RUBS
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What is the difference between self-realisation (Awakening) and enlightenment :-
What you know as ‘I' is mind's ‘I'.
There is false-self as an ‘EGO'. There is duality.There is subject and object also.
When duality of mind's ‘I’ dissolves - it is called self-realisation.
When dew drop realises itself, it is self-realisation.
When existence merges into your being that is called enlightenment.
When Ocean merges into dew drop , it is called enlightenment.
In other words - when the sixth chakra(Ajna chakra) opens then you realise your nondual self and that is called self-realisation or Awakening and when the 7th - Sahasrara Chakra + 8th-Bindu Chakra and 9th -Talu chakra open then it is called enlightenment.
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We chant directly “Om Namah Shivay”. Krishna himself chanted “Om Namah Shivay” During worship of Maheshwara. We learnt “Shiva sahasranaam” from Krishna in Mahabharat. Which he learnt from sage Upamanyu(shaivate guru) By taking Shaiva Diksha
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The day you can remain witnesses in any situations then yes you have understood to live this life.
A bitter truth was told to me by an enlightened master.
“If there is a lot of happiness in your life, then understand that sorrow is also standing behind and if there is a lot of sorrow in your life, then understand that happiness is also standing behind.”
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- The mind is a great slave but a terrible master and you don’t want it to be your master.
- Because it will drive you insane by keeping you in loops and driving you out of what you want.
- The first step to taming it is — to realize that thinking is a function of your mind.
- You are not your thoughts. You are consciousness and above your thinking.
- You have power over your mind and you can condition your mind.
- Be present to the moment, breathe — and see what kind of thoughts you are having.
- Challenging questions to test your thoughts— Is this who I really am? Where did this come from? When did I start to believe this? Has it served me so far?
- The answers will make you realize that the stories you tell yourself about why you can’t have what you want are void.
- They are just thoughts you have bought into and you can abandon them anytime.
- Once you experience this fully, you break through a huge barrier — it’s almost like you are reborn.
The name “Lakshmi” means “she-of-the-hundreds-and-thousands” and thus is the personification of all the resources which sustain and conserve our very existence on the planet. Food, water, precious metals, energy sources, construction materials, progeny, domestic animals - all are in her portfolio.
In Srivaishnava theology she is also the embodiment of the GRACE and COMPASSION of God Vishnu. She is the divine Mother and mediatrix through whom we can easily approach the Lord.
So her role is both in facilitating our happy existence on the planet here and now and expediting our spiritual journey back to Godhead.
The Nature of Lashmi — Vishnu Purana 1:8:15 – 32
Parasara. Said — Sri, the bride of Vishnu, the mother of the world, is eternal, imperishable; in like manner as He is all-pervading, so also is She, O best-of- brahmins.
- Omnipresent Vishnu is meaning (artha); she is speech (vāṇi).
- Hari is polity (Nyāya); she is prudence (Nīti).
- Vishnu is understanding (bodha); she is intellect (buddhi).
- He is righteousness (dharma); she is moral action (satkriya).
- He is the creator (sṛṣṭhā); she is creation (sṛṣthi).
- Sri is the earth; Hari the support of it.
- Vishnu is contentment (santoṣa); the Lakshmi is satisfaction (tuṣṭi)
- He is desire-nature (kāma); Sri is wish (iccha).
- He is sacrifice (yajña); she is sacrificial donation (Dakṣina).
- The goddess is the ghee oblation (ājyahuti); Vishnu is the cake oblation (puroḍaśa).
- Lakshmi is the pavillion where the females are present (at a ceremony – patni-śāla); Vishnu the apartment of the males of the family (prāgvamśa).
- Lakshmi is the altar (citti); Hari the stake (to which the victim is bound – yupa).
- Sri is the fuel (idhma); Hari the holy grass (Kuśa).
- He is the personified Sāma-veda; the goddess, lotus-throned, is the tone of its chanting.
- Lakshmi is the prayer of oblation (Svāhā) ; Vasudeva, the lord of the world, is the sacrificial fire (hutāśana).
- Sauri (Vishnu) is Śaṅkara (Siva) and Sri is the bride of Siva (Gauri).
- Vishnu is the sun (sūrya) and his radiance (prabhā) is Lakshmi.
- Vishnu is the host of progenitors (Pitrgana) ; Padma is their bride (Svadhā ), the eternal bestower of nutriment.
- Sri is the heavens ; Vishnu, who is one with all things, is wide extended space.
- The lord of Sri is the moon ; she is his unfading light.
- She is called the moving principle of the world (anapāyini) he, the wind which blows every where (Vāyu).
- Govinda is the ocean and Lakshmi its shore.
- Lakshmi is the consort of Indra (Indrāni) Vishnu is Indra (Devendra).
- Vishnu is Yama; and Lakshmi is his dusky spouse (dhūmorna).
- Sri is wealth; Vishnu is himself the god of riches (Kuvera).
- Lakshmi is Gauri ; and Kesava is the deity of ocean (Varuna).
- Sri is the host of heaven (Devasena); the god of war (Kārtikeya), her lord, is Hari.
- Vishnu is resistance ; the power to oppose is Lakshmi.
- Lakshmi is the measurement (Kaṣṭha) and Vishnu is Time (Kāla);
- Lakshmi is the light: and Vishnu the lord of all, the lamp.
- She, the mother of the world, is the creeping vine; and Vishnu the tree round which she clings.
- She is the night and Vishnu is the day.
- He is the bridegroom; the lotus-throned goddess is the bride.
- The god is one with all male — the goddess one with all female, rivers.
- Vishnu is the standard (dhvaja); Lakshmi the banner (patāka).
- Laksmi is craving (tṛṣṇa); Narayana is covetousness (lobha),
- Govinda is romantic attraction (rāga); and Lakshmi, his gentle spouse, is sexual pleasure (rati).
But why thus diffusely enumerate their presence? — it is enough to say, in a word that of gods, animals and human beings, Hari is all that is called male Laksmi is all that is termed female: there is nothing else than they.
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"To err is human, but when the eraser wears out ahead of the pencil, you're overdoing it."
-- Josh Jenkins
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Definition - What does Ahamgraha Upasana mean?
Ahamgraha upasana is a Vedantic form of worship that involves meditation in which the person meditating identifies him/herself with the object of meditation. The term comes from the Sanskrit, aham, meaning “I am”; graha, meaning “perception” or “understanding”; and upasana, meaning “worship,” “service,” “homage” or “sitting near God.”
More specifically, in ahamgraha upasana, the meditator identifies with the higher Self, Brahman or the Supreme Being and worships or meditates with the purpose of becoming one with that source.
Yogapedia explains Ahamgraha Upasana
Upasana, in general, is a means of connecting with a deity. Upasanas are categorized in several ways, depending on the tradition. For example, different kinds of upasana meet the needs of different mental types:
- Pratika upasana, which is meditation on images and other visual symbols representing the Supreme Being.
- Nama upasana, which is meditation on sounds, such as a mantra or the name of the deity.
- Ahamgraha upasana, which is meditation on the Supreme Being present in all existence and meditation on the Self as one with God.
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