i think One tenet was left out. LOVE. or maybe that is the essence.
--- In divine-nature@..., Arun Reddy
<arunreddy_n@y...> wrote:
>
> The essence of all religions, the message of all scriptures and
the destiny of all mankind is the same. But because of selfishness,
narrow-mindedness and self-interest, religion is used as a pretext
for promoting differences and conflicts. Morality, integrity,
righteousness, charity, truth, forbearance and non-violence are
basic tenets of all religions. But over the years, men have
forgotten these truths and have fostered divisive tendencies in the
place of unity. As a result, respect for human values has vanished.
It is essential to recognise the Divine unity that suffuses all the
apparent diversity in human existence.
>
-BABA
>
>
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Stanza 38
padmanaabho-arvindaakshah padmagarbhah sareerabhrit
maharddhi-riddhah uriddhaatmaa mahaakshah gantdadhvajah.
346. Padmanaabhah –“One who has the lotus in his navel”. This is not to be taken
literally. Navel (Naabhi) is the psychic centre where all un-manifest thoughts
first spring forth into our recognition (Pasyantee). The seedless state of all
thoughts is called in the Yoga Sastra, as Paraa. It therefore means “one in
whose bosom lies, in potential, all the possibilities of the universe of
expression.” It can also mean “One who manifests Himself in the lotus of the
heart of his devotee. Some translate as “He who is seated in the pericarp of the
lotus.”
347. Aravindaakshah –“One who has eyes as beautiful as the lotus”. The lotus
opens at sun-rise and closes in the night. The Lord opens His beauty and grace
in the presence of the devotees and the flood of His grace, as it were, drys up
in the presence of the dark sensuality of the ignorant.
348. Padmagarbhah –“One who is being meditated upon in the centre of the
lotus-of-the-heart.”
349. Sareerabhrit –“One who sustains nourishes all bodies”. Or, it can mean “One
who is form of food and praana, becomes the very cause for the sustenance of the
body”. It is a fact very well known that even though a body can continue
existing without visibly decaying for 50 years, once Life has ebbed away, the
deadbody cannot maintain its form and it does not exist even for 48 hours
intact. He who while presiding over the body nourishes and maintains it, and in
whose absence the body decays and nourishes, He is the One who is the Sustainer
of the body (Dehahhrit).
350. Maharddhih –“One who has great riddhi, meaning, prosperity and power”.
These two-prosperity and power-together is called glory (Aisvarya). Thus the
term means, “One who has by His very nature glory ever with Him.”
351. Riddhah -“One who has expanded Himself to be the universe.” In short, “One
who has manifested Himself as the entire world of plurality, constituted of the
finite things of the Cosmos.”
352. Vriddhaatmaa –“The ancient Self.” In the Self there is no concept of Time,
It being beyond the intellect. But here, by the term Vriddhaatmaa, it only means
that He was the Self before all creation. It is only after the creation of Time
that we are capable of saying and indicating Him as the Self of the various
living creatures. He is the first Self, meaning, He is the Self whose
manifestations are the world of plurality.
353. Mahaakshah –“The Great-eyed”, meaning, the eyes that can see not only the
world-of-objects, but also X-ray through them and see all that are happening
deep within the bosom of all creatures. He is the “Great Eye” seeing all, at all
times, as He is the Consciousness that illumines everything at all times, in all
bosoms.
354. Garuda-dhvajah –“One who has the (Garuda) as his insignia on his flag. The
eagle is consider as the vehicle of the Lord; most probably Because this bird
ever soars high and from above sees even the minutest speck of dirt in the
world. The eagle after spying the carrion, swoops down and takes it away, thus
purifying the atmosphere. Similarly, the Lord never allows any negative thought
to come into the heart of His devotees, and hence, the eagle is considered as
His vehicle.
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The essence of all religions, the message of all scriptures and the destiny of
all mankind is the same. But because of selfishness, narrow-mindedness and
self-interest, religion is used as a pretext for promoting differences and
conflicts. Morality, integrity, righteousness, charity, truth, forbearance and
non-violence are basic tenets of all religions. But over the years, men have
forgotten these truths and have fostered divisive tendencies in the place of
unity. As a result, respect for human values has vanished. It is essential to
recognise the Divine unity that suffuses all the apparent diversity in human
existence.
-BABA
http://groups.msn.com/sabkamalikek
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[Non-text portions of this message have been removed]
In this worldly life, love is manifested in several forms such as the love
between mother and son, husband and wife, and between friends. This love based
on physical relationship arises out of selfish motives and self-interest. But
the love of the Divine is devoid of any trace of self-interest. It is love for
the sake of love alone. One characteristic of this love is to give without
expectation of any return. Secondly, love knows no fear. Thirdly, it is only for
love's sake and not out of any selfish motives. All these three facets of love
constitute Prapatthi (Surrender). When one revels in this attitude of Prapatthi,
one experiences the bliss of the Divine.
-BABA
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Stanza 37
asokastaaranastaarah soorah saurih-janesvarah
anukoolah sataavarttah padmee padmanibhekshanah.
336. Asokah –“One who has no sorrows.” Sorrow is a condition experienced when
the mind is agitated and extremely disturbed. The agitations of the mind come
from desires, greed, etc. Therefore, the term Asokah indicates, “One who has
none of these negative tendencies that create in their turn more and more mental
disturbances”. This is a true appalation, because, the Lord, as the Self,
transcends the realm of the thought-disturbances constituted by the
mind-intellect- equipment.
337. Taaranah –“One who enables others to cross.” The ego suffering the constant
agitations of the equipments is saved by the Self. The ego (jeeva), when it
discovers its identity with the Self, automatically moves away from the sorrows
of the vehicles. In short, as Vishnubhaagavata says, “who is there other than
You that can save us from the wheel of birth and death.”
338. Taarah –“One who saves is called Taarah, One who saves from the fear of
re-birth and also One who is a constant protector of the devotees and,
therefore, the devotees themselves call Him as the Saviour (Taarah).
These three terms indicate how Vishnu is the Absolute Protector of His devotees.
He saves us from the afflictions (Asoka) of the body and so Subjective-sorrows
(Adhyaatma). He enables us to cross the ocean of Samsaara (Taaranah) and,
therefore, He saves us from all Cosmic pains (Adhibhootah). He saves us from the
elements (Taarah), and so, He is the Saviour from all sorrows of birth and
death; this indicates all trans-Cosmic tragedies (Aadhidaivika), meaning that
Narayana can save us from all sorrows contributed by the hand God.
339. Soorah –“The Valiant”. All sources of strength and courage spring from the
Life in us and, therefore, the Lord of the universe is called here as the
Valiant-capable of crushing all unrighteous forces, however well-trenched they
may be in the world.
