PDA

View Full Version : svadharma - another view



yajvan
31 October 2011, 01:45 PM
hariḥ oṁ
~~~~~~

namasté


The great saint samaratha rāmdās¹ has said if there is any one religion in the world that is noblist of all, it is svadharma स्वधर्म .

To the casual observer this svadharma may be viewed as 'one's own duty'. Yet śrī siddharameśvara maharāj¹ the satyavachāh (one who speaks truth) says this svadharma is to live in one's true nature.

For the following set of posts addresses the question - what then is one's true nature?

This question will no less bring in the kośa-s¹ and the way we will look at them; They will be addressed from the standpoint of the gross body, subtle body, and causal body. With this inward march one must then address the 4th ( turīya) and beyond the 4th in this conversation. This then ties the conversation back into the ultimate nature of one's Being.

We must also address varṇa¹; we will take a look at this varṇa that resides inside of ourselves. It will be viewed as various qualities beyond the notion of jāti (position assigned by birth).


If one is overtly stuck in traditional thinking on cast and birth as a fixed location, then some of the following posts may be challenging. The concepts that will be offered is advanced thinking - to view things from a different light and and bring another view for consideration. It is not meant to be entry level reading, thus the reason it is offered in the uttara folder.



praṇām

words and references

samaratha rāmdās - samaratha is defined as suitable, capable, strong + rāmdās is one that serves rāmaḥ .
More on this saint can be found here: http://www.dlshq.org/saints/samartha_ramdas.htm (http://www.dlshq.org/saints/samartha_ramdas.htm)
Śrī siddharameśvara maharāj , guru of śrī nisargadatta maharāj & śrī ranjit maharāj a co-disciple of nisargadatta maharāj
kośa-s - coverings, sheaths or succession of cases which make up the various frames of the body enveloping ātman
varṇa class of men , tribe , order , caste; properly applicable to the four principal classes described in manu's code i.e. brahmans , kṣatriyas , vaiśyas , and śūdras

yajvan
01 November 2011, 12:52 PM
hariḥ oṁ
~~~~~~

namasté

svadharma is to live in own's true nature.

To start , it seems reasonable to define ' true nature' as compared to apparent nature.

true = satyaṁ = truth, real, reality
nature =sāraḥ = the substance or essence or marrow or cream or heart or essential part of anything Hence we can say one's true nature is the essential part of one's existence, of one's reality as a human.
It is unchanging, constant.

Compare this to apparent nature. In 'appearance' something comes and goes, appears, changes and may re-appear
in a different composition, format or not appear again at all. So , we can say it comes and goes.

Lets take an example . If we take water it can appear as ice, or steam; it is so flexible it takes on the shape of
the container it resides in so it can appear to have the shape of a pot, glass, lake , ocean, etc. Hence it has various appearances, but it is still water. Yet the essence of water is its composition of hydrogen and oxygen H2O .

If we consider this same idea , lets take a look at a few levels of a human being; we go from gross to subtle.

physical or gross body
subtle body
causal body
turīya or the 4th In the next post we will take a look at these levels and make some observations for each. The notion is to see
if we find one's true nature within the confines of the various levels offered. That is, where can we find the
essence of 'me' ?

