DOCSLIB.ORG

Download an International Movie and You Get the Wrong Subtitles

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Download an International Movie and You Get the Wrong Subtitles 1 2 About Ananta Ananta gives Satsang with the blessings of his Master, Sri Mooji. He lives in Bangalore, India with his wife, son and daughter. He offers Satsang in Bangalore which is also broadcast live online in an interactive format. See website and/or Facebook for the many YouTube videos of online Satsangs, the other Ananta books, Satsang transcripts, audio recordings and general information. The Satsang schedule is usually pinned to the top of the Facebook pages. Website: www.anantasatsang.org Satsang with Ananta YouTube channel is: https://www.youtube.com/channel/UCmc83jyrwpCNBT2xywXVoLg/feed Facebook site: https://www.facebook.com/satsangwithananta Sangha Facebook site: https://www.facebook.com/groups/satsangwithananta/ Audio recordings: https://soundcloud.com/satsangwithananta This is the 14th book of Ananta Satsang excerpts (not including the paperback/kindle book on Amazon) taken from online Satsangs 25th June to 21st August 2018. These simple pointings, contemplations, guided inquiries and interactions with sangha are full of Ananta’s direct insights, love and laughter. Big thanks and gratitude to those who made this book possible: the video team for the Satsang recordings (thank you Dhristi and Mahesh). Thanks to the seva transcripts team for determining and typing the transcripts (thank you Tejas, Dhruva, Jyotima, Aman, Prarthana, Meera, Pankaj, Aarin, Jyotika, Drishti and Amaya). Book edited and compiled by Amaya. Cover and posting onto website by Krishna (thank you). This book has been transcribed to keep Ananta’s words as they were delivered (with minimal edits) so that his voice is heard as we read. In deepest love and gratitude to Anantaji (affectionately called ‘Father’ by some, which seemed to just happen on its own) this book is an offering to all who are called to Truth, Self-Realization and freedom from suffering in the Presence of a True Master. 3 Table of Contents 2 About Ananta 3 Table of Contents 6 Be as You Are 9 Nothing in The World Has Inherent Meaning 12 Our Belief System Feels Completely Right to Us 14 You Are Already the Most Enlightened Being 15 The Silence of Intuition Is Also the Answer 17 It Is Clear That This Is I 20 The Deeper Knowingness 23 What You Are Looking for Is Where You Are Looking From 26 Only the Self Is 27 This 'I' Is Not A 'Something' 28 One Lie of Separation Leads to Hundreds of Lies 30 What Convinces You Now That You Are Limited? 35 Now That I See There Is No ‘Me’ Then What About Me? 37 Is There a Relation Between Thought and Action? 39 Let Your Inner Stance Be Open 41 If Mind Doesn't Exist, Why Do We Speak of It? 45 You Are Beyond Maya 46 What Is the Relationship of the Snake with the Rope? 48 A Report Without a ‘But’ at The End 50 All Is the Will of Consciousness 51 What Is Closer Than Truth? 53 Be Here with Me Right Now 54 This Beautiful ‘I Don’t Know’ 55 Finally, There Is Only One Seeming-Problem 56 Seva Is Very Beautiful 60 Who Is Here for Real? 62 I Don’t Know Anything 64 What Benchmark Do You Set for the Truth? 67 Everything After This ‘I Am’ Is a Story 68 Either Own Nothing or Own Everything 71 Going from Half-Surrender to Full-Surrender 73 Outward Silence Can Also Be a Pretense 75 Confusing the Inferences of the Mind to Be Intuition 76 Clinging Is Suffering 80 Awareness Is Not A Concept 85 What Is Not Apparent to You Right Now? 4 86 How Can You Say Me and Mine? 89 ‘Guru Kripa Kevalam’ Is Also a Concept 91 You Are Perceiving What You Are Conceiving 96 You Cannot Take the ‘Lie’ Into the Next Moment 97 What Will an Answer Give to You? 99 True Knowledge Is Just the Dropping of the False 102 Allow the Shakiness in ‘Not Knowing’ to Play Out 104 What Is the Trouble with This ‘I’? 109 Empty of Concepts, You Can’t Miss the Truth 110 Is This Being an Experience? 111 What Makes You Confirm Awareness? 112 You Are Beyond Duality 115 Can You Leave Yourself Un-defined? 116 What Is the Idea of Freedom? 117 Can You Stop Being? 119 No Concept Can Capture the Truth 121 One Moment of Notionless Existence 123 What Story Can’t You Do Without? 