340. Saurih –Soorasena was the father of Vasudeva, and we have already found
that Vasudeva’s son is Vaasudeva. Therefore, the Lord had taken His incarnation
in the family of Soora and so He is termed as ‘Saurih’.
341. Janesvarah -The Lord of the people (jana). Those who are born are called
Jana. Therefore the term indicates that He is the Lord of all creatures born the
universe.
342. Anukoolah –“A hearty well-wisher, or friend of everyone”. Since the Lord is
the Essential Life in everyone, He is the friend and ally of every individual in
as much as, nobody spends his life except in concurrence with his own subjective
intentions and purposes. Thus, the Lord is a friend fulfilling the intentions of
a murderer, and He is again the friend of another helping Him to serve the
mankind, if that be his intention. Thus, He is a friend and a devoted ally to
everyone since He is the mighty power behind all Vaasanaas expressing through
all creatures.
343. Sataavarttah -Sata means “hundred”, and here it is used as “innumerable”.
Thus the term’ Sataavarttah’ means “One who takes infinite varieties of forms”.
All forms in the universe are but His own, inasmuch as, His manifestation is the
universe. Again, He takes innumerable incarnations in order to maintain the taw
of the cosmos and also the law of evolution. It can also mean “One who, as
Praana, moves in the innumerable Naadees in the body”.
344. Padmee –“One who has the lotus in his hand”. The lotus is the national
flower in Bharat as it symbolises in our culture, the Goal of our Spiritual
life. It is to offer this “Knowledge”, that the Lord blows His conch, and if
people are not listening to this silent call of the Higher from within, He uses
His gadaa (mace) to give merciful knocks in life. Still, if an individual or a
generation is not listening to His kindly warnings, He has the Discus (Chakra)
in His hand. He annihilates totally the existing forms and re-creates.
345. Padma-nibhekshanah –“One whose eyes are as beautiful as the Lotus.” In
short, ‘lotus-eyed.’
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Personality development thro' Gita 2
2. The Secret of Work
Madduri Rajya Sri
`Trees give fruits for the good of others. Rivers flow for
the good of others. Cows give milk for the good of others.
Similarly the possessions of the saints are used only for the good
of others.'
The lawyers argue the case for or against a victim with all
Sraddha, but they cannot pronounce the judgment. The students read
day and night and write the exams with all sincerity, but they
cannot award degrees to themselves. The players play the games with
all their might, but they cannot be referees to their own play.
That is the secret of work. Vivekananda has explained unselfish
love in his article entitled `The Secret of Work'.
`Work incessantly, but be not attached to it is the essence
of this article. This also sums up the famous sloka in Bhagvadgita.
Karmanye Vaadikarastye Maa Phaleshu Kadaachana
Ma Karma Phalaheturbu Ma te sainghostva Karmani Bhagvadgita
2 - 47
Te - you
Adhikara + Asti - have right to
Karmanye va - do karmas
Kadaachana - at no point of time
Ma phaleshu - have right on the results
Ma - bu - you don't be
Karma Phalahetur - the reason for the result
Te - Ma - astu - May you not be
Sangaha - interested
Akarmani - in avoiding work
This sloka conveys three don'ts and one do
1. You have right to do work
2. You have no right on its result
3. You should not be the reason for the result
4. Do not show interest in avoiding work.
An old man was planting a seedling. A passerby asked `Sir,
you look so old. Do you think you will live long to enjoy its
fruits ?' The man smiled to himself and added. `If everyone thought
that way, we wouldn't have had the schools, colleges and the
hospitals today to serve us. We have to work but should not think
of its results.
You play pretty well, when you don't think of the results.
The best example for it is carom board. You play well, it is a sure
coin and you can strike it well. But when that turns out to be the
last coin, the deciding coin for your victory you fail miserably.
Why? You are worried about the consequence of the actions. The
same way, you can play chess better as an observer rather than as
one of the two players. It is because you are unmindful of the
result and so you are not obsessed with the game. On the contrary
if you play, you are more worried about the result than the course
of action. Playing the game with interest, but not worrying about
the result is Karma yoga.
Ramana Maharshi was once asked by a disciple to define karma
yoga. He took him to the top of Arunachala hill. He cut a branch
of a tree and shaped it into a fine stick with great zeal and
enthusiasm. As he was stepping down, he came across a shepherd who
badly needed such a stick. The Maharshi willingly offered the stick
to the boy. We come back to the line `work incessantly, but be not
attached to the work.'
Most of the people work incessantly but only for a good
result. One builder was a skilled craftsman. His houses have a
specialty of their own. Finally he wanted to retire. He declared
the same to the boss. The boss agreed but asked him as a last favour
to construct just one more house for him. The builder had already
tuned his mind for retirement. So he was in no mood to work. All
the same he could not say no to the boss. So he did oblige him, but
the building had no beauty. Finally when he completed it, the boss
gave him the key to the house `Mr.Ramayya! I asked you to build this
house for you! It's my gift to you! Mr. Ramayya was shocked. You can
guess why!
The parents and teachers are next to God. They work
incessantly for the family without any expectation of any return.
Does any parent ever say, `I brought you up with great difficulty.
Come on send me Rs.10, 000 every month!' Even if they say so, it is
only to pull the leg of the children, but they don't really take
it. They add a little more money of their own and give it back to
their children. The same way the teachers teach the young ones
though the latter are not very keen on learning. They mould their
teaching to suit their calibre. Once the students pass out, the
teachers hardly see them. They hardly get a sweet as a reward for
their hard work but they never expect any return. Nor do they shirk
from their responsibility of training the young ones.
Out of the three yoga - Bhakti yoga, Jnana yoga, Karma yoga -
Karma yoga is best suited for us human beings - we have to fulfil
our vihita or kartrutva Karma without expecting any result.
Kartrutva karma is the duty we are expected to fulfil and Nishkama
karma is to do the duty without expecting any result.
If we worship our work we need not even do the general
prayer. This is explained in the story of Maha Tapa.
Maha Tapa as the name symbolizes, was a great saint. He
attained some special powers by his tapas Shakti. He stared at a
crane once when its droppings fell on him. The crane was burned
down to ashes. Then he came into the village begging for alms. A
woman in a house came out, `Please wait; I am busy serving my
husband. I cannot attend to you immediately.' The saint got angry
and began to stare at her the same way. The woman said, `I am not a
crane to be burnt down. I am a `Pativrat' (serve my husband as my
lord)' Maha Tapa was taken aback. How did she know it ? He wanted
to become her disciple, but she advised him to go to a man called
Dharma Vyadudu, some where in Ujjain. The saint went accordingly and
was shocked to see him as a butcher. He was deeply engrossed in his
work and asked him to see him later. Later when he went, he was all
the more shocked to see him sleeping with his feet over a Siva
Lingam. The saint got angry and shouted at him. The man said `OK
you remove my feet from there and keep them aside. But surprisingly,
wherever he kept his feet, a Siva Lingam rose from under his feet.