praṇām

yajvan
02 November 2011, 06:54 AM
hariḥ oṁ
~~~~~~

namasté



If we consider this same idea , lets take a look at a few levels of a human being; we go from gross to subtle.

physical or gross body
subtle body
causal body
turīya or the 4th The notion is to see of we see one's true nature within the confines of the various levels offered. That is, where can we find the essence of 'me' ?

gross body
We are all familiar with the physical body. A real masterpiece in design. It is bones, blood, tissue, cells, fluids, etc. All these parts are made up of the elements or tattva's. The same elements found in the universe-at-large are found in the body. This body goes from just an embryo and progresses to a full grown human being.
One is constantly growing older and the body changes shape, ages then withers away. Could this be our real nature ? A body that is first a child, then a teen, an adult, then a senior citizen ?
This body is most predominate doing the waking state, the field of action, motion, and change. One would associate it with rago-guna, that is predominately action oriented.

If this was our real nature it would be that of change and finally death. If one is born, then one will die. It comes and goes. It misses the notion of unchanging.


subtle body
This body is our chariot - it takes us from here to there. It does the bidding of the more subtler body. This subtle body is where we find the intellect. Some say the subtle body is more of a ~committee~. It is made up of the mind, intellect, the senses, emotions and the like. It is considered subtle because it is there and it is not. It is the summation of electrical impulses , that are purposeful and give shape to ones personality and ego. Yet this subtle body is mostly known by thoughts, ideas, feelings, impulses. Some thoughts are purposeful, others, well not so much, but these thoughts are with us all the time.

This flood of thoughts and moods are associated with dreaming, as it is less concrete then the physical and indicative of that (dream)state.
Because the subtle level is fueled by awareness the wise tend to associate it with the predominance of sattva guna.

Can I find one's true nature here ? Thoughts and ideas come and go. One minute I am in the present, the next minute I am thinking of when I was 5 years old. The mind is the home of impressions and fluctuations. It misses a steady-state condition. Yet it offers us a great tool, that of the intellect that has discriminating power. We engage this tool for investigation.

Many correlate one's true nature ( some like to say 'I' , the home of 'me' ) with the intellect. Yet this intellect is found to come and go , become overshadowed by emotion, and left at the door way. Hence the hunt for our true nature does not end here.

causal body
This is a level many of us are not really familiar with, yet we experience it. For this section we will rely on some of the knowledge offered by śrī siddharameśvara maharāj. As I read them, they rang true with clarity and simplicity. We ask what is this casual body ? He says is as soon as you step in here it is pitch darkness, absolutely quiet. He calls this causal body the state of pure forgetfulness. There are no thoughts of either the gross or subtle body that reside here. In fact, there is no knowledge of anything found here.
It is a state of the unknowable, some like to call the void. For those that are sādhu's it can be mis-taken for sāmadhi. When one goes into this condition one remembers just before going in, and then just after of coming out.
It is easy to consider this sāmadhi, some would call nirvikalpha¹ brahman . This condition offers a state of peace and rest no doubt. Yet śrī siddharameśvara maharāj informs us this is not the final destination. Why so? Becaues the quality found within the causal body as 'unknowable' or as 'void' , a predominance of tamo-guna. Many hear this word tamo-guna and we are conditioned to think of thisas 'bad' - this is not the case.
Every night when we go to sleep , we forget everything and sink into sleep. This it tamo-guna at work. We feel we slept well when we have forgotten every-thing and remember nothing ' oh yes, I slept well'. For those that cannot fall asleep we hear, my mind kept me up, I was thinking of this or that. They were not able to 'forget' the day - rago-guna continued on. So this forgetfulness plays a key role in one's life and we need to pay attention to it.

In this use of tamo-guna we're talking of a place that is void, of pure forgetfulness. How can I find myself there, 'me', my true nature if I cannot remember it ? The good news is this causal body brings a level of relief from the change and vacillations of the gross and subtle bodies, yet it is not the home of 'me' . It cannot be overstated says maharāj that is very important to understand this state or condition of the causal body. He says many come to this door and say it is all void there must be nothing ahead and turn back. This is where having a tried-and-true guide ( the guru or teacher) is most valuable.

Yet with the next level, turīya, the last level ( the casual body) becomes appreciated and better understood. We will take this up with the next post.

praṇām

words
nirvikalpha - not admitting an alternative , free from change or differences

yajvan
04 November 2011, 11:44 AM
hariḥ oṁ
~~~~~~

namasté



Yet with the next level, turīya, the last level ( the casual body) becomes appreciated and better understood.
This turīya has been discussed in depth here on HDF¹. To go in depth on this would mean just many cut & pastes from the past posts. My recommendation to the serious reader is to consider the posts mentioned in the foot notes.

Our intent is to better define one's true nature. The notion of turīya will support the conversation. So before continuing the present post and adding new information, I will wait a day or two to allow the reader to visit the recommended posts aforementioned.

praṇām


references
turīya posts:

the import of turiya http://www.hindudharmaforums.com/showthread.php?t=1822 (http://www.hindudharmaforums.com/showthread.php?t=1822)
the summary of the import of turiya http://www.hindudharmaforums.com/showthread.php?t=2050 (http://www.hindudharmaforums.com/showthread.php?t=2050)
finding turiya http://www.hindudharmaforums.com/showthread.php?t=2996 (http://www.hindudharmaforums.com/showthread.php?t=2996)
consciousness - http://www.hindudharmaforums.com/showthread.php?t=1773 (http://www.hindudharmaforums.com/showthread.php?t=1773)

