ANIRVAN, SCHOLAR SAINT

ANIRVAN AKASH - Sky Enlightenment Of Inner Yoga - Live Within

 

"COMMENTARY ON 'THE KENA UPANISHAD'" BY SRI ANIRVAN, PART 4, TRANSLATED BY SRI GAUTAM DHARMAPAL, COPYRIGHT

"COMMENTARY ON 'THE KENA UPANISHAD'" BY SRI ANIRVAN, TRANSLATED BY SRI GAUTAM DHARMAPAL, COPYRIGHT

 

PART IV

 

The advent of the very beautiful goddess Uma Haimavati in the sky is like the glow of the midday sun “a pra dyava prithivi antariksham” – illuminating all the heaven, the earth and the mid-regions. Indra saw her and enquired who this yaksha was? Indra heard-

 

sa brahma iti ha uvaca brahmana va etad vijaye

mahiyadhvam iti; tato vidaneakara brahma iti -1-

 

1) That (woman) said this, “It is the eternal (Brahma). Of Brahma is this victory in which you have grown great”. Then alone He came to know that this was Brahma.

 

The Goddess said and Indra heard. As soon as he heard, knowledge awakened in him. This was the grace of the thousand-worded supreme Vak in the highest heaven. It was she who had spoken through the daughters of Rishi Ambhrina Evennow she goes on singing –

 

aham eva svayam idam vada mi

jushtam devebhir uta manushebhih

yam kamaye tam tam ugram krinomi

tam brahmanam tam rishim sumedham.

 

I myself announce and utter these words that gods and men will alike admire. Whomever I love and wish. I make him aveeding mighty; make him a brahmana (knower of brahma), a Rishi and a man of great intelligence.

 

In Chandogya we are told about a person who isnot human, who leads the soul to brahma. The soul of a man taking the celestial path goes to the sun world (aditya) from Samvatsara (the years), from adithya the candrama the moon and from candrama to vidyut – lightening. Then this non-human person takes him to brahma. Goddess here is this non-human person. Her advert is like aurora. In kenopanishad to, a little later we are told about lightening.

 

When the goddess herself appears and helps to attain Brahma, then only it becomes easy and full to attain. It all gods move towards Brahma, but all do not attain it. Faintly they know Brahma but cannot clearly define Him. The Goddess Uma haimavati is “aditir decatamayi” - Aditi mother of all gods – gathering a collection of all gods and beyond something more.

 

And so, she alone can bestow the knowledge of Brahma – by gathering together all the senses and synthesis of consciousness.

 

There are three worlds – The earth – prithivi, the mid-regions- antariksha and the heavens- dyauh. they are the three states of consciousness like a stair leading towards brahma. In every state of consciousness there is a god who Rords over it. Other gods are there powers. Here the ruling gods are Agni (of earth), vayu (of mid-regions) and Indra (of heavens). In Samhita we find other names – like Agni, Indra, mitra-varuna or Agni, Matarisva and surya-yama. In the three worlds there are three – devaganas – groups of gods – they are Vasugana, Rudragana and Adityagana – they are the powers of the main three gods. Subjectively these gods are Body (anna), Prana and Mind (mana) or vak, prana and mana as they are here. In the Vedic ontology similar terminology is Bhuta, Bhuvana and Bhuma, That is, what has happened , what is happening and what is already there – the state where what has happened, what is happening and what will happen is always there – the state that is natural and unbound, we have to arrive.

 

at “Bhuma” or “Brahma” ascending the three steps (states) of happening with the help of Agni, vayu and indra – this is the accomplishment (siddhi) of the sadhana (spiritual discipline) of knowledge (Vignana). To arrive there is to reach supreme bliss (maha-sukha)

 

Therefore:

 

tasmad va ete deva atitaram iva anyan devan yad agnir

vayur indrat te hi enan nedisthani pasparshush te hi enat prathamo vidancakara

brahma iti -2-

tasmad va indrotitaram iva anyan devan. Sa hi enan

nedistham pasparsa. Sa hi enat prathamo vidancakar

brahma iti -3-

 

2) Therefore these gods as if have gone beyond all gods, these Agni, vayu and Indra; because they came nearest to the touch of That---- (because they are the first to know that it was Brahma).

