Beyond R

 

The Confidential Secret Beyond Renunciation and Knowledge

The Supreme Lord said: 'One does not ascend to Me by mysticism or analysis, common piety or the study of the scriptures, by penances, renunciation, pious works or charity, by respecting vows, ceremonies, Vedic hymns, pilgrimage, by general discipline or the basic rules. One rather closes Me in one's heart by the sat-sanga with My devotees that drives away all attachment to sense gratification.  By associating with My devotees many living beings in every age achieved My refuge like the sons of Diti, the malicious ones, the animals, the birds, the singers and dancers of heaven, the ones of excellence and of perfection, the venerable souls and the treasure keepers, the scientific ones among the humans and the merchants, laborers and women, the uncivilized ones and the ones of passion and slowness. So also did Vritrâsura, the son of Kayâdhu [Prahlâda, and others like them, Vrishaparvâ Bali, Bâna, Maya as also Vibhîshana [brother of Râvana], Sugrîva [leader of the Vânaras] and Hanumân, Jâmbavân, Gajendra, Jathâyu, Tulâdhâra, Dharma-vyâdha, Kubjâ and the gopîs in Vraja, the wives of the brahmins  and others. Not having studied the sacred scriptures, nor having worshiped the great saints, they, without vows and not having undergone austerities, attained Me by association with My devotees. Only by unalloyed love indeed the gopîs, just as others of a limited intelligence like the cows, the immobile creatures, the snakes [like Kâliya] and more animals, managed to achieve perfection and quite easily attained Me, I who cannot even be reached by greatly endeavoring in yoga, analysis, charity, vows, penances, ritualistic sacrifices, exegesis, personal study or taking to the renounced order. When Akrûra took Me and Balarâma to Mathurâ they, [the inhabitants of Vrindâvana] whose hearts were attached [to Me] with the deepest love, suffered greatly because of the separation as they saw no one else to make them happy  All the nights they in Vrindâvana spent with Me, their most dearly Beloved oh Uddhava, seemed to take but a moment to them, but again bereft of Me they became as long as a kalpa.   Just as sages fully absorbed lose the awareness of names and forms - like they are rivers entering the water of the ocean - also they whose consciousness was intimately bound to Me had no awareness anymore of their bodies, their present or their future The hundreds and thousands [of women] who desired Me as their friend and lover, had no knowledge of My actual position and attained Me by associating with Me, the Absolute Supreme Truth. Therefore oh Uddhava give up the [religious] precepts and prohibitions, denial and routines and what you should listen to and have listened to. Choose for Me alone, the actual shelter of the Soul within all embodied beings. With that exclusive devotion you will enjoy My mercy and have nothing to fear from any side 

Srî Uddhava said: 'Hearing Your words, oh master of all yoga masters, has not dispelled the doubt in my heart that is clouding my mind.'