Then Maha Tapa realized that the lady there and the butcher here
believed in their `Kartrutvam' in their duty and treated it as God.
The butcher served his old parents well.
For a student - his karma yoga is to study well and for a
businessman his karma yoga is to do his business sincerely.
Work is Worship
Work is Divine.
Note: This compilation is an emotional outcome of electrifying
inspiration derived from the works of Swami Vivekananda and Gita
Makarandam. This is meant for personality development. Memorizing
the above Sloka along with meaning and understanding the essence and
implementing it in daily life is highly recommended (especially
children). I stand corrected for any misinterpretation of the
subject. Your valuable suggestions and comments are highly
appreciated – Madduri Rajya Sri
For more info http://www.telugubhakti.com
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Stanza 26
suprasaadah prasannaatmaa
visva-dhrik- visvablluk- vibhuh
satkartaa satkritah saadhur
jahnur-naaraayano narah.
236. Suprasaadah -One who is full of the Supreme Grace and who, so little, so
easily, becomes so entirely satisfied. Even to those who can remember Him, even
if it be in a spirit of constant and faithful antagonism, His Grace is readily
available. In Bhaagavata we read Pootanaa, who tried to poison Him, Kamsa, who
planned to murder Him, or Sisupaala, who falsely accused Him-all of them were
ultimately rewarded by the Lord. In the Geeta, He confesses, “with a little am I
satisfied, if it is given with sincerity, and with faithful consistency”.
237. Prasannaatmaa -Ever-Pure and All- Blissful Self. The Supreme is ever-pure
because, It is untouched by the sorrows lived by matter, when matter is ruled
over by its gunas. In Geeta we read that the cause for all the sorrows of the
individuality (Jeeva) is the attachment with matter and its various imperfect
conditions (Gunas). Since He is untouched by them He is Ever-Pure; and since no
identification of matter is in Him, He is all-Bliss.
238. Visvadhrik -As a Mighty Source of all existence in every thing and every
being, He is the Supporter (Dhrik) of the total world of all perceptions, all
emotions and all thoughts (Visva).
Herein the Supporter and the supported being essentially one, no calamity comes
to the Lord by the increase in population. Ocean, the supporter of the waves,
can never feel bothered by the stormy surface and the consequent increase in the
number of waves.
239. Visvabhuk -The One who enjoys or swallows (Bhuk) all experiences (Visva).
The Supreme Consciousness apparently conditioned by the mind and intellect is
the experiencer of the joys and sorrows.
The term also means, “the One who absorbs unto Himself all names and forms” at
the time of the dissolution (Pralaya) .In the plane of God-consciousness all
other experiences, gathered in fields of waking, dream and deep- sleep, are
transcended and, therefore, the State of Perfection can be figuratively
indicated as “Visvabhuk” the One who swallows all other experiences of
plurality”.
240. Vibhuh -One who manifests Himself in an endless variety of forms. Though
essentially the Infinite is One, Non-Dual and All-Pervading, the Reality, when
viewed through the equipments of mind-and-intellect (Maayaa) seems to have
apparently become the pluralistic world. Mundakopanishad (1-6) says, “He is
Eternal and Multiform.” Based upon this idea we have in the Puranas, the
description of the Lord's incarnations and His play in the world of the many.
241. Satkartaa -One who revels and adores those who are good and wise. His
palace is ever lit up with His hospitality and He Himself presides over the
loving reception of the righteous.
242. Satkritah -One who is adored by all good people, not only is He adored and
worshipped by great men of wisdom and devotion-as the Sanatkumaaras, Naarada and
others-but He is invoked and worshipped consciously by all living creatures. The
Upanishad describes every experience of all living creatures as a Yajna in which
the stimuli received are the ‘Oblations’ poured at which the inner Consciousness
flares up into brilliancy.
243. Saadhuh -One, who functions strictly according to the righteous code of
living is a Saadhuh Atman, the Self, is the Mighty Presence, which apparently
lends intelligence and capacity to inert matter. The Supreme Saadhu is Vishnu
Himself.
244. Jahnuh -leader of men; the One who leads all creatures along the path of an
inexorable law-the law of action and reaction, the rhythm of Karma.
Irresistibly, the good is led, by his own subjective disharmony, dashes to reach
a hell made by himself for himself.
245. Naaraayanah -This simple sacred word has an endless number of direct and
indirect meanings, imports and suggestions, and Vyasa seems to have explored
almost all its possibilities.
1. The Shelter (Ayanam) for man (Nara) is Naaraayana.
2. The term Nara implies the ego-centric individuality and a large collection of
them is called Naara and the One who is the sole refuge for the entire living
creatures is called Naaraayanah.
3. Nara also means Eesvara and the elements (Tattvas) born out of Him are called
Naara; and One who is the controller, the regulator, the very source of all
Existence. in these very Tattvas is called Naaraayanah.
4. Naaraah also mean “waters”. According to the picture painted in the Puranas
of the Deluge, wherein the names, and forms devolve themselves into their
elemental waters, the Lord is objectively described as lying alone upon the
waters, the Eternal baby, floating upon a banyan leaf. “Holding in His
Lotus-hand His own Lotus-feet, and sucking His own toe with His Lotus-lips, the
Lotus child resting playfully upon a banyan leaf, floating up on the waters of
the Deluge-I meditate.”
It is in this sense, we find Manu interpreting the word “Naaraayana”. In the
great devotional classic, Bhaagavatam, we find very many suggestions digged out
of this sacred name; such as the ‘Self of all bodies’, “the Dynamic Force behind
matter”, “the Witness of all good and bad”. All these indicate that Sri Narayana
is nothing other than the Glory (Ayanam) of the Self.
246. Narah -The Guide: One-who guides all creatures strictly according to their
actions is none other than the Ancient (Sanaatana) Self.
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Stanza 36
skandah skanda-dharo dhuryo varado vaaryuvaahanah
vasudevo brihat bhaanur aadidevah purandarah.
327. Skandah -This is one of the names of the youngest son of Lord Siva,
Subrahmanya, who is described in the Purana as Commanander-in-Chief of the
righteous army. Therefore, Skanda means “the Lord, whose glory is expressed,
through Subrahmanya”, In order to realise the Self, it is a prerequisite
condition that the different personality layers in the seeker should be
completely integrated.