125 Don’t Know the Truth Because Knowing Messes It Up 126 True Knowing Is Beyond the Concepts 127 If You Don’t Know ‘What’ Then All You Know is ‘That’ 130 The Idea of ‘Me’ Is Miserable 132 Surrender the Surrender-er 136 Reincarnation 138 If Truth Has Always Been, It Must Be Here Now 140 Receive with Simplicity Everything That Life Gives You 141 The Master Has Said ‘It Is Done’ 142 To Try to Know Is Ignorance 144 The Best Gift Is to Meet Yourself Empty of Concepts Right Now 149 Expectations Can Get in the Way of Truth 151 Trying to Answer ‘Why’ Is a Compelling Addiction 154 Satsang Is the Company of The Truth 155 Who Is It That I Truly Am? 158 Without Identification You Can’t Suffer 162 Seva Is Very Beautiful 163 Aham Asmi Brahmasmi: I Am All There Is 164 To Conceptualize Is Only a Struggle 167 The Fruit of Meditation Is Simple Openness 168 Tvam Karta Tvam Bhokta: You Are the Doer and the Experiencer 170 It’s Too Simple for the Mind to Comprehend 174 To Get Freedom, We Have to Give Freedom 5 175 Father, What Is Your Experience of the World? 176 To Be Happy, You Don’t Need Anything 184 To Not-Know Is Better 187 True Knowledge Is the Dropping of the False 188 Don't Doubt 190 It's Already Dropped 192 Mind Is Losing Its Ground 193 What Is It That Is Without an Opposite? 195 A Contemplation on Separation 199 The One Who Wants Is Just a Made-up Idea 200 The Dissolution of Concepts Is Satsang 203 Neutrality Is Not a Refuge but Our Abode 205 Is-ness Cannot Be Captured in Any Statement 206 Forget That You Know What the 'I' Thought Is 207 I’m Just Pointing You to the Openness 208 Every Notion is a Resistance to ‘What Is’ 210 Whatever You Think You Are Right About Is Your Ego 211 Your Being Is Here with Open Arms 212 What Do You Know When You Know Nothing? 217 Even the Holiest Concepts Can Become a Mind Trap 220 Satsang Break – Contemplation 221 What Really Belongs to You? 223 Nothing Ever Has Defined You 225 Truth for Truth's Sake 227 Where Can You Find Your Self? 229 Let Go of the Mind 232 What Do You Really Know When You Know Nothing? 234 Seeming Contradiction Between the Un-Manifest and the Manifest 237 Only When Distinctions Are Removed Do We Get True Peace 239 Allow Yourself to Remain in the Unborn Mind 241 Blessings 6 Be As You Are Bhagavan [Sri Ramana Maharshi] started his book ‘Be As You Are’ with ‘You are the Self. You are not this.’ Finished! That book is a unique one (‘Be As You Are’) because the instruction is ‘Read only as much as you have to.’ It’s a rare book. Most books come to the conclusion at the end. This book says: ‘We will start from the beginning. You are the Self. You are not this limited one which you take on the pretense of being; that you imagine yourself to be. You are the Self.’ No strategy, no tactic, no practice. As Guruji [Sri Mooji] would say ‘I am the limitless One.’ You are the Self. I was reading [Chuckles] on Facebook a quote that I’d said. It was nice. It said ‘God on this side, God on that side, God is what you’re tasting, God is what you’re smelling, God is what you’re hearing, God is what you’re seeing, God is the One that is Seeing.’ (Something like that. It was more articulate.) Once it hits home like this that in Your naturalness is shanti, is peace, then is there any distinction? Maybe you can contemplate this for a minute. The mind can sell you the story that even in peace, there is inherent separation. You will find that actually nothing is a distinction. Even the sensations which claim to be the sensations of separation are within the One wholeness of You, of Your Being. Then it’s best, in a way, that we don’t use our language; or labels at least. All language is a set of labels. But if we have to use some language, then use the term that you feel is the most Divine. Some might say Self, some might say Truth, some might say Guruji, some might say God. That ‘God is everywhere’ is very commonly spoken. But usually the way it is used is that ‘God is everywhere but me.’ You are the Self. It’s not that what the mind is saying really applies to anything tangible that is here. It is not that the tangible person is here and you have to come in denial of it and see a greater Self. It is that this person never actually was here. There is no tangible entity that is the person. It is just an energy construct. Nobody can tell me whose money it is in your bank account. Whose money is that? Is it this body’s money? The body doesn’t care. Do you think the body wants a new cell phone? It would rather have an ice cream or something.
