NETI NETI X BXM SUFFRS X CONSC DEPARTS X KRSNA BTK AT BEST X DISTRACTION GAP AT WORST

 NETI NETI X BXM SUFFRS X CONSC DEPARTS X KRSNA BTK 

PROMISORY MATERIALISM X HPOC X KRSNA PANPSYCHISM 

KRSNA BTK AT BEST X DISTRACTION GAP AT WORST 

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Deaths of yogis, Atlantean priests, Lemurians, members of mystery schools, astral travelers, and extra-terrestrials from advanced civilizations are easy and fully conscious - they just leave the body at will and cut the etheric cords between physical and astral bodies. It is often done in a ritual with family members present. They already had many out-of-body experiences and know where they are going on the higher planes. They usually lived very long lives (up to 1000 years in Atlantis) and are content to go on a new adventure. The last 100 years of their lives they stopped rejuvenating - letting their family and colleagues know that they are about to transition into higher realms, and spend this time teaching and giving away their possessions, ready to leave.

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FTHR DTHING X LET GO 

EXHAUSTING KGXE

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The shepherd always tries to persuade the sheep that their interests and his own are the same. -Stendhal 

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HOFFMANS WOODPECKER

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Explaining Vivartavaad (Theory of Appearance) and Parinaamvaad (Theory of Transformation) :-  

There are two kinds of Non-Dualistic/Advaita Philosophies in Sanatan Dharma, One Believes that All Jeevas/subtle bodies and Jagat (Universes) are Appearances of Brahman and another Believes that Jeevas and Jagat are Transformation of Brahman. 

1) Advaita of Vedanta :- Believes in Vivartavaad, Brahman is Appearing as Jeevas And Universes. 

2) Shaiva Advaita/Kashmir Shaivism :- Believes in Parinaamvaad, Brahman (Param Shiva) have transformed himself into Jeevas and Universes.

 

3) Shakta Advaita :- One school of Shakta Advaita believes in Vivartavaad and another one in Parinaamvaad, Parinaamvaad school believes that Brahman (Para Shakti) have transformed herself into Jeevas and Universes.

4) Shuddha Advaita of Vaishnavism :- Believes in Parinaamvaad, that Brahman (Vishnu) have transformed himself into Jeevas and Universes. 

🔹 Vivartavaad says that the way due to ignorance in darkness, the Rope appears like Snake, same way Brahman by his power of Avidya and Vidya Maya have made himself Appeared as Jeevas and Universes. So because of Ignorance only we see duality in forms of jeevas and universes, in reality all pervading Brahman alone exists as Changeless and Nondual Undivided Reality. Appearance of Snake in Rope exists only till the ignorance, having knowledge of Rope, the snake does not exists, same way after knowing the Brahman, the jeevas and universes are found to be non-existent. 

🔹 Parinaamvaad says that Brahman have transformed himself into Jeevas and Universes by his Maya, like clay transforms into clay pots. Here Brahman undergoes changes, By realizing Brahman everything is found to be Brahman in existence, the way realizing clay all clay pots are found to be Clay. 

🔹 Adi Shankara agreed with Parinaamvaad only at Relative level reality, he said that it is Saguna Brahman who transforms himself into Jeevas And Universes by his Will, "Eko Hum Bahushyaam" - Let me be many from one, But Shankara disagreed with Parinaamvaad from Absolute Level Reality of Nirguna Brahman, from the viewpoint of Nirguna Brahman, Adi Shankara said that Nirguna Brahman is Desireless, so it cannot have desire to be many, It is Niskriya (doesn't do anything), Nisang (Unattached), Changeless (so cannot be transformed into anything), Nirvishesh (without any adjective) , Nirguna Brahman is Underlying Changeless Reality which is just Witness- Consciousness, Existence. So According to Advaita of Vedanta, Parinaamvaad is accepted only at Relative level (Vyaavahaarik) of Existence, from the viewpoint of Absolute Level (Paarmaarthik) of Reality, Vivartavaad is Accepted. 

🔹 One should not fight or debate whether Parinaamvaad is right or Vivartavaad is, because after all both are Non-dualistic theories. Vedic scriptures at many places supports Vivartavaad and at some places supports Parinaamvaad even. Scriptures says that where Parinaamvaad is discussed, know that it is from the viewpoint of Saguna Brahman and where Vivartavaad is discussed know that it is from the viewpoint of Nirguna Brahman.

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Advaita Vedanta believes that Saguna Brahman expresses himself in five primordial forms:- Shiva, Vishnu, Shakti, Ganesh, Surya, they are known as Ishwaras, in each kalpa one of Saguna Brahman amongst these is responsible for creation, in some Kalpas, Saguna Brahman in the form of Shiva starts creation, in some Kalpas in form of Vishnu, in some form of Ganesh, in some Devi, in some Surya... In Nirguna Brahman the Prakriti/Maya/Shakti stays inside him as Unmanifested, So we can say at that time Shakti/Maya exists yet it does not exists, when that Shakti comes in manifested state, the Saguna Brahman emerges from Nirguna Brahman, that Saguna Brahman is named as Mahat Tatva (Cosmic intelligence) in samkhya, Hiranyagarbh in Upanishads. It is "Chit" aspect of Brahman.

