[Advaita-l] Nidhidhyaasana-4

Anil Aggarwal aaggarwal at wi.rr.com
Tue Oct 8 09:41:04 CDT 2013

Thank you, 
I had sent an earlier email asking if you would consider being keynote speaker at temple annual dinner on 16th November , thanx for all you do, from a student to acharya 


Sent from my iPhone

On Oct 8, 2013, at 1:10 AM, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:

> Nidhidhyaasana-4
> Jnaani understands that he is the
> witnessing consciousness that pervades all, but remains as non doer in spite all
> doing is going in his presence. He is the one who is referred to as
> karmaniakarmayaHpasyet, one who sees inaction in action, since all actions are
> being done by the prakRiti only – 
> prakRityaivachakarmaaNikriyamaanaanisarvashaH, 
> yaHpasyati tat
> atmaanamakartaaramsapasyati. 
> He will remain as suutremaniganaaiva - as the
> binding thread that provides the support to the total order of things, yet not
> involved in any activities while all activities are going on in his presence.
> Hence any involvement in action will be only with the recognition that it is a
> drama of life. Thus he understands that he is jagannaaTaka suutra dhaarii –the
> director, the supporter of the whole drama of life. He looks at the world as
> though indifferent but participates as though actively when situation demands.
> He acts but does not really act. He enjoys every minute of his life yet he
> remains as just witnessing consciousness witnessing the drama of life as
> bystander. Others may feel that he suffering due to body ailment, but a jnaani
> sees the body suffering as natural to the body.  He looks at the honor and dishonor of the body
> like a cow’sreaction at the garland put on her neck during the festival
> time-says, Shankara:
> praarabdasuutragrathitamshareeram
> prayaatuvaatishTatugorivasrak|
> natatpunaHpasyatitatvavettaa
> nandaatmanaabrahmaNileenavRittiH||
> 417
> Let the body which is tied to the
> praarabda go through its honor and dishonor or its healthy or unhealthy states,
> whether it stays or drops dead, how does that matter to the realized soul who
> is reveling in pure exhaustible happiness by being one with totality. He does
> not look back at the state of the body just as cow does not really care whether
> people garland it or not, whether the garland stays on her neck or drops down. 
> The body is looked upon as part of
> the world as mithyaa. How he treats the body depends on jnaani. Some take care
> of the body as one takes care of his house while some jnaanis may ignore
> completely its fate to the nature. He can take care of the body as managing
> trustee, who is assigned the responsibility to do so by factors beyond his
> control. The body is also maintained to provide a vehicle for teaching the
> highest knowledge gained to those who approach him sincerely for the
> knowledge.  Remembering that his own teacher
> out of compassion took pains to pass that knowledge to him, as an obligation to
> his teacher and to the scriptures, he passes on that knowledge to worthy
> students who approach him with the desire for knowledge. This forms an
> acharyaRiNa or obligation to his teacher. 
> Thus body, mind and intellect are
> required to gain the knowledge. After gaining the knowledge these are looked up
> as just instruments that served the purpose. It is like coffee-cup is required
> to drink coffee. We cannot have just coffee without the cup. Hence cup is
> purposeful instrument needed. If is a throw-away cup that no one else can use
> it, after drinking the coffee, one just discards the cup unceremoniously. As
> long as it is useful, it is kept in shape for its proper use. Ones it is no
> more useful, it is disposed off.  Same
> way for the BMI. They are required for gaining the knowledge. Once one is
> firmly abides in the knowledge of the supreme, it has served its purpose and
> allowed to decay naturally. Shankara concludes this section with glorifying the
> state of the mind of a jnaani, or the jnaanam itself. Here the knower of
> Brahman becomes Brahman, says the scripture. In tune with that Shankara says:
> akhaNDaanandamaatmaanamvijnaayasvaswaruupataH|
> kimicchankasyavaahetoHdhehampuShNaatitatvavit||
> The knower of Brahman once
> recognizing that the self that I am is of the nature of fullness with unbroken
> limitless happiness and that is his intrinsic nature itself, what desire he has
> to cater to the body needs. Hence if at all he takes care of the body, it is
> only for loka kalyanam or for the benefit of the body. He becomes a living God
> on the earth. Hence we pray to that teacher 
> Guru brahma guru
> vishNuHgurdevomaheswaraH|
> Guru
> saakshaatparabrahmatasmishreeguravenamaH||
> Hari Om!
> Sadananda
> _______________________________________________
> Archives: http://lists.advaita-vedanta.org/archives/advaita-l/
> http://blog.gmane.org/gmane.culture.religion.advaita
> To unsubscribe or change your options:
> http://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
> For assistance, contact:
> listmaster at advaita-vedanta.org

More information about the Advaita-l mailing list