Arriving Home. A house is a place for rest and shelter. We go out, work and do things, but when we come back to our house, our home. It's a place where we can rest that protects us from the elements outside, the sun, wind, rain and cold. But we also have our inner home, and that is the heart. It also needs it's place for rest, protection from the mental heat of stress and suffering we experience as human beings. For this we need the shelter of Dhamma. This is the truth we develop in our heart, our protective shade from the effects of living in the world. The way we do this is by putting the teachings into practice on a daily basis, developing ourself in generosity, virtue, mindfulness and wisdom. And with the calm and peace that these qualities bring, we can reflect on our experience to see why we suffer and how to let go.
Simple teachings on higher truths.
Om Namah Shivaya
He is the most hidden of all
hidden secrets, the mysterious divine Being. Where is He
hidden? In the jungles? In the caves? In the sky? In the
forest? What a mystery! People go to different places
seeking Him, but He is hidden in the bottom of the very
seeker himself. You carry Him wherever you go, yet you ask
for Him. He cannot be seen because He is what sees
through the eyes. He cannot be thought of, because He is
that which thinks through the mind. So deeply hidden is He
in your own heart that you cannot see Him. You yourself
stand as an object to Him. You are an empirical subject,
while He is the Absolute Subject or the paramarthika-satta.
Most ancient is this Being.
SWAMI KRISHNANANDA purport Katha Uphanishad
taṁ durdarśaṁ gῡḍham anupraviṣṭaṁ guhāhitaṁ
adhyātma-yogādhigamena devam matvā dhīro harṣa-śokau
इिन्द्रयेभ्यः परा ह्यथार्अथ�भ्यश्च परं मनः।
मनसस्तुपरा बु�द्धबुर्द्धेरात्मा महान्परः॥१०॥
indriyebhyaḥ parā hy arthā, arthebhyaś ca param manaḥ,
manasaś ca parā buddhir buddher ātmā mahān paraḥ. (10)
Beyond the senses are the rudiments of objects, beyond
these rudiments is the mind, beyond the mind is the
intellect, beyond the intellect is the great Self. (I.3.10)
रुषान्न परं �कं�चत्सा काष्ठा सा परा ग�तः॥११॥
mahataḥ param avyaktam, avyaktāt puruṣaḥ paraḥ
puruṣān na paraṁ kiñcit: sā kāṣṭhā sā parā gatiḥ. (11)
Beyond the great (mahat) is the unmanifested
Beyond the avyakta is the Purusha, beyond the
Purusha there is nothing, that is the end, that is the highest
Sa vaa esha Mahaanaja Atma ajaro amaro amrito abhayo Brahma;
abhayam vai Brahma; abhayam hi vai Brahma bhavati ya evam Veda/
(That Supreme Soul which is
birthless or Self Manifested, undecaying or ageless and indestructible, fearless and protective is thus
beyond the realms of description and imagination; indeed this is the Quintessence of Truth, Knowledge
IV.iv.25 Brihadaranyaka Upanishad
Vidyut Brahma or lightnings flash darkness and highlight Paramatma
Vidyud Brahma iti aahuh; vidaanaad vidyut, vidyati enam paapmaanah, ya emam veda , vidyud
hi eva Brahma/ Iti Saptamam Brahmanam/
(Satya Brahma or the Supreme Truth is also likened to flashes
of Lightnings on the Sky! This indeed is because the Vidyut or Lightnings disperses darkness and makes
one realise what is Ignorance and Knowledge and what is unawareness and consciousness or perception
like! Lightnings flash dark clouds, just as virtue dispels evil. Thus Lightning is indeed like Paramatma
V.vii.1 Brihadaranyaka Upanishad
The Vedanta deals with a theme beyond the finite views of phenomena. The subject dealt with in that particular philosophy is not confined to any part of the material space, any definite span of time or any substance of this Universe. The activities of a being are measured in time, the playground of a being either linear, superficial or cubical is accommodated in space and the limited subjectivity or fleshly tabernacular entity is confirmed to phenomena. The Vedantic scheme is quite different from such limited structural monuments though some people attempted to bring Vedanta within the prison bars of the senses.
Srila Bhatisiddhanta Saraswati The Vedanta~It's Morphology and Ontology.
Bhikkhus, just as the dawn is the forerunner and first indication of the rising of the sun, so is right view the forerunner and first indication of wholesome states.
For one of right view, bhikkhus, right intention springs up. For one of right intention, right speech springs up. For one of right speech, right action springs up. For one of right action, right livelihood springs up. For one of right livelihood, right effort springs up. For one of right effort, right mindfulness springs up. For one of right mindfulness, right concentration springs up. For one of right concentration, right knowledge springs up. For one of right knowledge, right deliverance springs up.
Anguttara Nikaya 10:121
The Blessed One said:" I will teach you a statement & its analysis. Listen & pay close attention. I will speak."
"As you say, Lord," the monks responded.
Tathagatha The Blessed One Spoke: "One should investigate in such a way that, his consciousness is neither externally scattered & diffused, nor internally positioned, he would from lack of clinging/sustenance be unagitated. When — his consciousness neither externally scattered & diffused, nor internally positioned — from lack of clinging/sustenance he would be unagitated, there is no seed for the conditions of future birth, aging, death, or stress."
That is what the Blessed One said. Having said it, the One Well-gone got up from his seat and went into his dwelling.
Uddesa-vibhanga Sutta: An Analysis of the Statement
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