Adyatmic discussion- 62

 

Discussion

Q:-

No two human-body are same and all human body are similar. Path of reason may not be obvious to many but it does not mean that s/he cannot proceed to God...


To use a gadget efficiently one need not to know the entire technology behind, user manual is sufficient. And the technical knowledge about the gadget cannot produce the gadget unless we convert that knowledge in physical device, the gadget.

Everything may be illusion for one person may not be for other. However when one moves toward God everything can be experienced as a play within

SK:- As per my conviction derived from deeper self-search:-   

Path of reason is the easiest   though people feel it is difficult, because their reason is based on the ego. The one which reasons good and bad in physical realm, the same reasoning faculty will reason what is truth and what is untruth and will be able discard the untruth mentally, when the reasoning base is rectified from form to formless base.  It takes time to rectify the reasoning base from to formless.  The wisdom dawns only when one is able to view, judge and reason from ultimate [formless soul] point of view.  But any serious seeker can achieve this, if he has intense urge to know the truth.   If the reasoning base is rectified the truth will start revealing on its own, without the grace of any physical gurus grace or blessings.   

When one is not aware of the stuff from the physical device is made of, how he can know the higher truth without knowing how the physical devise and the universe came into existence.  Therefore there is a need to know one’s own existence and to know and realize even others existence in this unreal universe is mere mirage created out consciousness. 

It is only because of inherited conditioning people are not ready to verify the fact of their own existence because they have accepted the birth, life and death which takes place in the unreal world as reality. Therefore there is a need to know how the universe is unreal and on what standpoint it is illusion to realize the fact that I, you and others are part of the illusion. 

Only deeper self-search will lead one towards non dual destination.      

   

RE: FROM M:- I respect your learning and Intellectual thoughts. Thanks for reply to my question but still I am not convinced that without meditation you can reach the ultimate. I am a follower of Swami Vivekananda, have you read his lecturers and writings? People need not be intellectual geniuses to know the truth. How come saints like Kabir and Rama Krishna Paramahamsa reach God or truth without book learning. Karma theory and soul explains everything.

Dear M,

I respect your views.  

There are only two mistakes one can make along the road to truth:
not going all the way... and not starting.

— Buddha
When the reality appears this ignorance
which one thinks as reality becomes unreal.
— MEHER BABA

As per Upanishads This Atman cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.  

I am glad you are follower of Swami Vivekananda.  Every ones inner work takes him to his destination. As the spiritual maturity grows one will be able to drop what is not needed in pursuit of truth. Ineer guidance will come on its own if the seeker is seriously seekeing truth nothing but truth.   Even your guru Vivekananda was enlightened by reading Astavakra Gita.  In that same book it is mentioned: -   this indeed your bondage that you practice Samadhi.  

Sankara definitely says that Yoga is not the means of liberation [page 132-133 of his commentary on Brihadaranyakopanishad].

Thus do not think it is my intellectual thoughts the master and scriptures are saying so.

 Ramakrishna Paramhansa and Swami Vivekananda First Meeting

When Vivekananda came to Ramakrishna his name was still Narendranath -- later on Ramakrishna named him Vivekananda. When he came to Ramakrishna he was extremely argumentative, an atheist, a rationalist. He wanted proof for everything.  There are some things that have no proof -- it cannot be helped. There is no proof for godliness: it is, and yet there is no proof. There is no proof for love. It is, and yet there is no proof. There is no proof for beauty. It is, and yet there is no proof. 

 If I say, "Look how beautiful these ironwood trees are," and you say, "I don't see any beauty -- Trees are just trees. Prove it!," it will be difficult. How can one prove they are beautiful? To be beautiful you need a sense of beauty -- there is no other way. You need eyes -- there is no other way. It is reported that Majnu said, "To know Laila you will need the eyes of Majnu." It is true; to see Laila there is no other way.  The king of his area called Majnu and said. "You are mad! I know your Laila -- an ordinary girl, jet black -- nothing special. 

I feel sorry for you, so here are twelve girls from my palace -- they are the most beautiful women of the country. You can chose any one you like. Seeing you cry, my heart also cries. "  Majnu looked at them and said, "There is no Laila among them. They cannot even be compared to Laila, they are not even worth the dust of her feet."  The king said, "Majnu, you are mad...!"  Majnu said, "That may be so, but I must tell you one thing: to see Laila you will need the eyes of Majnu."  Majnu is right. To see the beauty of trees you need an eye for art -- there is no other proof. 

If one wants to know love, one will need the heart of a lover -- there is no other proof. And godliness is the collective name of all the beauty, all the love and all the truth of this universe. For it an unwavering consciousness is needed, a witnessing is needed... where no word remains, no thought remains, no wave arises... where no mental dust remains and the mirror of consciousness is perfectly pure. What proof?  Vivekananda told Ramakrishna, "I want proof. If God exists then prove it!" 