328. Skanda-dharah –“One who upholds the withering righteousness.” Or, “One who
fathered Lord Subrahmanya”, meaning One who is in the form of Paramesvara.
329. Dhuryah -One who carries the Lord. The Lord is the One who carries the
responsibilities of creation, sustenance and annihilation of the entire world of
plurality. One who carries out these functions systematically without any hitch
round millenniums is Sree Narayana and He is therefore Dhuryah.
330. Varadah -One who blesses all true devotees and fulfils their request for
boons. It can also mean “One who gives the best (Varam) in life to those who
seek Him with perfect detachment and sharpened discrimination.
331. Vaayuvaahanah –“The One who controls, regulates and moves the great winds”.
In the Sanskrit literature, the movement of air in the atmosphere has been
classified under seven types and they are called the ‘Sapta Marutah’.
In short, the inconceivable might and power of the winds and their
life-sustaining abilities are all lent out to the air by His own munificence
and, therefore, He is called as Vaayuvaahanah.
332. Vaasudevah –“One who is at once both Vaasu and Deva. Vaasu means “One who
dwells in the physical equipments of all living creatures as its indweller
(Jeeva); Deva means “One who revels or One who illumines”. Thus, Vaasudevah
means “One who lives in the physical equipment as though conditioned by them,
and yet, who is the Vital Consciousness in the light of which every experience
is illumined. The Lord is the One who dwells in all things of the universe and
He is at once the Supporter of the entire world.
Also, directly, it can be taken to mean, One who is born as the Son of Sri
Vasudeva in the Jail of Kamsa, the Blue-Boy of Brindaavana. He is called Vaasu
as He veils Himself with His own Maayaa; Deva means “He who sports, wishes to
conquer, conducts, shines, creates and moves”. In the Udyoga Parva of
Mahabharata, we read, “Like the Sun with his rays I am covering (Deva) in all
beings and hence, I am called Vaasudeva”.
Vishnupurana says, ‘‘as He resides everywhere in and through all things, He is
termed Vaasudevah. “ All beings remain in the Supreme, and He in all being and
hence, the Omnipresent is called the Vaasudeva.
333. Brihat-bhaanuh -Possessed of endless rays, meaning “One who illumines the
world with the rays of the Sun and the Moon.”
Mahabharata says, “He whose great rays are in the Sun, Moon and others and He
who illumines the universe through them is called the Possessor of great rays.
334. Aadidevah –“One who is the Primary source for everything,” meaning the
Lord. He is the First Cause, and hence the first Deity.
335. Purandarah –“The destroyer of the cities.” City is the well-equipped field
for gathering endless experiences. The three cities through which we generally
move about gathering our experiences in this world are the waking, dream and
deep-sleep, On transcending the Gross, Subtle and Causal Bodies, one experiences
the Self, and at such a moment these three cities are burned down or pillaged or
blasted, The same ideal is explained in the Shiva-purana also; accordingly, we
can say that He is One who as Mahesvara, performed the destruction of the three
cities.
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Love should come from within, not enforced from the outside. Love must be
spontaneous.
The attitude of petitioning God for favours should be given up. Love of God
should not be based on seeking favours in exchange for prayers and offerings to
God.
Love is the most important element. Through love alone can you unify the world.
It is the absence of love that is the cause of hatred.
It is this hatred that undermines human nature.
-BABA
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short and sweet and also a great challenge
steve
--- In divine-nature@..., "jagger_325" <jagger_325@y...>
wrote:
>
>
>
>
>
>
> Dear People at Divine Nature,
>
>
> Swami Baba also says that we are serve all, to love
> all, and hurt never.
> Words to live by.
>
> Mark Monica
>
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kanda, that is very sweet. i can feel the future moving closer now.
--- In divine-nature@..., kandaaran@a... wrote:
>
>
> In a message dated 4/26/2006 6:52:03 A.M. Mountain Standard Time,
> arunreddy_n@y... writes:
>
> One should observe restraint in one's words and writings. In the
use of
> words, whether it be in speech or writing, care should be observed
regarding
> their future implications. Discipline will protect you, whatever
you do.
> - BABA
>
>
>
> Om Sivaya
>
> It is important to see the future in present action, speech,
thought, even
> in dreams.
>
> Love
>
> Kanda
>
>
> [Non-text portions of this message have been removed]
>
Stanza 35
achyutuh prathitah praanah praanado vaasavaanujah
apaam nidhiradhishthaanam apramattah pratishthitah
318. Achyutah -One who has not got any modifications (Chyutam) such as birth,
growth, decay, disease, death etc. The Eternal and Immutable cannot have any
change and the Self being the Eternal, it cannot have any of the changes that
are natural to all mortal and finite things, Upanishads themselves thunder this
Truth-“Eternal, Auspicious and Changeless”.
319. Prathitah -One who exists pervading all; spreading Himself everywhere. It
can also mean “One whose glory, as described in the Upanishads, has spread round
the world everywhere.”
320. Praanah -All manifested expressions of life are called as the Praana. He is
the Praana in all-living creatures; meaning, it is His manifestations that we
recognise as the endless activities in all living creatures in this dynamic
world. Also it can mean that “He is the One who in the form of vital-air,
sustains life in all creatures.”
321 Praanadah –One who gives strength (Praana) to everywhere The root ‘da’ has a
meaning of destruction and, therefore, the term comprehends also the power of
destruction everywhere According to the Puranas, therefore, He is the One who
gives the strength and glory for Devas, and again, He is the One who supplies
special strength to them to win over the brutal forces of the diabolically
wicked, the Asuras Subjectively, it is the Self that supplies the mental
strength for cultivating the higher values of life, and it is the same Source
Divine that floods the seekers heart with the courage to annihilate the lower
impulses that come to destroy his peace and tranquillity within
322. Vaasavaanujah -the brother of the Indra. This name has been acquired by
lord Vishnu because of his incarnation as the Adorable Dwarf-(Vaamana). At that
time, the Lord had to take birth in the womb of Aditi and manifest as the
younger brother of Indra. In the subjective science of Vedanta, the king of the
gods (Indra) is the Lord of the sense organs and so he is the Mind. The
spiritual urge that dawns in us as a younger brother of the Mind, ultimately
comes to measure away and win over the three worlds of waking, dream and
deep-sleep, and thus comes to conquer over the entire kingdom of Indra in more
sense than one.
323. Apaam-nidhih -Treasure of waters, meaning the ocean. The very glory and
might of the oceans are all but a reflection of Sri Narayana’s own glory divine.
In the Geeta, Bhagavan Himself says, “among the collections of waters, I am the
Ocean.”
