Mundaka Upanishad, tr Max Müller - The Gold Scales

Mundaka Upanishad, tr Max Müller - The Gold Scales

Mundaka

First mundaka

Book 1

BRAHMA was the first of the devas, the maker of the universe, the preserver of the world. He told the knowledge of Brahman, the foundation of all knowledge, to his eldest son Atharva. [1]

Whatever Brahma told Atharvan, that knowledge of Brahman Atharvan formerly told to Angir; he told it to Satyavaha Bharadvaga, and Bharadvaga told it in succession to Angiras. [2]

Saunaka, the great householder, approached Angiras respectfully and asked:

'Sir, what is that through which, if it is known, everything else becomes known?' [3]

He said to him:

'Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.' [4]

'The lower knowledge is the Rikveda, Yayurveda, Samaveda, Atharva-veda, Siksha (phonetics), Kalpa (ceremonial), Vyakarana (grammar), Nirukta (etymology), Kandas (metre), Gyotisha (astronomy); but the higher knowledge is that by which the Indestructible (Brahman) is apprehended.' [5]

'That which cannot be seen, nor seized, which has no family and no caste', no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.' [6]

'As the spider sends forth and draws in its thread, as plants grow on the earth, as from every man hairs spring forth on the head and the body, thus does everything arise here from the Indestructible.' [7]

'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).' [8]

'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).' [9]

Book 2

THIS IS the truth: the sacrificial works which they (the poets) saw in the hymns (of the Veda) have been performed in many ways in the Treta age. Practise them diligently, you lovers of truth, this is your path that leads to the world of good work! [1]

When the fire is lighted and the flame flickers, let a man offer his oblations between the two portions of melted butter, as an offering with faith. [2]

If a man's Agnihotra sacrifice is not followed by the new-moon and full-moon sacrifices, by the four-months' sacrifices, and by the harvest sacrifice, if it is unattended by guests, not offered at all, or without the Vaisvadeva ceremony, or not offered according to rule, then it destroys his seven worlds'. [3]

Kali (black), Karali (terrific), Manogava (swift as thought), Sulohita (very red), Sudhumravarna (purple), Sphulingini (sparkling), and the brilliant Visvarupi (having all forms), all these playing about are called the seven tongues (of fire). [4]

If a man performs his sacred works when these flames are shining, and the oblations follow at the right time, then they lead him as sun-rays to where the one Lord of the devas dwells. [5]

Come here, come here! the brilliant oblations say to him, and carry the sacrificer on the rays of the sun, while they utter pleasant speech and praise him, saying:

'This is your holy Brahma-world (svarga), gained by your good works.' [6]

But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lower ceremonial has been told. Fools who praise this as the highest good, are subject again and again to old age and death. [7]

Fools dwelling in darkness, wise in their own conceit, and puffed up with vain knowledge, go round and round staggering to and fro, like blind men led by the blind. [8]

Children, when they have long lived in ignorance, consider themselves happy. Because those who depend on their good works are, owing to their passions, improvident, they fall and become miserable when their life (in the world which they had gained by their good works) is finished. [9]

Considering sacrifice and good works as the best, these fools know no higher good, and having enjoyed (their reward) on the height of heaven, gained by good works, they enter again this world or a lower one. [10]

But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable. [11]

Let a Brahmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a guru who is learned and dwells entirely in Brahman. [12]

To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person. [13]

Maharishi Press Conference Highlights

Maharishi Press Conference HighlightsIn one syllable, in one word, in one whisper, the total Constitution of the Universe is available to us from the Vedic Literature, and that one word is “A”, “A”, “A”—the first letter of the Sanskrit language. “A” contains the total Constitution of the Universe.

‘Now what is this “A”? “A” is an invitation. “A” means “to come”. I call my friend: “A”; he calls me: “A.” That means, “Come”. Who is calling whom? This I am picturing: the Constitution of the Universe in one word, “A”. Who is calling whom? And that calling becomes the Constitution of the Universe. 

‘Infinity is calling its point, and point of infinity is calling infinity. It’s unboundedness to a point, and point to unboundedness. One syllable: “A”. The point says to infinity, “A”; infinity says to the point, “A”, in their relationship is the connection, which can be interpreted in millions of ways, which are the channels of administration of the universe.

‘We can imagine how many may be the points, how many may be the points in infinity. How many may be the points of infinity! That means, in how many millions of ways the infinity has to converge to a point, and in how many millions and billions and trillions of ways the point will be expanding to infinity. Just this relationship of the point with its infinity and the relationship of infinity with its points—this relationship is the structure of the Constitution of the Universe. 

‘And what this Constitution of the Universe does? It maintains point in terms of infinity, and it maintains infinity in terms of point. This is Constitution of the Universe: unity maintaining diversity, diversity maintaining unity. This is the ideal of a government. This is the government of the universe in one word, “A”. This is Vedic wisdom. This is Vedic wisdom. And whenever the world will be functioning in order and functioning in evolution, that will be the functioning, or the administration, of the Constitution of the Universe.