Load more

Recommended publications
  • The Power of Arunachala (First Published in the Mountain Path , 1982, Pp
    The Power of Arunachala (First published in The Mountain Path , 1982, pp. 75-84.) By Michael James The Thought of Arunachala By seeing Chidambaram , by being born, in Tiruvarur , by dying in Kasi , or by merely thinking of Arunachala, one will surely attain Liberation. The supreme knowledge (Self-knowledge), the import of Vedanta, which cannot be attained without great difficulty, can easily be attained by anyone who sees the form of this hill from wherever it is visible or who even thinks of it by mind from afar.( 1) Such is the assurance given by Lord Siva in the Arunachala Mahatmyam about the power of the mere thought of Arunachala, and this assurance has received striking confirmation from the life and teachings of Bhagavan Sri Ramana. In the second line of the first verse of Sri Arunachala Ashtakam Sri Bhagavan tells us that from his very earliest childhood, when he knew no other thing, Arunachala was shining his mind as the 'most great'. And this thought of Arunachala so worked in his mind that at the age of sixteen a great fear of death arose in him and turned his mind Selfwards to drown forever in its source. In his writings Sri Bhagavan has repeatedly confirmed the mysterious power that the thought of Arunachala has over the mind. In his Tamil Collected Works , under the picture of Arunachala, there is a verse that can be considered as his dhyana sloka (verse of contemplation) upon his Sadguru , Arunachala Siva. In this verse he sings, 'This is Arunachala-Siva, the ocean of grace that bestows liberation when thought of''.
    [Show full text]
  • Tathagata-Garbha Sutra
    Tathagata-garbha Sutra (Tripitaka No. 0666) Translated during the East-JIN Dynasty by Tripitaka Master Buddhabhadra from India Thus I heard one time: The Bhagavan was staying on Grdhra-kuta near Raja-grha in the lecture hall of a many-tiered pavilion built of fragrant sandalwood. He had attained buddhahood ten years previously and was accompanied by an assembly of hundred thousands of great bhikshus and a throng of bodhisattvas and great beings sixty times the number of sands in the Ganga. All had perfected their zeal and had formerly made offerings to hundred thousands of myriad legions of Buddhas. All could turn the Irreversible Dharma Wheel. If a being were to hear their names, he would become irreversible in the unsurpassed path. Their names were Bodhisattva Dharma-mati, Bodhisattva Simha-mati, Bodhisattva Vajra-mati, Bodhisattva Harmoniously Minded, bodhisattva Shri-mati, Bodhisattva Candra- prabha, Bodhisattva Ratna-prabha, Bodhisattva Purna-candra, Bodhisattva Vikrama, Bodhisattva Ananta-vikramin, Bodhisattva Trailokya-vikramin, Bodhisattva Avalokiteshvara, Bodhisattva Maha-sthama-prapta, Bodhisattva Gandha-hastin, Bodhisattva Sugandha, Bodhisattva Surpassing Sublime Fragrance, Bodhisattva Supreme matrix, Bodhisattva Surya-garbha, Bodhisattva Ensign Adornment, Bodhisattva Great Arrayed Banner, Bodhisattva Vimala-ketu, Bodhisattva Boundless Light, Bodhisattva Light Giver, Bodhisattva Vimala-prabha, Bodhisattva Pramudita-raja, Bodhisattva Sada-pramudita, Bodhisattva Ratna-pani, Bodhisattva Akasha-garbha, Bodhisattva King of the Light
    [Show full text]
  • I AM the SUPREME Nisargadatta Maharaj