324. Adhishthaanam - the substratum for the entire universe. The delusory
misconceptions can be projected only upon something that is real and this
permanent ‘post’ is called the ‘substratum’ for the desulory ‘Gost’-Vision.
325. Apramattah -One who has no Pramaada, meaning, ‘One who never commits a
mistake in judgement.” The Lord is the Law behind all happenings in the
universe. The results of the actions are always strictly according to the
quality of the actions. In administering this Law of Karma, One who never makes
any mistake is Apramattah. We are full of Pramaada -we make the mistake of
misunderstanding ourselves to be the matter equipment around us and due to this
Pramaada, we project in ourselves the false concept of an Ego The Supreme is
ever the Pure Consciousness and, therefore, He is without such wrong
self-judgement.
326. Pratishthitah -Everything in the world depends upon something else to serve
as its cause. Since all things that we perceive and experience in the world are
all effects, they have their own causes, and the effects must necessarily depend
upon the cause for their very existence. The Supreme Lord is the One uncaused
Cause with reference to whom everything is only an effect. Since He is thus the
ultimate Cause, He is not depending upon anything other than Himself. This
self-established Reality is indicated by the term Pratishthitah.
http://groups.msn.com/sabkamalikek
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i at times feel like a ship cutting through cold, dark, and turbulent
seas.
--- In divine-nature@..., Gabriela <gabilu27@y...> wrote:
>
> Dear Steve,
> it is sometimes very hard to have or keep the faith going.
Swamiji talks about chanting the Chandi with this in mind. We begin
chanting it with no clue as to the meaning, but with time and
discipline, SHE reveals Herslf to us. I think that when we get
"glimpses" of Her, faith increases. It's all krpa .... what you do
is what you get.
>
> Jai Maa,
> Gauri
>
> Steve Connor <bingo_ridley@y...> wrote:
> how does one attain that faith, expecially in the midst of emotional
> and physical chaos, in a culture and human lifetime that has no
> grounding in the Vedas?
>
> steve
>
>
> --- In divine-nature@..., "kanaka_raju8"
> <kanaka_raju8@y...> wrote:
> >
> > Dear Steve,
> >
> > The problem with this situation comes when we see God as an external
> > entity and try to understand Him from that perspective.
> >
> > First and foremost we need to have faith. Faith in the knowledge
> > revealed in Vedas. Once we have this faith then we can try to
> > understand the Truths proclaimed in there, that is, 'all this indeed
> > is God'. So now we should change our perspective of the so called God-
> > principle and try to understand God as that all pervading Unity among
> > beings. What is it that stays unchanged among all beings? What is it
> > that can't be denied. Well, it is the Being-ness itself in all
> > beings. Whats is the nature of this Being-ness? Try to negate
> > everything that could be external to you, and there you find
> > something (well, one won't "find", per say, but rather 'realize')
> > that can't be negated and you can understand every other thing as a
> > kind of manifestation/projection of that thing that you can't
> > negative.
> >
> > Thats the Beingness-Awareness, and the whole world is a projection of
> > that principle. This is what we understand as God. Once this
> > realization dawns in the bosom, one can see the whole world as his
> > own being and the natural outcome of such understanding is universal
> > love.
> >
> > Ekam Sat Viprah Bahuda Vadanthi!
> >
> > Kanakaraju
> > http://www.sankaracharya.org
> >
> >
> >
> > --- In divine-nature@..., "Steve Connor"
> > <bingo_ridley@y...> wrote:
> > >
> > > hari om
> > >
> > > since he is you, you already do know him.
> > >
> > > hari om
> > >
> > >
> > > --- In divine-nature@..., Sadoro Ddaoputt
> > <prka46@y...>
> > > wrote:
> > > >
> > > > > man should recognise that enduring happiness can be got only by
> > > developing love for God.
> > > >
> > > > Someone please tell me, how can I love God when I donot even know
> > > him. We only love who we know first, And I believe the answer will
> > be,
> > > inorder to know him, we must first love him. This situation seems to
> > > be a stalemate. How to come out of it?
> > > >
> > > > Hari OM
> > > >
> > > >
> > > > Steve Connor <bingo_ridley@y...> wrote: How does one develop
> > love
> > > for God?
> > > >
> > > > steve connor
> > > >
> > > > --- In divine-nature@..., Arun Reddy
> > <arunreddy_n@y...>
> > > > wrote:
> > > > >
> > > >
> > >
> > >
> > >
> >
> > > > All the knowledge acquired through the intellect is illusory. It
> > is
> > > > based on duality and is tantamount to ignorance. It may serve to
> > score
> > > > debating points, but such debates only promote discord. The
> > knowledge
> > > > that transcends all disputations and is related to the eternal
> > > > verities is the Atma-Jnana (Knowledge of the Self). For this
> > purpose,
> > > > study of books is of no use. Only by direct experience and one's
> > own
> > > > Sadhana (spiritual exercises) can this awareness of the Self be
> > > > realized. Man has to understand that he is the cause of his own
> > > > happiness or misery and that all that he seeks or loves are not
> > for
> > > > their sake, but for his own sake. Hence, he has to understand his
> > true
> > > > nature. Realizing the evanescence of worldly objects, man should
> > > > recognise that enduring happiness can be got only by developing
> > love
> > > > for God.
> > > >
> > >
> > > > -BABA
>
Brahman is full of love and, in fact, is the embodiment of love. Your love
should merge with this love. In fact, there is only one and no second; it is the
non-dual state. The essential nature of love is sacrifice. Under any
circumstance, it does not give room for hatred. It is love that drives away the
feeling of separateness and promotes the feeling of oneness. Love also raises a
person from the animal to the human. Prema (Love) is the Prana (Life Force) of
man, and the Prana itself is Prema. One without love is like a lifeless corpse.
Love and life are therefore inter-related and intimately connected.
-BABA
http://groups.msn.com/sabkamalikek
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AN INSPIRING MESSAGE OF HOPE TO MANKIND.
Bhagavan Sri Sathya Sai baba gave the following message after the summer course
in spirituality at Ootacamund in 1977.
"No matter where you go, always do your duty as you see it, and that I, will
be there inside you, guiding every step of your way. In the years to come you
will experience me in different manifestations of my form.
You are my very own, dearer than dear to me. I will protect you like the
eyelids protect the eyes. You already have me and I have you. I will never leave
you and you can never leave me. From this point on do not hanker after anything.
Do your duty with unwearing love, seeing all as God.
Be patient. In time everything will be given to you. Be happy. There is no
need to worry about anything. Whatever is experienced, whatever happens know
that the Avatar willed it so.
