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Thread: svadharma - another view

  1. #11

    Re: svadharma - another view

    Quote Originally Posted by NayaSurya View Post
    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_U8CO2O...lotus+feet.jpg

    http://www.harekrsna.de/lotus-feet-h...rd_krsna_s.jpg

    1008th post, but if not 1008, at least Your 108 names dedicated to You my Lord : Shri KRshNa nAmAvali (second on list)

    108 Names of Shri KRshNa

    _/\_
    Last edited by smaranam; 16 December 2011 at 02:50 PM. Reason: 108 names of the Lord
    || Shri KRshNArpaNamastu ||

  2. #12
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    Re: svadharma - another view

    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?

  3. #13
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    Re: svadharma - another view

    hariḥ oṁ
    ~~~~~~

    namast&#233;

    Quote Originally Posted by yajvan View Post
    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 hdya 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
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  4. #14
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    Re: svadharma - another view

    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 + mś; mś is to reflect, to touch mentally and vi means 'in two parts', ' to and fro', and 'deliberation'. This vi + mś 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
    Last edited by yajvan; 16 February 2012 at 04:20 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  5. #15

    Re: svadharma - another view

    Namaste, I haven't read all the posts thoroughly but I would like to touch on something.

    Quote Originally Posted by yajvan View Post

    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
    For 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"

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