Agni | Sri Chinmoy Library

Agni | Sri Chinmoy Library

Agni

There are four Vedas: the Rig Veda, the Sama Veda, the Yajur Veda and the Atharva Veda. You all know that the Rig Veda is our most ancient, most profound, most sacred and most hallowed scripture. In the Rig Veda you will read about Indra, the lord of the gods, who is considered the most important and most powerful of the cosmic gods. Next to him is Agni. About two hundred verses in the Rig Veda were offered to this particular god, Agni. In the Rig Veda, Agni is the first of the cosmic gods to be invoked; our Hindu scriptures start with Agni, not Indra.

About the beginning of language or the beginning of human aspiration in the form of language, we know a little. We know that there is a particular pattern that many languages followed. In Sanskrit, the mother of all our Indian languages, A is the first letter of the alphabet as it is in English. Agni is the first and foremost priest and his name starts with A. The beginning of the Rig Veda starts with a hymn to Agni, so the Vedas start with A. Now let us look very briefly at some Western languages. Hebrew begins with aleph and Greek with alpha, the same sound approximately as our A. Latin and the various romance languages derived from it also begin with the letter A. So also do the Germanic languages. In fact, probably all the languages of the Indo-European language groups begin with the sound A and many other language groups also start their alphabet with this sound.

We can be proud of our human oneness. It seems that the first sound that arose from the human consciousness at the very beginning of the awakening of the human race was the sound of ‘a’ symbolised by the letter A. When people first tried to communicate with each other, the first sound that came from their lips was undoubtedly ‘a’. Even an infant’s first cry is the sound ‘a-a-a’. So A symbolises our root sound, our source.

‘Agni’ means fire. This fire refers to the aspiring flame that rises from our inmost being; again, ‘Agni’ also refers to the fire god himself. We are all aspirants; we are all seekers of the infinite Truth. It is we who have to embody Agni, the flame of aspiration, in the inmost recesses of our hearts. We also have to grow upwards with this flame until we become the embodiment of Agni, the fire god himself.

I wish to offer you the following sloka from the Rig Veda:

Agnimile purohitam
yagyasya devamrtvijam
hotaram ratnadhatamam

Agni mile means “I adore or worship the flame, Agni.” Purohitam yagyasyameans “the priest, the household priest, of the sacrifice.” Devam means divine andrtvijam is the priest or minister who officiates at the sacrifice. Hotaram is the Summoner or the Invoker. Ratnadha means “the one who founds or establishes the jewel of ecstasy, the inner wealth, the nectar"; tamam is the superlative ofRatnadha. Ratnadhatamam is “the one who more than anyone else establishes the inner ecstasy.” So the first verse in the Rig Veda dedicated to Agni runs thus in free translation:

“O Agni, I adore Thee,
O priest, O divine minister
Who officiates at the divine Sacrifice,
Who is also the invoker, the Summoner,
Who most bestows the divine wealth upon us.”

I would like to say that translation can never do justice to these sublime and profound Sanskrit words. I use the English words ‘priest’ and ‘minister’, but I get to be excused for doing so. These English equivalents can never convey the meaning of the word rtvik, the invoker, the Summoner of the Supreme, the one who officiates at the sacrifice. Anyone who knows both Sanskrit and English will immediately feel that there is a yawning gulf between the Sanskrit words rtvik andhotaram and the English words ‘priest’ and ‘minister’ and so forth.

Let me explain a little about Agni in his role as priest. He is at once three different priests. First he is the priest who prays. He is praying on our behalf, on behalf of the earth-consciousness. Then he is the officiating priest, which resembles what we might call the minister in a church. He officiates at the divine sacrifice on our behalf. In his third aspect, Agni is the priest who bestows the divine wealth upon us. In this role, he carries our aspiration to the Highest and brings down the message of the Highest for us. He is like a spiritual Master who enters into his disciple’s ignorance, carries it up into the Highest and then brings down God’s Peace, Light and Bliss. The Master is a messenger and Agni also plays the part of a messenger. He takes our human aspiration to the Absolute Supreme and brings Divine Grace down into unlit and crying humanity.

Agni is very often associated with Indra. It is mentioned at times in the Rig Veda that Agni and Indra are twin brothers. But the one who performs the spiritual rites and religious duties most successfully is Agni. Some spiritual Masters say that Agni takes human aspiration to the Highest in the form of power, while Indra brings down Light into the earth atmosphere. Simultaneously they move; one goes up and the other comes down.

Full of divine energy and divine vigour is this lord, Agni. You will see boundless willpower within him and around him. The dynamic form of Agni is, at times, associated with Rudra, the Terrible, with the Thunder aspect of the Supreme. Rudra and Agni are friends. They go together. We see Rudra in the cosmic god Agni in his aspect of dynamic law.