Saguna Brahman have desires because Maya is responsible for desires, but desires of Saguna Brahman are always Satvik, they can never be rajsik or tamsik one, as Saguna Brahman is at state of Oneness with Manifested Vidya Maya and beyond Avidya Maya.

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*🌻 18. The Universe - 2 🌻*

217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Atman, thy own Self, within thy heart.

218. Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.

219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them;

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[Question asked: Could you say a little more about the difference between mystical experiences and true awakening?]

"When the personal 'I' merges and becomes one with everything, that’s a mystical experience. Or your consciousness expands infinitely, or your kundalini [innate spiritual energy] awakens, or you have a vision of the Buddha or Mother Mary, or you feel totally blissed'out and peaceful. Even an ongoing experience of being unified with God or Buddha is just another mystical experience.

But even though they’re the highest, most beautiful states a human being can have, mystical experiences are happening to the dream character you take to be 'me' – and this 'me' is the one you wake up from. Awakening is the realization that you are the awakeness or lucidity that’s experiencing every moment of the dream, including the so-called spiritual or mystical, without being caught by it. 

As I said before, awakeness is not an experience, it’s a fact, whereas a mystical experience happens to someone at a particular place and time. Another way I like to put it is, you’re not the personality or mask, you’re the one that’s always peering through the mask, always awake to every moment of your life without being identified with it. 

At the same time, you feel deeply intimate with the dream because the dream is known to be an expression of the awakeness itself. At first, of course, the dream may seem to be different from the awakeness. But when awakening completes itself, the awakeness sees that everything that’s perceivable, including this human body, mind, and personality, is an expression of itself. 

The realization is completely nondual. As the Heart Sutra puts it, 'form is emptiness, emptiness is form.' When you awaken from a dream at night, do you awaken because you have cleansed all of your karma? More likely you awoke because something interrupted your dream. Consider me your interruption."

~ Adyashanti (20th-21st century American mystic)

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advaita x chetan 

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भाव शून्यसद्भावसुस्थितिः भावनाबलाद्भक्तिरुत्तमा ॥ ९॥

bhava sünyasad-bhava-susthitih bhāvanā-balād-bhaktir-uttamā. (9)

भाव शून्य – devoid of thought modifications; सद् -भाव सुस्थितिः - (the meditator gains) firm abidance in the Existence principle/true Being (which is); भावनाबलात् - by the strength of the (non-differential) thought/meditation; भक्ति उत्तमा - (this is) supreme Devotion

By the strength of the thought [He am I], firm abidance in the True Being is gained which is free from all thought modifications. This is supreme devotion.

~Ramana Maharshi

•Upadesha Saram, Verse 9

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When the difference-ridden prarabdha (remaining karma) is effaced,

I shall become the differenceless Supreme Brahman,

The one, complete, perfect fullness,

Without any misconceptions ever.

Sadguru (true Guru)! I have now become one who has accomplished

All that is to be achieved,

For, by your compassion, I have most easily attained

The one, supreme Knowledge.

Ribhu Gita - 43.31

Abiding as the nature of the substratum of all,

I have become Brahman, which manifests as all.

I have become the nondual Brahman,

Which is established as the undivided, with nothing apart.

I have become the Supreme Brahman, the ever completely pure,

The undivided expanse of Consciousness.

I have become the undivided, perfectly full Supreme Brahman,

Ever established as Existence-Consciousness-Bliss.

Ribhu Gita - 43.32

I have become Brahman, the ever attributeless.

I have become Brahman, the ever partless.

I have become Brahman, the ever taintless.

I have become Brahman, the ever actionless.

I have become Brahman, the ever afflictionless.

I have become Brahman, the ever veil-less.

I have become Brahman, the ever motionless.

I have become Brahman, the ever blemishless.

Ribhu Gita - 43.33

All is your grace.

Thus concluded Nidagha, in all humility,

His panegyric on the praiseworthy Guru, Ribhu,

And free from all mental misconceptions,

He abided in his natural, changeless state, blissful & free.

Suta described all of this to all who were assembled,

As faultlessly expounded by Skanda

To Jaigeeshavya, removing all his sorrow.

Ribhu Gita - 43.34

It is the infinite form of our God of Gods in a state of joyous dance that tells

About Nidagha attaining the differenceless Brahman-Knowledge as instructed by his good guide,

Becoming of the defectless nature of the Supreme Consciousness,

Rid of the misery of the repetitious birth-death cycle, & a realized being in cool Bliss, liberated while yet alive.

Ribhu Gita - 43.35

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Devi Atharvashirsh (From Atharvaveda) श्रीदेव्यथर्वशीर्षम् 

ऊँ सर्वे वै देवा देवीमुपतस्थुः कासि त्वं महादेवीति ॥१॥

All the Devas, going near the Goddess, asked "Who are you, Oh mighty Goddess?"

साब्रवीत्- अहं ब्रह्मस्वरूपिणी । मत्तः प्रकृतिपुरुषात्मकं जगत् । शून्यं चाशून्यम् च ॥२॥

She said: I am an aspect of Brahman. From me this Universe, in form of Prakriti and Purusha, is generated; I'm both void and non-void.