 

 

3) Therefore it is Indra as it were who is beyond all the other gods because he came nearest to the touch of that, because He first knew as Brahma.

 

This is the end of the story. Agni, vayu and Indra, specially Indra – are the main means of knowing, realizing Brahma. The word iva as if is worthnothing. They have as if gone beyond all other gods. Infact one can realize with the help of any God. Brahma is “Ekam sat”. The one Truth or Existence. Other gods are His powers. From Vibhuti – Powers to Sambhuti

 

Existence, beyond Existence is Non-Existence – asmbhuti. This is the sequence of possible experience. The highest supreme experience realization is that of “na-vedah” – “not-knower”. Neither existence nor non-existence is there. From there the gods are born manifest. All the creation and manifestation is that of That one – Ekam tat, therefore “mahad devanam asurtvam ekam”- Great is the God’s supreme and sole dominion and so one is the greatness and beyondness of all Gods. In reality all are Brahma, all and everything is Brahma – sarvam khalu idam Brahma!

 

A mode of realizing or attaining Brahma – consciousness is “Nedistha sparshana” – to touch Brahman by approaching nearest to It. There is a sequence in the experience of mysties - to see Brahma outside one’s self, then within one’s self – to fuel and experience within one’s heart. This experience is the experience os the consciousness of Brahma. Then to hear the humming, lilting sound in the depths of one’s heart. The touch in the heart is the touch of Prana. In this way by tasking the joy of the most wonderful ascending experience of the form, the touch and the word of Brahma through the eye Prana and the ear is the acme of realizing Brahma.

 

In Samhita this nearest touch of Brahma is compared with the union of husband and wife. Rishi Aruna Vaitahavya addressing Agni says, “I know, He desires me. I as if go very near to His heart for His touch (nisprishe), like a well-dressed fond wife approaching and clinging to her dear husband. Nodha Gautam approaching Indra says, “My thoughts and ideas have touched you, just as the yearning wives cling to the yearning husband”.

 

Elsewhere Rishi Vairupa Nabhah prabhedana gives an- indirect decription of this touch. Indra is the greatest drinker of Soma. The rishi invites Indra for the first drink of Soma at the ritual of extraoting Soma – juice in the morning (1). The deity wants self-sacrifice (oblation of self). Therefore the oblation given to the deity in the form of material things is symbol of self. Soma generates joy. It is my joy, my own sup, flavour – represents my bliss consciousness. That has to be purified and offered to the deity. Like the fire soma too has to be purified. Spiritually as regards to self. Agni the fire is aspiration – intense desire to realize God; Soma is joy or bliss.

 

consciousness. Both of them are purified by the infusion of Sun or “Vast light”. – Brihat jyoti. The Joy of soma then is enlightened by the light of knowledge. So vairupa says to Indra, “See, our joy is dazzling by the golden light of Sun. There is no limit no comparision to its beauty. O god let your body touch it.- tanvam sparshayasva…… takes your seat within me, be one with me and revel yourself. In the language of the Vaishanas (the worshippers of god Vishnu) – this yoga of touch is not for the love of one’s senses, atmendriya priti iecha) but for the love of the senses of Krishna (krishnendriya priti-iccha) – to please Krishna – the lord. My decoration, my beautification is for Him; my satisfaction lies in his enjoyment.

 

In Veda, the deity of this touch-sense is “Prishni”. She is the mother of Marudgana – the lightening trumpest of Prana blowing in the universe. Mother Prishni takes the form of a cow. The father “prishni” is the bull (ayam gauh prishni) - in samhita she is Prana – that is the Sun. The father and the mother have the same name – both together are a pair principle. By the copulation of the two, the tempest of light that , blows in the universe is the universal Prana (viswa prana). We get its aquaintance in the self-experience of the vak the daughter of rishi Ambhrina.