According to Hindu mythology, Agni has two faces, three legs, three bodies and seven arms in the form of a swastika. He is often depicted as having a tawny beard, golden teeth and a burning tongue sticking out of his mouth. But a spiritual person, when he enters into the highest plane of consciousness, will never see Agni like that. Those descriptions are not all true on the highest level. But we have to know that an artist sees Agni from his own level of consciousness, according to his own standard, and he depicts the consciousness that he sees. Interestingly enough, even the Vedic sages who say that they have seen Agni, describe him as having two faces, a burning tongue and so forth. But they saw a particular form of Agni which was a reflection of their own individual spiritual growth.

One will see different forms of the gods, according to one’s own individual realisation. For example, when someone invokes the power aspect of Agni, then in the vital world he sees Agni with his tongue out and his hair a mass of flames. But another aspirant, invoking the benevolent aspect of the god, will see Agni as a benign, glowing deity full of luminous, compassionate power. A third aspirant, after committing some serious moral blunder in the physical plane and thinking that the god will be terribly displeased with him, meets Agni’s destructive and angry form. But the real Agni, in his highest consciousness and in his nitya rupa, or eternal form, will appear in front of a seeker in normal human form with two arms, two legs and so on. He will look tall and very beautiful.

Indian mythology says that Agni was born in Heaven and also on earth. When he was born in Heaven, the message was brought down to earth by the cosmic messenger, Matarisvan, who was none other than Agni himself in disguise. When he was born on earth, the legend goes, two sticks were rubbed together and the god Agni magically came into existence. When we are born of human parents, we do not devour them; but in the case of Agni, according to the myth, as soon as he was born, he devoured his aged parents.

Indian mythology is based on a deep undercurrent of spiritual truth, but this truth is embroidered and veiled when it is converted into charming stories and chronicles which are meant to amuse a very simple human consciousness. The Puranas are the ancient Indian epics that tell all about the gods and goddesses. They express certain deeper truths and make them accessible to the ordinary human consciousness. The real spiritual truth in the legend of Agni’s devouring his parents is this: when he came into existence, he devoured the cosmic ignorance all around him. The earth is full of obscurity, ignorance, imperfection, limitation, bondage and other undivine things. His parents were symbolic representatives of the earth-consciousness. But if you think that he devoured his own real parents, it would be a real injustice to Agni, the cosmic god.

When seen in the vital plane, Agni has seven arms in the form of a swastika. ‘Swastika’ is an old Sanskrit word that is quite often associated with Agni. Most Americans know only that the swastika was adopted by the Nazis and became the hated symbol of totalitarianism and brutal oppression. But I wish to tell you that the swastika is one of the most ancient of symbols. It is an occult symbol that has been used in both East and West. Some spiritual organisations such as the Theosophical Society, use the swastika as part of their emblem. What does the swastika mean? The exoteric meaning is good luck, prosperity and success. The esoteric significance of the swastika is inner progress, inner achievement, inner fulfilment.

The swastika is often used as a focal point for concentration, but if you do not know how to concentrate on it properly, then you will get no satisfactory results from it. The symbol is drawn in two ways. In the West it is drawn from right to left with the central figure looking like a ‘Z’ drawn backwards, with the left arm pointing upwards and the right arm pointing downwards.

In India, the central figure is usually drawn exactly opposite, looking like a ‘Z’ pointing the right way and with the right arm pointing up and the left arm pointing down.

It does not matter which swastika you use for concentration. But if you do not concentrate on it properly, it will be like looking at an ordinary picture. You have to focus your total attention on the spot where the vertical and horizontal bars cross in the centre. Then you have to feel that this is the source, the seed, the origin of your divine fulfilment, whereas the arms will be the outgrowths of that source. While concentrating on the swastika, try to keep in mind this most illumining mantra from the Rig Veda:

Agne naya supatha, raye asman;
Visvani deva, vayunani vidvan;
Yuyodhy asmaj juhuranam eno:
Bhuyistham te nama uktim vidhema.

“O Agni, O Fire God,
lead us along the right path
so that we can enjoy the fruits
of our divine actions.
You know, O God, all our deeds.
O God, take away from us all our
unaspiring and binding sins and
destroy them.
To You we offer our teeming,
soulful salutations and prayers,
to you we offer.”

Heart’s aspiration is the right path.
God’s Compassion is the genuine guidance.
The fruits of our divine actions are Peace, Light and Bliss.
Sin is the smile of self limiting bondage.
In our prayers and salutations abides God the illumining Saviour.

Agni is loved by all and sundry, irrespective of age. Sometimes you will notice that an elderly gentleman is admired and adored by his colleagues, whereas new generations find it difficult to appreciate his genius. The old and the new do not go together. But in the case of Agni, it is not like that. The second verse in the Rig Veda tells us that Agni is adored and worshipped by the ancient sages and, at the same time, by the newly-born seekers. He can please a little child and he also can please an octogenarian. A little child has desires, but he has no words in which to express them. He has no conscious aspiration; his desires are his unconscious and groping aspiration. An old man, an octogenarian, knows that desire is something that will not fulfil him. It is only aspiration that can fulfil him, so he consciously uses aspiration in his life. Both the little child and the old man want to have something which they do not have right now — the child unconsciously and the old man consciously.

