|| Shree Hari ||
(Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
(Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
continued.........
The nature of God is Existence (SAT, only real), Consciousness (CHIT) and bliss (ANAND). There is limitless, infinite and endless divine majesty in Existence "reality", there is limitless, infinite and endless glory in consciousness and there is limitless infinite and endless sweetness in bliss. There is beauty in the real because everyone is attracted towards one's own existence and feels that he should always remain alive. There is never distaste in one's own existence. There is glory in consciousness due to the feeling that "I know so many things", in this way one feels that he has special and abundant knowledge (wisdom) in his own self [1]. In bliss, one experiences sweetness, because bliss is pleasant to all, it appears sweet. Truth, Existence (Sat), consciousness (Chit) and bliss (Anand) – these three being one in essence, appear different due to the differences in our outlook. In fact where the reality exists, there also exists consciousness and bliss. Where consciousness exists, there also remains the reality and bliss. Where there is bliss, there also persist truth and consciousness. In God (in entirety) there exist truth (Real, Existence), consciousness and bliss in complete form but in his fragment (ansh, part), the embodied soul (jeev), they remain in the form of a fraction (aanshik).
The beauty, glory and attraction (sweetness) which are seen in this world, are perishable. But by presuming one's own relationship with the world, the vision of man is limited and fixed in the world only, it does not go beyond the world towards God (Supreme reality). Due to attachment to the world he assumes the perishable beauty, grandeur and attraction (sweetness) of the world as permanent and real. Although the apparent beauty, grandeur and attraction visible in the world, is also a glimpse, a replica of that Supreme God[2], but the person does not presume it as God's and assumes its independent existence and gives all the importance to it. By giving importance to worldly beauty, mine-ness arises; by giving importance to grandeur, majesty, desire arises and by giving importance to sweetness, attachment arises. As a result of which his life becomes changeable (miserable), disquiet and dependent but when the supposed relationship with the world does not exist, then the attachment, desire and mine-ness are wiped-out and the person becomes faultless, peaceful and independent which means that he becomes completely free from the bondage of this world. When the selfless grace of God makes that salvation tasteless, then the real love arises. For instance, with the rising of the sun, the light of thousands of lamp, though they radiate light, but in the light of the sun its light is not that significant, and does not get much recognition, similarly when love is awakened, then flawlessness, quietude and independence don't disappear, but they don't hold much significance and importance. When significance does not remain then "I am with out any defects, I am peaceful, I am independent" - This subtle ego and all the philosophical differences, which arise from this ego totally disappear which means that non-dualism, qualified non dualism, dualism, non-dualistic-dualism etc., all such differences are transformed into God's manifestation which is the Truth. Therefore the devout devotee who has realized "Vasudevah Sarvam" "All is God" in his heart there remains no insistence of any particular view, but there remains equal respect for all sects and views. There being no insistence for any specific sect, he never has any disrespect for any sect or religion or opinion.
[1] King Janaka says -
Dharam raajnay brahmvichaaroo | ihaan jathaamati mor prachaaroo ||
So mati mori bharat mahimaahi | kahai kaah chali chati na chaanhi || (Manasa, Ayodhya. 288/2-3)
I have some knowledge of religion, politics and Brahma, the Absolute. But I am unable even to imagine the glory of Bharata.
[2] Jasu satyataa ten jada mayaa | Bhaas satya iva moha sahaayaa (Manasa. Bala 117/4)
Due to the effect of that Reality, the unreal appears as real (true).
Narayan ! Narayan !! Narayan !!!
Click on the play icon, to listen to "Perfection of Human Life in the Awakening of Love" in English.
FOR MESSAGE IN HINDI PLEASE VISIT at
http://www.satcharcha.blogspot.com/
Date : 4th December, 2012 (Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
From book "Discovery of Truth and Immortality" by Swami Ramsukhdasji
Ram Ram
The nature of God is Existence (SAT, only real), Consciousness (CHIT) and bliss (ANAND). There is limitless, infinite and endless divine majesty in Existence "reality", there is limitless, infinite and endless glory in consciousness and there is limitless infinite and endless sweetness in bliss. There is beauty in the real because everyone is attracted towards one's own existence and feels that he should always remain alive. There is never distaste in one's own existence. There is glory in consciousness due to the feeling that "I know so many things", in this way one feels that he has special and abundant knowledge (wisdom) in his own self [1]. In bliss, one experiences sweetness, because bliss is pleasant to all, it appears sweet. Truth, Existence (Sat), consciousness (Chit) and bliss (Anand) – these three being one in essence, appear different due to the differences in our outlook. In fact where the reality exists, there also exists consciousness and bliss. Where consciousness exists, there also remains the reality and bliss. Where there is bliss, there also persist truth and consciousness. In God (in entirety) there exist truth (Real, Existence), consciousness and bliss in complete form but in his fragment (ansh, part), the embodied soul (jeev), they remain in the form of a fraction (aanshik).
The beauty, glory and attraction (sweetness) which are seen in this world, are perishable. But by presuming one's own relationship with the world, the vision of man is limited and fixed in the world only, it does not go beyond the world towards God (Supreme reality). Due to attachment to the world he assumes the perishable beauty, grandeur and attraction (sweetness) of the world as permanent and real. Although the apparent beauty, grandeur and attraction visible in the world, is also a glimpse, a replica of that Supreme God[2], but the person does not presume it as God's and assumes its independent existence and gives all the importance to it. By giving importance to worldly beauty, mine-ness arises; by giving importance to grandeur, majesty, desire arises and by giving importance to sweetness, attachment arises. As a result of which his life becomes changeable (miserable), disquiet and dependent but when the supposed relationship with the world does not exist, then the attachment, desire and mine-ness are wiped-out and the person becomes faultless, peaceful and independent which means that he becomes completely free from the bondage of this world. When the selfless grace of God makes that salvation tasteless, then the real love arises. For instance, with the rising of the sun, the light of thousands of lamp, though they radiate light, but in the light of the sun its light is not that significant, and does not get much recognition, similarly when love is awakened, then flawlessness, quietude and independence don't disappear, but they don't hold much significance and importance. When significance does not remain then "I am with out any defects, I am peaceful, I am independent" - This subtle ego and all the philosophical differences, which arise from this ego totally disappear which means that non-dualism, qualified non dualism, dualism, non-dualistic-dualism etc., all such differences are transformed into God's manifestation which is the Truth. Therefore the devout devotee who has realized "Vasudevah Sarvam" "All is God" in his heart there remains no insistence of any particular view, but there remains equal respect for all sects and views. There being no insistence for any specific sect, he never has any disrespect for any sect or religion or opinion.
[1] King Janaka says -
Dharam raajnay brahmvichaaroo | ihaan jathaamati mor prachaaroo ||
So mati mori bharat mahimaahi | kahai kaah chali chati na chaanhi || (Manasa, Ayodhya. 288/2-3)
I have some knowledge of religion, politics and Brahma, the Absolute. But I am unable even to imagine the glory of Bharata.
[2] Jasu satyataa ten jada mayaa | Bhaas satya iva moha sahaayaa (Manasa. Bala 117/4)
Due to the effect of that Reality, the unreal appears as real (true).
Narayan ! Narayan !! Narayan !!!
Click on the play icon, to listen to "Perfection of Human Life in the Awakening of Love" in English.FOR MESSAGE IN HINDI PLEASE VISIT at
http://www.satcharcha.blogspot.com/
Date : 4th December, 2012 (Prem ki Jagruti mein hi Manav Jeevan ki Purnataa)
From book "Discovery of Truth and Immortality" by Swami Ramsukhdasji
Ram Ram