    I alone am, the One, the Supreme. Nisargadatta Maharaj Not only the multiplicity of selves is false: even the duality I / World, Subject / Object, Spirit / Matter is a transient appearance in my Consciousness. There can be no universe without the witness, there can be no witness without the universe. (351) Look closely and you will see that the seer and the seen appear only when there is seeing. They are attributes of seeing. When you say "I am seeing this", "I am" and "this" come with the seeing, nor before. You cannot have an unseen "this" nor an unseeing "I am". Knowing is a reflection of your true nature along with being and loving. The knower and the known are added by the mind. It is in the nature of the mind to create a subject-object duality, where there is none. (404) All thinking is in duality. In identity, no thought survives. (335) The painter is in the picture. You separate the painter from the picture and look for him. Don't separate and don't put false questions. (416) In reality there is only perception. The perceiver and the perceived are conceptual, the fact of perceiving is actual. The Absolute is the birthplace of perceiving. It makes perception possible. (340) Even the experiencer is secondary. Primary is the infinite expanse of consciousness, the eternal possibility, the immeasurable potential of all that was, is and will be. (201) The moment you say "I am", the entire universe comes into being along with its creator. (362) There is no "I" apart from the body, nor the world.
    [Show full text]
  • Brahma Sutra
    BRAHMA SUTRA CHAPTER 1 1st Pada 1st Adikaranam to 11th Adhikaranam Sutra 1 to 31 INDEX S. No. Topic Pages Topic No Sutra No Summary 5 Introduction of Brahma Sutra 6 1 Jijnasa adhikaranam 1 a) Sutra 1 103 1 1 2 Janmady adhikaranam 2 a) Sutra 2 132 2 2 3 Sastrayonitv adhikaranam 3 a) Sutra 3 133 3 3 4 Samanvay adhikaranam 4 a) Sutra 4 204 4 4 5 Ikshatyadyadhikaranam: (Sutras 5-11) 5 a) Sutra 5 324 5 5 b) Sutra 6 353 5 6 c) Sutra 7 357 5 7 d) Sutra 8 362 5 8 e) Sutra 9 369 5 9 f) Sutra 10 372 5 10 g) Sutra 11 376 5 11 2 S. No. Topic Pages Topic No Sutra No 6 Anandamayadhikaranam: (Sutras 12-19) 6 a) Sutra 12 382 6 12 b) Sutra 13 394 6 13 c) Sutra 14 397 6 14 d) Sutra 15 407 6 15 e) Sutra 16 411 6 16 f) Sutra 17 414 6 17 g) Sutra 18 416 6 18 h) Sutra 19 425 6 19 7 Antaradhikaranam: (Sutras 20-21) 7 a) Sutra 20 436 7 20 b) Sutra 21 448 7 21 8 Akasadhikaranam : 8 a) Sutra 22 460 8 22 9 Pranadhikaranam : 9 a) Sutra 23 472 9 23 3 S. No. Topic Pages Topic No Sutra No 10 Jyotischaranadhikaranam : (Sutras 24-27) 10 a) Sutra 24 486 10 24 b) Sutra 25 508 10 25 c) Sutra 26 513 10 26 d) Sutra 27 517 10 27 11 Pratardanadhikaranam: (Sutras 28-31) 11 a) Sutra 28 526 11 28 b) Sutra 29 538 11 29 c) Sutra 30 546 11 30 d) Sutra 31 558 11 31 4 SUMMARY Brahma Sutra Bhasyam Topics - 191 Chapter – 1 Chapter – 2 Chapter – 3 Chapter – 4 Samanvaya – Avirodha – non – Sadhana – spiritual reconciliation through Phala – result contradiction practice proper interpretation Topics - 39 Topics - 47 Topics - 67 Topics 38 Sections Topics Sections Topics Sections Topics Sections Topics 1 11 1 13 1 06 1 14 2 07 2 08 2 08 2 11 3 13 3 17 3 36 3 06 4 08 4 09 4 17 4 07 5 Lecture – 01 Puja: • Gratitude to lord for completion of Upanishad course (last Chandogya Upanishad + Brihadaranyaka Upanishad).