The real end, the ultimate end, comes through conscious aspiration. No matter what we want to have or want to become, we must do it through aspiration. So the beginning and the ending have the same song in two different forms. The beginning starts unconsciously to achieve something more fulfilling and more satisfying. The child, owing to his ignorance, does not use the means of fulfilment in a divine way, whereas the adult applies aspiration in the proper way in order to reach the highest Truth.

In conclusion, I would like to say that Agni is a household god in the sense that Agni is cherished most in the family either to fulfil desire or to fulfil aspiration. He is called Griha Pati or Griha Swami, lord of the house. He is lord of the house and also guest of the house. He is the supreme guest. The sages felt the necessity of cherishing and adoring Agni all the time because they felt that there was no end to their aspiration and that Agni was the only answer to their aspiration. At the same time, they came to realise that the flame of aspiration could be kindled by Agni alone. We need Agni to kindle the flames of aspiration and, at the same time, we need Agni to achieve our highest realisation.

Agni is never old. He is ever young and he is being reborn every day. When we kindle the flame of aspiration early in the morning, Agni takes birth. He is a newborn babe. Then again, he is the most ancient god because he is the first priest mentioned in the Rig Veda:

O Flame! Master Strength! O Leader! You gather around you all the peoples of the world and bind them together. You burn bright in the high seat of Revelation. You bring us all the Riches.

Agni is human aspiration and divine realisation all at once. If you would like to repeat the name Agni silently a few times early in the morning, then you are bound to feel the climbing flame of aspiration within you. Please repeat ‘Agni’ most soulfully, most devotedly; then you will feel the bumper crop of divine realisation within you.

Namaskar - Meaning of this traditional Indian Greeting

Namaskar - Meaning of this traditional Indian Greeting

The traditional form of greeting in India is based on a profound philosophy of non-arrogance or negation of ego.

NAMASKAR is made of three words:

NAMAH + OM + KAR = NAMASKAR

NAMAH literally translated means NOT ME. It is a negation of one's identity and hence of one's ego or arrogance.

OM is the sound of life. It is believed that to begin with there was only the sound of OM and the whole world evolved from it.OM is used often in meditation. The whole cosmos is summed up in word OM.

KAR means shape/form of or manifestation of. OMKAR hence means manifestation of OM. OMKAR means the whole of UNIVERSE / COSMOS. The totality of the Universe is like a System taken as a whole without dividing it into divisions and sub-divisions. OMKAR can be called by various names such as BRAHMA, SHIVA etc. In a way, OMKAR is similar but not identical to GOD. OMKAR is omnipresent and omnipotent. Though OMKAR may take a human form but OMKAR is not necessarily human.

The above interpretation of NAMASKAR as NAMAH + OMKAR has been questioned by some experts on the ground that the disappearance of the sound of O is inexplicable. Grammatically speaking, the objection seems tenable, even though the above interpretation is popularly accepted. In view of this objection, the following interpretation is proposed.

NAMASKAR is made of three words:

NAM + AS + KAR = NAMASKAR

NAM is the root form of NAMAH and has the same meaning as NAMAH - NOT ME.

AS means "To Be" or "To Exist". Another word derived from the same root is Astitva which means existence.

KAR means doer or one who makes or creates. For example, KAR can be seen in the words Kalakar, Chitrakar, Karmkar, Charmkar. In the above words, the suffix kar leads to the meaning of one who creates art or painting or work or leather.

ASKAR would hence mean the the creator of all that exists or the one who causes the property of being or existence.

NAMASTE is also used as a greeting.

Namaste is made of two words: NAMAH + TE = NAMASTE

In Sanskrit, Te means they. The literal meaning of NAMASTE hence is "Not me, they". The word they refers to all the Gods.NAMASTE is hence a philosophical statement affirming that the doer of everything is not me but the Gods.

In Oriental culture a greeting is an affirmation of one's belief and is a recitation of the name of the Lord, as one sees Him. The utterance of the name of the Lord is said to be sufficient to make the day / morning / evening good for both the persons - the person conveying greetings and the person receiving greetings. Some examples are as follows:

RAM-RAM or JAI SHRI KRISHNA or HARE KRISHNA or JAI SHRI RAM or JAI SIYA RAM are some of the common greetings in Hindus. All of them have name of a deity and either proclaim the victory of the said deity or declare the said deity to be GOD.

Sikhs say SAT SHRI AKAL, which means that Truth is the God and is timeless. Sikhs also say WAHE GURUJI KA KHALSA, WAHE GURUJI KI FATEH. This is a declaration that the ultimate victory will be of the Guru and his followers.