अहमानन्दानानन्दौ । अहं विज्ञानाविज्ञाने । अहं ब्रह्माब्रह्मणी वेदितव्ये । अहं पञ्चभूतान्यपञ्चभूतानि । अहमखिलं जगत् ॥३॥

I'm both bliss and non-bliss. I am knowledge and non-knowledge. I am Brahman and also Non-Brahman. I am the five primordial principles and non-principles. I am the whole perceived Universe.

वेदोऽहमवेदोऽहम्। विद्याहमविद्याहम्। अजाहमनजाहम् । अधश्चोर्ध्वं च तिर्यक्चाहम् ॥४॥ 

I am Vedas. I am both Knowledge and Ignorance. I am Unborn and also Born. I am Up, Down and in the Middle.

अहं रुद्रेभिर्वसुभिश्चरामि । अहमादित्यैरुत विश्वदेवैः ।

अहं मित्रावरुणावुभौ बिभर्मि । अहमिन्द्राग्नी अहमश्विनावुभौ ॥५॥

 I move about in form of Rudras and Vasus. I move about in form of Adityas and all other Devas. I sustain Mitra, Varuna, Indra, Agni and both the Ashvinas.

अहं सोमं त्वष्टारं पूषणं भगं दधामि। अहं विष्णुमुरुक्रमं ब्रह्माणमुत प्रजापतिं दधामि ॥६॥

In me there are Soma, Tvasta, Pusha and Bhaga. In me there are Vishnu with wide footsteps, Brahma and Prajapati.

~ Devi Atharvashirsh (From Atharvaveda)

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RM 

"Bhagavan disabused me of this notion shortly afterwards when  I went to see him while he was walking on the hill. He turned to me and said, ‘You are happier than I. What you had to give you have given. What I had to give I have given. Why are you still coming to me?’ These were his last words to me. I obeyed his instructions and never approached him again. I still had Bhagavan’s darshan when he came on his daily walk to Palakottu but we never spoke to each other again. If we met accidentally he would walk past me, without acknowledging my presence. Bhagavan had once told me: ‘Do not cling to the form of the Guru, for this will perish; do not cling to his feet for his attendants will stop you. The true Bhagavan resides in your Heart as your own Self. This is who I truly am.’"

--Living by the words of Bhagavan

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All Gitas are Advatic in nature, because they are Brahmvidya of Upanishads.

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​​ (https://telegra.ph/file/ca4e55599ad0f63a97520.jpg)🌿ईश्वर उवाच ।

अवाच्यमेतद् विज्ञानमात्मगुह्यं सनातनम् ।

यन्न देवा विजानन्ति यतन्तोऽपि द्विजातयः ॥ २.१॥

Ishvara (Shiva) Said: - Know this as Confidential Knowlegde of mine, it is sanatan (eternal), and not supposed to be exposed pratically. Even very gods and learned humans are out of reach from this Knowledge although making enormous efforts to gain it. 

🌿इदं ज्ञानं समाश्रित्य ब्रह्मभूता द्विजोत्तमाः ।

न संसारं प्रपद्यन्ते पूर्वेऽपि ब्रह्मवादिनः ॥ २.२॥

O learned Sages, many Brahmins representing the Brahman, have realised the Brahman after taking refuge of this divine Knowledge. They don’t need to return to mortal world after gaining this knowledge.

🌿गुह्याद् गुह्यतमं साक्षाद् गोपनीयं प्रयत्नतः ।

वक्ष्ये भक्तिमतामद्य युष्माकं ब्रह्मवादिनाम् ॥ २.३॥

The Knowledge which I am going to impart to you all is suppose to be keep confidential by making all the efforts as this knowledge is most secret.

🌿आत्मायः केवलः स्वच्छः शुद्धः सूक्ष्मः सनातनः ।

अस्ति सर्वान्तरः साक्षाच्चिन्मात्रस्तमसः परः ॥ २.४॥

🌿सोऽन्तर्यामी स पुरुषः स प्राणः स महेश्वरः ।

स कालोऽत्रस्तदव्यक्तं स एवेदमिति श्रुतिः ॥ २.५॥

Know that Self (Atman) is non-dual, spotless & pure, subtle, eternal and all-pervading. It is the form of chit, and know it is beyond the darkness. That Self is “antaryamin” (witness of everything), (that Self) is purusha, that Self is prana, that Self is Maheshwara (Shiva), that Self is Kala, and that Self is only called as ‘unmanifest’, that Self is indeed Veda, this is verified by shruti.

🌿अस्माद् विजायते विश्वमत्रैव प्रविलीयते।

स मायी मायया बद्धः करोति विविधास्तनूः ॥ २.६॥

The world(s) sprung from the Self and merges in the Self at the end, (affected by illusion) the Self is entangled with his own illusion and assumes various forms.

~Lord Shiva to Sages 🕉

•Ishwar Gita, Chapter 2, Verses 1-6

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 shaiva advaita is Kashmir Shaivism, they have different names and states.

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RAMESH BALASEKAR 

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