www.telugubhakti.com Digest Number 4684

2 Messages

Digest #4684
1.1
Srimad Bhagavad Gita by p_gopi_krishna
2.1
Spiritual by p_gopi_krishna

Messages

Thu Jun 7, 2018 4:22 pm (PDT) . Posted by:

p_gopi_krishna

Atheism claims to reject God, but only replaces him




Atheists often devote themselves to their atheistic theories that serve as their surrogate gods. For example, to explain the working of the universe, they propose the laws of nature as operating principles that are omnipresent, absolute and inviolable.




However, the laws of nature are simply mathematical expressions of the observed correlation between causes and effects; they don't explain why those causes exist in the first place. Consider a cricket match in which a batsman hits a winning sixer on the last ball. While the laws of motion can explain why that shot flew beyond the boundary, those laws can't explain why the boundary, the ball and the batsman existed in the first place.




To counter these arguments, atheists sometimes infuse the laws of nature with inconceivable potency: "The laws of nature are much smarter than you are. If you can't understand how they work, that's your problem, not their problem." Such bluster doesn't explain – it simply explains away. It mirrors the bluster of religious fanatics who can't logically explain their distorted conceptions of God.




Making such bluster unnecessary, the Bhagavad-gita reveals an intellectually fulfilling understanding of God. He is the Absolute Truth, the source of everything (10.08). He is the source of all organizing principles including the laws of nature. Nothing can exist without him (10.39) – not even the laws of nature, which actually work under his supervision (09.10).




If God is the foundation of all existence, how can atheists deny his existence? Because he is reciprocal (04.11). For those who want to be atheistic, he reciprocates by giving them the intelligence to come up with theories that rationalize their atheism. Atheistic theories are surrogates for God that have come from God.




When we understand God as the indispensable foundation for existence, we go beyond God-substitutes and devote ourselves to God.





Read more http://www.gitadaily.com/atheism-claims-to-reject-god-but-only-replaces-him/ http://www.gitadaily.com/atheism-claims-to-reject-god-but-only-replaces-him/



Thu Jun 7, 2018 4:43 pm (PDT) . Posted by:

p_gopi_krishna

.....................THE SELF!!!....................




Q:. What is the nature of the mind?




A:. What is called `mind' is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva). --- WHO AM I




.............SPIRITUAL TRANSMISSION!!!............




One day it was suggested to Sri Maharshi that no spiritual progress could ever be made without sadhana, or discipline. After a pause he made these observations: "Mind it is that binds man, and the same mind it is that liberates him. Mind is constituted of sankalpa and vikalpa desire and disposition. Desire is of two kinds the noble and the base. The base desires are lust and greed. Noble desire is directed towards enlightenment and emancipation. Base desire contaminates and clouds the understanding. Sadhana is easy for the aspirant who is endowed with noble desires. Calmness is the criterion of spiritual progress. Plunge the purified mind into the Heart. Then the work is over. This is the essence of all spiritual discipline!"




During one of my visits I was seated at some distance from the Maharshi. There were many devotees in the hall and the usual silence prevailed. I remembered his injunction: "Plunge the pure mind into the Heart." And decided to practice it then. I gazed at him and he gazed back at me. What followed was indescribable. His body seemed a glass case from which a blissful brilliance streamed out. More than half an hour passed this way. It was an experience unique and unforgettable. It confirmed Sri Ramakrishna's statement that spiritual experience can be transmitted from one person to another in the manner in which material things are handed over.




— Ramana Smrti, Recorded by Swami Chidbhavananda of the Sri Ramakrishna Mission




Those who are pure in mind, striving through the path of renunciation (voluntary forsaking), come to ascertain clearly the deeper imports of the knowledge, which is the theme of the Upanishad (Vedanta - end of Veda). They in the end, gain the world of Brahma, and liberating themselves from everything, gain the Highest Immortality".