Muslims say KHUDA HAFIZ, which means Khuda is the Protector.

In all the above Oriental Greetings, persons exchanging greetings, invoke a principle or thought or belief, which forms a bondage between the persons. In no case, does one make a direct wish to the other. Both persons start with a common premise which is generally a negation of their own egos and identities. Their individual egos and identities are submerged in the identity of Larger than Life Reality which both persons accept as sacred. Being a part of the same larger than Life Reality, gives a sense of oneness and is the beginning of a harmonious relationship.

While wishing you NAMASKAR, Samarth Bharat proclaims a complete absence of arrogance. We accept that we are virtually nobodies while the Cosmos is the Ultimate Being. We see ourself in mathematical terms as "Limit tending to Zero" while the Cosmos is all pervading and is infinite. We see ourself as a part of this Infinite. The reality is this infinity and role of each one of us is only a small beep on this time-space continuum.

Samarth Bharat would like to hear from you a Namaskar or Namaste or Khuda Hafiz or Sat Shri Akal or any other greeting (as you like).

www.sushmajee.com/ms-ppp/text/ved-notes.pdf

www.sushmajee.com/ms-ppp/text/ved-notes.pdf

Alacrity | Define Alacrity at Dictionary.com

Alacrity | Define Alacrity at Dictionary.comcheerful readiness, promptness, or willingness:

We accepted the invitation with alacrity.

2.

liveliness; briskness.

User:Vuara/The Purpose of Life (Science of Being) - Wikibooks, open books for an open world

User:Vuara/The Purpose of Life (Science of Being) - Wikibooks, open books for an open world

1. Expansion of happiness is the purpose of life, and evolution is the process by which it is fulfilled. Life begins in a natural way, it evolves, and happiness expands. The expansion of happiness carries with it the growth of intelligence, power, creativity and everything that may be said to be of significance in life.
2. The purpose of individual life is also the purpose of the life of the entire cosmos. The purpose of creation is the expansion of happiness which is fulfilled through the process of cosmic evolution. The significance and purpose of individual life is the same as that of the life of the cosmos. The difference lies in the scale.
3. The individual life is the basic unit of the life of the cosmos. Evolution of the cosmos is basically served by the evolution the individual life. Thus, if the purpose of individual life is served, the purpose of cosmic life is also served spontaneously and simultaneously to that degree and on that scale.
4. If one has fulfilled the purpose of his own life, he has done his best to help the cosmic purpose.
5. If one is not happy, one has lost the very purpose of life. If one is not constantly developing his intelligence, power, creativity, peace, and happiness, then he has lost the very purpose of life. Life is not meant to be lived in dullness, idleness, and suffering; these do not belong to the essential nature of life.
6. Life is dynamic, not static. It is energetic, progressing, evolving, developing through activity, and multiplying itself. The nature and purpose of life is progress, evolution, activity, and improvement.
7. Activity maintains the stream of evolution, and the physical vehicle that is responsible for activity is the nervous system of the individual. In species lower than man the nervous system is not so fully evolved and so the activity leading to evolution is on a much smaller scale. The activity of the lower species, while carrying out the process of evolution, does not produce a high degree of evolution. As the nervous system evolves, the rate of evolution increases.
8. Man's nervous system is the most highly evolved. Therefore, the scope of evolution of man is unlimited in this life. We note how, when a child is born, his intelligence, power, and creativity are low, but as he grows he indulges in the field of activity where his power is great, his intelligence is great, his creativity is great, and the degree of happiness which he experiences in himself and projects outside himself is great. The nervous system is developed to the extent that through proper activity (the revelation of which is the purpose of this book) the man can contact absolute bliss, creativity, intelligence, power, and energy.
9. To live a life of freedom is the purpose of life in the human species. If one is not able to live such a life, the very purpose of life is blurred. Man is born to live a perfect life holding within its range all values of the transcendental absolute divine of unlimited energy, intelligence, power, peace and bliss along with the unlimited values of the world of multiplicity in relative existence. He is born to project the abundance of the absolute state of life into the world of relative existence.
10. Man's life is meant to be a bridge of abundance between divine intelligence and the whole of creation. Man's life is to cultivate and give--cultivate the divine power, intelligence, happiness and abundance, and give it out to all of creation. This is the high purpose of the life of man, and it is fortunate to find that every man is capable of reaching this by improving the conscious capacity of his mind and consciously contacting the field of the absolute energy, peace, happiness, and abundance of the eternal, divine consciousness.
11. Every man is capable of spreading the divine splendor in the whole creation. He is able to project all values of the absolute into the world of relative existence for all creatures to enjoy and to glorify the entire creation of God. Each man is capable of living a life of full values. If one fails to live it, it is a disgrace to oneself, and it abuses the glory of almighty God within and above us.
12. Here is an invitation for every man on earth to start picking up the divine consciousness of the absolute, and, bringing it through all his activity into the world of variety, enjoy it himself and project it for all others to enjoy as well.
13. A man projecting himself out in the world through a limited mind is not able to appreciate the real purpose of life. With a small capacity of mind, he engages himself in doing little things of which he thinks in very limited terms. He can engage himself in very limited activity. He can create only a limited number of small things of limited value. The conscious mind of an ordinary man is so limited that he is not even able to enjoy life. He is found to be suffering for the most part on many levels of his life. This state of suffering is merely due to his not using his full potential.
14. By not using his full potential, man is not able to fulfill the purpose of his life. He is found suffering in many ways because he is not using the full conscious capacity of his mind; he is not using the great energy he carries within himself. He is not experiencing and expressing in his life the abundance of absolute bliss that he naturally possesses, the great absolute field of creativity and power that he has within himself. He is like a millionaire who has forgotten his wealth and status and who goes begging in the street and every moment feels the lack of money.
15. All suffering is due to not knowing a way to unfold the divine glory present within oneself. Lack of ... Not having the capacity for divine unfoldment, the ignorance of a technique for diving within oneself is responsible for the misery in life. Without divine consciousness, man is found lacking in energy, intelligence, and clear thinking. He is tired, tense and anxious.
16. This state of human existence and human intelligence have come to such a deplorable condition that from the field of psychology--the great science of the mind--it is found suggested that tension is necessary for creative intelligence. What a shame it is to believe that tension is necessary to improve life!
17. It is said that poets and artists have created their inspiring literature and art under tension. All such statements come from ignorance and from an inability to release tensions.
18. Our modern scientific age unfortunately is increasing in tension. The individual life seems to be growing in tension instead of growing in ease and comfort, even though material comforts certainly are increasing. This is only because the individuals have no way of improving their ability and efficiency through contact with the greater energy and intelligence that every man has within himself. It is only necessary to consciously contact that field of inner life and profit by it.
19. The man of today is blind to the purpose of life, not able to see that he is born to enjoy, create, and live a life useful to himself and others. He plunges into whatever activity lies ahead, working hard to put forth his best effort in that field. It is commendable to work hard for things; to be creative in any aspect of life is what man is here for. But when activity increases, a man often finds himself unable to cope with the increased pressure. His efficiency declines, or he does not find energy enough to cope with the increased activity. This is why tension and strain develop.
20. As a man engages in greater activity he should be able to produce more energy and greater intelligence within himself to deal with this increased activity. This he does not know how to do, and, therefore, he loses the entire purpose of life.