 

From all these ideas we can understand the truth behind the closest touch – nedisth sparsha. We can compare this with the “extreme of happiness of a yogi due to the intimate touch of the Brahma as described in the Gita. There is a beautiful description of this “extreme joy” in the last but one hymn of the some-mandela of Rik Samhita.

 

The goal of the three Vedas is to enjoy this bliss of Brahma. The Upanishads talk in different places in different ways about this bliss. In samhita we see that immortality and bliss are one and the same thing. Bliss is attained as a result of soma-sacrifice, bliss is “sweet honey” – somyam madhu. The enjoyment of Brahma through all the senses as described in the “Paryanka Vidya” of Kaushitaki Upanishad; the instruction about “bhuma” the vast in chandogya Upanishad, the “madhu vidya” – “the knowledge about honey” in the Brihadaranyaka and chandogya, “ananda-mimamsa” – the discussion about Bliss in Taittiriya and Brihadaranyaka; the uplifting of enjoyment through renumeration in the Isha Upanishad – in all these places we hear the melody of Bliss and fulfillment and nourishment of the will to live. This is the main characteristic of the Vedic philosophy of life. At the end of Jaiminiya Upanishad – the source of Kenopanishad – there is a wonderful description of the play of savita – the Sun and Savitri his consort – every where in the universe – inside and outside – between Agni- the fire and Prittivi –the earth, varuna and the apa- the water , vayu (air) and the sky (akasha), stanayitnu – the thundering of the clouds and the lightening, the Sun and the heavens – dyaun, the moon and the stars, the sacrifice (yagna) and the metic –chanda, mind and the word (vak), the Purusha – the man and stri – the woman –everywhere is meeting of Savita and savitri- “dve yoni ekam mithunam” – two women places of generation – one couple. This principle of a pair, a couple is the Sama of the rished of Chandogya and is the Upanishad of samaveda. At the end of the story of Kenopanishad we see the illumination of the above mentioned close – contact of Brahma (brahma sansparsha).

 

The story ends here. The kacher –acarya – gives us here the reason why we cannot realize or attain Brahma, as well as show us how we can realize Brahma. Till now his instructin was almost the negetive side – Brahma cannot be realized by this or that means. Only in one verse it was said, one can realize Brahma by reflective perception. Now the teacher speaks about Means in some details in the form of two instructions and one discipline.

 

Tasya eshah adesho yad etad vidyuto vyadyutad a 3

Iti in nyamishad a 3-iti adhidaivatam – 4

Atha adhyatmam, yad etad gacchati iva ca manah anena

ca etad upasmarati abhikshnam sarikalpah -5

 

1) Now this is the teaching about that (brahma) – as is this flash of lightening flashes (upon us); or as is this following of lid so is the lightening as if closer its eye. – so it is regarding the gods - 4-

 

2) Now the teacher regarding the self – as the motion of the mind seems to go towards That (brahma), and by this mind, afterwards the will in the man continually remembers it 5-

 

Adesha Teaching is a technical term. The main meaning is indication or instruction or pointer. Infact it is like a formula, dilating on teaching in short; so that one gets some direction about the path. But along with it, there is some impelling, some driving force of the speaker – like the teaching of Buddha regarding Dharma. There are many instances of such teachings in the older Upanishads. In Taittiriya Upanishad such teaching (adesha) is called, self of the mental being and the four Vedas its limbs. In cHandogya there is some talk about “guhya adesha” secret teaching. They like honey-bees collect nectar from the Brahma-flower and deposit it in the upper rays of the Sun. Thus the teaching (adesha) is the supreme instruction about Brahma.

 

Here we have two teachings – one is adhidaivat- pertaining to gods; another is adhyatma, pertaining to self. We have already talked about these two viewpoints; pertaining to gods (adhi daivat) and pertaining to self (adyatma). These two terms are very ancient and they are like keys to understand the Vedas. Their first use is found in Aaitareya Brahmana. Their use is profuse in the Upanishads. Let us have a short preview.