yajvan
04 November 2011, 02:48 PM
hariḥ oṁ
~~~~~~

namasté

When we are looking for our real nature we can get some guidance
from the Vivekacūḍāmaṇi of Śaṅkarācārya Bhagavatpāda, regarding the gross or physical body.

Śaṅkarā-ji says in the 155th śloka, the gross body originated from food, is sustained by food and therefore perishes without food.

We can see this would be a very difficult argument to hold to say that the body is one's true nature. The body is impermanent. He says the body consists of hands , feet, etc. Yet one's true nature remains even after the loss of a limb, an eye, hearing or the like.


praṇām

yajvan
15 November 2011, 01:31 PM
hariḥ oṁ
~~~~~~

namasté



physical or gross body
subtle body
causal body
turīya or the 4th So if we look to these 4 areas aforementioned in the list above , do we find 'me', or 'I' there ? It is said by śrī siddharameśvara maharāj anytime the state of 'knowing' comes into being, then there is two , or duality.
Hence we look for two, a 'me' and a 'you' or an object to percieve. We have come to say the experiencer is 'I'. Yet if we keep looking we do not find this 'I' as some contained entitity. But if we look to the environment or our surroundings we do see contained entities ( objects). One could say if the environment is filled with items that have name and form it seems reasonable that 'I' too am of this form.
If I see a tree I know it as a tree by its shape. If I see myself then I know 'me' by my shape and hence the association with the physical structure 'I' am housed in.

Yet in the tree example , the tree's outward appearence is really an expression of the colorless, oderless, shapeless sap that nourses the whole tree. The sap becomes the branchs, the roots, bark, buds, leaves, flowers, etc. All are expression of the sap; the sap is its essence ( sāraḥ). Perhaps like the tree we too have this sāraḥ that is not readily appearent when we inspect our composition. That is why the conversation leads us to turīya and frankly beyond turīya.

praṇām

Friend from the West
15 November 2011, 06:11 PM
Namaste,

Yajvan, thank you continuing this thread. I find it most meaningful for where at, this present moment.

Om Shanti

FFTW

yajvan
17 November 2011, 11:07 AM
hariḥ oṁ
~~~~~~

namasté

physical or gross body
subtle body
causal body
turīya or the 4th Let's look at this 4 fold collection above from a different point of view. We see this 4 fold order (cātur-varṇyaṁ) in other places.

Kṛṣṇa-ji tells us in the Bhāgavad gītā that at the core of the 4 fold order or division of society (cātur-varṇyaṁ) is based upon the 3 guṇa-s. This varṇa is the following: brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s.
One must ask if there are 3 guṇa-s how do you get 4 varṇa? It is based on the 3 guṇa-s primary and secondary combinations. We needn't go to the tertiary or 3rd level because if the 1st and 2nd levels are not possible, the 3 level will not matter.

1. Sattva as primary and rajas as secondary
2. Sattva as primary and tamas as secondary

3. Rajas as primary and sattva as secondary
4. Rajas as primary and tamas as secondary

5. Tamas as primary and sattva as secondary
6. Tamas as primary and rajas as secondary

Note that the 2nd and 5th combinations are not possible due to the drastic contrast of sattva and tamas. This leaves
us with 4 possible varṇa that align this way:

brahmaṇa-s :_Sattva as primary and rajas as secondary
kṣatriya-s :___Rajas as primary and sattva as seconday
vaiśya-s : ___ Rajas as primary and tamas as secondary
śudra-s : ____Tamas as primary and rajas as secondary We know that the brahmaṇa-s, kṣatriya-s, vaiśya-s, and śudra-s can be found in society, yet here is the different view.
I say different compared to general current thinking. Just as this cātur-varṇyaṁ ( 4 levels) can be found in society it too can be found in our own selves. This insight comes to us from the writings of śrī siddharameśvara maharāj.

The śudra-s labor and toil - this is a function of the body. To work , act, move.
The vaiśya-s apply the intellect, mind, etc for business and transactions - this is the function found in the subtle
body and the realm of mind.
The kṣatriya-s offer the 'field' and that of destruction of the other two levels ( śudra & vaiśya) - this is the
function of the causal body some call 'void'.
This 'destruction' comes every night with the advent of sleep - the mind and body is destroyed as it were,
no longer exists in deep sleep.
The brahmaṇa-s offer the highest, wisdom, knowledge. They are above and beyond the other 3 ( aloof as it were)
and they do not dabble in the other 3's business. The brahmaṇa is consumed with the Supreme, (rāmaḥ) and let the world go on about its business - This is turīya the 4th , or turīyāvastha¹ and is also part of us.So kṛṣṇa-ji's 4 parts not only apply to society but can be applied to the human being.


praṇām


words
turīyāvastha - turīya + avastha or the state , condition, stability of turīya or the 4th.

yajvan
16 December 2011, 12:32 PM
hariḥ oṁ
~~~~~~