Osho - Talks on Zen: Turning In, Chapter 1: The absolute host, Question 1

Osho - Talks on Zen: Turning In, Chapter 1: The absolute host, Question 1

Book Review: Radhika Santawanam: The Appeasement of Radhika by Muddupalani (trans. Sandhya Mulchandani) | Sharanya Manivannan

Book Review: Radhika Santawanam: The Appeasement of Radhika by Muddupalani (trans. Sandhya Mulchandani) | Sharanya Manivannan

The Tribune...Sunday Reading

The Tribune...Sunday Reading

Free verse - Definition and More from the Free Merriam-Webster Dictionary

Free verse - Definition and More from the Free Merriam-Webster Dictionary

maharishi veda and science chart - Google Search

maharishi veda and science chart - Google Search

Raag Bhairavi - Bhimsen Joshi - YouTube

Raag Bhairavi - Bhimsen Joshi - YouTube

www.bharatiweb.com/wp-content/uploads/Mukundamala-Stotram-Eng-v1.pdf

www.bharatiweb.com/wp-content/uploads/Mukundamala-Stotram-Eng-v1.pdf

Nursing Hyderabad | Portea

Nursing Hyderabad | Portea

What is the name of veena on lap of lord saraswathi devi?

What is the name of veena on lap of lord saraswathi devi?

Vijay Vishwa Tiranga Pyara, Jhanda Uncha Rahe Hamara... - DOORDARSHAN NATIONAL BLOG

Vijay Vishwa Tiranga Pyara, Jhanda Uncha Rahe Hamara... - DOORDARSHAN NATIONAL BLOGVijayi vishwa tiranga pyaara

Jhanda uncha rahei(n) humara
Sadaa shakti sarsaane waala,
Prem sudha barsaane waala,
Veero ko harshaane waala,

Maatru bhoomi ka tan-man saara,
Jhanda uncha rahei(n) humara.

Swatantra ke bheeshan run mein,
Lakhkar josh badhein
kshan-kshan mein,
Kaape shatru dekh kar man mein,

Mit jaye bhay sankat saara
Jhanda uncha rahei(n) humaara.

Is zande ke neeche nirbhay,
Rahei(n) swaadheen
hum avichal nishchay.
Bolo Bhaarat maata ki jay.

Swatantrata ho dhyey humara
Jhanda uncha rahei(n) humaara.

