Difficulties in Understanding Brahman.--> Roy

[Guest guest]

Dear Mr. Roy:

 

 

Very Inspiring Indeed. Another thing I would like to mention. The

more we delve into Vedic Astrology, I have found how the knowledge

of the SELF unfolds in many many ways. You can see how it is

happening in our Group.

 

There are many ways in which one can approach God. All paths in the

end lead to Him only. Each has to pursue the path of God according

to his or her inner nature and evolution. Hinduism says, "Follow

your own self, live according to your own dharma and discover you

own truth that is in harmony with yourself.

 

"Truly speaking every one in this world is a Hindu, whether he

believes in God or not, whether he is a Hindu or a Buddhist or of

some other faith. A Hindu is an individual soul who has been

separated from God, is under illusion and has to rejoin God some

day. No one need force him to become a Hindu in the physical sense,

because one day, in some birth, he will become aware of what he is

or who he is. WHAT HE DOES IN BETWEEN IS ALL PART OF DIVINE PLAY"

 

Aum Shanti Shanti Shanti.

 

--Sanjay Aggarwal

 

 

, "Roy Kamiki"

<nutrideias@n...> wrote:

> Dear Sanjay Prabhu and members,

>

> I found your post on Brahman very inspiring. Although I have a

very strong

> interest in Jyotish (study and follow JR Forum every day), I also

somehow

> naturally gravitate to topics on the Absolute.

>

> Sanjay Prabhu, sorry for sounding so condescending, but I would

like to

> stress the wonderful manner and approach of your explanation on

the subject.

> You are always very cautious in referring to the source of your

statements

> and affirmation. Sastric support is vital when referring to

knowledge of the

> Absolute Truth. We all know that, as jivas and limited beings, our

senses

> and intelligence alone is incapable of grasping or understanding

the

> Absolute.

>

> I have read many books on Jyotish, and most authors claim the

importance of

> studying the subject with the guidance of a mentor (guru). It must

be

> transmitted from a jyotishi who has received the needed spark from

his own

> mentor, and pass it on to the next disciple. The same parampara

(disciplic

> succession) principle applies to topics on the Absolute. Besides

the support

> of the Sastras, we need a Guru, and eventually sadhus from whom to

seek

> inspiration and enthuse us on the path.

>

> This way, we can gradually come to understand the Absolute Truth

even while

> conditioned by our limited senses, mind and intelligence.

>

> Yasya deve para bhaktir

> Yatha deve tatha gurau

> Tasyaite kathita hy arthah

> Prakasante mahatmanah

>

> (Svetasvatara Upanisad 6.23)

>

> "God is revealed to those who have fix devotion to the Supreme

Lord and is

> conducted by a spiritual master, to whom he has the same firm

devotion and

> faith."

>

> P.S. - Please forgive me for the poor translation. The original

text is not

> in English.

>

> Roy Kamiki

>

>

>

>

> -

> "sanjaytechnology" <sanjaytechnology>

> <>

> Saturday, January 17, 2004 5:06 PM

> Difficulties in Understanding Brahman.

>

>

> > All:

> >

> > The knowledge of Brahman and the desire to fell Brahman is the

> > beginning of understanding of the "SELF". However, the statements

> > below are very powerful especiall the one "The Isa Upanishad

warns

> > the students of Brahman not to take sides while approaching

Brahman.

> > Those who worship the unmanifest (asambhutim) enter blinding

> > darkness and those who worship the manifest only (sambhutim)

enter

> > into greater darkness. The right approach is to worship both and

> > realize one through the other." This is a very very powerful

> > statement.

> >

> > Read the statement below, and then the article below.

> >

> > A man knocked on the God's door. "Who's is there?" asked God from

> > within. "It's me," said the man. "Go away then. There is no room

for

> > two," said God. The man departed and wandered in the arid desert

> > until he realized his error. Returning to the door, he knocked

once

> > again. "Who's is there?" asked God as before. "You," answered the

> > man. "Then come in," God replied.

> >

> >

> > Aum Shanti Shanti Shanti.

> >

> > --Sanjay Aggarwal

> >

> > Difficulties in Understanding Brahman

> > Any attempt to explain Brahman to the satisfaction of a mind

that is

> > driven by reason and familiar with the concretization thought is

> > fraught with enormous difficulties, because that which is

> > inexplicable cannot be explained by any amount of reasoning and

> > logic. Brahman is beyond the senses, beyond the mind, beyond our

> > intelligence and dreams. Then how can It be explained to the

> > satisfaction of an intellectual and curious mind? The Rigvedic

seers

> > themselves had this problem in their mind when they called Him

> > vaguely as "IT" or "This" or "That"

> >

> > The difficulty in understanding and knowing Brahman is well

> > explained in the Kena Upanishad. Even gods are not free from

their

> > ignorance of Brahman (II.2.1). All that we can understand about

> > Brahman is that we cannot understand It. Even after prolonged

> > spiritual practice and meditation, one cannot even conclude

whether

> > one knows it or not. If a person thinks that he knows It, he does

> > not know that he does not know. To whomsoever It is not known,

It is

> > known to him. But to whomsoever it is known, is not known to

him. It

> > is not understood by those who understand it and understood by

those

> > who do not understand it. It can be known only when one

experiences

> > directly at all levels of consciousness. (II. 2. 2-4).

> >

> > Trying to worship Brahman incorrectly and ignorantly without

knowing

> > the right approach can also result in great difficulties for a

> > person who is on the path to salvation. The Isa Upanishad warns

the

> > students of Brahman not to take sides while approaching Brahman.

> > Those who worship the unmanifest (asambhutim) enter blinding

> > darkness and those who worship the manifest only (sambhutim)

enter

> > into greater darkness. The right approach is to worship both and

> > realize one through the other.

> >

> > Even an enlightened seer like Yagnavalkya had difficulties in

> > explaining the nature of Brahman and his creation. While

speaking to

> > Sakalya in Brihadaranyaka Upanishad, he declares, " That Self is

not

> > this, not this. It is incomprehensible for it is not

comprehended."

> > When Gargi Vacaknavi asks him too many questions, in the same

> > Upanishad he expresses his irritation saying, " Gargi, do not

> > question too much. Otherwise your head may fall off. You are

asking

> > so many questions about a divinity about whom we are not

expected to

> > ask many questions."

> >

> > Else where in the same Upanishad he resorts to negative

terminology

> > to explain the inexplicable using such words as aksaram

> > (imperishable), asthulam (not gross), ananu (not subtle),

ahrasvam

> > (nor short), adirgham (not long), achchayam (not shadow), atamah

> > (not tamasic) and so on (Brihadaranyaka III.8.8).

> >

> > What is the original state of Brahman? Even the seers do not

seem to

> > have an answer. Uddalaka Aruni tells Svetaketu in Chandogya

> > Upanishad, that in the beginning the Being was alone, one only,

one

> > without a second and in the next moment changes his statement

> > stating that according to some in the beginning the non-Being was

> > alone, without a second and that from that non-Being being was

> > produced. (VI.2.1)

> >

> >

> >

> >

> > ~! LIFE MEANS STRUGGLE, THE FITTEST WINS SURVIVAL !~

> >

> > Links

> >

> >

> > /

> >

> >

> >

> >

> > Your

> >

> >

> >