Essence of surrender
CHENNAI: The hallmark of a noble person is modesty and the ability to
discriminate between right and wrong. He has the courage to make the
right choice and stand by it. He knows his goal and pursues it with
faith and hope. In the Ramayana where the most important principle of
total surrender to the Lord is well illustrated in Vibhishana's
seeking refuge in Rama, all these noble traits come to the fore, said
Sri Mathivannan in a lecture. Though born a Rakshasa, Vibhishana was
endowed with exceptional qualities that guided his thought, speech
and behaviour. He never swerved from the path of Dharma. He held his
brother Ravana, who was equally endowed with noble traits, in great
esteem. Ravana was a renowned Shiva devotee, great scholar, and well
versed in arts and culture. Vibhishana pointed out that but for the
shameful act of abducting Sita, and the heinous sin of coveting her,
another's wife, Ravana had everything to his credit.
With great anguish Vibhishana cautioned Ravana that as a forewarning
Lanka had already burned, and that it was Sita's chastity and not
Hanuman that was the cause. But Ravana was in no mood to listen, and
by refusing to accept the moral code, he chose the path to Lanka's
destruction. True to the saying that good advice goes unheeded when
an individual's fate is headed towards doom, Ravana's reaction left
Vibhishana with no choice. Renouncing everything, including brothers,
family, empire and so on, he went in search of the ultimate goal of
life, yielding to his prime longing for oneness with the Supreme. He
had before him the golden opportunity of seeking Rama.
When Vibhishana approached Rama's camp, Rama decided to elicit the
opinion of leaders close to him like Neelan, Angadan, Sugrivan,
Jambavan and Hanuman (though Rama could have accepted Vibhishana
unconditionally). The first four readily vetoed the case, because
Vibhishana being Ravana's brother was very much from the enemy camp.
But Hanuman who had already recognised Vibhishana's good nature in
Lanka vouched for his conduct and sincerity. It was Vibhishana who
had prevented Ravana from committing the sin of killing a messenger,
Hanuman. Vibhishana's daughter Trijata had shown kindness to Sita.
Rama accepted this surrender and not only conferred on him (in
anticipation) the empire of Lanka, but also Chiranjivitwam.

Copy Right: The Hindu-Daily

--- In advaitin (AT) yahoogroups (DOT) com, "B VAIDYANATHAN"
<vaidyanathiyer@y...> wrote:
> Essence of surrender
In the Ramayana where the most important principle of
> total surrender to the Lord is well illustrated in Vibhishana's
> seeking refuge in Rama, all these noble traits come to the fore,
said
> Sri Mathivannan in a lecture.

Namaste all.

The theory of surrender to God is one of the corner-stones of all
schools of Hindu religious philosophy. The Vaishnava school makes it
the central core around which every other concept evolves.There are
actually six components of the process of surrender according to
them.

Vibhishana's surrender satisfies all those six conditions. The
conviction that 'He will protect me under all circumstances'
(rakshishhyati iti vishvaasah') is the most important of them.This
trust in God is a 100 per cent. faith. It is a trust with total
abandon.

This is the abandon which forms the concluding part of Krishna's
advice in the Gita (18 - 66). It is the abandonment of all
dependence on anything other than the Lord.

PraNAms to all advaitins.
profvk

Namaste Prof Krishnamurty-Ji and Friends:

Surrender is one of the fundamental and primary corner stone of
Hinduism.

Just a thought? And with apologies in advance for this diversion.

Could this also have been responsible for our downfall as a country
as well? Could the extended suffering of India (British Rule) be
because that we could not distinguish and/or identity of the "REAL
God"?

When we proudly sing our National anthem -

jana gana mana adhinaayaka ja ya ho
bhaatara bhaagya vidhaata

Who was the vidhaatha (The one who dispenses the destiny of our
Nation) here? If we interpret this from the davita point of view
that that God is some one else who is going to provide the salvation
for me and thus I surrender to HIM.

However, if we interpret this through the eyes of an advaita then
the meaning also changes. The dispenser of the destiny is no one
else but you. You take the responsibility for your own salvation,
rather than depending on others to solve your problems.

Could our ancestors during the British period accepted them (the
Rulers) as God's and practiced the principles of surrender?

That is why Samarth Ramdas says ;
tasmaata vicaaara karaa vaa | deva koNa to voLakhaavaa |
aapalya aapaNa shodha ghyaavaa | a.ntarayaami ||

Overall Meaning - Find out (search) and realize what is the God
(tattva) by thinking for yourself within you.

In my view, practicing the advaitic principles even is vyavahaaric
situations may provide us a road map for the collective salvations
of our country rather than worrying about the individual salvation
of the individual saadhakaa?