Aao, pyaare veero! Aao;
Desh- dharm par bali-bali jao
Ek saath sab mil kar gaao,

“Pyaara Bhaarat desh humaara,
Jhanda uncha rahei(n) humaara.

Iski shaan na jaane paaye,
Chaahei(n) jaan bhale hi jaye,
Vishwa vijay karke dikhlaaye,

Tab hove praan poorna humaara
Jhanda uncha rahei(n) humaara,
Vijayi vishwa tiranga pyaara.”

https://www.theosophical.org/files/resources/articles/ParadoxofthePathlessPath.pdf

https://www.theosophical.org/files/resources/articles/ParadoxofthePathlessPath.pdf

Home Remedies with TULSI PLANT | Science Of Spirituality Blog on Speakingtree.in

Home Remedies with TULSI PLANT | Science Of Spirituality Blog on Speakingtree.inIt is an established fact that the TULSI Plant exhales Ozone, the molecules of which contain three atoms of oxygen in place of ordinary atmospheric oxygen which has only two atoms in each molecule.According to reports published by the Vallabhbhai Patel Vriksha Sansthan, Delhi, an oily substance found in TULSI actively destroys Tuberculosis bacilli.


TULSI is said to contain about 27 minerals and is used extensively in the preparation of more than 300 Ayurvedic and Homoeopathic medicines. It destroys disease-carrying germs and is used in the treatment of several ailments including Asthma, Tuberculosis, Leprosy etc. It also purifies blood and improves digestive system. Things exposed to the aroma of TULSI or placed near a TULSI Plant will not deteriorate or get spoiled quickly. A dead body too does not decay rapidly if placed among TULSI Plants. Perhaps the ritual of putting TULSI leaves in the mouth of a dying person or keeping a TULSI Plant near a dead body originated on the basis of this fact.There is also a tradition of placing TULSI leaves in foods and drinks that have to be stored during solar and lunar eclipses.The bactericidal properties and electrical energy of the leaves protect the stored victuals from the adverse effects of the rays of the eclipsed luminaries.

TULSI has a salutary effect not only on the body, but also on the thoughts, tendencies and inclinations of the mind. It is stated in the Padma Purana, Uttara Khanda, that wherever the aroma of TULSI is carried by the wind, it purifies the atmosphere and frees all animals from all baser tendencies. TULSI helps not only in curing physical ailments but also in promoting purity, sanctity and spiritual progress. A TULSI Plant is sure to act as a centre for spreading positive and ennobling thoughts. In view A Tulsi Plant (Holy Basil) at the doorstep of the house or in its vicinity keeps the atmosphere pure, supplies oxygen in greater quantities, ensures the health of its occupants and keeps it free from poisonous insects. The contribution of the TULSI Plant to the purification of polluted air is unrivalled. It possesses bacteriocidal properties. The emanations from TULSI Plants are in fact fatal to mosquitoes. Even snakes cannot tolerate the aroma of TULSI and keep away from it.

A special kind of vapour is released by a TULSI Plant into the air which purifies the atmosphere. This is actually an essential fragrant oil present in the TULSI Plant which evaporates and spreads through the air, rendering it free from bacteria and other substances likely to cause diseases. It is reported that a study undertaken by the S.V. University, of the unrivalled qualities of TULSI, our ancient Sages have with great foresight recommended that there should a TULSI Plant in the courtyard of every dwelling - a recommendation that reveals their profound wisdom.

Early in the morning, after your bath, sit in the proximity of or circumambulate around a TULSI Plant so as to allow the fragrance emanating from its leaves, inflorescences and stem to mix with the air you inhale and to fill your entire being with ecstasy. Inhale deeply and hold your breath. Let the maximum amount of the fragrance enter your lungs. Let this fragrant air laden with salubrious chemicals penetrate your body as deeply as possible. Let this divine aroma pervade every drop of your blood and purify it. This fragrance is very effective in increasing the beauty, health and radiance of your body.

Please take to this inexpensive but most effective method ofcombating pollution of air and thoughtsaround us, and feel the difference.
Let us plant a few TULSI Plants in pots and place the pots during the day in every one of the rooms we commonly use. The pots may be taken out into the open in the evenings and left there overnight, to be brought back in the morning. This will keep the atmosphere in the house fresh. Even people living in apartments having no open ground can easily raise one or two TULSI Plants in their corridors and balconies of their flats. Affluent philanthropists with the welfare of the people at heart may set up TULSI-VANAS in the vacant space around their bungalows, and permit every one suffering from an illness to have free access to TULSI Plants.

