barney

V. Transliteration... Transliteration 322 Vedaham etam purusam mahantam 323 Aditya-varnam tamasah parastat. 324 Translation 325 I have known this Great Being, effulgent as the sun beyond the boundaries of tenebrous gloom. 326 Comment 327 Before our realisation this Great Being quenched our heart’s thirst. 328 After our realisation we feed the soul's hunger of this Great Being. 329 Sri Chinmoy Excerpt from The Upanishads: The Crown Of India's Soul by Sri Chinmoy.

II. Transliteration... Transliteration 288 Purnam adah, purnam idam, purnat purnam udacyate. 289 Purnasya purnam adaya purnam evavasisyate. 290 Translation 291 Infinity is that. 292 Infinity is this. 293 From Infinity, Infinity has come into existence. 294 From Infinity, when Infinity is taken away, Infinity remains. 295 Comment 296 Infinity is the concealed Breath of the Pilot Supreme. 297 Infinity is the revealed Life of the Supreme's Boat. 298 Infinity is the fulfilled Body of the Goal Supreme. 299 Sri Chinmoy Excerpt from The Upanishads: The Crown Of India's Soul by Sri Chinmoy.

The Journey's Start, The Journey's End The journey's start and the journey's end. Human aspiration is the journey's start. Divine manifestation is the journey's end. Birthless is the journey's birth, and endless is the journey's end. 228 We came; we shall return. We came from the Supreme Being. To the Supreme Being we shall return. We embody the earth-consciousness and the heaven-consciousness. The earth-consciousness inspires us to meditate on the transcendental Truth and realise the transcendental Truth in the soul of heaven. The heaven-consciousness inspires us to meditate on love and manifest love in the heart of earth. 229 We know, we grow, and we become. We know in heaven. We grow here on earth. We become the transcendental Truth. What we know is Reality. What we grow into is Immortality. What we eventually become is divinity's Perfection. Reality embodies Immortality and Divinity. Immortality and Divinity manifest Reality. 230 The Upanishads teach us the significant truth that each individual seeker must have inner peace and outer freedom. It is in inner peace that we can have true outer freedom. From the Upanishads we learn how to discover God, the inner man, and see man, the revealed God. The Upanishads tell us that the dedicated human beings, the surrendered human souls are God's necessity, and each realised human being is given God's unreserved infinite capacity. 231 Here is the secret of the Upanishads: love, serve, and become. Love God's Life in man, serve God's Light in man, and become God’s perfect Perfection here on earth. 232 In two words we can sum up the message of all the Upanishads: aspiration and manifestation. Aspiration is the way, and manifestation is the Goal. Aspiration is the song of the infinite eternal Consciousness abiding within us. Manifestation is the dance of unity's multiplicity within and without us. Aspiration is the height of our Delight, and manifestation is the light of all-nourishing and all-fulfilling Delight. 233 Each soul needs involution and evolution. When the soul descends, it is the soul’s involution. When the soul ascends, it is the soul’s evolution. The soul enters into the lowest abyss of inconscience. The soul evolves again into Satchidananda—Existence, Consciousness, Bliss is the triple Consciousness. 234 The soul enters into inconscience. For millions of years it remains there, fast asleep. All of a sudden one day a spark of consciousness from the ever-transcending Beyond opens its eye and then the hour strikes for self-enquiry. "Who am I"?" it asks". The answer is "Tat twam asi", "That thou art"." The soul is thrilled". Then again it falls asleep. Again it enters into self-oblivion. More questions arise after some time: Whose am I? I am of That. Where have I come from? From That. To Whom am I returning? To That. For Whom am I here on earth? For That. 235 Then the soul is satisfied. The soul now is fully prepared for its journey upward—high, higher, highest. At this moment the soul sees the Self, an exact prototype of the Supreme Being here on earth, and the evolution of the soul starts properly. The soul, from the mineral life enters into the plant life, from the plant to the animal life, from the animal life to the human, and from the human into the divine life. While in the human, the soul brings down Peace, Light, and Bliss from above. First it offers these divine qualities to the heart, then to the mind, then to the vital, then to the gross physical. When illumination takes place, we see it in the heart, we see it in the physical mind, in the vital, and in the gross physical body. 236 The Upanishads are also called Vedanta. Vedanta means the end of the Vedas, the cream of the Vedas, the essence of the Vedas. It is said that Vedanta is the end of all differences of the point where there can be no difference between the lowest and the highest, between the finite and the Infinite. 237 Our journey starts with aspiration. What is aspiration? It is the inner cry, inner hunger for the infinite vast. Aspiration has a most sincere friend—concentration. How do we concentrate; where do we concentrate? We concentrate on an object, on a being, on a form, or on the formless. When we concentrate with the help of the mind, we feel that eventually we shall see the vastness of the Truth. When we concentrate with the help of the heart we feel that one day we shall feel the intimacy with the universal consciousness and God the eternal Beloved. When we concentrate with the help of our soul's Light, we feel that man is God in His preparation, and God is man in his culmination. 238 The unaspiring mind is our real problem. The human mind is necessary to some extent. Without it we would remain in the animal domain. But we have to know that the human mind is very limited. The human mind is insufficient. In the human mind there cannot be any abiding Light, Life, or Delight. The human mind tells us that the finite is the finite, the Infinite is the Infinite. There is a yawning gulf between the two. They are like the North Pole and the South Pole. Whatever is Infinite can never be finite, and vice-versa. Infinity, the human mind feels, is unattainable. When something is finite, it is simply impossible for the human mind to feel that that, too, is God. Also, this mind quite often feels that because of His greatness God is aloof and indifferent. 239 When we meditate in the heart we come to realise that God is infinite and God is omnipotent. If He is infinite, on the strength of His omnipotence He can also be finite. He exists in our multifarious activities; He is everywhere. He includes everything; He excludes nothing. This is what our inner meditation can offer us. Our heart’s meditation also tells us that God is dearer than the dearest and that He is our only Beloved. 240 Inspiration, aspiration, and realisation—these are the three rungs of the spiritual ladder. When we want to climb from the finite to the Infinite with God's boundless Bounty, the first rung is inspiration, the second rung is aspiration, and the third rung is realisation, our destined Goal. 241 To achieve the Highest, we become inspiration, aspiration, and realisation; and to manifest the Highest here on earth, we become Compassion, Concern, and Love. This is how we start our journey; this is how we end our journey. Again, when we become one with the Inner Pilot, inseparably one with the Inner Pilot, there is no beginning, there is no end. His cosmic Lila, divine Game, is birthless and endless. 242 In human realisation, God within us is aspiration and realisation bound by earth-consciousness, bound by earthly time. But in divine Realisation, God is the Beyond, the ever-transcending Beyond. He plays the Game of the ever-transcending Beyond. He Himself is the aspiration of the ever-transcending Beyond, and He Himself is the manifestation of the ever-transcending Beyond. When we consciously know Him, realise Him, become inseparably one with Him, we too play His divine Game, the Game of Infinity, Eternity, and Immortality. 2