namasté


this svadharma is to live in one's own true nature. In the final analysis when there is no 'i' then there is no 'you' . We are then entrusted with sayujya¹ mukti. This mukti = mukta, meaning liberated from material existence. It is within this material existence that 'i' and 'you' exist, that we can be identified as unique to our surroundings.
Here is where śiva's quality of destruction can be found; the ~destruction~ of ignorance. That 'i' am this or that. That 'i' am yajvan of a certain age, weight nationality, likes and dis-likes. These no longer exist - I do not associate with these boundries that have been conditoned in my over the years - even from loving parents!


If I am in Deli and scoop up a handful of dirt there. Have I picked up Deli ? No, I have picked up a handful of dirt, no one says I have Deli in my hands. Yet another says , you have picked up a handful of earth. Yet this earth could not have come if I have not picked up a handful of the elements ( water, air, fire, wind). And these could not have come to my hand if the elements did not have room for them to exist , or have space (ākāśa) available for this earth (pṛthvī) to reside in.

We can continue to work backwards within the elements ( tattva) and we finally come to pure existence Itself; All this cannot be possible without this pure existence some like to call brahman, pure awareness, pure consciousness.

You see as we continue to strip away all the layers of ourselves, we finally come to the realization that this 'i' cannot be localized; We come to the final stop of the Supreme that is the core of all things - perishable and imperishable. So we can conclude that this 'i' is a convenient way of saying a bundle of creation that comes together for a time, and then it goes. Yet what does not come and go is the core foundation of pure existence.

There is nothing that goes beyond this , and is uttara - unsupassable. This is who we are when all is said and done.

So, the question - if this is so fundamental to life, to existence, why then do I not readily feel this ? Why is it not simply appearant to us ? They say breath is vital to us; when I stop breathing I know this truth in 30 seconds , I know I need air and there is no surprise that it is vital to life. Why then not this level of existence you to talk of ? Why does it not stick out like a sore thumb?

praṇām

1. sayujya - closely united

NayaSurya
16 December 2011, 01:24 PM
You speak of breath, holding it and in 30 seconds and you will know the Truth of its importance.

So then, what can we hold which will then cause such a Truth to arise with our True Self?

What is it we hold?

It reminds me of boiling chinese dumplings...when they are cooked they float to the top.

Hold this and Awareness of Self floats to the top.

smaranam
16 December 2011, 02:10 PM
You speak of breath, holding it and in 30 seconds and you will know the Truth of its importance.

So then, what can we hold which will then cause such a Truth to arise with our True Self?

What is it we hold?

It reminds me of boiling chinese dumplings...when they are cooked they float to the top.

Hold this and Awareness of Self floats to the top.

http://2.bp.blogspot.com/_P4T_U8CO2Oc/TLNhttlMkXI/AAAAAAAAADw/tsMok7ja_pQ/s1600/Krishna%27s+lotus+feet.jpg

http://www.harekrsna.de/lotus-feet-hand/lotus_footprints_of_lord_krsna_s.jpg

1008th post, but if not 1008, at least Your 108 names dedicated to You my Lord : Shri KRshNa nAmAvali (http://www.pndwarka.com/worshiping-the-lord-music.html) (second on list)

108 Names of Shri KRshNa (http://en.wikipedia.org/wiki/List_of_titles_and_names_of_Krishna#108_names_and_titles_from_the_Gaudiya_Vaishnavism_tradition)

_/\_

NayaSurya
19 December 2011, 08:20 PM
I waited till after the weekend so some others could come.
Those very cute Feet would be one way to go for sure<3

Surely, I am not the wisest one who could comment, but perhaps this one so silly, careless and ignorant is without the fear she should have to keep silent?

When I said Hold I really mean to leave behind.

Many ways to do this.

One word can bring you to this state.

Sometimes it's Beloved Shiva<3, sometimes also...Beloved Shyam<3

This is how it goes, for me at least.

I sit for several minutes doing japa and this helps to calm...then to stop and still myself further. The word then is silent, only uttered in my mind.

