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atanu
05 June 2009, 01:26 PM
Namaste All,

In the immediate reaction to nature's adversities, we forget discrimination. We forget Gita. This point could not be made in the thread 'Gita's Interpretation'. Let me hope that the following can register the point. Although, I know that only those who have known about Maharshi Ramana will be able to gauge the depth of relevance. But, the importance of a sage's presence in physical form or in spiritual form is general.

Raphael Hurst, also known as Paul Brunton, was an english author who searched through West Asia, India, and East Asia, for truth of life. He finally took station in Arunachala for longish time, in two or three installments. He wrote about Shri Ramana.



The following two paras are from his books:
"Not a few Western minds will inevitably consider that this life of the Maharshi's is a wasted one. But it may be good for us to have a few men who sit apart from our world of unending activity and survey it for us from afar. ---- It may also be that a jungle sage, with self conquered at his feet, is not inferior to a worldly fool who is blown apart hither and thither by every circumstance.
Day after day brings its fresh indications of the greatness of this man. -----"
-----------------
"In that gloomy cavern the Maharshi had spent uncounted hours of intense absorption in seraphic peace, locked within the folds of his heart, where dwelt divinity. ------ We foolishly imagine that such a man has failed to keep up with the bustling procession of life. It never occurs to us that he may have far outstepped it."We are lesser mortals, afraid of destiny and bound so strongly to infinite number of karma unfinished that we barely understand a sage, whose actions have been burned. Such a sage calms the ruffled minds of thousands from near and from far. He feeds thousands daily.


Is He inactive? Only those who have no inkling of spiritual meaning of action will think so. He does nothing, yet He does far more than we can ever hope to do. And He does only Good.

A sage is not inactive. A sage is not indifferent.

Om

Eastern Mind
05 June 2009, 05:25 PM
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"In that gloomy cavern the Maharshi had spent uncounted hours of intense absorption in seraphic peace, locked within the folds of his heart, where dwelt divinity. ------ We foolishly imagine that such a man has failed to keep up with the bustling procession of life. It never occurs to us that he may have far outstepped it."We are lesser mortals, afraid of destiny and bound so strongly to infinite number of karma unfinished that we barely understand a sage, whose actions have been burned. Such a sage calms the ruffled minds of thousands from near and from far. He feeds thousands daily.


Is He inactive? Only those who have no inkling of spiritual meaning of action will think so. He does nothing, yet He does far more than we can ever hope to do. And He does only Good.

A sage is not inactive. A sage is not indifferent.

Om


In the book Lemurian Scrolls, it says that humanity would have fallen into utter insanity during this time of Kaliyuga were it not for the sages who stay within themselves, within caves and other holy places, and pass on their knowledge to their lineages. Their work maintains sanity itself. Prostrations and thankfulness goes out to those few souls who have managed to keep light within darkness. We are foreever grateful.

Aum Namasivaya -->

yajvan
05 June 2009, 05:57 PM
hariḥ oṁ
~~~~~

Namasté


Kṛṣṇa informs us of the following (Bhāgavad gītā , chapter 4, 16th śloka):
What is action (karma) what is inaction (akarma) even the wise (kavi¹)
are bewildered (mohita) in this matter.

Yet what do we know from Chapter 3?

No one can exist even for an instant without performing action - 5th śloka
Not by abstaining from action does a man achieve non-action (naiṣkarmya¹) - 4th śloka
Action is superior to inaction - 8th śloka
Actions in every case are performed by the 3 guṇa - 27th śloka
Let not the wise create division in the minds of the ignornant who are attached to action - 26th śloka
by action alone¹ did Janaka and others gain perfection - 20th ślokaThis subject is worthy of discussion and review… IMHO the crux of the Bhāgavad gītā on this matter is to create 'skill in action' . That comes from Kṛṣṇa's instruction in Chapter 2, 48th śloka:

yogasthaḥ kuru karmānī- established (or steadfast) in yoga ( union) perform actions (karma). This union is the union or posession of the SELF. Being established in yoga = being established in the SELF.

This is not a concept or philosophical notion some choose to believe. It is a real, actual level of existence (sattā) one can experience.
What occurs in this state? Nirodha निरोध-stillness, silence of the mind, established in Being. And what is experinced ? Nirvikalpa निर्विकल्प- free from change or differences ; not wavering. Completely possessed of this univeral status of SELF. Its also called kevala केवल conclusion, entirely , wholly , absolutely i.e. liberation from birth-after-birth.

Patañjali calls this level of Being dharma-megha¹ - cloud pouring virtue.

praṇām

words

kavi कवि- intelligent , knowing , enlightened , wise , sensible , prudent , skilful , cunning
mohita मोहित- bewildered, stupefied , deluded
naiṣkarmya नैष्कर्म्य- abstinence or exemption from acts and their consequences; it is a specific quality - freedom
from bondage even while acting; non-binding action that comes from the quality of the actor, not the act.
Janaka जनक- most likey rājā janaka father of sītā. How did he gain perfection by action? by the act of withdrawing - inward
activity of meditation.
From Patañjali's yogadarśana : dharma धर्म- that which is established or firm steadfast ; virtue + megha मेघ- 'sprinkler' , a cloud

atanu
05 June 2009, 11:27 PM
Thank you to both of you, EM ji :) and yajvan ji from the heart, both westerners, yet wise guides on HDF. Thanks.

Om Namah Shivaya

yajvan
09 June 2009, 03:14 PM
hariḥ oṁ
~~~~~