The Brahman Of The Upanishads The heart of the Upanishads is most meaningful and most fruitful because it embodies the Life of the Brahman. Brahman is Reality in existence; Brahman is Reality is existence. The eternal Truth of the Brahman is in the finite, beyond the finite, in the Infinite, and beyond the ever-transcending Infinite. 158 In the domain of realisation, Brahman is the Sovereign Absolute. In the domain of revelation, Brahman is the Omnipresent Reality. And in the field of manifestation, Brahman is the immortalising Perfection. 159 Brahman the Creator is the Consciousness-Light; Brahman the Fulfiller is the Consciousness-Delight. Brahman is the inner Soul of all and the only Goal in all. 160 When we look within, Brahman is Consciousness-Force. When we look without, Brahman is Self-Manifestation. When we think of Brahman with the mind, earth-bound mind, limited mind, sophisticated mind, unaspiring mid, our life becomes sheer frustration. But when we meditate on Brahman in the heart, in the silent recesses of the heart, our life becomes pure illumination. 161 To a non-seeker, Brahman is unknowable. To a beginner-seeker, Brahman is unknown. To a master-seeker, Brahman is knowable, Brahman is known. Further, he himself grows into the Consciousness of Brahman. 162 Sarvam khalu idam Brahma. 163 Indeed, all is Brahman. 164 The Eternal is existence within. The Eternal is existence without. 165 There is no abiding happiness in the finite. It is only in the Infinite that we can hear the message of eternal Delight: Anandam Brahma and Anantam Brahma. These are the two major aspects of Brahman. Anandam Brahma is the life of the all-illumining Delight and the all-fulfilling Delight. Anantam Brahma is the Life of Infinity. 166 Here on earth the Life of Infinity constantly grows for the fulfilment of the Absolute Brahman. That is why the Upanishadic Seers sing from the depths of their hearts about the transcendental Delight of the Brahman: 167 Anandadd he eva khalv imani bhutani jayante, 168 Anandena jatani jivanti, 169 Anandam prayantyabhisam visanti. 170 From the transcendental Delight we came into existence; in Delight we grow and play our respective roles; and at the end of our journey’s close we enter into the Supreme Delight. 171 Again, when the Seers saw Infinity in Brahman, they sang: 172 Aum, 173 Purnam adah, purnam idam, purnat purnam udacyate 174 Purnasya purnam adaya purnam evavatsisyate. 175 Infinity is that. 176 Infinity is this. 177 From Infinity, Infinity has come into existence. 178 From Infinity, when Infinity is taken away, Infinity remains. 179 Brahman is active. Brahman is inactive. The active Brahman inwardly does and outwardly becomes. Also, the active Brahman outwardly does and inwardly becomes. But the inactive Brahman is the total Freedom of inaction and complete Freedom in inaction. 180 Brahmam is at once the eternal unborn and the eternal birth and growth of existence. Brahman is ignorance-night. Brahman is knowledge-light. Brahman the ignorance-night needs total transformation. Brahman the knowledge-light needs complete manifestation. 181 The whole universe came into existence from Brahman the Seed. When Brahman wanted to project Himself, He just projected Himself through four significant worlds: Ambhas, the highest world; Marichi, the sky; Mara the mortal world, the earth; and Apa, the world beneath earth. Then Brahman sent forth the guardians of these worlds. Next, He sent forth food for them. Then Brahman came to realise that He Himself had to take part in His Cosmic Game, so He entered into the Cosmic Lila (Game) through His own Yogic power. First He entered into the human body through the skull. The door by which Brahman entered is called the Door of Delight. This door is the highest centre of consciousness. This is known as Sahasrara, the thousand-petaled lotus. It is situated in the centre of the brain. The realisation of the Yogi enters there and becomes one with the Consciousness of the Brahman. 182 Brahman has many names, but His secret name is AUM. 183 Pranavo dhanuh saro atma ... 184 AUM is the bow and Atma, the Self, is the arrow; Brahman is the target. 185 Through repeated practice the arrow is fixed into the target, the Brahmic Consciousness. That is to say, through regular concentration, meditation, and contemplation, the seeker enters into the Absolute Consciousness of the Brahman. 186 Creation is the supreme sacrifice of the Brahman. Creation is by no means a mechanical construction. Creation is a spiritual act, supremely revealing, manifesting, and fulfilling the divine splendour of the Brahman. The divine Architect is beyond creation, and at the same time manifests Himself in and through creation. 187 Brahman created out of His Being priests, warriors, tradesmen, and servants. Then He created the Law. Nothing can be higher than this Law. This Law is Truth. When a man speaks the Truth, he declares the Law. When he declares the Law, he speaks the Truth. The Truth and the Law are one, inseparable. 188 Indian mythology has divided Time—not earthbound time but eternal Time—into four divisions: satya yuga, treta yuga, dwapara yuga, and kali yuga. According to many we are now in the kali yuga. Brahman in the kali yuga is fast asleep. He is in inconscience-ignorance-mire. In the dwapara yuga He awakes and He looks around. In the treta yuga He stands up, about to move forward. In the satya yuga, the Golden age, He moves fast, faster, fastest, towards His Goal. The message of the Vedas, the eternal message of the Aryan culture and civilisation, the realisation of the Indian Sages and Seers, is movement, inner progress, the life’s march towards the destined Goal.

