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Thread: What’s in your mind today?

  1. #11
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    Re: What’s in your mind today?




    What is it that we become emotionally attached to?

    We always become naturally attracted towards that which makes us happy. Something becomes lovable to us, not because we like that particular object, but because of the happiness or ānanda it gives. This ānanda, in turn, really is the essential content of our own being or Ātmā. The object we love also is yet another form in which the same Ātmā becomes manifest. This is one of the secret aspects of wisdom taught by the great sage Yājñavalka to his disciple and wife Maitreyi, in the Bṛhadāraṇyaka Upaniṣad (IV: 5: 6)

    “Verily, not for the sake of the husband is the husband dear, but for the sake of the self is the husband dear.

    Verily, not for the sake of the wife is the wife dear, but for the sake of the self is the wife dear.

    Verily not for the sake of the sons are the sons dear, but for the sake of the self are the sons dear...

    .... Verily, not for the sake of all is all dear but for the sake of the self is all dear.

    Verily the self is to be seen, to be heard, to be reflected on, to be meditated upon; when, verily, the self is seen, heard, reflected on and known, then all is known.”

    When we like something, our feeling is that it gives us happiness. But in actuality, that particular object of knowledge is not the giver of real happiness, for happiness is something that wells up from within our own being. It always remains dormant in us as the essential content of our own existence. The object we like becomes only an instrument that helps arouse that latent happiness within us.

    Really, as is our being ānanda (happiness) in essence, so is the object we like also belongs to the same ānanda content (as there is nothing else exists other than Sat-Cit-ānanda) , but appearing in a different form.

    Ānanda thus is the real content of the being of both the enjoyer and enjoyed, their coming together is only helping its self-unfoldment, or actualization. The origin of happiness, thus, is nowhere else than the self or Ātmā , the one Ultimate Reality both in us and the object we are in love with.

    T
    his could be one of the reasons why Bhakti and Love always go together.
    Last edited by brahman; 06 November 2013 at 11:10 AM.
    ॐ इदम् न मम
    be just l we happy

  2. #12

    Re: What’s in your mind today?

    Quote Originally Posted by brahman View Post
    Really, as is our being ānanda (happiness) in essence, so is the object we like also belongs to the same ānanda content (as there is nothing else exists other than Sat-Cit-ānanda) , but appearing in a different form.

    Ānanda thus is the real content of the being of both the enjoyer and enjoyed, their coming together is only helping its self-unfoldment, or actualization. The origin of happiness, thus, is nowhere else than the self or Ātmā , the one Ultimate Reality both in usand the object we are in love with.

    This could be one of the reasons why Bhakti and Love always go together.
    praNAm Bramhan

    It IS the reason. Bhakti and spiritual love are inseperable.


    To read Rshi Yajnavalka's message in BRhadAraNyaka from a KRshNa-conscious angle,
    the relation-A loves relation-B, not for the sake of relation-B, but for the sake of Shri KRshNa (VAsudeva) in the heart of both A and B.

    To see this perfectly as the highest truth, both parties (or at least one) have to be in their original natural constitutional state or position, and not in the false bodily consciousness. This is their svarUpa.
    Advaita will say that this underlying AtmA is the single and only svarUpa.
    However, as you have interestingly noted here, bhakti and love cannot shine without the svarUpa of the subject and svarUpa of the object each. This svarUpa is a pure paper-thin layer on the pure, sacchidAnanda, all-pervading AtmA (Self). Free of anartha and vikAr (material flaws).

    The science of bhakti says...
    1. Bhakti and love are not two things provided love is not taken in the worldly sense where it is selfish to some extent.
    (It is said that love of the mother for the child in this world is closest to the prema of the spiritual world).
    Prema bhakti is the highest bhakti (and a subset of the umbrella called bhakti).

    2. Govinda (BhagavAn/Parameshwar) is the subject(enjoyer) and the bhakta (devotee) is the object(enjoyed) - although it appears
    to be the other way around to an external observer
    . This is why the external observer sometimes says that bhaktas are in mAyA.

    The beginner/novice devotee may be attached to the body-mind and think they are the enjoyer, subject while Shri KRshNa Govinda is the enjoyed, object. (thinking Yashoda enjoys the sight of Bala KRshNa).

    As bhakti turns more and more nishkAm (expectationless), pure, with no traces of the enjoyment spirit, but purely of the spirit to be of service, to be the enjoyed (by the IshTa),
    the true svarUpa of the bhakta surfaces. The devotee (bhakta) wants to give Ananda (happiness) although Govind alone is the source
    of this Ananda.

    The truth however, is that this principle applies in both directions. Who is the devotee and who is the devoted?
    BhagavAn is also trying to be the enjoyed for the devotee (be it as the crawling infant or as DwArakAdheesh), and He really wants to give delight to the devotees - make them the enjoyer. He goes to amazing extents to do so.
    All other things - paritrANAya sAdhunAm, vinAshAya dushkRtAm, dharma sansthApana - are side business.
    (Bh Gita - "I descend every millenium to protect the saintly , destroy the miscreants, and establish righteousness and religious principles").