There is no force on earth which can delay for an instant, the mission for
which this Avatar has come. You are sacred souls and you will have your part in
the unfolding drama of the new Golden Age, which is coming.
Swami give this beautifull message to all of us.
(Sharing with Sai Love)
Ram Chugani
Kobe, Japan
rgcjp@...
Though axed and maimed by man, trees selflessly serve him by providing him
fruits and shade. Rivers carry water to quench man's thirst and to cleanse his
body. The cow also selflessly serves man by providing milk. Man should, in the
first place, realize the truth that he has been endowed with the human body not
for seeking his selfish ends but for serving others. Since man has gained his
wealth, knowledge and skills from society, he has to discharge his debt to
society by doing some good in return. A man without this supreme virtue of
gratitude is worse than a cruel animal; his education and skills are a sheer
waste. It is indeed by serving society that these acquire splendour and
significance.
-BABA
http://groups.msn.com/sabkamalikek
---------------------------------
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Stanza 34
ishto visishtah sishteshtah sikhandee nahusho vrishah
krodhahaa krodhakrit kartaa visvabaahur maheedharah.
308. lshtah -This term can be interpreted in two ways. One who is invoked
through the different types of Vedic rituals (Yajnas), is Ishtah. Or, it can
also mean, One who is loved by all. The Lord being the very centre of all love
in everyone. The Brihadaranyakopanishad very clearly indicates this idea in
almost unvarnished words: “The man loves his wife not because of the wife, but
because of himself. ...etc.”
All love spring from our personal love for the Infinite which is the Self in us.
309. Visishtah -One who is the noblest and the most sacred. Vishnu, the Lord,
dwells in the heart of every- one. He is the sole essence presiding over every
physical, mental and intellectual activities in every living creature and,
therefore, He is indicated by this term.
310. Sishta-ishtah -To all spiritually minded good people and therefore sincere
seekers, the Lord is the greatest beloved in-as-much as, He represents the Goal
and the Destination of all devoted seekers. In short, He is the Supreme Beloved
for all spiritually inclined divine hearts.
He can also mean that the Lord is one who Himself is sincere and ardent lover
and courtier of all devotees, sincerely and diligently seeking Him. There are
commentators who indicate that the term can also mean: One who is being
constantly invoked and help in adoration by all true devotees with their
physical, mental and intellectual activities.
311. Sikhandee -One who wears ‘Sikhanda’ meaning “the peacock feather”, Lord
Krishna is described in Bhagavat as having adorned with the ‘eye’ of the peacock
feather, especially in his early child and boy-hood.
312. Nahushah -The term “Nahanmn” means bondage, therefore, the term stands for
“One who is familiar with bondages,” ln Vedanta, the word ‘Isvarah’ is the
Supreme Consciousness conditioned by the total- Causal-Body (Maayaa); at the
same time, Isvara is One who has the Maayaa under His control, It can also be
understood as “One who bind, all creatures of the world with the cord of
Maayaa.” Those who are students of the Puranas interpret this word as One whose
glory was expressed in the spectacular magnificence in Nahushah, who gained the
Office of Indra.
313. Vrishah -There is a famous statement in the Hindu tradition from which we
can gather that the Lord is of the nature of Dharma. Dharma means the essential
Law of Being, that because of which an individual is an individual, without
which the individual cannot exist, is the Dharma of the individual. In this
sense, the essential Dharma of one is the Self. Thus, Vrishah is but another
name to suggest that the Lord Vishnu is none other than the Self in us. It can
also mean “One who showers the fulfilment of all desires in all devotees.”
Desires arise when the existing Vaasanaas get impatient and explode into
manifestation. As the desire arises, the mind plans out and the body acts
towards its fulfilment. All these activities are possible only when the vehicles
are thrilled by the Self in us. Thus, ultimately, one who fulfils all desires is
the Lord of our heart, the Atman.
314. Krodhahaa -One who destroys anger in all sincere seekers. We have already
found earlier that anger manifests when fulfilment of a deep desire is
obstructed. On realising the Lord, all desires end and, therefore, there cannot
be any anger on any occasion. Also, anger can come only when we recognise the
world of plurality around us. For one who is experiencing the Self, there is
nothing but the One Self everywhere and, therefore, there is no occasion to
entertain this emotion of anger.
315. Krodha-krit-kartaa –One who generates in a sincere and serious seeker anger
against the lower tendencies when they manifest-”Krodha-krit”. Also He is the
very creative impulse ‘Kartaa’ behind the lower tendencies; because all things
come out from Him alone. Some commentators consider this term as two different
words, but the majority consider them as an integrated one.
316. Visvabaahuh -One who has number of hands; whose hands are everywhere doing
all activities in the universe. The life in the bosom as long as it exists, so
long alone the hands and the legs function. The hands can lift and do its job
only when it is in contact with life. Life expressing through the hand is its
function. All hands that are doing variegater activities all over the world are
all His hands in-as- much as, where He is not, that lifeless hand can perform no
more any activity. Since He is thus the dynamic One Principle that functions
through all hands at work, He is called a Visvabaahuh.
317. Maheedharah -One who is the Substratum and support for the Earth. The Lord
is the very material cause for the universe and as such, He supports the
world-just as cotton supports the cloth, mud supports the pot, gold supports the
ornament. Since the term Mahee also means “the adorations sent up by the
devotees,” it can also mean ‘One who receives all the worship of devoted
hearts.’
http://groups.msn.com/sabkamalikek
---------------------------------
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Dear Steve,
it is sometimes very hard to have or keep the faith going. Swamiji talks
about chanting the Chandi with this in mind. We begin chanting it with no clue
as to the meaning, but with time and discipline, SHE reveals Herslf to us. I
think that when we get "glimpses" of Her, faith increases. It's all krpa ....
what you do is what you get.
Jai Maa,
Gauri
Steve Connor <bingo_ridley@...> wrote:
how does one attain that faith, expecially in the midst of emotional
and physical chaos, in a culture and human lifetime that has no
grounding in the Vedas?
steve
--- In divine-nature@..., "kanaka_raju8"
<kanaka_raju8@y...> wrote:
>
> Dear Steve,
>
> The problem with this situation comes when we see God as an external
> entity and try to understand Him from that perspective.
>
> First and foremost we need to have faith. Faith in the knowledge
> revealed in Vedas. Once we have this faith then we can try to
> understand the Truths proclaimed in there, that is, 'all this indeed
> is God'. So now we should change our perspective of the so called God-
> principle and try to understand God as that all pervading Unity among
> beings. What is it that stays unchanged among all beings? What is it
> that can't be denied. Well, it is the Being-ness itself in all
> beings. Whats is the nature of this Being-ness? Try to negate
> everything that could be external to you, and there you find
> something (well, one won't "find", per say, but rather 'realize')
> that can't be negated and you can understand every other thing as a
> kind of manifestation/projection of that thing that you can't
> negative.