Do not confuse yourself with European pagan worship. They are not brahmins but white wiches. You need to read more of their history in pagan worship which is praticed to this very day in some parts of Spain, Italy, England and Germany. The Indus valley civilization was only confined to this region and may be the Europeans would have travelled to these parts and taken some of its idea to incorperate with theirs. The Aryan myth was exposed long ago by our historeans long ago. Never take everything what the Europeans say. They would always want to be the first in everything even though they know it was not their invention or discovery.

I do not wish to comment further as you have limited spritual knowledge. You only understand what you feel is right beside that your brain is blank. Just gaze at the ceiling and go to sleep. I have had enough of your kind.

Your assumption is wrong. We all know he is formless and without gender but you need to understand that the infinite power has the ability to convert into any gender or form it requires. To understand HIM or question HIS ability would only make you an idiot.

-he condemned all beliefs attempting to ridiculize god putting himself at god's place- Where is your proof that he condemns all beeliefs? -if we are spiritualists we are more concerned for our spiritual health than for material things. Under this point of view it is very much better to be muslim than saibabite- No one is saying you cannot be a Muslims. By all means but that does not give you the right to condemn what others believe so. Morever even Muslims are visiting his ashram daily and I wonder if you can stop that. "One man's hooney is another man's poison". If you do not care or worry than why should you pick on Sai Baba? Perhaps I think it is the fear in you. Fearing that he has the power to attract followers of any religion. Fear that Islam might lose its followers. Fear that your beilef would be questionable. I prefer to be an atheist than a hypocrate Muslim. The word ISLAM brings fear to hearts of people all over the world. History would tell you the atrocities it's followers committed by invading non Muslim countries and robbing their riches and India was a good example and here you want to support Islam. A stupid move.

Aitareya Upanishad By Professor D.S.Sarma 1. In the beginning all this was Atman – one only. There was nothing else active. He bethought himself, ‘Let me now create the world.’ He created these worlds. [Note: Atman = Self or the Supreme Reality] 2. He bethought himself, ‘Here then are the worlds. Let me now create the guardians of the worlds.’ From the waters themselves he drew forth the person and gave him a shape. 3. He bethought himself, ‘Here are the worlds and the guardians of the worlds. Let me create food for them.’ 4. He brooded upon the waters and from the waters so brooded on, a form was produced. The form that was produced – that was indeed food. 5. The food that was thus created wished to run away. The person sought to seize it with his speech. He could not grasp it with his speech. If he had grasped it with his speech, then by merely speaking of food one would have been satisfied. 6. He then sought to seize it with his breath. He could not grasp it with his breath. If he had grasped it with his breath, then by merely breathing on food one would have been satisfied. 7. He then sought to seize it with his sight. He could not grasp it with his sight. If he had grasped it with his sight, then by merely seeing food one would have been satisfied. 8. He then sought to seize it with his hearing. He could not grasp it with his hearing. If he had grasped it with his hearing, then by merely hearing of food one would have been satisfied. 9. He then sought to seize it with his skin. He could not grasp it with his skin. If he had grasped it with his skin, then by merely touching food one would have been satisfied. 10. He then sought to seize it with his mind. He could not grasp it with his mind. If he had grasped it with his mind, then by merely thinking of food one would have been satisfied. 11. He then sought to seize it with his Apana (digestive breath). He got it. It is this breath that takes in food. It is this breath that lives on food. 12. He (the Atman) bethought himself, ‘Now can this thing (this person) live without me?’ He bethought himself, ‘By which way shall I enter it?’ He bethought himself, ‘If speaking is done by the organ of speech, breathing by breath, seeing by the eye, hearing by the ear, touching by the skin, thinking by the mind, eating by the Apana (digestive breath) – then who am I?’ 13. So cleaving asunder this end (of the head), He entered by that way. This is the opening known as Vidriti (the cleft). It is the place of bliss. For Him there are three abodes (in the body) – three states of sleep – this one, this one and this one. [Note: (Explanation by Swami Nikhilananda, Belur Math): So piercing the end (i.e. the place where the parting of the hair ends), the Lord entered through that door. Three conditions of sleep: the three states of consciousness – waking, dream and deep sleep.] 14. He (the Jiva or the embodied soul), being born, knew and talked only of the created objects. How should he speak of any other? And then (after enlightenment) did he see this very Person, Brahman, the All-pervading and say ‘This have I seen.’ II (Up. III. 1.) 1. Who is he whom we worship as Atman? Which one is Atman? Is it he by whom one sees, or by whom one hears, or by whom one smells the smell or by whom one speaks the speech, or by whom one knows the sweet and the bitter?’ 2. That which is known as the heart, the mind – that is consciousness, perception, discrimination, intelligence, wisdom, insight, steadfastness, thought, acuteness, impulse, memory, volition, decision, life, desire, control – all these are indeed, the names of intelligence (Prajnana). 3. This Brahma, this Indra, this Prajapati, these gods, these five great elements – earth, air, space, water, fire – these things together with small creatures, and those of different origins – those born from an egg, those born from a womb, those born from sweat and those born from a sprout; horses, cows, men, elephants; whatever breathing thing there is here, whether moving or flying, and whatever is stationary – all this is guided by intelligence, is based on intelligence. The world is guided by intelligence. Intelligence is the basis. Intelligence is Brahman (the Supreme reality). 4. By means of this Intelligent Self the (Vamadeva) soared upward from this world and, having fulfilled all his desires in the yonder world of heaven, became immortal – yea, became immortal.

We all raise hands and praise God in our tounge but that is not what the Muslims believe so. The Muslims sy we pray to the devil and to them even Krishna is devil. I had my personal experience with Muslims so do not ask me for proof. What does it matter to you if I praise Sai Baba? He has not condemned you or your belief. He did not tell you to leave your religion nor tell you that you are a devil worshiper. Are you afraid that Sai Baba would invade your temple or take over whatever you possess? Since you question my faith I want you to give me a logical answer .