Somewhere in this practice...as a finger moved over and over against your skin will often become numb and you no longer can feel, the mind becomes overloaded with this singular Beloved Word.

As this Beloved Word overloads this machine, it begins to shut down the surface noise. If suddenly it fights back, just begin again...do not stress over that. No hurry.

But once this machine stills...the breath no longer felt...and the floor beneath you fade to nothing...and the animal ceases to exist.

Then the driver can finally dismount this beast.

When we hold our breath...then the time come in a minute or so we know how vital it is. So when we learn to hold this animal's incessant screeching...what remains but our true Self?

yajvan
21 December 2011, 06:38 PM
hariḥ oṁ
~~~~~~

namast&#233;



So, the question - if this is so fundamental to life, to existence, why then do I not readily feel this ? Why is it not simply appearant to us ? They say breath is vital to us; when I stop breathing I know this truth in 30 seconds , I know I need air and there is no surprise that it is vital to life. Why then not this level of existence you to talk of ? Why does it not stick out like a sore thumb?

Here are my views on this matter. We as humans ( including me :) ) function in the world of change. This infers we need change to recognize something occuring. We know hot because there is cold to compare it to. We know happy because sad exists; We know fast because we have experienced slow.

Note that when we think we hear something moving we say shush!!! be still and we wait to hear some change occur in that silence that was created . With that change we can say, oh that sound came from that direction, it ( what ever it is, a mouse, fly, person, dog, cat, etc) is over there! It is by change that we recognize events.

Now enter Being, pure existence... the most refined level of existence. It is everywhere , there is no gap in it. Like music we appreciate the beat when we sense the gap between measures. Yet with Being it is ubiquitous, unending, perfect continunity. It is present in every fiber, sound, sight, smell, taste, feeling, emotion, object and non-object. So where then can be this change to sense a difference of going from a Being to a non-Being state ? It is like white on rice. It is so much part of the rice, that who even says there is white then there is the rice. It is like wet to water... they are tightly coupled.

This is the pickle we are in... what is the way then to Being ? The answer is offered to us in many ways. I am fond of the answer found in the work called pratyavbhij&#241;āhṛdayaṁ authored by kṣemarāja-ji, śiṣya of abhinavagupta. This word pratyabhij&#241;āhṛdayaṁ means the re-recognition of ones Self - in this word hṛdya is used as ~heart~ or the inner most , most dear, and hence the Self.

It is the notion of ~siliencing~ one's self in reverse order - like 3 2,1.
It is getting to where there is Self and non-Self. We will look at this idea in the next post, so lets first set the stage.

What is this 3, 2, 1 ?

3

Three fold - as śiva comes within boundaries, some like to call this condensation of the Infinite, this condensing resides within the following three:

aṇu - fine , minute , atomic. Another way of saying the Supreme being condensed into the finite realm of the manifest.
We can call this 'us'. We are considered condensed consciousness of the Supreme, and we are then jiva's.
māyā - this word is rooted in mā , meaning to measure. Hence this the notion of the Infinite being (as if) measured out into finite things.

many come to the conclusion that this māyā is anchored in the notion of illusion found in ādi śaṃkara's view of advaita vedānta ( some call śāntabrahmavāda). This is not the case here.
this māyā brings about the experince of differnces for us e.g. good , small, hot cold, good bad, right , wrong. It is the Supreme measured out in differences.


karma is karman - action , performance. I are not alluding to the theory of karma here. It is actions we perform. Many say they are rooted in vāsnanās - impressions in in the mind ( some like to call this citta, ~individual~ conscousness).2
Two fold - He is consciousness (caitanya) which is unbounded & He is the manifest creation that is within boundaries


1
One - we know He is Fullness, anuttara, brahman ( unsurpassable)

You see, the notion here is we are this Being already - we do not need to go anywhere, but to just get back to this silence of 1 , which is our natural state, and then we have this ah-haaa! moment. It is first experienced with the notion of Self and non-Self.

This idea is supported in the yoga sūtra-s (some call yoga darśana) of patanjali. We will address the one sūtra in the next post that sets the stage.


praṇām

yajvan
23 December 2011, 01:14 PM
hariḥ oṁ
~~~~~~

namast&#233;



You see, the notion here is we are this Being already - we do not need to go anywhere, but to just get back to this silence of 1 , which is our natural state, and then we have this ah-haaa! moment. It is first experienced with the notion of Self and non-Self.