    [Show full text]
  • Hinduism and Hindu Philosophy
    Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.
    [Show full text]
  • SRI SATHYA SAI ASHTOTTARA SHATA NAMAVALI [55-108] 55. Om
    SRI SATHYA SAI ASHTOTTARA SHATA NAMAVALI [55-108] 55. Om Sri Sai Anantanuta Kartrine Namaha Ananta – Countless; Nuta– Verses; Kartrine – writer. Bala Sai composed hymns on Lord Panduranga and taught those songs to the children. They used to be called ‘Pandari Bhajans’. The glory of Panduranga, about Rukmayi, the consort of Panduranga, the Chandrabagha river that flows in Pandarpur and many such things were vividly described in those hymns. Even in those early ages, He had realistically picturised the emotional joy and thrill of devotees at the very sight of the temple and the exhilaration as they enter the shrine of Panduranga. They were indeed divine hymns sung by the Lord Himself in His own praise. These bhajans are sung even now by many devotees. On the 13th June 1965, Baba visited the Panduranga temple in Pandarpur, situated in Maharashtra. At the sanctum sanctorum, He materialized the sacred thread of Rukmayi and put it around the idol of Rukmayi. Sai! Composer of a number of hymns, to you I offer my salutations. Love is Joy; Love is Power; Love is Light; Love is God; If at all you want to label Me, then call me Premaswaroopa. SRI SATHYA SAI BALVIKAS, TAMILNADU WWW.SSSBALVIKASTN.ORG BABA 56. Om Sri Sai Adi Purushaya Namaha Adi – the primordial; Purusha – Atma God is the primordial atma; Paramatma. He is Sathya, without any change. Whenever there is a decline of dharma, the Lord incarnates in human form. Arjuna told Lord Krishna, “Rishis and Munis have described that you are the primordial force, without birth and death, that you are omniscient and omnipresent.
    [Show full text]
  • 22. MEL PATRICK the Author of This Site and the Book "Egocentricity and Spirituality"
    22. MEL PATRICK The author of this site and the book "Egocentricity and spirituality" is not a guru, an enlightened being, a Jivanmukti or a Jnani (a realized person who holds sacred knowledge). He teaches nothing nor organizes sessions of meditation and Satsang (talks about spirituality and non-duality). He isn’t more or less "awakened" than anybody else when he doesn’t sleep in the arms of Morpheus. He doesn’t claim to be free from anything and doesn’t think to have realized the Self. He doesn’t live in Nirvana or in a world of non-duality, and even less in a fourth dimension of pure consciousness or in heaven, but on earth as all other human beings. He’s actually a very normal and ordinary human being and not God, the Self, the universal consciousness, stillness or an ocean of bliss. He writes to share his experience with other seekers of truth and what is according to him good for humanity. As a matter of fact, he is a seeker of truth and that’s why he doesn’t hesitate to denounce the delirious abuses of spirituality (especially in the non-duality circles) that we can witness today in the West. His initiation with Swami Girdanandaji from Uttarkashi and study of Advaita Vedanta with Mr. Brahma Chaitanya from Gangotri enable him to have a relatively clear idea of what is meant by the term "non-duality". And it’s precisely this subject that he wishes to introduce to the reader, subject based on an experience he has lived and very clearly described in the section "Experience" dated the 4/2/2012.
