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Thread: Inspirations

  1. #91

    Re: Inspirations


    An excellent rendition playlist of Srimad Bhagavad Gita with English subtitles. I will begin with the Chapters that are inspiring me at the moment.

    Jai Sri Krsna

  2. #92

    Re: Inspirations



    He may have mastered the Vedas and scriptures,
    He may compose verses with utmost ease,
    But bereft of purity of mind, he comes to ruin.
    Mind is the cause for all these, O Man

    The six systems expounded the unity of the Vedas (sacred
    text), Vedantha (Vedic philosophy) and Vedagna (the knower of
    Vedas) and professed the unity in diversity in the Divine creation of
    God. The Shaddharshanas traced the variety and diversity, that
    exist in the world, to the mind and showed how mind is the seat of
    the noble and the ignoble, the lofty and the low. They fathomed the
    depths of human mind and expounded the principles of oneness, the
    right royal road for humanity to tread upon.

  3. #93

  4. #94

  5. #95

    Re: Inspirations


    SB 5.18.9

    svasty astu viśvasya khalaḥ prasīdatāṁ
     dhyāyantu bhūtāni śivaṁ mitho dhiyā
    manaś ca bhadraṁ bhajatād adhokṣaje
     āveśyatāṁ no matir apy ahaitukī

    svasti — auspiciousness; astu — let there be; viśvasya — of the entire universe; khalaḥ — the envious (almost everyone); prasīdatām — let them be pacified; dhyāyantu — let them consider; bhūtāni — all the living entities; śivam — auspiciousness; mithaḥ — mutual; dhiyā — by their intelligence; manaḥ — the mind; ca — and; bhadram — calmness; bhajatāt — let it experience; adhokṣaje — in the Supreme Personality of Godhead, who is beyond the perception of mind intelligence and senses; āveśyatām — let it be absorbed; naḥ — our; matiḥ — intelligence; api — indeed; ahaitukī — without any motive.

  6. #96

    Re: Inspirations


    Self and No self, Atma and annatma anatman. Can it be understood through academic and scholarly channels, a brief study.

    This is not a simple subject and I am certainly not one who knows exactly so this is a brief analysis only, written in conversation mode in the canteen over a cuppa recently inspired by the brief topic of Nastika and Astika and written this morning. please forgive any errors.

    Can this subtle subject be understood through academic channels and by scholars. I think there is a way but firstly some things need to be taken into account. Firstly Buddhism holds that all views are to be abandoned, if the Buddha was talking today I could very well imagine that he would say to abandon the view of not self and much as he said to abandon the view of the self. As I am sure most have witnessed that it is almost impossible to debate and bring into a view or theory that gives satisfaction and realization when these topics are discussed or debated, just quoting texts in stone and comparing one tradition to another is not the ultimate valid way to establish Truth among the Dharma Traditions and Teachings. Also the word View is and should be under scrutiny, to limit view to mere belief would be to limit the teachings and devolve them into the limited scope of human-centric faculties.

    View can be taken as to having two meanings, one is sticking to an intellectual view and belief system and the other is view which is a compounded state of mind, the second one is far more subtle and not so easily understood and will have a problem being mixed with the intellect and belief side of view. So we have view as intellectual and faith based belief systems and view as in drishti as a compounded phenomenon of states of Mind.

    Why would all forms of drishti be ultimately be abandoned, why did the Buddha say to abandon all forms of Dhitti- drishti, firstly that teaching comes at certain time in a certain context and the first emphasis in Buddha Dharma and the Eightfold path is right view, sammaditti, so right view or the correct compound of mind or consciousness is the foundation and very important.

    So Why would all forms of dhristi then be abandoned, the view of a self and also the view of not self, a thought arose that according to the translation of Brahman we get the word Brhi, which means to expand, to grow, when the drishti reaches a certain peak it cant remain in that state, it has to grow, that is the nature of Brahman, always expanding, always growing, our drishti should never become stagnant and fixed in one state, it should be aiming towards the unbounded, unconditioned, boundless transcendent reality, beyond all nama and rupa or all forms of Mind. drishti would need to have subject and object to exist or the knower and the known.

    drishti is usually translated as focused gaze, as it applies to this it also seems that it expands from this to a wider meaning being included in greater and wider scope, the deeper it goes into Mind. We can understand more easily why the view of not self should be abandoned, the not Self is a conditioned being a compounded phenomena made up of parts, this is always in transit, each day new cells are born and they die, we ourselves in this mortal life come and go, seasons change, weather changes, everything is in transit within the phenomenal world, nothing is permanent or fixed, not even a snow flake or a finger print is ever replicated twice in exact same way. Thats is more easy than abandoning the View (drishti) of Self, which is usually mistaken for the Ego, and to get this teaching in the right context it has to be delivered at the right time. One doesn't see the Self, Self is existence within its own Being, we dont need eyes to see the Self, or ears to Hear the Self, its not dependent on drishti and certainly not limited to finite human view or the sense faculties, belief or intellectual formation. It requires some thought , deliberation and introspect so see how the teachings of Self and not self are perfectly aligned and co dependent.