The problem with you is you think you know all and that is your low attitude. No wonder no one wants to listen to you. With such attitude how could God's grace be with you? You are insensitive to others belief and only try to impose what you think is the only right path. Please for God sake stop this nonsense and come to you senses. Krishna is Hinduism and Hinduism is Krishna.

Come to think of it, you hit the nail on the right spot. Looks like there is a comon ground for both of them and soon they can join hands and praise Allah as Krishna and Krishna as Allah. Anway it's better for them to switch holy books. I'm sure the vaishnavites would accept the koran but would the Muslims take Gita in exange? Boy! I would like to see the daylight of it. Are the vaishnavites trying to please the Muslims? No wonder the north was defeated by the Moguls very easily. Now all comes to light and we know how the north was conqured very easily the Muslim barbarians. VAISHNAVITES were the cause for the fall of Hindu Kingdoms in India.

http://www.kamalkapoor.com/Default.asp

"It is the stars -- The stars above us That govern our conditions" -- William Shakespeare Mars: Constipation, flatulence, liver trouble, blind piles, skin diseases etc. Mercury: Nervous diseases, ulcers, acidity, blood pressure, restlessness, irritation etc. Venus: Bronchial problems, whooping cough, asthma, dyspepsia, sexual diseases, delirium, obsession, procreative problems etc. Saturn: Nervous and mental disorder, neurosis, neuralgia, sciatica, rheumatism, excretory diseases etc. Jupiter: Hepatitis, biliousness, colic palpitation, toothache, insomnia. Rahu: Hyperacidity, burning sensation, trouble from vayu (gas), brain disorder, sexual excesses and alcoholism. Ketu: Skin diseases, nervous debility, small pox, urinary problems etc. Planets The solar System consists of the Sun and other planets, which revolve around it. In total there are nine planets, which are generally considered for astronomical purposes. Now, scientists claim to locate the tenth planet, which is yet to be named. Sun is actually a star and has light of its own. All other planets get its light from the Sun. The planets forming part of the Solar System are Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto. Some planets have their natural satellites, which revolves around it. In our case Moon is our satellite and it is the closest heavenly body from earth. Therefore, its influence on human beings is quite significant. The word planet is derived from the Greek word planetes, which technically means wanderer. However, the Hindu concept of Planet is Sam Bhavate Sam Grah, which means, “that which influences is called Grah”. The effect of planets on human life is now under consideration even by open minded scientist community. It is a well-established fact that various cyclones or floods and high tides are generally seen to occur on a full moon. It has been further clarified as a result of modern researches on the subject that Earthquakes is generally seen to occur at the time of eclipse. The reason being that at the time of eclipse Sun, Moon and the earth is in the same plane. Therefore, the combined gravitational pull is the maximum at that point of time. Astrological Understanding: As per “Brihat Parashara Hora Shastra” (Chapter 2 verse 3-4) there are many incarnations of the unborn Lord Janardhan or Vishnu. He has incarnated as the Navgrahas or planets to bestow on the living beings the results of their Karmas or action. He assumed the auspicious form of Grahas to destroy the strength of the demons and to sustain the strength of the Devas (the divine being) and to establish Dharma (religion or faith). Rama is the incarnation of the Sun, Krishna of the Moon, Narasimha of the Mars, Buddha that of Mercury, Vamana that of Jupiter, Parashurama that of Venus, Koorma that of Saturn. Varaha that of Rahu and Meena that of Ketu. The other incarnations are also from the planets and the stars. The beings with more of Parmatmamsa are called heavenly beings or divine beings. If we talk of Vedic astrology we exclude planets like Uranus, Neptune and Pluto and include two Chaya Grah (Shadowy Planets) namely Rahu and Ketu. The reason being that when the all knowing Parashara and other Rishis did not consider them there is no reason for us to take them. Our Rahu and Ketu give the same effect. The reason why these planets have been excluded was because these planets stay in one Rashi (Sign) for a very long time. Sometimes, for decades and further these planets are very far away from earth. Therefore, their influences can hardly be considered. Further, in the absence of classical backing it won’t be wise to consider them. In astrology we consider both sun and Moon as planets and all our observations are based on Geo – Centric Observations considering the earth as the center of the universe. With this an attempt has been made to describe the Navgrahas both with regards to Astronomy and its astrological implications with special regards to Vedic Astrology.

I think it is pay back time. But if you ask me their Mosques are not sanctified whereas all Hindu temples are holy because of daily rituals conducted for hundreds of years. The idol although is carved of stone but have been sanctified by qualied priests and becames the abode of God and God's presence can be felt. Whereas a mosque is just an empty building and only used for political discussion by muslim clerics. You cannot call it a house of God as there is nothing but an empty hall and gathering of ignorant people every Friday.

It was not only you and me but even the westerners too were mesmerize by his speach. The message of Swami Vivekananda was the message of Vedanta -- a spiritual teaching that again and again saved India during periods of decline and crisis. The keynote of this message is: "Truth is one: Sages call it by various names." Its four cardinal points are non-duality of the Godhead, divinity of the soul, oneness of existence, and harmony of religions. Religion, in the light of Vedanta, is the manifestation of the divinity already in man. The central theme of Vedanta is harmony of religions. This spiritual harmony is to be realized by deepening our spiritual consciousness. Vedanta asks a Christian to be a true Christian, a Hindu a true Hindu, a Buddhist a true Buddhist, a Jew a true Jew, Moslem a true Moslem. The message was timely and powerful. America had received a rude shock from the Civil War and its aftermath. Science had already shaken the very roots of religious beliefs and dogmas, and the ideas of Darwin were challenging conventional American thought and religion. Americans were looking for a philosophy that could harmonize science with humanism and mystical experience, and Swami Vivekananda's words gave them hope for the fulfillment of their spiritual aspirations. The message was powerful not because of its dialectical superiority or philosophical subtlety, but because of the personality of Swami Vivekananda. The message was an ancient one, but it bore a fire of conviction that was new. One familiar with the life of Swami Vivekananda will recall that his Master, Sri Ramakrishna, saw in him the power and potentiality of a great world teacher. Before the Master passed away, he prophesied: "Narendra (Swami Vivekananda) will teach others ….. Very soon he will shake the world by his intellectual and spiritual powers."

