The universe is viewed as three regions of earth, space, and sky which in the hu-
man being are mirrored in the physical body, the breath (prana), and mind.
In the Vedic world view, the processes in the sky, on earth, and within
the mind are taken to be connected. The Vedic seers were aware that all
descriptions of the universe lead to logical paradox. The one category tran-
scending all oppositions was termed brahman. Understanding the nature
of consciousness was of paramount importance in this view but this did
not mean that other sciences were ignored. Vedic ritual was a symbolic retelling of this world view.
Vedic instruction is to dedicate oneself to the service of the Godhead., ksara and aksara:the pure liberated soul and the soul who is struggling in matter. When liberated and non-liberated persons are mixed within the world of material
transactions, whether as moving or non-moving entities, or whatever their position might be, still they should be considered persons. Since every-
thing is a unit of consciousness, everything has personal existence.
There are two covers: the exploiting tendency and the renouncing tendency — karma and jnana — the exploiting spirit and the tendency for knowledge that
leads to liberation.
The question of energy and power is important in the mortal world, but in the constant and eternal world, this sort of energy has no value. That plane
is composed of eternal substance. It is not like this troubling plane which is always breaking, always disappearing, always disappointing, and full of
treachery. That divine plane is constant. Life goes on there without any need of food, rest, or medicine. There is no need of the labor to earn bread in that
All these things are not necessary in a plane of reality where everything is permanent and of eternal value. All these problems which are making
us madly busy are easily eliminated in one stroke.That is the nature of that plane. And if we realize that we are members of that plane, then the question
becomes, what to do? How to approach the higher realm? That will be our problem. We cannot force our entry there; we must be granted a visa. We cannot
master that finer realm — we must allow ourselves to be utilized by it. In other words we must come to the position of slavery. We shall have to realize that
mastership here in the mortal world is a curse, and the slavery in that higher world is a boon. The exploiting tendency and the renouncing tendency — karma and jnana — the ex- ploiting spirit and the tendency for knowledge that leads to liberation. They are not proper elements of our soul, of our real entity; they are only covers. And by our serving association with the Srimad-Bhagaatam and the devotee, they are uncovered, and the continuous flow of Krsna consciousness within comes out.As mortal beings we are living in the plane of misconception. The whole thing is false. It is all a part of illusion. Within the world of illusion, some thing may have its place, but when we deal with the real truth, however, we will conclude that everything here is like a dream. This whole world is like a dream, a misconception. Any part of this world will therefore also be misconception. What is real, what is truth, will become apparent when a thing is judged in con- nection with the real world. The association of saints who have a genuine connection with spiritual reality promotes this transaction.
What is real and what is unreal? Whatever has a con- nection with the real self, with the soul, is real. Soul is consciousness in the world of pure consciousness.
Whatever is connected with the mind in the mental world of false ego is all false. A part of the false is also false, extremely false. But it has got its negative util-
ity for a deeper nature, our self-identification, through self-determination. In Hegel’s language, self-determination is the fulfillment of all of us. Self-
determination is the ignorance and also the baton of the self.Ignorance and wit is the shield and sword of the self.
If the mind knows everything the mind gets burdened with the self.If the mind is ignorant of important realizations we loose the power to decide.
The power to decide while oscillating in the two tendencies discussed earlier is the will of the dharma .The power of dharma is not in a single hand but comes as a function of time through thesis, antithesis, and synthesis. The result of dharma is the expansion of truth as dynamic; it develops and makes progress.
man being are mirrored in the physical body, the breath (prana), and mind.
In the Vedic world view, the processes in the sky, on earth, and within
the mind are taken to be connected. The Vedic seers were aware that all
descriptions of the universe lead to logical paradox. The one category tran-
scending all oppositions was termed brahman. Understanding the nature
of consciousness was of paramount importance in this view but this did
not mean that other sciences were ignored. Vedic ritual was a symbolic retelling of this world view.
Vedic instruction is to dedicate oneself to the service of the Godhead., ksara and aksara:the pure liberated soul and the soul who is struggling in matter. When liberated and non-liberated persons are mixed within the world of material
transactions, whether as moving or non-moving entities, or whatever their position might be, still they should be considered persons. Since every-
thing is a unit of consciousness, everything has personal existence.
There are two covers: the exploiting tendency and the renouncing tendency — karma and jnana — the exploiting spirit and the tendency for knowledge that
leads to liberation.
The question of energy and power is important in the mortal world, but in the constant and eternal world, this sort of energy has no value. That plane
is composed of eternal substance. It is not like this troubling plane which is always breaking, always disappearing, always disappointing, and full of
treachery. That divine plane is constant. Life goes on there without any need of food, rest, or medicine. There is no need of the labor to earn bread in that
All these things are not necessary in a plane of reality where everything is permanent and of eternal value. All these problems which are making
us madly busy are easily eliminated in one stroke.That is the nature of that plane. And if we realize that we are members of that plane, then the question
becomes, what to do? How to approach the higher realm? That will be our problem. We cannot force our entry there; we must be granted a visa. We cannot
master that finer realm — we must allow ourselves to be utilized by it. In other words we must come to the position of slavery. We shall have to realize that
mastership here in the mortal world is a curse, and the slavery in that higher world is a boon. The exploiting tendency and the renouncing tendency — karma and jnana — the ex- ploiting spirit and the tendency for knowledge that leads to liberation. They are not proper elements of our soul, of our real entity; they are only covers. And by our serving association with the Srimad-Bhagaatam and the devotee, they are uncovered, and the continuous flow of Krsna consciousness within comes out.As mortal beings we are living in the plane of misconception. The whole thing is false. It is all a part of illusion. Within the world of illusion, some thing may have its place, but when we deal with the real truth, however, we will conclude that everything here is like a dream. This whole world is like a dream, a misconception. Any part of this world will therefore also be misconception. What is real, what is truth, will become apparent when a thing is judged in con- nection with the real world. The association of saints who have a genuine connection with spiritual reality promotes this transaction.
What is real and what is unreal? Whatever has a con- nection with the real self, with the soul, is real. Soul is consciousness in the world of pure consciousness.
Whatever is connected with the mind in the mental world of false ego is all false. A part of the false is also false, extremely false. But it has got its negative util-
ity for a deeper nature, our self-identification, through self-determination. In Hegel’s language, self-determination is the fulfillment of all of us. Self-
determination is the ignorance and also the baton of the self.Ignorance and wit is the shield and sword of the self.
If the mind knows everything the mind gets burdened with the self.If the mind is ignorant of important realizations we loose the power to decide.
The power to decide while oscillating in the two tendencies discussed earlier is the will of the dharma .The power of dharma is not in a single hand but comes as a function of time through thesis, antithesis, and synthesis. The result of dharma is the expansion of truth as dynamic; it develops and makes progress.
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