The Supreme Lord said: 'He, the living being in person [the Lord], is manifest within along with the prâna. He after all entered the heart and has His place in the subtle sound vibration that fills the mind with the grosser form of the [word sounds that are] different intonations of short and long vowels and consonants. Just as fire confined within wood, with the help of air, kindled by friction is born very tiny and increases with ghee, I similarly manifest Myself in this [Vedic, inner] voice. Speech, the function of the hands and legs, the genitals and the anus [the karmendriyas], smell, taste, sight, touch and hearing [the jñânendriyas] and the functions of one's determination, wisdom and self concern [or 'mind, intelligence and false ego'] as also the primary cause of matter [pradhâna or the 'thread',  and [the gunas] rajas, tamas and sattva, are thus [to be understood as] transformations [of My nature]. (This living entity, one and unmanifest, that is concerned with the threefold [nature of the gunas], constitutes the source of the lotus of creation. He who is eternal, in the course of time divided [therewith] His potencies in many divisions, just like seeds do that fell on fertile soil. The complete of this universe, expanding long and wide like cloth expanding along the threads of its warp and woof, is situated in Him [on His thread, Since time immemorial there is this tree of material existence [samsâra] that, blossoming and producing fruits, is naturally inclined to fruitive action [or karma].  Of this tree extending in the sun there are two seeds [sin and piety], hundreds of roots [the living entities], three lower trunks [the modes], five upper trunks [the elements], five saps produced [sound, form, touch, taste and aroma], eleven branches [the mind and the ten indriyas], two birds having a nest [jîva and âtmâ], three types of bark [air, bile and mucus] and two fruits [happiness and distress]. Those who fervently desiring live a household life [the 'vultures'] enjoy one fruit of the tree [that of sin], whereas the other fruit [of piety] is enjoyed by the swanlike [sages] who live in the forest. He who with the help of the worshipable ones [the devotees, the gurus] knows the Oneness of Him who by dint of His mâyâ appears in many forms, knows the [actual meaning of the] Vedas.  The sober soul who thus with unalloyed devotion honors the spiritual master and with the axe of knowledge cuts with the subtle body of attachment entertained by the individual soul, attains with the greatest care [living spiritually] the Supreme Soul and then abandons the means [by which he attained, 

S

 I know everything about the past, the present, and the future, Arjuna; but there is no one who knows me completely.

When the mind has attained to that state, which is called Samâdhi — perfect concentration, super consciousness — it goes beyond the limits of reason, and comes face to face with facts which no instinct or reason can ever know.

When this peace spreads in the entire being and becomes firm, solid and durable, the first foundation of the spiritual consciousness is established.

Work pray

 Shifted from my other blog to reach 2000 entries here.

No amount of reading and learning can satisfy the ever thirsty. there is no ultimate all all know being for each of us its just a stage in life. lessons are being given every day its for us to be open to them and accept it. there is no bench mark of reaching a stage it can happen to any one any time the effort should be sincere for every moment is a learning experience. every being however large or small it is immaterial, rich or poor does not matter. every moment one has to perform consciously. for we are all doing his behest let us work as we pray for work indeed is the bodys best prayer to the Divine. Sri Aurobindo.

Eternal duty of dharma

 

the eternal duties of dharma. The Supreme Lord said: 'This question of yours is one faithful to the dharma, it leads man to beatitude. Please, Uddhava, learn from Me about these forms of good [varnâs'rama] conduct concerning the societal status [âs'rama] and vocation [varna]. In the beginning in Satya-yuga there was [only] one class of human beings and they were called hamsa [swan]. The citizens of that age were by birth well known with the duties to be performed - hence the scholars know that age as Krita-yuga, the age of the fulfillment of duty.  One during that time with the Pranava gave expression to the [not in four divided] Veda, knowing Me to be the duty in the form of the bull of religion Fixed in austerity and free from sins, one worshiped Me as Lord Hamsa. At the beginning of Tretâ-yuga, oh greatly fortunate one, in My heart from the prânâ the threefold of knowing [the three Vedas Rig, Sâma and Yajur] originated whereby I appeared in the three forms of sacrifice [hence the name Tretâ, From the Original Personality the intellectuals, the rulers, the merchants and the laborers [the varnas] generated whose personal activities can be recognized as [respectively] those from the mouth, the arms, the thighs and feet [legs] of the universal form The celibate students came from My heart, the householders are from My loins, from My chest the ones [of retreat] living in the forest found their existence and the renounced order of life is found in My head The usual natures of the people of  the different societal classes [varnas] and status groups [âs'ramas] evolved according to the situation of their birth [in My body]: in a low position inferior natures evolved and in a high position superior natures developed. Equanimity, sense-control, austerity, cleanliness, contentment, forgiveness, sincerity, devotion to Me, compassion and truthfulness are the natural qualities of the brahmins   Ardor, physical strength, determination, heroism, tolerance, generosity, endeavor, steadiness, being mindful of the brahminical culture and leadership are the natural qualities of the kshatriyas [My arms, compare Faith, dedication to charity, straightforwardness, service to the brahmins and always engaged in the accumulation of money, constitute the natural qualities of the vais'yas [My thighs, Free from deceit being obedient towards the twice-born souls [the three higher varnas], of service for both the cows and the divine personalities as also being perfectly contented with the reward thus acquired, are the natural qualities of the s'ûdras [His feet or legs, To be unclean, deceitful, thievish, faithless, quarrelsome, lusty, fiery and of constant hankering, constitutes the nature of those who occupy the lowest position [the outcasts]. It is the duty of all members of society to be of nonviolence, truthfulness and honesty, to be free from lust, anger and greed and to desire the welfare and happiness of all living entities

