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yajvan
22 September 2006, 12:27 PM
Hari Om
~~~~~

From Where does this desire to know Brahman, (HIM) come?
Some thoughts from Swami Krishnanda that I found inspiring.
Perhaps your thoughts here will advance the idea:


"Isvaranugrahad-eva pumsam advaita vasana," says the great master Dattatreya.

"There is something higher than this knowledge or aspiration for truth. What is that? It is the tendency of one's being to move towards Reality. It is the very reason behind our aspiring for Reality. How do we know that Reality is to be known? Who put this idea into our head? We say, "I must know God," "I must search for Reality," "I must aspire for the Absolute." How did this idea arise in our mind? "

"There is a tendency in us to move towards the Reality. This tendency is prior to our consciousness of Reality. We cannot be conscious of this urge itself, because it is prior to everything else, even becoming conscious of anything. Nobody knows what this urge is and from where it comes. "Isvaranugrahad-eva pumsam advaita vasana," says the great master Dattatreya. We do not know how aspiration arises in our mind. It has not come due to our efforts, because effort cannot be there without knowledge. But the question is, "How has this knowledge arisen?" So Bhagavan Dattatreya says that perhaps it is God's grace, or we may call it the grace of the Absolute, or the mysterious outcome of the very process of evolution which is egged on by some principle of which we have no idea and the purpose of which is far, far beyond our understanding."

pranams,

sarabhanga
23 September 2006, 12:03 AM
अवधूत गीता
|| avadhūta gītā ||

“Song of the Free”



ईश्वरानुग्रहादेव पुंसामद्वैतवासना ।
महद्भयपरित्राणाद्विप्राणामुपजायते ॥१॥

īśvarānugrahādeva puṁsāmadvaitavāsanā |
mahadbhayaparitrāṇādviprāṇāmupajāyate |1|

“Through the grace of God alone, the desire for Advaita arises in wise men, to save them from great fear.”


येनेदं पूरितं सर्वमात्मनैवात्मनात्मनि ।
निराकारं कथं वन्दे ह्यभिन्नं शिवमव्ययम् ॥२॥

yenedaṁ pūritaṁ sarvamātmanaivāatmanātmani |
nirākāraṁ kathaṁ vande hyabhinnaṁ śivamavyayam |2|

“How shall I salute the formless Being, indivisible, auspicious, and immutable,
Who fills all this with His Self and also fills the self with His Self?”


पञ्चभूतात्मकं विश्वं मरीचिजलसन्निभम् ।
कस्याप्यहो नमस्कुर्यामहमेको निरञ्जनः ॥३॥

pañcabhūtātmakaṁ viśvaṁ marīcijalasannibham |
kasyāpyaho namaskuryāmahameko nirañjanaḥ |3|

“The universe composed of the five elements is like water in a mirage.
Oh, to whom shall I make obeisance ~ I who am one and untouched?”


आत्मैव केवलं सर्वं भेदाभेदो न विद्यते ।
अस्ति नास्ति कथं ब्रूयां विस्मयः प्रतिभाति मे ॥४॥

ātmaiva kevalaṁ sarvaṁ bhedābhedo na vidyate |
asti nāsti kathaṁ brūyāṁ vismayaḥ pratibhāti me |4|

“All is verily the absolute Self. Distinction and nondistinction do not exist.
How can I say ‘It exists; it does not exist’? I am filled with wonder!”


वेदान्तसारसर्वस्वं ज्ञानं विज्ञानमेव च ।
अहमात्मा निराकारः सर्वव्यापी स्वभावतः ॥५॥

vedāntasārasarvasvaṁ jñānaṁ vijñānameva ca |
ahamātmā nirākāraḥ sarvavyāpī svabhāvataḥ |5|

The essence and the whole of Vedanta is this Knowledge, this supreme Knowledge:
That I am by nature the formless, all-pervasive Self.”


यो वै सर्वात्मको देवो निष्कलो गगनोपमः ।
स्वभावनिर्मलः शुद्धः स एवायं न संशयः ॥६॥

yo vai sarvātmako devo niṣkalo gaganopamaḥ |
svabhāvanirmalaḥ śuddhaḥ sa evāyaṁ na saṁśayaḥ |6|

“There is no doubt that I am that God who is the Self of all, pure, indivisible, like the sky, naturally stainless.”


अहमेवाव्ययोऽनन्तः शुद्धविज्ञानविग्रहः ।
सुखं दुःखं न जानामि कथं कस्यापि वर्तते ॥७॥

ahamevāvyayo'nantaḥ śuddhavijñānavigrahaḥ |
sukhaṁ duḥkhaṁ na jānāmi kathaṁ kasyāpi vartate |7|

“Indeed I am immutable and infinite and of the pure form of Intelligence.
I do not know how or in relation to whom joy and sorrow exist.”

Sudarshan
24 September 2006, 12:22 PM
From where did the desire to separate originate? -- God.
The same source must give the call for reunion too.( grace)