~ KAIVALYA UPANISHAD : TEXT 4

HOW TO CONTROL THE MIND




" What is the obstacle to one-pointed meditation? The answer is the unstill mind. All problems are caused by the mind, by the desires arising in it. It is not easy to control the mind and keep it away effectively from desire. If we ask the mind to think of an object, it seems to obey us for a moment, but soon it takes its own course, wandering off. When I speak to you about meditation and tranquillity, for a moment your mind will perhaps become still and you will be happy. But in a trice it will go astray and the calm you experienced for a few seconds will give place to unquietness.




If you bid your mouth to keep shut, it obeys you for a brief moment. Similarly, if you close your eyes asking them not to see anything, they shut themselves off from the outside world for some moments. But try as you might to tell your mind not to think of anything, it will not listen to you.




The mind must be kept under control. Thinking and non-thinking must be governed by your will. Only then can we claim that it is under our control, that we are masters of our own consciousness.




Lunatics are usually referred to as people with no control over their minds. In fact none of us have any control over the mind. A madman keeps blabbering. But what about us? We let the mind go freely to keep blabbering inwardly.




Do you know what it means to have mental control? Suppose you are suffering from a severe pain. If you ask your mind not to feel the pain, it shall not feel it in obedience to you [that is you will not feel the pain]. Even if a tiger comes face to face with you and growls you will feel no fear if you ask your mind not to be afraid of the beast. Now we keep crying for no reason. If the mind is under control we will keep smiling even if there is cause for much sorrow. And under the gravest of provocations it will not be roused to anger and will remain calm.




First we must train our mind not to keep wandering. One way of doing it is to apply it to good activities. When oil falls in a steady flow, without spraying, it is called "tailadhara". The mind must be gathered together and made steady. It must be accustomed to think of noble and exalted objects like the Lord. Eventually, the very act of "thinking"; will cease and we will dissolve in Isvara to become Isvara.




Yoga is controlling the mind in this manner.




Before we pass on, we must find a way to control the mind. Otherwise, we will be born again and we will be subject to the constant unquietness of the mind again. So we must use the opportunity of this birth itself to subdue the mind even while we are in the midst of so much that can rouse our desire or anger. A man who has succeeded in bridling his mind thus is called a "yukta" by the yogins. He is a "sukhin", one who truly experiences bliss, so says Sri Krsna.




You must not turn away from yoga thinking that it is meant only for people like the sages. Who needs medicine? The sick. We suffer from manovyadhi, mental sickness. So we must take the medicine that cures it.




There are two different ways of mastering the mind- the first is outward(bahiranga) and the second is inward (antaranga). We must have recourse to both. The Matha has a cartman and a cook. Their work is outward in nature. Then there are those who prepare the wicks of the lamps, gather flowers for the puja - they are "inward" workers. Both types are needed for the functioning of the Matha. By employing both the outward and inward means, the mind must first be applied to good things one pointedly and eventually lead to a state in which it does not think of anything at all.




The outward means consists, for example, of sandhyavandana, sacrifices, charity and so on. The best inward means is meditation. There are five inward(or antaranga) means to aid meditation. They are ahimsa (non-violence), satya(truthfulness), asteyam(non-stealing), sauca(cleanliness) and indriya-nigraha [subduing the senses, if not obliterating them]. To practise ahimsa is to imbue the mind with love for all and not even think of harming others. Asteyam means not coveting other people's goods. For satya, or truthfulness, to be complete one's entire being, including body, mind and speech, must be involved in its practice. Sauca is hygiene, observing cleanliness by bathing, maintaining ritual purity, etc. Indriya-nigraha implies limits placed on sensual enjoyment. "The eyes must not see certain things, the ears must not hear certain things and the mouth must not eat certain things"- restrictions with regard to what you can see, listen to, eat and do with your body. The body is meant for sadhana, for Atmic discipline. The senses must be "fed" only to the extent necessary to keep the body alive. These five dharmas are to be practiced by all Hindus without any distinction of caste or community."




-Sri Chandrasekharendra Saraswati Mahaswamiji ♥







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