Nature of maya

 

With a pure mind one should observe in all beings as well as in oneself only Me, the Atman, who am both inside and out, and unobstructed like the sky.

Ideas of rivalry, jealousy, pity, and egoism quickly depart from a man who always thinks of Me in all men.

Charity, the performance of one’s duty, the observance of vows, general and particular, the hearing of the scriptures, meritorious acts, and all other works – all these culminate in the control of the mind. The control of mind is the highest Yoga.

The foolish man who, with his vision blinded, is tempted by such illusive creations as lust, gold, ornaments, apparel and the like, considering them as objects of enjoyment, is destroyed, like the moth. (Uddhava Gita 3.8)

The clever man should take the essence out of all sources, from scriptures small as well as great – like the bee from flowers. (Uddhava Gita 3.10)

Expectation is surely the greatest misery, and the giving up of all expectations is the greatest bliss. (Uddhava Gita 3.44)

If the ingredients say beaten rice and sugar were to be kept mixed as they are, it is possible to separate them with some effort. If you were to make ‘halva’ (pudding) of them by cooking them all together, the ingredients are inextricably merged with each other and they cannot be separated. You can only throw away the entire ‘halva.’

Similarly, one should not try to separate the mind and the objects. Throw away both. How can one throw them away?

If you want a child to throw away the lighted candle it has caught hold of, you have to tempt the child with a more attractive object.

So think of the Lord’s form when automatically the mind and the objects – both leave you.

As you think so you become. In Advaita, it is called Brahmakara Vritti. By continuously thinking of the Lord’s form when automatically the mind and the objects – both leave you.

Noble friend, when I (Sri Krishna) leave this world darkness will descend: The dreaded age of Kali will being ~ the age in which all that is auspicious becomes hidden and obscured.

Do not remain here (at Dwarka) when I have gone. You are a worthy soul, but in this darkness which is to come people will indulge in all that is unworthy.

Shake of all attachments whether to family or friends. Roam the world as one free of all attachment, with impartial vision.

Whatever you see, hear or touch know that you cannot know it for what it is. Know that whatever your mind makes of it is like a mirage that will fade away.

A confused mind sees a world of multiplicities, a world of good and bad. This creates a compulsion to act or refrain from acting, depending on what will bring gain and what will cause loss.

Therefore, control your senses and your mind. See this entire universe as the Self and see this self in me, its supreme sovereign.

In this way you will come to know and realize that the self with you is the same self of all embodied beings. Once you know this your mind will be completely satisfied and all obstacles will be removed.

Give no attention to people who laugh in ridicule, forget the body, go beyond all sense of shame; fall prostrate on the ground and bow to all beings down even to the dog …the cow and the ass. See everything in Me and Me in everything. Cut off all sorts of attachments. Have perfect unswerving devotion to Me.

Look upon this universe as a delusion, a play of the mind, now seen and the next moment destroyed, like a dream, and extremely inconsistent like the circle drawn by a firebrand.

The threefold distinction of waking, dream and deep sleep which is caused by the transformation of Gunas, of the qualities of Nature, is Maya.