I'm contemplating about all these religions and its effect on society irrespective of nation and people. I believe religion should be left to each individual choice otherwise there will always be conflicts and confrontation among people of same race or nation. Did any of you ever stop for one single moment to think how did all these came about? Of course what you know is what you have learned from books written of these religions by self realized persons calling themselves sages and rishis who says such and such but besides that have any of you really contemplated on the issue of religion. I don't think you would have coz you just followed what your parents did or followed which they followed what their ancestors did and that is all to it. Yes, I believe religion brought civilization and decipline to societies and nations but please remember it also brought death to those who opposed these religions. Over the centuries millions have died either trying to impose their belief or for refusing to accept such beliefs. My point here is why worry about who created this universe and the living entity instead we should open up our mind and realize that the expansion of civilization is due to our own action. We are the creators and destroyers. Yes, true when you say nature was here before us, but that is beside the point here. When we turn back history we read that there were primitive men living durng the stone age and how they survived by hunting and living in caves. Now where did the scriptures go during the stone age? How come God did not appoint a spokes person for the primitive people? There are so many unanswered questions if we start to think. Now coming to one most important factor here. We all know that there is a Japanese race who worship phallic/phallus/linga or [yoni]. This report was extracted from the e-library: phallic worship Related: Greek Religions (făl´Ĭk) , worship of the reproductive powers of nature as symbolized by the male generative organ. Phallic symbols have been found by archaeological expeditions all over the world, and they are usually interpreted as an expression of the human desire for regeneration. Phallic worship in ancient Greece centered around Priapus (the son of Aphrodite) and the Orphic and Dionysiac cults. In Rome, the most important form of phallic worship was that of the cult of Cybele and Attis; prominent during the empire, this cult was notorious for its festive excesses and its yearly “Day of Blood,” during which the frenzied participants wounded themselves with knives; self-inflicted castration, a prerequisite for admittance into the priest caste of this phallic cult, took place during the festival. In India, the deity Shiva was often represented by and worshiped as a phallic symbol called the lingam. Phallic worship has also been practiced among the Egyptians in the worship of Osiris; among the Japanese, who incorporated it into Shinto; and among the Native Americans, such as the Mandan, who had a phallic buffalo dance. See also fertility rites . Bibliography: See C. G. Berger, Our Phallic Heritage (1966); T. Vanggaard, Phallos (1972). From the above we can understaning that the yoni or phallic is a sacred and dedicated to the most important organ which is the cause for the expansion of human civilization over the millennium. For thousands and thousands of years the human race expanded and all due to this most important organ which is part of not only the human race but all creatures in this planet. Now it's time for all to ponder over this issue and see what our learnered gurus have to say about this topic. Barney.

Tha was what Mahatma Gandhi said to Hindus as well as Muslims in India. Yes, you may be right that kauravas caused a 600 million deaths in the battle of Kurukshetra. It was to be and had to be in order to up hold dharma. That was past era, a different yuga but here in this era such is avoidable. Unity in diversity is norm of the day. In the Dvarapa yuga only one religion and one race in India but in Kali yuga India was invaded by alien religion with barbaric qualities. No mercy or respect for the people of Sanadhana Dharma who enjoyed peace and freedom. Evrything changed after their invasion. Hindus were forced to convert to Islam and when the British came poor Hindus were converted to Christianity by giving them food and clothings. These were the kind of methods used by the barbaric invaders of the far east and europe. But today the Hindus have no choice but to live along with the decendants of the converted Muslims and Christians. They are not asking much but just stay as you are and do not try to make further changes as the damage had already been done. They are only asking them to stay in their boundries so that they [the Hindus] could have peace of mind to deal with their own troubles of religious difference. They do not object the Muslims or Christians from practicing their respective religion but do not interfere in the Hindus affair. Is it asking too much? You are an alien religion and yet the Hindus have given you a place to pratice what you believe in so what more do you want? Do not take their kindness for gruanted. All boundries have limits so understand your limits and behave yourself.

