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Guest ameyAtmA

Walk with mukunda

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Guest ameyAtmA

Dear,

 

I invite you to Walk With Mukunda (one who gives mukti i.e. KRshNa), by being a regular reader and walker on this blog:

 

http://walkwithmukunda.blogspot.com

 

We have just begun walking, so you should be able to catch up on the posts.

 

Gentle Shri KRshNa will take your hand and guide you to eternity - where there is no birth and death.

 

Good Luck.

 

ameyAtmA

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 Do you see any difference between atma and bramhan ?

 

No.

 

The problem arises when one thinks of anātmā as ātmā. That is all. The shāstra is consistent in saying that ātmā is Bramhan'. 

 

Even for the sarvātmā, going back and fourth between turiyāvasthā and leelāvasthā (Shri Kṛṣhṇa-n-me) is possible and harmless as long as knowledge (jñāna) is preserved... the oscillating may continue ... for  how long? depends... how long does it take to really really come to terms with the Truth ? :) Satyameva jayate.

 

________________

ameyAtmA

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Yes ...

 

Besides , In anatma thinking , Thinking ourself as jiva is too included . One should see his self as an infinite atma not as a jiva . As long as multiplicity atma doesn't get vanished from mind , jiva remains in bondage forever ( From Bhagavata Puranaa )

 

The main quality of Maya is that, it turns the attention of Jeeva away from its own Self bramhan and becoming very strong by the sense of duality always increases the triple aspects of illusion which are 1) The thing observed, (2) The act of observing and (3) the Observer –(conceived as three separate things) .

 

When these three things get vanished , one realises his self as all-pervading truth . Although scriptures clearly states atma as bramhan , unity of atma and bramhan is remained a secret . The only reason is maya who forcefully make jiva to think that he is something different from world .

 

Hari Krishna :smile: 

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That is right . By ātmā I did mean sarvātmā, the infinite one and only all-pervading ātmā that is spoken of in shāstra. In Gitā and bhāgvat , plus some upanishads,  the word ātmā is used to denote the avibhakta (indivisible), sarvagata (all-pervading) anata (eternal & infinite).

 

avibhaktam cha bhūteshū vibhaktameva cha sthitam |

bhūtabhartru cha tadjñeya grasishṇu prabhavishṇu cha ||   Bhagvad Gītā 13.16

Despite being all-pervading and indivisible, that [bramhan'] appears to be divided into many entities . Also, the Bramhan' nurtures and holds all beings (by fascilitating their existence) as Vishṇu, manifests them as Bramhā and annhilates them as Rudra.

 

 

 

What is easy for the sādhak (aspirant) as a first step is to be the sākshī -- the witness . Soon you realize that what you took to be the witness, was just another wave of the ocean . So the trick is to be the real witness (witness of all existence) . This is very much doable, and an exercise everyone must undertake.  The least it can do is distinguish between the false-you (ego - ahaṃkār), the current object of focus, 'others', and the real ātmā - who is achala (steady unchanging)  sākshī (witness) .

 

Jai Shri Kṛshṇa

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