Regards,

Dr. Yadu


--- In advaitin (AT) yahoogroups (DOT) com, "V. Krishnamurthy" <profvk@y...>
wrote:
> --- In advaitin (AT) yahoogroups (DOT) com, "B VAIDYANATHAN"
> <vaidyanathiyer@y...> wrote:
> >
>
> Namaste all.
>
> The theory of surrender to God is one of the corner-stones of all
> schools of Hindu religious philosophy. The Vaishnava school makes
it
> the central core around which every other concept evolves.There
are
> actually six components of the process of surrender according to
> them.
>
> Vibhishana's surrender satisfies all those six conditions. The
> conviction that 'He will protect me under all circumstances'
> (rakshishhyati iti vishvaasah') is the most important of them.This
> trust in God is a 100 per cent. faith. It is a trust with total
> abandon.
>
> This is the abandon which forms the concluding part of Krishna's
> advice in the Gita (18 - 66). It is the abandonment of all
> dependence on anything other than the Lord.
>
> PraNAms to all advaitins.
> profvk

Namaste all,

Again in my IMVVHO

Jeevan Mukta continues to perceive but the difference is he does so through
Gnana Drushti, whereas we perceive through Agnana Drushti, agnana janita, i.e.,
Mithyagnana, Drushti.

Jeevan Mukta continues to do vyvahara, but not with a motive of gaining
anything/losing anything, i.e. for happiness/avoiding unhappiness. He does so
out of happiness, as he rests always in peace and happiness, which is never
disturbed, as he knows any cause that appears to disturb is itself happiness.
Happiness cannot take away/disturb happiness. He knows that “while answering any
call, it is the call of his immortality”. (Sri Nairji, pardon me for quoting
from your very pertinent poem). It is only for us Pravurthi and Nivrurthi, (AMF
there is no Nivrurthi as that is also Pravurthi only) and for a Jeevan Mukta
both are meaningless as far he is concerned, as he does not gain/lose anything
from both.

He is above Dharma and Adharma i.e. about the notions attached to Dharma and
Adharma that adhering to them is a prerequisite for Moksha. He is no more
interested in Moksha, because he knows he was, he is, he will be never bound
(“That never can be Other than You, my Immortality”. Sri Nairji, again Pardon
me).

Such a Jeevan Mukta can be a brahmachari, gruhasta, vanaprasti and sanyasi. The
Ashramas or style of life, and the different paths (?) such as karma yoga,
bhakti yoga, hatha yoga, gnana yoga, etc, has no meaning for him, (because he
knows “There You are! Mother!

My own Immortality!” Again from Sri Nariji’s super poem) but the way he lives,
i.e. how and why he interacts, how he does vyvahara is all that he is interested
in, and his such interest is spontaneous and not a reaction to any situation. He
has already renounced all Dharmas/adharmas i.e. the notions attached to
Dharmas/adharmas, and he always abide in Him, i.e. the ultimate Knowledge and it
is through that Knowledge he continues to live and do vyvahara in the world
(“Sarva Dharman Parithyajya Mam Evam Saranam Vraja).

He has nothing to renounce because what is there to renounce or not to
renounce, and even if he renounces anything what will get out of it?

There is no more conditioning for him as all conditioning are result of
mithya-gnana.

He can be a worker, a social worker, an office employee, and a professional,
etc. that does not matter.

The only “nyasa” if at all he has done is that of ignorance about him, about the
world and Eswara, although there is no nyasa involved, as there is no special
effort in knowledge taking place.

Such a Jeevan Mukta is very rare very rare to be found, although we can find so
many sanyasies/yogies, because he does not appear to us in no way different from
us. Even he does not know whether he is a Jeevan Mukta as for him he was never a
Jeevan Bandha, i.e. bound by the jeevanness, which is the result of
mithyaagnaana.

Any repetition/any confusion/any ambiguity in my post may kindly be pardoned.

Warm regards

May I quote some of the Upanishad Vakyas on Jeevan Mukta (Please do not ask me
in which Upanishads they appear.)

“Yadha thishtanthi Brahmaadyaa: sanakaadyaa: shukaadyaa:”

“Adhyatmarathi: aseena: nirapeksha: niraashisha:

“Sarva dwandwai: vinirmukta bhramani eva thishate

“Bhaava abhaava kalaa vinirmuta: sarvasamshayadhwasth: poornaahambhava:
kruthakruthya:

“Nirmaana: cha anahamkaara: nirdwandwa: chhinnasamshaya:

“Smruthwaa sprusthtwaa cha bhuktwaa cha drushtwaa shubhaashubham

“Na hrushyathi glaayathi ya: sa saantha:

“Apraptam hi patithyajya sampraapte samathaam gatha:

“Adrushtswed aswaada: ya” santhushta iti kadhyathi

(These quotes are (there are many more) from “Jeevan Mukta Vakyaani” as
collected and written in a small book “Mahavakyarathnaavali” by Sri Panduranga
Javaji (of Mumbai). These Vakyas are for Manana leading to Nidhidhyaasana)









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[Non-text portions of this message have been removed]

Dear Maniji.

Don't worry about quoting from my poem. In fact, it is very
heartening to see that it has been read and interpreted, as you have
now done, to prosper Advaita.

Thanks and humble praNAms.

Madathil Nair
________________

--- In advaitin (AT) yahoogroups (DOT) com, "R.S.MANI" <r_s_mani@y...> wrote:
>
>
(pardon me for quoting from your very pertinent poem).
>
> ("That never can be Other than You, my Immortality". again Pardon
me).
...