Sadhana-Chatushtayam (The Four-Fold Qualification): The capacity to discriminate between the permanent and the impermanent (Nitya- Anitya Vasthu Vivekam) Dispassion to the enjoyment of the fruits of one's actions here and hereafter (Vairagyam) The group of 6 accomplishments (Shamadi Shadga Sampathi)-Shama, Dama, Uparati, Titiksha, Sraddha, and Samadhana. The yearning for liberation (Mumukshatvam) Nitya-Anitya vasthu Vivekam 'Viveka' is the capacity of the intellect to distinguish, categorise and recognise one thing from another. This is present even in animals. They separate the edible from the inedible, a friend from a foe etc. But, only man can use this faculty to enquire into the relationship between the part and the whole, the means and the goal, the good and the pleasant, the self and the non-self, the eternal and the ephemeral etc. Most of us use this faculty to discriminate between two perishable objects. One desiring liberation should have a well-developed capacity to discriminate between the eternal and ephemeral. On enquiry, we find that everything in this world is changing. Is there not anything permanent? Sure, there is. For every change, there must be a changeless substratum. The changing factors are innumerable. The changeless cannot be many. It must be one alone and being beyond time, must be eternal. This eternal factor is called "Brahman"- the Reality in our scriptures. Vairagyam (Dispassion) Dispassion is the absence of the desire for the enjoyments of the fruits of one's actions in this world and in heaven.Dispassion does not imply running away from society or hating it. When one realises that joy is not in objects, he loses interest in them. When he knows that true joy is in the nature of the eternal Reality within, then there is total dispassion for every object, worldly or heavenly. Dispassion arises from discrimination. It purifies the mind and makes one capable of subtler discrimination. Hence, dispassion increases discrimination and vice versa. Dispassion also arises out of the choiceless, yet dedicated, performance of one's duties. Also, when actions are performed as a dedicated service of the Lord, likes and dislikes decrease and dispassion increases. One with dispassion is fearless, as he does not depend on anything for his joy. The man with passion lives for his own pleasure. The man with dispassion alone truly loves all. Shamadi Shadga sampathi (The Six-Fold Wealth) The light of dawn precedes the rising of the sun. It dispels the darkness and beautifies the world. Similarly, the six-fold inner wealth beautifies our personalities and behaviour, even before the rise of the knowledge of the truth. Outer wealth decreases on spending and increases our sorrow. The inner wealth increases with use and decreases our grief. Shama (Mano-Nigraham) Shama is control or mastery over the mind. The mind holds a continuous flow of thoughts. It prompts us into various actions. Sometimes it becomes agitated, distracted, stubborn and unyielding. Most of us are enslaved by our own minds. One who possesses such a mind cannot undertake any inquiry into the nature of oneself. When one refuses to react, participate or entertain these distracting thoughts, they lose their hold over us and we remain in full control of the mind. This requires alertness and continuous vigilance. Damah (Indriya-Nigraham) Dama is the control of the external sense organs like eyes etc. To one with control over the mind(Shama), control over the senses(Dama) is natural. The senses are extrovert by nature. The process of training them (just as we train horses) is called Dama. A life of discipline and healthy habits help control the senses. One must train the senses to follow good habits. Uparati or Uparama (Swadharma Anushtanam) Uparati is strict observance of one's own Dharma (Duty). It is the state of the mind and senses that has withdrawn from revelling in the world of objects. When Shama and Dama become natural, Uparati is automatically achieved. In Shama and Dama the mind and senses may be amongst objects, but are restrained with alertness. In Uparati they are automatically withdrawn from objects, just like the tortoise that withdraws its head and limbs effortlessly into its shell. When one's duties are performed with enthusiasm and dedication, the performance brings joy and the mind becomes steady and single-pointed, free of likes and dislikes, peaceful and withdrawn. Titiksha (Endurance) It is the endurance of heat and cold, pleasure and pain etc. To be able to bear non-conducive situations without reacting, complaining or blaming, but with cheerful acceptance, is called Titiksha. It is the shock absorber with which one rides the rough terrain of life without breaking one's enthusiasm. When we remain preoccupied by our little sorrows, they appear big. When we see others' sorrows, we get the strength to bear our own. " I cried that I did not have shoes, till I saw a child who did not have legs." Shraddha (Faith) Faith in the words etc. of the Guru and Vedanta is Shraddha. Faith is a very important factor in our lives. We sleep with the faith that we will wake up in the morning. Faith is always in the unknown. The known requires no faith, as it is already known. Faith enables us to listen to the scriptures with an open and alert mind. It does not stop enquiry. In fact, it encourages the seeker to reflect upon and realise the Truth. It is therefore not blind. It only strengthens through enquiry and culminates in knowledge. Samadhanam (Chitta Ekagrata) Samadhana is the single-pointedness of the mind. Normally the mind wanders and our efforts are distracted. With a single goal, the mind and our efforts become concentrated and we progress faster. Samadhanam is the state of the mind, which one has with a single goal in sight. To reach this goal, one controls the mind (Shama), and the senses (Dama), withdraws from worldly pursuits (Uparati), endures the pin-pricks of life (Titiksha) and faithfully follows the path indicated by the Guru and the scriptures (Shraddha). The resultant absorption of the mind in the Self is Samadhanam. Mumukshatvam (Desire for Liberation) Mumukshatvam is the intense desire for liberation. Prompted by the desire for happiness, man runs after the objects, people and experiences of the world. He gathers money, attains fame, status and power, travels, enjoys, marries, begets children etc. In the process, he experiences various measures of sorrows. Finally, one day he feels "enough is enough- I want to get out of this mess". He refuses to get tossed around by the world. He wants to end all sorrows for all times to come. He wants to get liberated from all limitations. This desire is called "Mumukshatvam". Most of us do not even know that we are bound. One with strong 'Mumukshatvam' reaches the goal. All other qualities also easily accrue to him. This is the Four-Fold qualification. Thereafter they become fit for the enquiry into the Truth. Enquiry into the Truth (Tattva Vivekam). It is the firm conviction that the Self is real and all, other than That, are unreal. The discrimination and the determination of what is real (Self) and what is unreal constitutes the Enquiry into the Truth. Real (Sat) is that which remains the same in all the 3 periods of time. It does not get negated under any condition and from any stand-point. It is changeless, ever the same. If a person's words stand un-negated through time, we say that he speaks the Truth. Non-existence (Asat) is that which does not exist in all the 3 periods of time. A barren woman exists, and so does a child, but a barren woman's child can never be. Unreal (Mithya) is that which cannot be defined as real or non-existent. If a thing exists and is experienced, but keeps changing, it is called unreal. Eg. the world. Also what you experience is not what it actually is. What is the Self ? (Atma) That which is other than the gross, subtle and causal bodies, beyond the 5 sheaths, the witness of the 3 states of consciousness and of the nature of Existence-Consciousness-Bliss is the Self. Conditionings are limitations of time, space and objects. The Self, being free from all conditionings, is infinite and infinity is bliss. Knowing my true nature, I get liberated from the limitations of all conditionings.

The British were morons decendants from barbarians and to think he is right you too must be of his and such would think the same. The British we cunning theives who came to rob the riches of mother India. They raped her of her dignity and left her naked while her children who had no back bones became their slaves. Even today her children are aping them in all aspects. I feel ashame but that is the fate of some Indians and that includes you. Wake up from your western dream.

This single, unitary divinity had several aspects and names in the Upanishads, one of the most important of which is Atman, a word that originally meant "breath" or "soul" or "vital principle" (as the word "Atmen" does in German). As a cosmological principle or deity, Atman seems to be something like "universal soul" or "universal spirit." In the Brihad-Aranyaka Upanishad , Atman is explicitly called a Person that created the universe by first splitting himself into male and female halves. In the Chandogya Upanishad, this single god is called Brahman, and is "the One without a second"; this Brahman is not only the principle and creator of all there is, but is also fully present within each individual. This dual conception, Brahman and Atman, gets worked out in the following way. Brahman can be located both in the physical, external world and also in the spiritual and inner world where it is present as Atman, "universal spirit." Now every human being has an undying soul (atman) which, because of samsara, lasts through eternity from life to life; this undying atman is a microcosm of Atman, the universal spirit. By understanding yourself, by coming to know one's own soul, one then arrives at the knowledge of Atman itself; the key to understanding the nature of the one unitary principle of the universe is to see one's (undying) self as identical with that principle: "tat svam asi": That (Atman) is what you are, Svetaketu. (Chandogya Upanishad VI.8.4ff.)