From pata&#241;jali’s yogadarśana (the yoga sūtra-s of pata&#241;jali), samādhi pada ( 1st chapter regarding samādhi):

tadā draṣṭuḥ svarūpe 'vasthānaṃ || 3
then (tadā) the seer (draṣṭuḥ&#185;) rests or is absorbed in ('vasthānaṃ&#185;) one's own form or nature (svarūpe)

Here is the point offered from pata&#241;jali-ji. We come back to our own state of Being. I tend to think of a guitar string. We pluck it and a sound is transmitted. This equals all we do, all of our activities. Then the string comes to rest - back to its most relaxed state yet with full potential to sound again. Like that , we know from being human this frequency of activity - all the time , we're full of actions, doing. It is the wise that know how to once again settle down into one's orginal state of Being.

Yet this Being ( unlike the string) is aware in Itself- it is not a state of rest that is dull. Some have refered to this as prakāśa-vimarśamaya.
prakāśa = shining, clear, splendour , lustre , light and is also a name for brahman vimarśa = vi + mṛś; mṛś is to reflect, to touch mentally and vi means 'in two parts', ' to and fro', and 'deliberation'. This vi + mṛś offers us insight about vimarśa - the reflection or deliberation within Being, brahman , its own Self-awareness.

prakāśa is used here as it infers directly lumination , what makes everything visible not to mention perfect purity. But light on its own is not enough; It is via this vimarśa this reflection within Itself that makes it lively Being, being aware of its own Self.

prakāśa-vimarśamaya then is the perfection of pure light of Being, brahman that is blissfully awake in its own awareness ; Its nature of paramaśiva is to manifest, or svabhāva, to bubble up (mad).

Hence when one is rested/absorbed in the Self, it is this level of Being. Perfect rest yet full of potential. It is from here that one can say it is a Self-referral state of existence - lively but perfectly at rest.

praṇām
words

draṣṭṛ - one who sees
'vasthānaṃ = avasthānaṃ = ava - √ sthā- to abide in a state or condition , to enter , be absorbed in

Kumar_Das
31 December 2012, 03:34 PM
Namaste, I haven't read all the posts thoroughly but I would like to touch on something.



Note that the 2nd and 5th combinations are not possible due to the drastic contrast of sattva and tamas. This leaves
us with 4 possible varṇa that align this way:

brahmaṇa-s :_Sattva as primary and rajas as secondary
kṣatriya-s :___Rajas as primary and sattva as seconday
vaiśya-s : ___ Rajas as primary and tamas as secondary
śudra-s : ____Tamas as primary and rajas as secondary

Rajas ~ spurring within the internal expressed through the external i.e causing change by physical means. Desire to accomplishment. Will to succeed. Unrest within the mental balance, a disturbance, seeking satisfaction and impelled to proceed in achieving it.

Politics is essentially the dominant sphere for Rajas. But requires intelligence.

The bigger your political aspirations - the more it requires to accomplish

The more it takes out of a person to accomplish.

But Sattvas ~ is all things pure, holy, spiritual, non-materialistic, devoid of greed, devoid of maliciousness, devoid of vulnerability to things of lesser natures, sublimates desires and puts them under restraint, forbearance, non-vulnerability to vices

You can choose to entirely dedicate yourself to God. Thinking about Him in everything you do.

For a person who is both Sattvic and Rajasic but Sattva is predominant in them. They still have greater spiritual inclinations.

So even when you have personal agendas that are non-religious in nature. These things don't supersede spirituality in terms of priority. To the point that you become lost in them and neglect your commitment to the demands of spiritual undertakings.

Sattvas and Rajas are seperate from each other in effect distinct qualities. But different gunas can be form in various ways giving rise to prisms of characters and actions.

Things like politics is a sure way to get lost in choosing about how to live your lifetime objectively. And pursuing it for personal/materialistic reasons will for sure mean that you only end up making yourself a slave to the pursuit of whatever envisioned goal you espouse.




TRANSLATION
http://www.asitis.com/gif/bump.gifFor one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me. ~ BG 6:30

Keywords: Devotionalism, unrelentlessness, committedness, unity of Monotheism incorporated into everything, living entirely by God, dedication, spiritual insight, God's will, worldy affairs(interaction, events, relationships, individuals, people, totality of all things) "I see everything that happens as something coming my way due to God, and all of this has a profound impact on me, I read these things like as if God is communicating with me, I attribute every single thing as the doing of God"