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Thread: Why do we get bored with things we initially enjoy ?

  1. #11
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    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by Ganeshprasad View Post
    Pranam Sarabhanga ji
    ---
    In last advaita m maya is the culprit but how?
    --
    Jai Shree Krishna
    Namaskar Ganeshprasad Ji,

    Maya as the name itself indicates cannot be the reality and hence cannot be the culprit. Maya is realised as the culprit means something that is not Sat is the culprit.

    Yet, your questions are very valid. Maya is not Asat. If it was then it would not have any effect. Advaita theory says that Maya is inexplicable -- neither Sat nor Asat, something like an image of a face on the mirror.

    Shri Krishna also says Atman is indivisible and that the Truth is known in Samadhi alone.

    Saying all that the following is what we (jivas in dvaita) can take as Upadesha.

    na rupam asyeha tathopalabhyate
    nanto na cadir na ca sampratistha
    asvattham enam su-virudha-mulam
    asanga-sastrena drdhena chittva
    tatah padam tat parimargitavyam
    yasmin gata na nivartanti bhuyah
    tam eva cadyam purusam prapadye
    yatah pravrttih prasrta purani

    The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Lord from whom everything has began and in whom everything is abiding since time immemorial.

    Regards

    Om
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  2. #12
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    Re: Why do we get bored with things we initially enjoy ?

    Pranam Sarabhanga ji

    Quote Originally Posted by sarabhanga View Post

    I have answered as clearly as I can, and if you cannot understand the answer there is little more that I can say on the matter. For you it seems that the origin of karma will forever remain a mystery. But when advaitam is known there is no mystery at all!

    I thank you for your time to answer my inane questions, I have no doubt in my mind, as you put it “when advaitam is known there is no mystery” and in my case if and when I have my union with the sweet Lord, all will be revealed.

    Until such time the beginning of Karma or the first desire and why, will remain a mystery to me.


    brahmA is ultimately responsible for all apparent action, but since the first birth of an individual jIva the responsibility for any subsequent actions within the frame of creation lies entirely with that jIva
    A jIva is NOT responsible for the whole of creation, but it is entirely responsible for its own particular karma, and that is called “free will”..


    I agree an individual jIva is responsible for its own karma, nor can it ever bring forth the creation but why would it choose this perpetual cycle of birth and death in preference to eternal bliss.




    In advaitam there is NO mAyA, and any question of causation becomes irrelevant.
    Yet it is apparent cause of creation as you say “And in advaitam (the perspective of nara) the first cause is realized as mAyA” .

    Who has this realisation and why was he deluded?


    Well, I have given a clear cut answer!

    I seems I have a lot to learn and it is my own shortcoming and karma that I can not grasp this mystery, but I will keep plugging at it, may be one day the penny will drop.


    Jai Shree Krishna
    Rig Veda list only 33 devas, they are all propitiated, worthy off our worship, all other names of gods are derivative from this 33 originals,
    Bhagvat Gita; Shree Krishna says Chapter 3.11 devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha Chapter 17.4 yajante sattvika devan yaksa-raksamsi rajasah pretan bhuta-ganams canye yajante tamasa janah
    The world disappears in him. He is the peaceful, the good, the one without a second.

  3. #13
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    Re: Why do we get bored with things we initially enjoy ?

    Pranam Atanu ji

    Quote Originally Posted by atanu View Post

    Maya as the name itself indicates cannot be the reality and hence cannot be the culprit. Maya is realised as the culprit means something that is not Sat is the culprit.



    This is some thing that is very difficult to comprehend and overcome but Krishna says,

    daivi hy esa guna-mayi
    mama maya duratyaya
    mam eva ye prapadyante
    mayam etam taranti te

    My divine Maya consisting of three Gunas is very difficult to overcome. Only they who surrender unto Me cross over this Maya. (7.14)


    Yet, your questions are very valid. Maya is not Asat. If it was then it would not have any effect. Advaita theory says that Maya is inexplicable -- neither Sat nor Asat, something like an image of a face on the mirror.
    Krishna says this is my divine energy.

    it is Sat nor Asat as its ever changing nature, face of a mirror on other side has no consciousness so it can not fully satisfy the nature of jiva in grip of Maya as an example but it does come close.

    Shri Krishna also says Atman is indivisible and that the Truth is known in Samadhi alone.

    Saying all that the following is what we (jivas in dvaita) can take as Upadesha.
    Here we agree on this note I shell go and do my daily routine and make a plea to the sweet Lord.

    Jai Shree Krishna
    Rig Veda list only 33 devas, they are all propitiated, worthy off our worship, all other names of gods are derivative from this 33 originals,
    Bhagvat Gita; Shree Krishna says Chapter 3.11 devan bhavayatanena te deva bhavayantu vah parasparam bhavayantah sreyah param avapsyatha Chapter 17.4 yajante sattvika devan yaksa-raksamsi rajasah pretan bhuta-ganams canye yajante tamasa janah
    The world disappears in him. He is the peaceful, the good, the one without a second.