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Hinduism believes that "Atman is Brahman." This means that each creature has a soul (Atman) and is a part of God. It is a pantheistic or panentheistic view. The four great vedic statements from the Vedas are: 1. TAT TVAM ASI (THAT THOU ART). From Samveda – Chandogy Upanisad 2. AHAM BRAHMASMI (I AM BRAHMAN). From Yajurveda - The Brhadaranyak Upanisad 3. AYAM ATMA BRAHMAN (THIS SELF IS BRAHMAN). From Atharva Veda – Manduky Upanisad 4. PRAGNANAM BRAHMAN (BRAHMAN IS CONSCIOUSNESS) From Rigveda-Aitarey Upanisad

OM Ajnanatimirintasyajnananjanasalakaya Cakshurunmilitam yena tasmai srigurave namah ADVAITA VEDANTA D Krishna Ayyar APPENDIX 6 EXPLANATORY NOTES Note No.33 – Iswara Srishti, Jiva srishti Sastra talks of Iswara Srishti and Jiva Srishti. Whereas the universe that is presented to us, as created by Iswara, is common to all of us, how each man makes use of the objects and situations and how he reacts to them is special to him. In the same school, with the same teaching faculty and library, one works hard and studies well; another with an equally good brain wastes his time and fails to make the grade. One loves music; another can’t stand any music. One manages his office, being a friend of all; another manages the same office as a ring master. One loves swimming; another does not want even to have a bath. Iswara Srishti Jiva srishti situation is another facet of the interplay of karma and free will. From one birth to another, we not only carry our karma, but our vasanas,. It is on account of vasanas that tastes for things like food, music, literature, art etc. vary. Vasanas of the past can also be changed or overcome by free will, with determination. A powerful argument for free will is that, unless you accept free will, moksha will be impossible. Aspiring for moksha and making use of the opportunities available for spiritual advancement are matters of free will. Punya karma may even give you birth in a family of spiritual seekers, but whether you yourself take to the spiritual path depends on your free will. Papa karma may give you birth in a family of materialists, but, with your free will, you can transcend those surroundings and , if your aspiration is intense, you will find the set up where you can pursue your spiritual Sadhana. Note No 34. Grace and free will 1. Apart from the enjoyment and suffering we have to undergo for our past karma, our life gives us lot of scope for fresh action. The factors that come into play in respect of fresh action are (1) Lord’s Grace (2) our vasanas and (3) our free will. (1) Iswara’s Grace is in the form of laws governing the functioning of the universe. Deliberate action is not possible if there is no law governing cause and effect. We do action, expecting a result in accordance with such a law. For the laws of the universe, Iswara is responsible.. (2) We carry our vasanas from one birth to another. The vasanas are formed on the basis of previous experience. Vasanas govern our action in the sense that towards the same objects and the same situation, different people have different likes and dislikes. One enjoys music; another abhors it. One is helpful to others; another is self-centred. (3) Subject to (1) and (2), we have a choice to do a thing or not to do a thing or to do it differently. How one acts in a given situation or reacts to a situation depends on his free will. No outside proof is required for the existence of free will; all of us are exercising it day in and day out. 2. If free will is not accepted, there will be two problems – (1) The commandments and prohibitions of scripture will become meaningless. Scripture is advising man to do good actions and avoid evil actions only because scripture assumes that man has free will. (2) If man has no free will and not merely our karmaphalan but fresh action is also impelled by Iswara, Iswara becomes responsible for the good action and bad action done by man. The problem then will be two-fold. By making some men to do good action and some men do bad action resulting in punya and papa followed by enjoyment or suffering as karmaphalam later, Iswara becomes partial and cruel. Secondly, If Iswara is responsible for man’s good action and bad action, no one can be rewarded nor can any criminal be punished. A murderer will say “ I am not responsible for what I did. The Lord made me do it.” Note No.35 - Miracles and karma Apart from the physical laws governing the universe, there are divine forces in the empirical plane. Evidence of such forces is found in certain temples, churches, mosques, darghas etc., such as Lourdes in France, and certain places of worship in India. We have authentic accounts of miracles in the form of the sick getting cured in such places. There are also authentic accounts of certain persons who have acquired or have carried forward from previous janmas Yogic powers by which they are able to bring about changes in the life of devotees. In regard to temples etc., in certain cases, the powers are attributed to Yogis who have attained samadhi there and have deliberately left their powers to operate there. In Brahma Sutra, Vyasacarya does talk of cases, where, for fulfilling certain cosmic purposes of Iswara, some who are liberated take rebirth, even after death. The important point to note, in all these cases, is that not all who visit and worship at the places mentioned above get the benefit of the divine or miraculous powers. This can only be explained by postulating that what happens in these places does not fall outside the law of karma. Based on this premise, we should say that if a particular person gets a benefit, by way of cure or some other material advancement, it is predestined according to his karma itself that his suffering should be over at that time. It is just as a matter of the medium through which that takes place. In these cases, the medium for ending the suffering is the divine or miraculous force at such a place, just as the medium in other cases is a skilled doctor or a generous benefactor. Here also, free will comes into operation inasmuch as the choice of and the decision to go to a place of worship, just as the choice of and decision to go to a skilled doctor is a matter of free will. (Yogis = Persons who have acquires supernatural powers by practicing certain disciplines in the psychic plane through regulation of prana or meditation on deities. Samadhi = the end of a Jnani’s or Yogis life. (This should not to be confused with the Samadhi prescribed in Patanjali’s Yoga Sastra as a spiritual practice for the attainment of Moksha.).Dargha = Place where a Muslim saint’s body, at death, is interred.) Note No.36 – Moksha means knowing one’s Infinite nature Brahman is said to be infinite, space wise, time wise and entity wise. When you talk of a thing that is attained by you, it has to be a finite thing; before attaining it, it has to be away from