Some Simple, Tested, Home Remedies withTULSI

@@@ A person that eats even five leaves of Tulsi a day is protected from a large number of diseases.
@@@ A daily morning dose of 2 to 3 spoonfuls of Tulsi Juice taken on empty stomach helps to develop bodily strength, memory and an impressive personality.
@@@ If eleven Tulsi leaves are taken with four black pepper seeds, Malaria, periodic fever and such other fevers will be cured.
@@@ Tulsi quickly reduces blood cholesterol to normal levels.
@@@ Whether one wants to lose weight or gain weight Tulsi is equally beneficial. It helps to develop a healthy and well-proportioned body.
@@@ A few drops of Tulsi Juice with a little salt dropped into the nostrils of an unconscious person helps him quickly regain consciousness.
@@@ Tea brewed with Tulsi leaves is a good remedy for fevers, colds and muscular pains.
@@@ Taking 10 gms of Tulsi Juice with 5 gr. of honey will cure hiccups and asthma.
@@@ Drinking Tulsi decoction to which some Saindhav Salt and powdered dry ginger have been added, cures constipation.
@@@ Digestion is stimulated by chewing five leaves of Tulsi after mid-day meal, or indeed at any other time.
@@@ Drinking 10 gms of Tulsi Juice mixed with 5 gr. of honey and 5 gr. of powdered black pepper is good remedy for poor digestion.
@@@ Polluted water is purified and sanctified by dropping a few fresh green Tulsi leaves in it.
@@@ Swallowing five leaves of Tulsi with water every morning protects one from infectious diseases, removes weakness of the brain and improves memory.
@@@ A few drops of warmed Tulsi Juice in the ears will relieve ear ache.
Four or five roasted cloves chewed with Tulsi leaves are beneficial in all types of Coughs.
@@@ Chest pains and coughs are relieved by drinking Tulsi Juice with crystal sugar.

Knowing by Being and the story of Kush and Lav (Ramayana) - Maharishi Mahesh Yogi - YouTube

Knowing by Being and the story of Kush and Lav (Ramayana) - Maharishi Mahesh Yogi - YouTube

Knowing by Being and the story of Kush and Lav (Ramayana) - Maharishi Mahesh Yogi

 

Maharishi Mahesh Yogi

8,880

3,505

Published on Feb 3, 2013

http://www.TM.org



1. (Dr. Hagelin:) Thank you very much, Maharishi. This really is just an extraordinary and exciting offer-- knowledge truly beyond one's imagination, training truly beyond one's imagination--a precious opportunity for all those who aspire for bliss all the time, and to aspire also to transform the quality of life in your surroundings, and to prevent problems and promote peace everywhere. There is a question, Maharishi, which you have perhaps just answered very beautifully, a question on the nature of the Raja training: Last week, Maharishi was describing that a student will never gain Total Knowledge through the drama of modern education, through lectures, memorization, examinations, and grades. Maharishi said that the only way to gain Total Knowledge is by experiencing it in one's own inner consciousness--the Unified Field. But what about gaining the parts of knowledge? Are lectures and books still required to gain specific knowledge of administration, such as health, education, defense, the economy? Or are all these details available to the student in the silence of his consciousness?

2. Maharishi: All these details are available in the consciousness of the expert. He thinks, and the thought is carried on to the target of thinking and produces the effect.

3. Two small boys, Luv and Kush created a miracle, they flattened an entire army. When their guru heard that, they told him, that they had not killed the army, only put them to sleep. They had such command of natural law that they could achieve their objective without harming anyone. They had this command of natural law because their awareness was a field of all possibilities. That is the awareness that is running the whole universe.

4. The natural impulse to expand from point to infinity is the nature of life. It is called evolution. By knowing it, one can make everything and everyone evolutionary all the time. Knowing it properly means being it, knowing by being.

5. Yatinam brahma bhavati sarathih. Someone who is a yati, who is completely retired from the field of dynamism, the Creator becomes his charioteer. It is the Creator who created creation from what He remembered about the past creation, from the memory. To put the memory to really thrive again is the act of the Creator.

6. Someone who is transcendental is on that level of the Creator, wherefrom he can create by thought. That is the awareness of the Raja; that is the awareness of the administrator. It is the competence that rules.

7. There is no mistake, and there is no punishment in this competent administration. By nature one does only right thing. There is a complete philosophy of perfection.

8. Normal life of man should be aham brahmasmmi, "I am totality." That means life in terms of total knowledge, in terms of capability of doing everything. That means everyone and everything will be on a level of satisfaction. There'll be no disappointments; there'll be no failures; there will be no wrongs anywhere in one's surrounding.

9. Here is an open challenge for everyone to be invincible on his individual level and on the level of the collective value of his individuality, which is cosmic.

maharishi on knowing | Faith And Rituals Blog on Speakingtree.in

maharishi on knowing | Faith And Rituals Blog on Speakingtree.in

maharishi on knowingmaharishi on knowing

It is like you read about water, this is like this, this is like this, this is like ocean, this is like river, this is like drops. You read about it and read about it. But you have not seen it, you have not touched it, you have not tasted it. The whole reading is a — we would put one quarter of importance to the reading and three quarters importance to being. 'Knowing through being' is really knowing — then you really know about it and there can't be any mistake in the knowledge of it. Both things are necessary, but they have their own proportion