  4. #14
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    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by Ganeshprasad View Post
    Pranam Atanu ji
    This is some thing that is very difficult to comprehend and overcome but Krishna says,
    My divine Maya consisting of three Gunas is very difficult to overcome. Only they who surrender unto Me cross over this Maya. (7.14)
    Krishna says this is my divine energy.
    it is Sat nor Asat as its ever changing nature, face of a mirror on other side has no consciousness so it can not fully satisfy the nature of jiva in grip of Maya as an example but it does come close.
    --
    Here we agree on this note I shell go and do my daily routine and make a plea to the sweet Lord.

    Jai Shree Krishna
    Namaskar Ganeshprasad Ji,

    It is good that we agree. IMO, it is also prudent to recognise that an advanced Yogi's status need not be same as mine. Shri Krishna himself has taught that the truth is known in Samadhi. Patanjali says that one's nature is known when all movements in mind get stilled in Samadhi. Upanishad's teach of Abheda.

    And logic says that if Atman is one and indivisible then what is this me -- different from everyone? Face on the mirror is very near description (though not accurate as expected). Say, if I had no perception of touch and I was blind to immediate objects (my body), I would imagine that the face on the mirror is me. Similarly, since, the Self is imperciptible, so we see only the mind and its thoughts and believe the thoughts to be me.

    Another example (used in Shiva Purana as cited by Agnideva) is of one true sun and its many many images in many ponds etc.

    The truth perceived differently at different stages (as noted above by Shri Sarabhanga) is a practical reality and cannot be ignored. But the truth cannot be many.

    Regards,

    Om
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

  5. #15

    Re: Why do we get bored with things we initially enjoy ?

    Namaste Devotee,

    "why do we get bored with things we initially enjoy ?"

    If we are moving with the life force nothing can bore us, whether we are scrubbing the floor or at a major religious celebration. Only the life force gives things enjoyment (so to speak) and not really the forms of those things which quickly fade away.

    Om

  6. #16
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    Re: Why do we get bored with things we initially enjoy ?

    Hari Om
    ~~~~~
    Quote Originally Posted by Bob G View Post
    Namaste Devotee,

    "why do we get bored with things we initially enjoy ?"

    If we are moving with the life force nothing can bore us,
    Om

    Well said...

    Boredom - the desire for desires... Tolstoy
    यतसà¥à¤¤à¥à¤µà¤‚ शिवसमोऽसि
    yatastvaṠśivasamo'si
    because you are identical with śiva

    _

  7. #17

    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by Ganeshprasad View Post
    Pranam Sarabhanga ji

    I thank you for your time to answer my inane questions, I have no doubt in my mind, as you put it “when advaitam is known there is no mystery”
    "When advaita is known...." isn't an answer but an evasion, because one is questioning the very validity of the thing to be known. When the validity of an experience itself is in question, one cannot say, 'experience it and you'll know its validity.' That's as illogical as saying, 'once the round square is known, you'll never doubt its validity,' when the very possibility of its existence is being denied, so where's the question of experiencing and then knowing it to be valid?

  8. #18

    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by atanu View Post
    Yet, your questions are very valid. Maya is not Asat. If it was then it would not have any effect. Advaita theory says that Maya is inexplicable -- neither Sat nor Asat, something like an image of a face on the mirror.
    We only know and experience sat and asat, so how can one be sure there's some state which is neither? Either a thing exists or it doesn't, period.

  9. #19

    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by devotee View Post
    iii) Are we really basically unhappy from within ( some fault in our design) that there is an unending biological need to seek happiness outside ?
    Most probably, yes. Pleasure is always outside, objects give us pleasure, which is why all people go after them. If happiness were an inward thing, then we'd all be staying in our rooms, experiencing bliss again and again. There'll be no activity, no pursuits, nothing. Obviously, that isn't the case, because people seek pleasure from outside objects, objects in the real world.

    One can therefore conclude that humans are intrinsically unhappy beings (taamasa-s), and their only solution is to seek pleasure from various objects. Boredom is just a natural consequence of being taamasa jiivas.

  10. #20
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    Re: Why do we get bored with things we initially enjoy ?

    Quote Originally Posted by suresh View Post
    We only know and experience sat and asat, so how can one be sure there's some state which is neither? Either a thing exists or it doesn't, period.
    Suresh,

    Why do you use "period"?

    The analogy of neither Sat nor Asat has been provided. Only, if you open up a bit. What is the nature of your image in a mirror? Or what is the nature sun, appearing in two water poodles?

    I will try with another example. You enter a dark room and walk across without hitting anything and you say "The room has no objects". Another man trips and says "There is a chair". After the light is put on, you say "oh, indeed there is a chair".

    The truth is always the truth, but experiences may vary.

    When Vedas say that the innermost sheath of a Man (who is the true one) is anandamaya, I do not have any doubt. Do you mean to say that Veda is for mis-leading humans?

    Om
    That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.

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