    vach, vak is the origin of theories teachings- vada. Theories are usually known as ideas, speculations, treatise and so on, this is not not vada, Vada is different from intellectual academic compilation or religious beliefs and study of what most people do through the normal empirical studies and religious orders. Vada is directly associated and non different from oral transmissions and then put into texts, but oral traditions are not just simply spoken or limited to texts. Vada is often known as a set teachings associated with a certain teaching of Guru/Acharya or philosophical teaching, but if Vada is related to Vach Vak (Vāk or Vāc) its more related to oral transmissions which are aimed to directly transform mind and reveal something beyond it.

    Mundane Scholars and intellectuals are like frogs, they croak and croak and just make noise and give away their position for the eventual fate of being eaten by a snake. They may sound nice to the ignorant but in reality they are simply calling death.

    Vada, Vach , Vak is the root of all Dharma teachings, this is a complete science in and of itself and was used by all the great past masters including Siddharta and the Rishi's. If one begins to understand the mind sciences (vidyas) of Vach, Vak Vada, Sabda and how it us used to transmit and transcend the compounded state then one is on the right path.

    In the Shastra and Sutras many or most of the teachings are recorded from discourses and talks between two or more people, and most often they are started with Pali Evam me sutam, Thus I have heard and Sanskrit Uvacha Thus one spoke. From Vach, vak (Vāk or Vāc) comes vada or theory, sunnyavada, mayavada advaitavada etc etc, which is a teaching within dristi or to raise the dristi to transform the compounded phenomenon of mind into its original unbounded state via experience and transmission of Vāk or Vāc, if one studies the sutta sutras and texts very carefully and under expert guidance they will find that they only give secrets and teachings on sadhana's and upayas which aims at revealing the intended state, the great Masters and the revelations in the Scriptures have little interest in academic and theory and intellectual comparisons.

    Most of what is studied and spoken about is the confusion caused by the British when they polluted the teachings of Dharma with Monotheistic Religious beliefs and caused Havoc. The power of the Word, Logos, Dhun, Shabda, Nada is a vibrating sound beyond the reach of the normal empirical senses and the great sages transmit Dharma and teachings through this, not words that we read in a book or on a screen, not the sounds that we hear with the audible sense faculties, and Buddhi is certainly not intellect based on memorizing words and texts and speculating from a conditioned stated to unravel their hidden meaning.

    In Sri Lanka when the British was trying to convert the Buddhist into Christians and teach about an External God and Individual Soul that needs salvation the Theras or Elders reacted that Buddhism neither believes in an External Monotheistic God or an Individual soul and so the war of beliefs and propaganda ensured, and the Buddha Dharma was translated by the British as an Atheistic non soul nihilistic religion that denied all states of being and only accepted that life is suffering and freedom and peace was attained via Nirvana translated as void like annihilation. The same distortions are within the Vedas and teachings of Nikayas and Agamas of early Buddhism.

    All Dharma traditions are based in oral teachings, they are not academic, mostly pundits, intellectuals, pandits, certain scholars cause unnecessary complications, but true dharmic scholars are needed to align the right teachings in a formal way to preserve and to deliver teachings in the correct alignment or bring out the right essence, but this is only an external thing its one aspect of reforming and maintaining the purity of the tradition and teachings. There is a vast difference between true Dharma Scholars such as Adi Shankara, Swami Laxmanjoo and high sadhakas and Gurus and many many others to mere intellectual Academics and intellectuals, what to speak of protagonists.

    If you look at classical teachings of Self in Sanatana Dharma they will describe the Self as Sat-existence, Cit-conscious-Ananda Blissful

    And the Classical Teachings of Buddha Dharma or Not self is Annicha, Non Existence, Annata-Not self Dukkha-unsatisfactory.

    So there seems a polar opposite and if taken in literal terms, this is what most scholars do, and they lose the essence of Vāk or Vāc and Vada is then put the sacred teachings into either a philosophical/intellectual treatise or sometimes worse a dogmatic/sectarian teaching where everything has a fixed meaning.