you. Conversely, there can be no such event as attaining the thing that is infinite. By definition, ‘the infinite’ precludes the existence of any second entity. So, to talk of your being away from the infinite, to start with, and your attaining it, later, is illogical. Therefore, ‘attainment of Brahman’ can only be a figure of speech. One is ever Brahman; one has been ignorant of this fact and the ignorance is removed through study of Sastra. Note No.37 – Mind is matter Logic of saying that mind is matter is (a) it is affected by matter; for various mental disorders, the treatment is electric shock (2) a lie detector used and (3) there are psychosomatic diseases. Note No.38 – Duality – two kinds It is not enough to know that you, the Jivatma, are none other than the Paramatma. This removes only one kind of duality – the duality of consciousness. There is another duality – the atma anatma duality. This removed only when you gain the knowledge that all that there is Brahman; i.e., the substratum of everything in the form of existence, is Brahman and what appears as anatma is only nama roopa which is of a lower order of reality (which knowledge is called sarvatmabhava.) Note No.39 – Effect on good actions on karma An authority for saying that good actions, done out of free will, will have effect on karma, is in Kathopanishad I.i.18 – “A person who performs the Nachiketas ritual and does Upasana increases his punya and decreases his papa to such an extent that he goes, after death, to brahma loka.” Note No.40 – Denial of consciousness – self-contradictory The existence of consciousness cannot be denied, because the very denial involves the use of consciousness. This is what is meant by saying, ‘the negator cannot be negated’. Note No.41– Mixing up orders of reality One should not mix up orders of reality. Suppose, one convicted of murder pleads, “Atma neither kills nor is it killed. I am Atma, so, I did not kill and, therefore, you should not punish me.” The judge would turn round and say “I am not punishing your Atma; I shall punish only your body.” It is in this strain that Ramakrishna Paramahamsa relates a story. A man, thinking that the elephant is Atma and I am Atma; so the elephant cannot kill me. So saying he went and laid himself in front of a rogue elephant. The body of the elephant came and crushed the body of the man. Note No. 42 – Unreality of the world From the Vedic statement that Brahman is neither cause nor effect ( cf. Kathopanishad I.ii.14) we can derive the unreality of the world. Brahman is non-dual.; i.e., other than Brahman, there is no other entity. But we do have a world right in front of us. Who created it? The only logical answer can be ‘nobody; i.e., the creation and the creator are unreal. Note No. 43 – Corollaries of Brahman being infinite From the infinitude of Brahman, we can derive (a) Formlessness (nirakaratvam) - (That which is infinite space wise cannot have any form) (b) Eternity (nityatvam) – (That which is infinite time wise cannot have a beginning or end) © Relationslessness (asangatvam) (That which in infinite entity wise cannot have any relation with anything, there being no second entity.) Corollaries can also be derived in the converse direction. Note No. 44 – Sarvatmakatvam of Brahman Kathopanishad I.ii.20 says that Atma is the greater than the greatest and subtler than the subtlest. This seems to be a contradiction in terms. Sankaracarya argues that the contradiction can be resolved if we take the substratum. As the substratum of everything, Atma (Brahman) is the substratum of the greater than the greatest and of the subtler than the subtlest. Whether it is a mountain nama roopa or a microbe nama roopa, Atma is the Existence. Bangle cannot be in chain nor can chain be in bangle, but gold is in bangle and chain. Note No. 45 – Atma beyond nama roopas When mind is active, nama roopas appear. When mind resolved, nama roopas disappear. But, I, Atma, am there when nama roopas appear and when nama roopas disappear. So, is clear that I, Atma, am beyond nama roopas. The appearance and disappearance are phenomena of a lower order of reality. Note No. 46 – Atma motionless Kathopanishad I.ii.21, talking of Atma, says “remaining motionless, I move.” How can this be? In the presence of Atma, reflection of consciousness is formed in the mind. Mind moves by way of entertaining one thought after another; it is angry at one moment; it is calm later. It was sad yesterday; today it is happy. The ignorant person attributes these movements of the mind to the Atma which is, in reality motionless (acala.) Note No. 47– Atma locationless If you are asked “where were you while you slept” you have to say “nowhere”. So, you, the Atma, are locationless. When you are associated with the mind in the jagrat and swapna avasthas, you appear to be located. When the association with the mind is snapped in sushupti. there is no sense of location. Note No.48 –Questions regarding origin etc, of world invalid. Time and space are born with the universe. So, to ask ‘when did the universe come is illogical; there can be no time prior to time. Similarly, to ask ‘where did universe originate’ is illogical; there can be no space beyond space. So. Also, ‘how’ and ‘why’ are also out of court; process involves time and purpose involves time in terms of one in the present envisaging a future. The only satisfactory answer to such questions is the Advaita Vedanta answer that the world is unreal. Note No. 49 – Vasana and free will The first thought that comes to mind may be due to vasana. But whether I should nourish it and let it get hold of me or I should replace it by a better thought through will power is a matter of free will. Note No. 50 – Guru and Brahman synonymous A Jivanmukta is identifies with Brahman. So, in effect, he is Brahman. That is why guru is glorified as Paramatma in the famous sloka “ gururbrahma gururvishnu gururdevo maheswara; gurureva parambrahma tasmai sri gurave namaha”. Note No. 51 – Relative immortality An authority for saying that ‘amrutatvam’ should be taken in certain contexts as relative immortality is found in Kathopanishad II.i.2 which talks of benefit of the knowledge of jivabrahma aikyam as absolute immortality (“amrutatvam dhruvam). This implies that there can be ‘relative immortality’ in the sense of enjoyment of a life of a vastly longer duration than the human life. Note No. 52– The unnegatable remainder You experience your mind. So, you negate it, saying, “I am not the mind.” Then, when you analyse, you come to know that, even when the mind is not functioning, there is consciousness. You recognise the consciousness that exists constantly without your experiencing as an object as yourself. That is to say, there is only one thing that can’t be experienced but the existence of which cannot be denied; that is what is always available as the constant I, the Atma.

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