    [Show full text]
  • Renunciation Nisargadatta Maharaj
    Renunciation Nisargadatta Maharaj You do not need to attempt to gain eternal bliss of the self through renunciation of your pleasures, fulfillments and fleeting happiness! If you merely renounce outwardly when you have not yet awoken to your real self of bliss on the divine level of real being, such a maneuver will only cast you into inward emptiness, sorrow, regrets and extreme spiritual disappointment in spite of ascetic self-tortures. Just as we do not achieve self-realization through blindly keeping busy in repeated pleasure and outer work, so we do not achieve it through cultivating deliberate pain and loneliness. In truth, if you can hear it, there is nothing to be done and nothing to give up. Just remember to be ever looking in your awareness of being hidden within the thought of "I am". Question the validity of karmic activity, of the endless motives of pursuing elusive desires and ambitions, of having to experience the failure to achieve, the sense of frustration, dissatisfaction, of being blindly driven. Learn to simply look at what is really happening within and through you and others due to identification with the outer person of body and mind. Learn that you are beyond consciousness, beyond emotion, beyond physical pleasure and pain. Become truly realistic. This has nothing to do with just suddenly stopping your pleasures and fulfillments. That would be like suddenly jamming on the brakes of your automobile and causing a lurching crash. Even when you know you must stop the vehicle, it takes adequate time and space to come to a stop safely.
    [Show full text]
  • Management Lessons from Advaita Bhavesh a Kinkhabwala
    143 Management Lessons from Advaita Bhavesh A Kinkhabwala Introduction Acharya Shankara is a thorough, outright one. he word ‘Advaita’ is very beautiful. It As indicated by him, whatever is, is Brahman. Tliterally means ‘non-dual’. Dvaita means Brahman itself is totally homogeneous. All dis- ‘dual’ and the prefix ‘a’ negates the exist- tinctions and plurality are deceptive.3 ence of duality so, there is no ‘two’ but, ‘one’. It Dualism, Dvaita; qualified monism, Vish- could be simpler, if we said ‘one’, but then, the ishtadvaita; and Monism, Advaita; are the three next question would be, is there ‘two’; so by say- different fundamental schools of metaphysical ing non-dual, it conveys the clear and firm mes- ideas. They are altogether different stages to the sage of being just one, that is non-dual. final stage of the ultimate Truth, namely,para- Acharya Shankara’s ‘philosophical stand- brahma. They are the steps on the stepping stool point can be tried to be summed up in a sin- of yoga. They are not in any manner conflicting gle word “Advaita”—NonDuality. The objective but, in actuality, they are complementary to one of Advaita is to is to make an individual under- another. These stages are amicably orchestrated in stand his or her fundamental (profound) char- an evaluated arrangement of spiritual experiences. acter with the preeminent realty [sic] “Nirakar Dualism, qualified monism, pure monism—all Brahm” and reality that there is no “two” yet one these come full circle inevitably in the Advaita and only. Advaita shows us to see the substance Vedantic acknowledgement of the Absolute or of oneself in each one and that nobody is sep- the supra-normal trigunatita ananta Brahman.
    [Show full text]
  • Param Brahma Ananta Maharana
    Odisha Review ISSN 0970-8669 Param Brahma Ananta Maharana Sudarshan Sahoo e exposed Himself early in the dawn on the subtlest and alike all the extreme identities mean Hsea shore keeping the roots upside. The Brahma. ‘Urddhwamulam adhahshakham- word ‘Bijnana” is the super precious metaphysics ashwattham Prahurabyayam’ (Gita-15:1). That in the ancient Indian volumes. Knowledge is not indispensable Super Soul has exposed Himself visible to naked eye. When it turns to be as a gaint pipal tree comprising of the immense practicable with exposition, it carries the identity universe whose roots are towards the top and of ‘Bijnana’(Science). Indranilamani gave the the branches spreading reverse. He deduces / touch of effulgence through dream to the devotee shrinks this expansion to zero at the end of two of Malaba. Parardhas or one Param year and thus known as ‘Indranilamani murti haste Hari. The term of one Brahma ends in two chakragadadharah Parardhas. The whole universe disappears in the Ekashatyangulamitam womb of Hari in Prakrutika Pralaya (Natural swarnapadmoparisthitah’. Dissolution). The pastime of creation and dissolution is continuing perpetually. (Kapila Samhita) Bhutagramah sa ebayam bhutwa bhutwa The statue of Indranilamani measuring praliyate (Gita- 8:19). All these celestial bodies eighty one fingers stands on the golden lotus with are created and dissolved frequently. Carl Sagan, wheel and mace in hands. ‘Swapnasthanah American cosmologist and the author of antaprajnah saptanga ekonabinshatimukhah COSMOS has told, “The Hindu religion is the prabibik-tabhuk taijaso….’ (Mandukya only one of the world’s great faiths dedicated to Upanishad-4). Allured Indradyumna towards the idea that the Cosmos itself undergoes an transformed awakening from dream got excited immense, indeed an infinite number of deaths and to have an exposed vision of the God.