    Atma translated as soul, this is not really what atma is, its not an individual soul, that is a Christian concept based on Monotheism, the words God and Soul are foreign words to Dharma traditions and that would include both Advaita/Sanatana and Buddha Dharma, this is a whole topic in itself. Atma in Sanskrit can be known as Self which is whole purnam complete, not two ~ Atma-Brahman and Jiva which is individual being, Jiva-Atma which is a formulation or compound of nama and rupa or mind body dynamic, that is the individual jiva. Soul could perhaps be used as essence, but essence is not a fixed thing or only has one meaning, the essence of water is liquid, the essence of fire is heat, the essence of all mental and compounded phenomena is transient changing based and formed on conditions and not Self. So the word soul and God has little meaning in more advanced translations of the teachings, they are conventions that have been incorporated with cross cultural language dialogue.

    Most the treasures that we study as guides and the teachings uttered by the sages and enlightened beings are spoken as samadhi bhasya, meaning commentaries spoken and transmitted in higher supra mental states and one has to have the same experience equal too or have the right conditions for the supra-mundane faculties to arise to know the real essence of whats being said, the empirical senses are not enough to reach the subtle meanings, one has to have experience and open up the supra-mental faculties that comes from samadhi which is made possible by sadhana and upaya. The empirical senses are subject to fault and change and can only be reliable in a very small domain. If we look at modern science, Greek based science or empirical verification we can see that somethings they get right and other things are always being updated and theories being changed, this in itself is a type of proof of the validity and limitation of the empirical sense faculties, the past sages and enlightened teachers pointed and pushed us to something beyond this, to see another truth beyond the empirical faculties, yet we seem so obsessed with bringing it all into the empirical world for final verification.

    Mundane Scholars comparing teachings via mundane words and fitting them into the mundane empirical intellect are a long way off understanding Dharma, vac, Vak, vada, Nada and ultimately nirvana Atma Brahman.

    It should be remembered that the Ultimate Truth reveals Itself in a
    plane of consciousness higher than those in which these speeches and thoughts move, and that the methods of philosophical thinking and the expressions of thoughts in appropriate linguistic forms are only means to the purification and enlightenment and concentration of the empirical consciousness and its elevation to the higher planes.

    Reality in the Samadhi state does not for his own satisfaction feel any
    necessity for the formation of any intellectual conception, since to him this experience is the most perfectly integrated knowledge of all possible existences in the universe and beyond it and this experience carries its certainty within itself. He enjoys the bliss of this experience, for herein he feels the fulfilment of his knowledge, the fulfilment of his life, the fulfilment of his mind and heart and intellect. Herein he becomes perfectly united with the Absolute Truth. Maha Siddha Guru Goraknath

    This knowledge is perfected by the perfection of practice sadhana.

    sādhaka साधक- effective , efficient , productive of, accomplishing , fulfilling , completing , perfecting , finishing,i.e.
    the person practicing sādhana leading straight to a goal , guiding well , establishing Reality.

    Last edited by markandeya 108 dasa; 16 June 2017 at 04:52 AM.

  7. #97

    Re: Inspirations


    These teachings of yoga differ vastly from book knowledge, where before Patanjali wrote them down they were part of a living oral tradition passed on from generation to generation into fit vessels, where the practice itself is designed to reveal the teachings -- to activate the inner teacher. Patanjali says in many places that success in yoga is dependent upon going beyond the individual human process and beyond words. For example in sutra 9, Patanjali says: shabda-jnanaupati vastu-shunyo vikalpah (true wisdom where the ordinary discursive mind stops its spinning occurs when the words and concepts cease). Hence this translation will necessarily remain an interlineal interpretation, where the true and most profound teachings awaits the sincere seeker in the more subtle and silent spaces in-between the lines and spaces of the words.

  8. #98

    Re: Inspirations


    yan na spṛśanti na vidur
    antar bahiś ca vitataṁ
    vyomavat tan nato ’smy aham
    yat—whom; na—not; spṛśanti—can touch; na—nor; viduḥ—can know; manaḥ—the mind; buddhi—the intelligence; indriya—the senses; asavaḥ—the life airs; antaḥ—within; bahiḥ—outside; ca—also; vitatam—expanded; vyoma-vat—like the sky; tat—unto Him; nataḥ—bowed; asmi—am; aham—I.

    SB 6.16.23

  9. #99

    Re: Inspirations


    sarva-bhūteṣu yenaikaṁ
    bhāvam avyayam īkṣate
    avibhaktaṁ vibhakteṣu
    taj jñānaṁ viddhi sāttvikam

    sarva-bhūteṣu—in all living entities; yena—by whom; ekam—one; bhāvam—situation; avyayam—imperishable; īkṣate—does see; avibhaktam—undivided; vibhakteṣu—in the numberless divided; tat—that; jñānam—knowledge; viddhi—knows; sāttvikam—in the mode of goodness.


    That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

    Bhagavad Gita 18.20

  10. #100

    Re: Inspirations


    “The sound exists till there is the akasic conception (akasa-sankalpa). Beyond this, is the ashabda soundless Para-brahman which is Paramatma.” nadabindu upanishad

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