If you didn’t try it, try next time you are angry or upset. You will get much better results through mediation, which can markedly change the brain waves. Benefits of transcendental mediation is scientifically validated through many studies. Mantra meditation has the same or similar effects. Even walking 10 minutes a day through forest or a peaceful park might relax you and influence your brain waves, your mood, your ability to focus and handle the problems you encounter in daily life.

All this is not intended to be just a knowledge for the sake of knowledge itself. Any theory is only as valuable as it is useful. The date from Vedanta are intended to be used. There are many possible applications of those data to our lives.

Whatever situation you find yourself in, remember, it is maya, an illusion that you yourself created or contributed in its creation in some way. You are shaping your reality in the same way how you are creating your dream reality. After we wake up in the morning, we are aware that it wasn’t real, it was just a dream, an illusion. Wisdom of Vedanta can help us to wake up and start seeing our daily reality for what it really is – an illusion.

Being aware of the nature of reality might help in going through some unpleasant periods of life. The point is not to sit down and do nothing about bad situation you are in because it is an illusion anyway. This might be disastrous and I’m not advising you to try it. There is a funny story I once heard from a Vaishnava priest.

A guru was sitting in a village, teaching his disciples about illusory nature of reality. Atone moment a tiger entered the village and everybody ran for cover, including the guru and his disciples. After the danger was gone, one of the disciples asked the guru:

– Why did you ran away from the tiger when the tiger was just maya, an illusion?

– Well, my flight from the tiger was also an illusion – replied the guru.

In the same way how wise guru ran away from the tiger, you should also not sit and wait and do nothing if you find yourself in bad situation. But being aware of the illusory nature of reality and the fact that you somehow created it or contributed to its creation, might help you to be more composed about the whole thing and give you more space to figure out your solution and a way out of that situation.

Hope you found this data useful and I encourage you to research this further and bring your own conclusions.

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SANKYA VEDANTA –TEMPLATE NUMBER THREE-

Sankhya philosophy is unified the Advaita and Dvaita forms of Hinduism in a most interesting manner. Sankhya accepts the principle of satkarya-vada, theory of causation i.e. the effect exists in cause, which is the corner stone of Dvaita form of Hinduism.

SaNkya means “enumeration” (numerical counting logic) in Sanskrit and Malayalam

The Sankhya philosophy of Kapila was the first rational system that the world ever saw- but don’t ever imagine that this is an aethist system, 

Sankhya unified the two concepts of science and religion by demonstrating its equivalence through axiomatic laws.

Samkhya is a masterpiece of modeling the ways of the inner universe.

SANKHYA VEDANTA is about the male and female joint TEAM effort. This is NOT a dance of opposites like in DVAITA VEDANTA .

Modern science repeats from our Vedas that matter and energy are interchangeable.

SANKHYA VEDANTA IS AN INTERPLAY BETWEEN PURUSHA (CONSCIOUSNESS ) AND PRAKRITI ( ENERGY / MATTER )

When the insentient Prakriti comes in contact with the sentient Purusha , the universe evolves.

Purusha symbolizes consciousness, the masculine principle. Pragati symbolizes the feminine principle, the activating energy

Sankhya is a theory of evolution and understanding the universe. Prakriti cannot be perceived, not because of its non-existence, but because of its subtlety. It is perceived in its effects.

Purusha, or supreme consciousness ( BrahmAn ) , is the impassive observer of all phenomena. Prakriti, excited in response to Purusa’s attention , has her gunas ( Yin-Yang or Tamas –Rajas ) thrown out of equilibrium.

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CHARAMA SLOKA

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ADVAITA V DVAITA

There is one statement in the Vedas - “Tat Tvam Asi”. Based on its interpretation, the philosophies of Dvaita and Advaita are said.

Advaita says, “Tat Tvam Asi” - you are Brahman. Your SELF and Brahman are one. You are unchanging, you are not the body, you are ever blissful, free, without birth, or death. You Are That.

The same statement Tatwamasi is interpreted by the Dvaita bhashya in a different way. It says that if there is a “Tat” and there is a “Tvam”, they cannot be the same, because in the first place you are using two words for two different things. How can they be one?

A chair and table cannot be one. Same way, it says that “ I” and “Tat” cannot be one. It says, “Atatwamasi” - you are not that. You cannot be that. Tat Twam Adheenam asi. You and That (Brahman or God) are different. You are a servant of God. You are not one with God.

And this is perfectly OK. Nothing is wrong with that. It all depends on perspectives. If you think you are not comfortable with saying “I am Brahman”, there is this philosophy of Dvaita - I am not That, I am a servant of Brahman. Because, Dvaita says, “ Tvam” and “Tat” cannot be one.

So, both are perfectly alright. It is just different perspectives. And, you can follow what you are comfortable with. If you are comfortable and mature enough for knowing “I am God”, then Advaita is perfect for you. If you are not comfortable with saying “I am Brahman”, then know that you are the servant of God in the world - Dvaita philosophy is for you.

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