    [Show full text]
  • Non-Duality W Polsce
    Kultura i Historia nr 35/2019 (1) ISSN 1642-9826 Ruch non-duality w Polsce. Kulturoznawcza analiza nowego ruchu religijnego. Magdalena Miryn Biogram: Magdalena Miryn – doktorantka w Instytucie Religioznawstwa Uniwersytetu Jagiellońskiego Abstract In this article, I attempt to answer the question about the relationship between Adwaita Vedanta, the historical philosophical and religious school of classical Hinduism, a new religious movement, which is non-duality movement, and sociological determinants that organize the anthropological, philosophical and religious concepts present in contemporary Western societies. In the first part of the article I present the characteristics of the satsang movement, which I take as the resultant of introjection and redefinition of traditional concepts originating from the area of mysticism and Indian spirituality into a popular and socially motivating system that is part of mass culture. Then I present the motives and goals for which I take up this issue as a topic of scientific inquiry and present the current state of knowledge on this subject. In the following, it characterizes the doctrine and organization of the movement, and I examine to what extent they have developed under the influence of selected elements of Eastern philosophy, and how many complex multicultural processes present in the contemporary structures of Western societies. Taking into account the consequences of the adopted assumptions, I examine to what extent social phenomena have enabled the formation of the movement and reflected in it in the form of specific forms of expression and typical features. I analyze all discussed issues accompanying the activities of the saxes group on the example of the Polish community.
    [Show full text]
  • The Concept of Non-Duality in Śaṅkara and Cusanus
    Comparative Philosophy Volume 12, No. 1 (2021): 98-110 Open Access / ISSN 2151-6014 / www.comparativephilosophy.org https://doi.org/10.31979/2151-6014(2021).120109 THE CONCEPT OF NON-DUALITY IN ŚAṄKARA AND CUSANUS JEROME KLOTZ ABSTRACT: When comparing diverse philosophical traditions, it becomes necessary to establish a common point of departure. This paper offers a comparative analysis of Advaita Vedānta Hinduism and esoteric Christianity, as represented by the two highly celebrated figures of Śaṅkara and Nicholas Cusanus, respectively. The common point of departure on which I base this comparison is the concept of “non-duality”—a concept that is fitting for at least two reasons. First, it is general enough to encompass both traditions, pervading the work of each figure, and thus allowing for a kind of “shared language.” Second, it is specific enough to identify a set of core and well-defined principles amenable to systematic study, chief among which are the notions of (1) the “Absolute” as an infinite unity that transcends all determinations (“no-thing”) and exceeds all oppositions (“not-other”), and (2) the world as an ontologically ambiguous “reflection” that simultaneously hides and manifests its meta- ontological Principle. In drawing these connections, I hope to show how the concept of non- duality provides the possibility for a mutual understanding among diverse traditions at the philosophical level. Keywords: Advaita Vedānta, metaphysics, mysticism, Nicholas Cusanus, non-duality, Śaṅkara 1. INTRODUCTION The concept of “non-duality” is not the exclusive possession of any one philosophical system. On the contrary, it can be found—mutatis mutandis—within religio- philosophical traditions the world over: from Philosophical Daoism, Mahāyāna Buddhism, and Advaita Vedānta Hinduism in the East, to Kabbalistic Judaism, esoteric Christianity, and mystical Islam in the West.
    [Show full text]