Namasté



yogasthaḥ kuru karmānī- established (or steadfast) in yoga ( union) perform actions (karma). This union is the union or possession of the SELF. Being established in yoga = being established in the SELF.

Why is this important? Being established in the Self, then gives samyag-jñāna ( some write samyañc-jñāna ) i.e. complete, whole, correct (samyañc) knowledge (jñāna ). This is not suggesting that you will know more facts. This is all about the full range of knowledge, from the finite to the infinite.
Today we walk around and see the world and all of its parts (aṅga) the finite. When one becomes established in yoga ( union of the Self, pratyag-ātmā¹) then the whole is now seen, the infinite; Now one is complete. One experiences the multiplicity of life ( duality of things, places, sizes, etc) and the undifferentiated, union of the Self. Hence the full range of life is now in one's experience. This is fullness, completeness.

The wise say, looking at a reflection of the sun found in a pot of water , the fool thinks it is the sun itself. The wise rejects the reflection in the pot of water and sees the self-luminous sun in the sky which illuminates the whole earth.

What we miss is the full luminosity of the Self and take the reflections to be real. It is by bringing together (saṃhāra¹) the refection and the full luminosity of the Self, that we end up complete.

praṇām

words

aṅga अङ्ग - a limb, member; subordinate division
pratyag-ātmā is pratyañc + ātmā
pratyañc is inner , interior; turned back or inward.
ātmā is ātman - essence , nature , character ; this atman is also from an - to breathe, at- to move, vā -to blow;. tmán - the vital breath
hence the breath or 'essence' of life.
saṃhāra संहार- bringing together , collection , accumulation ; contraction; drawing in

atanu
16 June 2009, 11:54 PM
hariḥ oṁ
~~~~~

NamastÚ
Why is this important? Being established in the Self, then gives samyag-j˝āna ( some write samya˝c-j˝āna ) i.e. complete, whole, correct (samya˝c) knowledge (j˝āna ). This is not suggesting that you will know more facts. This is all about the full range of knowledge, from the finite to the infinite.
Today we walk around and see the world and all of its parts (aṅga) the finite. When one becomes established in yoga ( union of the Self, pratyag-ātmā╣) then the whole is now seen, the infinite; Now one is complete. One experiences the multiplicity of life ( duality of things, places, sizes, etc) and the undifferentiated, union of the Self. Hence the full range of life is now in one's experience. This is fullness, completeness.

The wise say, looking at a reflection of the sun found in a pot of water , the fool thinks it is the sun itself. The wise rejects the reflection in the pot of water and sees the self-luminous sun in the sky which illuminates the whole earth.

What we miss is the full luminosity of the Self and take the reflections to be real. It is by bringing together (saṃhāra╣) the refection and the full luminosity of the Self, that we end up complete.

praṇām




Namaste Yajvan Ji,

In another way:


Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.


--------------------------

Thought that it probably may further elucidate to add the distinction between the result and the source, which is indestructible, irrespective of the result.


Regards