 Ramakrishna looked at Vivekananda. This youth had great promise, great potential; much was ready to happen within him. There was a great treasure with which Vivekananda was unacquainted. Ramakrishna looked into, peered into, the past lives of this youth. Vivekananda had come carrying a great treasure, a great treasure of integrity, but it was suppressed under his logic. Seeing this, a cry of anguish and compassion must have risen from Ramakrishna's heart. He said, "Forget all this. We'll talk about proof and such things later on. I have become a little old, I have difficulty reading; you are young, you eyes are still strong -- read from the book lying there."

It was the Ashtavakra Gita. "Read a little out loud to me."  It is said that Vivekananda saw nothing wrong in this, this fellow was not requesting anything special. He read three or four sutras and every cell began trembling. He started to panic and he said, "I cannot read on."  Ramakrishna insisted, " Go ahead and read. What harm can there be in it? How can this book hurt you? You are young, your eyes are still fresh, and I am old, it is hard for me to read. I must hear this book -- read it out to me." 

 It is said that Vivekananda kept on reading aloud from the book -- and disappeared in meditation. Ramakrishna had seen great potential in this youth, a very promising potential, like that of a bodhisattva who one day or other is destined to become a buddha. Sooner or later, no matter how much he wanders, he is approaching buddhahood. When Vivekananda came to Ramakrishna his name was still Narendranath -- later on Ramakrishna named him Vivekananda. When he came to Ramakrishna he was extremely argumentative, an atheist, a rationalist. 

He wanted proof for everything.  There are some things that have no proof -- it cannot be helped. There is no proof for godliness: it is, and yet there is no proof. There is no proof for love. It is, and yet there is no proof. There is no proof for beauty. It is, and yet there is no proof.  If I say, "Look how beautiful these ironwood trees are," and you say, "I don't see any beauty -- Trees are just trees. Prove it!," it will be difficult. How can one prove they are beautiful? To be beautiful you need a sense of beauty -- there is no other way. You need eyes -- there is no other way. 

It is reported that Majnu said, "To know Laila you will need the eyes of Majnu." It is true; to see Laila there is no other way.  The king of his area called Majnu and said. "You are mad! I know your Laila -- an ordinary girl, jet black -- nothing special. I feel sorry for you, so here are twelve girls from my palace -- they are the most beautiful women of the country. You can chose any one you like. Seeing you cry, my heart also cries. "  Majnu looked at them and said, "There is no Laila among them. They cannot even be compared to Laila, they are not even worth the dust of her feet."  

The king said, "Majnu, you are mad...!"  Majnu said, "That may be so, but I must tell you one thing: to see Laila you will need the eyes of Majnu."  Majnu is right. To see the beauty of trees you need an eye for art -- there is no other proof. If one wants to know love, one will need the heart of a lover -- there is no other proof. And godliness is the collective name of all the beauty, all the love and all the truth of this universe. For it an unwavering consciousness is needed, a witnessing is needed... where no word remains, no thought remains, no wave arises... where no mental dust remains and the mirror of consciousness is perfectly pure. What proof?  

Vivekananda told Ramakrishna, "I want proof. If God exists then prove it!"  Ramakrishna looked at Vivekananda. This youth had great promise, great potential; much was ready to happen within him. There was a great treasure with which Vivekananda was unacquainted. Ramakrishna looked into, peered into, the past lives of this youth. Vivekananda had come carrying a great treasure, a great treasure of integrity, but it was suppressed under his logic. Seeing this, a cry of anguish and compassion must have risen from Ramakrishna's heart. 

He said, "Forget all this. We'll talk about proof and such things later on. I have become a little old, I have difficulty reading; you are young, you eyes are still strong -- read from the book lying there." It was the Ashtavakra Gita. "Read a little out loud to me."  It is said that Vivekananda saw nothing wrong in this, this fellow was not requesting anything special. He read three or four sutras and every cell began trembling. He started to panic and he said, "I cannot read on."  Ramakrishna insisted, “Go ahead and read. 

What harm can there be in it? How can this book hurt you? You are young, your eyes are still fresh, and I am old, it is hard for me to read. I must hear this book -- read it out to me."  It is said that Vivekananda kept on reading aloud from the book -- and disappeared in meditation. Ramakrishna had seen great potential in this youth, a very promising potential, like that of a bodhisattva who one day or other is destined to become a Buddha. Sooner or later, no matter how much he wanders, he is approaching Buddhahood.  [Source :- OSHO'S MAHA GITA]