    As a slight deviation from this topic: GauDiya VaishNav call this
    svarUpa the siddha deha (siddha = perfect ; deha = form/state of consciousness) in relation to BhagvAn, Parameshwar.
    This is based on the siddhAnta (philosophical conclusion) that rAdhA-dAsyam (service to Shri RAdhA) is the highest state. Any relationship between Lord and devotee is Radha-dAsya because She is the reservoir of all mellows, rasas, moods and all possible services to BhagavAn, She being the complete (pUrNa) all-inclusive form of His ahlAdini shakti - Ananda potency. (i.e. all sevA - service to Him goes through Her).

    To me, pinning down a very specific siddha deha feels too rigid though. It is between the Lord and devotee.
    He can be what He wants, various things, and bhakta can be various things. Why do we have to restrict our roles?

    Who is the maiya and who is the child?
    Similarly, who is the lover and who is the beloved? (kaun premi, kaun pritam?)
    Just as Govinda may turn into the crawling Bala KRshNa or toddling DAmodar any moment, the bhakta may also turn into a little 4 or 5 year old any moment. That does not mean the devotee is in the consciousness of a 5 year old Govind-bhakta eternally...

    om namo bhagavate vAsudevAya ~
    Hare KRshNa _/\_
    || Shri KRshNArpaNamastu ||

  3. #13

    Re: What’s in your mind today?

    Quote Originally Posted by brahman View Post
    Is that little white one the calf (go-vatsa) or KAnhU Himself?! How adorable it is. Can't help but see little KAnhU hiding behind those eyes.
    The eyes of the calf show longing for Shri KRshNa. That is bhakti ras. At the same time flashes and glimpses of KRshNa as dAmodar - I cannot help but see in it.

    At age 5 on GopAshTami KRshNa graduated from taking the calves only out to graze to taking the "big cows" out in the forest.

    The mother cow shows
    -- vAtsalya for the calf and for KRshNa
    -- kAruNya / karuNA
    -- looks like it is waiting for KRshNa

    Smaranam, why does everything have to be about KRshNa?
    Sorry, but this is how it is for me
    The devotees are nodding their heads , "Indeed, IT IS all about KRshNa"
    Last edited by smaranam; 06 November 2013 at 09:09 AM. Reason: how it is for me
    || Shri KRshNArpaNamastu ||

  4. #14
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    Re: What’s in your mind today?



    Quote Originally Posted by smaranam View Post
    praNAm Bramhan
    This svarUpa is a pure paper-thin layer on the pure, sacchidAnanda, all-pervading AtmA (Self). Free of anartha and vikAr (material flaws).
    The science of bhakti says...
    1. Bhakti and love are not two things provided love is not taken in the worldly sense where it is selfish to some extent.
    (It is said that love of the mother for the child in this world is closest to the prema of the spiritual world).
    Prema bhakti is the highest bhakti (and a subset of the umbrella called bhakti).
    We find it slight differently dear Smaranam.

    The love of the mother for her child is only as an animal instinct alone; or else she could have loved her neighbour’s child too in the same sense of great affection. When this relation in seen in a critical way of thinking, it is evident here that her love for her child as something that is marked by the appetites and passions of her bodily existence alone.

    We don’t equate Prema with the English term Love either. Far more is implied here than that. To help in understanding, try to conceive of all the folwoing :

    1) our heart being filled with profound compassion for one who is helpless,

    2) our heart being filled with a sense of such great beauty that we feel impelled to give all our reverence and devotion to it,

    3) our heat being filled with a sense of such profound wonder that we stand in awe of it, and

    4) our heart feeling an irresistible flow into a source or centre which is immediately identified as our own nature.

    If all these experiences are combined into one, that is called “prema

    Bhakti is “to be conjunction with light”, where ‘bha’ is light and ‘ti’ is to be conjoined.



    If we put the word 'Love' in terms of Bhakti, it would be something like this: we have nothing to do with a love that being cultivated towards the almighty God or a bundle of love getting received directly from the God himself; instead, Bhakti is a kind of Love, that is God Himself.


    ===============
    We wish you don't take this clarification as an argument; but it only belongs to our usual style of writing alone. We always speak from our own standpoint, which in no way superior or inferior to someone else’s profound experiences. So this POV is to be taken as an alternative way of appreciating the same beauty of one's experiential knowledge. Also enjoyed your wrtintings on the picture presented here.
    Love
    Last edited by brahman; 07 November 2013 at 09:55 AM.
    ॐ इदम् न मम
    be just l we happy

  5. #15
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    Re: What’s in your mind today?

    My contemplation today....


    Guru and God are One - without Guru I cannot see God and without God I cannot be graced with Guru.

  6. #16
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    Re: What’s in your mind today?

    Namaste c.smith,

    I completely agree. Guru and God are One and the same.

    In the present world if one gets the basic level of knowledge to understand scriptures along with the undying intent to know the truth is enough. From there the spiritual seeker is on his own along with the help of Bhagwaan's Anugraha.