>
> Thats the Beingness-Awareness, and the whole world is a projection of
> that principle. This is what we understand as God. Once this
> realization dawns in the bosom, one can see the whole world as his
> own being and the natural outcome of such understanding is universal
> love.
>
> Ekam Sat Viprah Bahuda Vadanthi!
>
> Kanakaraju
> http://www.sankaracharya.org
>
>
>
> --- In divine-nature@..., "Steve Connor"
> <bingo_ridley@y...> wrote:
> >
> > hari om
> >
> > since he is you, you already do know him.
> >
> > hari om
> >
> >
> > --- In divine-nature@..., Sadoro Ddaoputt
> <prka46@y...>
> > wrote:
> > >
> > > > man should recognise that enduring happiness can be got only by
> > developing love for God.
> > >
> > > Someone please tell me, how can I love God when I donot even know
> > him. We only love who we know first, And I believe the answer will
> be,
> > inorder to know him, we must first love him. This situation seems to
> > be a stalemate. How to come out of it?
> > >
> > > Hari OM
> > >
> > >
> > > Steve Connor <bingo_ridley@y...> wrote: How does one develop
> love
> > for God?
> > >
> > > steve connor
> > >
> > > --- In divine-nature@..., Arun Reddy
> <arunreddy_n@y...>
> > > wrote:
> > > >
> > >
> >
> >
> >
>
> > > All the knowledge acquired through the intellect is illusory. It
> is
> > > based on duality and is tantamount to ignorance. It may serve to
> score
> > > debating points, but such debates only promote discord. The
> knowledge
> > > that transcends all disputations and is related to the eternal
> > > verities is the Atma-Jnana (Knowledge of the Self). For this
> purpose,
> > > study of books is of no use. Only by direct experience and one's
> own
> > > Sadhana (spiritual exercises) can this awareness of the Self be
> > > realized. Man has to understand that he is the cause of his own
> > > happiness or misery and that all that he seeks or loves are not
> for
> > > their sake, but for his own sake. Hence, he has to understand his
> true
> > > nature. Realizing the evanescence of worldly objects, man should
> > > recognise that enduring happiness can be got only by developing
> love
> > > for God.
> > >
> >
> > > -BABA
In a message dated 4/26/2006 6:52:03 A.M. Mountain Standard Time,
arunreddy_n@... writes:
One should observe restraint in one's words and writings. In the use of
words, whether it be in speech or writing, care should be observed regarding
their future implications. Discipline will protect you, whatever you do.
- BABA
Om Sivaya
It is important to see the future in present action, speech, thought, even
in dreams.
Love
Kanda
[Non-text portions of this message have been removed]
In a message dated 4/24/2006 10:56:17 P.M. Mountain Standard Time,
kanaka_raju8@... writes:
Kanakaraju
http;//www.sankaracharya.org
http://www.bharatadesam.com
Namaste Kanakaraju,
A first visit for me this morning to http;//www.sankaracharya.org and please
note the link needs : in place of ; . It was delighting to see the site and
my personal fondness for Ramana Marhashi includes visits to his ashram and
the walk up Arunachala at sunrise in the early 70's. Last night my
explanation to my son about how the Sankaracharya united Hinduism and
personalized
worship of God through the Ishta Devata was a liberating view for my son, a
student with an interest in religion and philosophy at UNM.
Love
Kanda
[Non-text portions of this message have been removed]
The same God dwells in all beings. There is no justification for differences on
the basis of religion. It is attachment to the body which accounts for religious
differences. Do not regard the body as permanent. It is a water bubble. The mind
too is like a mad monkey. Don't follow either of them. Follow the conscience.
Today, people read all kinds of books and follow so-called 'great persons'. They
do not enquire about what constitutes greatness. Realize that there is no one
greater than each of you. But you have not discovered the real truth about
yourself, just like an elephant that does not know its own strength, which is
why a mahout with a goad is able to control it. Recognise the fact that the
whole universe is within you. You have all the powers in you. They are derived
from the Divine Spirit within you. Forgetting the supreme power of the Spirit,
people rely on the powers of the body, the mind and the intellect.
-BABA
http://groups.msn.com/sabkamalikek
---------------------------------
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Today, life has become intolerable because people do not observe the rules,
whether in sports or anywhere else.
Some people hold positions of authority in business, administration or other
institutions. Here, also, discipline is essential. Just because one holds
office, that is no reason to do whatever one likes. One cannot be free with
one's tongue.
One should observe restraint in one's words and writings. In the use of words,
whether it be in speech or writing, care should be observed regarding their
future implications. Discipline will protect you, whatever you do.
- BABA
http://groups.msn.com/sabkamalikek
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[Non-text portions of this message have been removed]
Stanza 33
yugaadi-krit yugaavarto naikamaayo mahaasanah
adrisyo vyaktaroopascha sahasrajit anantajit.
300. Yugaadi-krit -One who is the creator of the divisions of aeons, described
in our Puranas, as Yugas. These Yugas are four in number. Kritam, Tretaa,
Dvaapara and Kali. In short, He is the Lord of Time. By the term Aadi, it must
be understood to indicate all other divisions of Time as Centuries, Years,
Months, Weeks, Days, Hours, Minutes and Seconds. He is not only the Lord of the
Yugas, but He is the Light of Consciousness that illumines the duration of each
experience and the very interval between every pair of subjective experiences.
301. Yugaavartah -In the previous term the Lord is indicated as the Creator of
the Yugas, and here we are told that He is also the Power behind the wheel of
time that goes on changing and repeating itself, i.e. not only He is the Lord of
Time, but He is the Mighty Administrator of the performances of Time, the very
Law behind the constant flow of the flood of time.
302. Naikamaayah -One whose delusory forms are endless and variegated. According
to Puranas, for the sake of sustaining the world and maintaining its order and
rhythm, the Lord had taken different forms, each of His manifestations
well-suited for the times of His arrival. Thus, we have ten in- carnations.
Also, in that mighty manifestations of the Lord, as Krishna and Raffia, we find
descriptions of how one and the same entity generated different attitudes and
emotions in different types of people. In short, one who has realised the Self,
can thereafter freely play through all his existing Vaasanaas and none of them
can ever entangle him, because he has grown to be the master of his own
Vaasanaas. Maayaa, otherwise called as Avidyaa, is constituted of the Vaasanaas
in us, forming our Causal Body. One who has transcended this is the One who has
realised the Infinite. Lord is therefore, one who is without Maayaa in Him. An
individual entity, like us, is one who is under the tyrannies
of Maayaa. The Lord is one who can wield Maayaa for His purpose without Himself
becoming involved in it.