By constant meditation upon the Lord, the mind of the Yogi becomes Para-sattva and thenceforth he becomes like the Lord Himself because he gets all the powers of the Lord and nothing is impossible for him.

Greatness of devotion.

In the case of a devotee who is free from all worldly desires and who has offered himself heart and soul to Me . I shine in his heart as his very self. The joy arising from this experience is something that a sense-bound creature can never realize.

I always follow the footsteps of the sage who desires nothing, who is always tranquil and who has enmity to none, in order that all the worlds within Me get purified by the dust of his feet.

Though a devotee of Mine might be under the domination of the senses at the beginning of his spiritual life, with the gradual growth of devotion, he is able to overcome them.

Just as a flaming fire reduces all fuel to ashes, so does devotion to Me destroy all sins obstructing its development.

I can be attained through intense faith and unswerving and whole-hearted devotion. Steady and deep-rooted devotion to Me purifies and elevates even a man of ignoble birth in a society.

One who has transcended material good and evil automatically acts in accordance with religious injunctions and avoids forbidden activities. The self realized person does this spontaneously, like an innocent child, and not because he is thinking in terms of material good and evil.

One who is the kind well-wisher of all living beings, who is peaceful and firmly fixed in knowledge and realization, sees Me within all things.  Such a person never again falls down into the cycle of birth and death.

Generally those human beings who can expertly analyze the actual situation of the material world are able to raise themselves beyond the inauspicious life of gross material gratification.

Just as a fish, incited by the desire to enjoy his tongue, is fatally trapped on the fisherman’s hook, similarly, a foolish person is bewildered by the extremely disturbing urges of the tongue and thus is ruined.

Material desire is undoubtedly the cause of the greatest unhappiness, and freedom from such desire is the cause of the greatest happiness.

Absorbing the intelligence in Me (Sri Krishna) constitutes mental equilibrium, and complete discipline of the senses is self-control. 

Tolerance means patiently enduring unhappiness, and steadfastness occurs   when one conquers the tongue and genitals.

The greatest charity is to give up all aggression toward others, and renunciation of lust is understood to be real austerity.

Real heroism is to conquer one’s natural tendency to enjoy material life, and reality is seeing the Supreme Personality of Godhead everywhere.

Truthfulness means to speak the truth in a pleasing way, as declared by great sages.

Cleanliness is detachment in furtive activities, whereas renunciation is the sannyasa order of life.

The true desirable wealth for human beings is religiousness, and I, the Supreme   Personality of Godhead, am sacrifice.  

Religious remuneration is devotion to the acharya with the purpose of acquiring spiritual instruction, and the greatest strength is the pranayama system of breath control.

Just as fire manifests differently in pieces of wood of different sizes and qualities, the omnipotent Supreme Soul, having entered the bodies of higher and lower life forms created by His own potency, appears to assume the identity of each.

The various phases of one’s material life, beginning with birth and culminating in death, are all properties of the body and do not affect the soul, just as the apparent waxing and waning of the moon does not affect the moon itself. Such changes are enforced by the imperceptible movements of time.

Even when reflected in various objects, the sun is never divided, nor does it merge into its reflection. Only those with dull brains would consider the sun in this way. Similarly, although the soul is reflected through different material bodies, the soul remains undivided and nonmaterial.

The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life, then he is to be considered as one who has climbed to a high place only to rip and fall down.

Qualities of the learned.

 The saintly person is merciful and never injures others. Even if others are aggressive he is tolerant and forgiving toward all living entities. His strength and meaning in life come from the truth itself, he is free from all envy and jealousy, and his mind is equal in material happiness and distress.

His intelligence is never bewildered by material desires, and he has controlled his senses.

His behavior is always pleasing, never harsh and always exemplary, and he is free from possessiveness.

He never endeavors in ordinary, worldly activities, and he strictly controls his eating. He therefore always remains peaceful and steady.

He has conquered over the six material qualities – namely hunger, thirst, lamentation, illusion, old age and death