    I am of the opinion that Bhagwaan creates situation where you meet your momentary Guru. When you are done with the learning you should move on to seek the next level of learning. This is a continuous process and I don't know what could be the end as I am learning new every day.

    Guru and God are One - without Guru I cannot see God and without God I cannot be graced with Guru.
    Anirudh...

  7. #17

    Re: What’s in your mind today?

    Quote Originally Posted by brahman View Post
    The love of the mother for her child is only as an animal instinct alone; or else she could have loved her neighbour’s child too in the same sense of great affection. When this relation in seen in a critical way of thinking, it is evident here that her love for her child as something that is marked by the appetites and passions of her bodily existence alone.
    Of Course, I agree. I said "closest to spiritual love" as a relative term, in the sense, if at all we were to compare the so-called love of this world, the mother's love is the most selfless. That however does not mean it falls in the spiritual category. No. It is material nevertheless.

    Plus, that example was something I had heard people say, it is not from shAstra

    1) our heart being filled with profound compassion for one who is helpless,
    2) our heart being filled with a sense of such great beauty that we feel impelled to give all our reverence and devotion to it,
    3) our heat being filled with a sense of such profound wonder that we stand in awe of it, and
    4) our heart feeling an irresistible flow into a source or centre which is immediately identified as our own nature.

    If all these experiences are combined into one, that is called “prema
    That is a wonderful definition of prema, Bramhan. Thanks. It makes all sense.


    _/\_





    Last edited by smaranam; 08 November 2013 at 05:01 AM.
    || Shri KRshNArpaNamastu ||

  8. #18

    Re: What’s in your mind today?

    or else she could have loved her neighbour’s child too in the same sense of great affection.

    At least in a civilized society of balanced humans, I find it hard to imagine that the mother can put a speed breaker on her maternal love when it comes to children who are not her own.

    Perhaps what you mean is, when she has to chose, she will put her own above her neice or nephew or neighbour. This we do see.

    In fact a sama-darshani* mom will fall (and has fallen) into trouble for being sama-darshani. Her own child will protest

    ---
    * sama-darshani = having equal vision for all (at least in a category)
    Last edited by smaranam; 08 November 2013 at 08:43 PM. Reason: clarification: her own child [will protest]
    || Shri KRshNArpaNamastu ||

  9. #19
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    Re: What’s in your mind today?

    Hari Om!

    On my mind today?

    I am attractive!

    No, not in the egotistical sense where I feel that the physical body is the source of pleasure for me personally but rather the thoughts that I think attract and bring forth the fruit of such thought as in like attracts like. In my experience, the more I seem to grow and spend time with other sadhaks, the more I attract the positive qualities of those I associate with to myself.

    Om

  10. #20
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    Re: What’s in your mind today?

    Quote Originally Posted by smaranam View Post

    1) our heart being filled with profound compassion for one who is helpless,

    Plus, that example was something I had heard people say, it is not from shAstra
    Dear Smaranam,

    It is not set down as a rule.

    The Bhagavad Gīta says that no person remains for even a moment without engaging in actions.

    Our actions are of three kinds.

    Nitya Karma: the daily activities which we have to perform necessarily for the maintenance of our own life. In the morning we wake up, clean ourselves, eat and evacuate our bowels. No one else can do these things for us. They are imperative actions, because we ourselves have to perform them.

    Niyata Karma: This reefer to our placement in society, where we have accepted a certain role due to our vocation or carrer or svadharma in the context of the Gita proper. We may be a doctor, a lawyer, an engineer, businessman, teacher or whatever; we have some work assigned to us by our option or a contract. It requires us to do a certain kind of work for certain hours each day, and if we don’t do it there is a breach of contract or somebody will suffer. We ourselves and everyone else expects us to do it. This kind of daily expected work is called niyata karma.

    Naimittika Karma: It is incidental action. There is no regularity to it. Say we go for a walk or a ride and see someone fall down unconscious. This is not a daily occurrence. If we are a compassionate person, a Good Samaritan, we stop and see what happened. We call for help or try to get him to a hospital or his home. Perhaps we cover him with our coat or administer first aid. All this is done incidentally, and little or none of it is prescribed. This is naimittika karma.
    Of the three karmas, nitya is common to all people. It is for one’s own creature comfort. There is nothing good or bad about it. We don’t eat because it is a great virtue: we have to eat. And we don’t consider someone’s morality or immorality just because they are breathing. They have to breathe.

    Leaving the nitya type of action aside, there are really only two karmas. niyata &naimittika.

    The motivation to act in either of these ways can come from two entirely different sources, namely selfishness and compassion.

    A realized person becomes veritable refuge for all who seeks anukampā, dayā, karuṇā,and kṛpā; or verily he is these qualities himself and the sciences or the scriptures are not different from him either; he himself is the sciences too. Love
    Last edited by brahman; 09 November 2013 at 04:48 AM. Reason: spell check on niyata and nitya etc..
    ॐ इदम् न मम
    be just l we happy

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