303. Mahaasanah -This word can be dissolved as He who eats up everything. One
who swallows up all perceptions, emotions and thoughts, created by the
Vaasanaas, at the various levels of personality, due to our own individual
Vaasanaas. At the time of Samaadhi when the limited ego is ended and the Supreme
is experienced all the expressions of Vaasanaas are, as it were, swallowed by
that Infinite Experience, and therefore, this Great Vishnu is called as the
“Consumer of Everything.”
304. Adrisyah -Through the sense-organs, the mind and intellect at this moment,
we are aware of the outer objects and our subjective emotions and thoughts. The
ultimate Reality is neither the objects perceived by us, nor the instruments of
our perception. He is the Subjective Core, the Eternal Essence, wherein, the
perceived and the instruments of perceptions are all totally absent. This
Subjective Reality must necessarily be, by Its very nature, not an object-of-
perception, and hence, It is called as the Imperceptible meaning, He is the very
Perceiver in all perceptions.
305. Vyakta-roopah -He who has a form- clearly perceptible to the meditator in
his meditation. The contradiction is so smotheringly apparent because of the
very placing of the term. It is only just-now, in the above term, that we are
told that the Lord is imperceptible (Adrisyah) and the very following term
declares that He is perceptible. Here it means that though He is not perceptible
with the physical instruments of perceptions, yet on transcending the
equipments, the Yogi intimately comes to experience the entire Divine Glory of
the Self. Though, ordinarily it is not easy to see Him, in the devotee's heart,
the Lord comes to play vividly and drives the devotee mad in his ecstasy.
306. Sahasra-jit -One who vanquishes thou- sands. In all the Puranas everywhere,
it is found that the Incarnations manifest to destroy the diabolically fallen
(Raakshas) who approach the good in endless hoards to annihilate them. One who
conquers over these diabolical forces is the Lord Vishnu.
Subjectively the hosts of passions and lusts, greeds and jealousies which invade
the inner bosom, and loot away the seeker’s tranquillity and peace, are all
ultimately vanquished by this Higher Consciousness and therefore, the Self is
indicated as the one who is ever victorious over all the hoards of our lower
impulses.
307. Ananta-jit -Ever-victorious. The victory of the Lord is endless; in every
Incarnation, He alone wins in the end. The victory over negative forces becomes
complete when once the Higher Consciousness is experienced, and hence, the Self
is indicated here as Ananta-jit.
http://groups.msn.com/sabkamalikek
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how does one attain that faith, expecially in the midst of emotional
and physical chaos, in a culture and human lifetime that has no
grounding in the Vedas?
steve
--- In divine-nature@..., "kanaka_raju8"
<kanaka_raju8@y...> wrote:
>
> Dear Steve,
>
> The problem with this situation comes when we see God as an external
> entity and try to understand Him from that perspective.
>
> First and foremost we need to have faith. Faith in the knowledge
> revealed in Vedas. Once we have this faith then we can try to
> understand the Truths proclaimed in there, that is, 'all this indeed
> is God'. So now we should change our perspective of the so called God-
> principle and try to understand God as that all pervading Unity among
> beings. What is it that stays unchanged among all beings? What is it
> that can't be denied. Well, it is the Being-ness itself in all
> beings. Whats is the nature of this Being-ness? Try to negate
> everything that could be external to you, and there you find
> something (well, one won't "find", per say, but rather 'realize')
> that can't be negated and you can understand every other thing as a
> kind of manifestation/projection of that thing that you can't
> negative.
>
> Thats the Beingness-Awareness, and the whole world is a projection of
> that principle. This is what we understand as God. Once this
> realization dawns in the bosom, one can see the whole world as his
> own being and the natural outcome of such understanding is universal
> love.
>
> Ekam Sat Viprah Bahuda Vadanthi!
>
> Kanakaraju
> http://www.sankaracharya.org
>
>
>
> --- In divine-nature@..., "Steve Connor"
> <bingo_ridley@y...> wrote:
> >
> > hari om
> >
> > since he is you, you already do know him.
> >
> > hari om
> >
> >
> > --- In divine-nature@..., Sadoro Ddaoputt
> <prka46@y...>
> > wrote:
> > >
> > > > man should recognise that enduring happiness can be got only by
> > developing love for God.
> > >
> > > Someone please tell me, how can I love God when I donot even know
> > him. We only love who we know first, And I believe the answer will
> be,
> > inorder to know him, we must first love him. This situation seems to
> > be a stalemate. How to come out of it?
> > >
> > > Hari OM
> > >
> > >
> > > Steve Connor <bingo_ridley@y...> wrote: How does one develop
> love
> > for God?
> > >
> > > steve connor
> > >
> > > --- In divine-nature@..., Arun Reddy
> <arunreddy_n@y...>
> > > wrote:
> > > >
> > >
> >
> >
> >
>
> > > All the knowledge acquired through the intellect is illusory. It
> is
> > > based on duality and is tantamount to ignorance. It may serve to
> score
> > > debating points, but such debates only promote discord. The
> knowledge
> > > that transcends all disputations and is related to the eternal
> > > verities is the Atma-Jnana (Knowledge of the Self). For this
> purpose,
> > > study of books is of no use. Only by direct experience and one's
> own
> > > Sadhana (spiritual exercises) can this awareness of the Self be
> > > realized. Man has to understand that he is the cause of his own
> > > happiness or misery and that all that he seeks or loves are not
> for
> > > their sake, but for his own sake. Hence, he has to understand his
> true
> > > nature. Realizing the evanescence of worldly objects, man should
> > > recognise that enduring happiness can be got only by developing
> love
> > > for God.
> > >
> >
> > > -BABA
> > >
> >
>
In a message dated 4/24/2006 10:58:30 P.M. Mountain Standard Time,
kanaka_raju8@... writes:
Thats the Beingness-Awareness, and the whole world is a projection of
that principle. This is what we understand as God. Once this
realization dawns in the bosom, one can see the whole world as his
own being and the natural outcome of such understanding is universal
love.
Om Sivaya Steve and Kanakaraju,
This is what my Guru sent me after our first meeting in 1970, Steve.
The Self,
You can't explain it,
You can sense its existence
Through the refined state
Of your senses,
But you cannot explain it.
To know it
You have to experience it.
And the best you could say about it
Is that it is the depth of your being,
The very core of you.
It is you.
and in agreement with Kanakaraju "one can see the whole world as his
own being and the natural outcome of such understanding is universal
love"
With Love
Kanda
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