 

If we have to look at a thing or a principle, it can be seen from outside one’s self or from within the self. Let us take Brahma. Brahma is outside of us as well as inside. Outside, Brahma has become the universe. Inside us It is self (atma). Both the universe and the self are interdependent. In Brahma both are united.

 

We experience outside world as things or objects; inner-self we experience as feeling, as idea, as consciousness. But as our innerself has taken the form of object as our body, sililarly in the heart of object outside there is Prana, there is consciousness – in a way that also is “Atmanvi” – with self. With body and soul (self) I am a “puruska” – a person. Similarly the outside too is a “Virat Purusha” – the great, the expanded person. I am the Vibhuti – a special power or part of that Virat Purusha what is there in Him, the same is also in me. Because it is in Him, therefore is in me. ( I am the microcosm and vice-verse).

 

We see the Sun outside. Because of its light and heat the whole of this animate and inanimate earth is illuminated and active. This Sun is “atma jagatas tasthushasca – the self atma of all that is moving and unmoving literally standing. When we see that Purusha outside, then we experience that, “purush eva idam sarvam, yad bhutam yac ca bhavyam”. That person alone is all this, whatever has (taken birth) been and whatever will (take birth) be. That is, whatever is happening in this world, is happening in Him, He is becoming all. This outlook is

 

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"Always a revered rememberance! At the same time I feel touched by the death of Amol Bose- I wish his peace in the other world to remain protected-"
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The Last Bargain, by Rabindranath Tagore

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Gurudev's poem Prantik 2

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Complements

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Sri Anirvan : Written Book

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RABINDRA SANGEET, AND INTERESTING VIDEOS RELATING TO INDIA'S HISTORY

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RABINDRA SANGEET - JE RAATE MOR DUAAR GULI

RABINDRA SANGEET

-Je Raate Mor Duaar Guli
This song gives the extraordinary feeling of the capacity of Sri Anirvan to arrive at the very moment of emergency when he was needed. How he just appeared there, was a miracle.
http://www.esnips.com/doc/d68409ad-a62e-4c4d-ae57-9083ffda7336/Ashoktaru---Je-Raate-Mor-Duarguli

That night when my doors were smashed by the storm, I did not know it was you who had entered my house. All around everything went black, the wick of the lamp was extinguished.
I stretched out my arms to reach the sky, towards hope..
I did not know it was you who had entered my house,
That night when my doors were smashed by the storm.
I lay there sobbing, thinking it all a dream,
How could I know that the storm was a pennant of your triumph?
Morning dawned, and I beheld you,
A fountain of tears, you, yourself.
The whole house, save for ourselves, was and had been empty.
I did not know it was you who had entered my house,
That night when my doors were smashed by the storm.

AAJI JHORER RAATE TOMAR ABHISHAR sung by KALIM SARAFI


AAJI JHORER RAATE TOMAR ABHISHAR

Sung by Srikant Acharya, intro by Soumitra Chatterjee

http://www.esnips.com/doc/71cd2d88-32e1-45e2-84b6-17b37de0308c/Apan-Gaan-2---04---Saumitra-Chattopadhyay--Srikanta-Acharya---Aaji-Jhorer-Raate-Tomar

Sung by the famous singer Pankaj Mullick of the 1940s.
http://www.esnips.com/doc/fb86d1e1-81db-4223-8f23-186f36793dfb/001.-aaji-jharher-raate_Pankaj-Kumar-Mallik
Art thou abroad on this stormy night
On thy journey of love, my friend?
The sky groans like one in despair.
I have no sleep tonight.
Ever and again I open my door and look out on the darkness, my friend!
I can see nothing before me.
I wonder where lies thy path!
By what dim shore of the ink-black river,
By what far edge of the frowning forest,
Through what mazy depth of gloom art thou threading thy course to come to me, my friend?

**************************

GANDHIJI'S FAVOURITE -

http://www.esnips.com/doc/baefd96c-e4f8-4fb5-912d-d0d2b65ea479/Rabindra-Sangeet--Jodi-tor-dak-suney-keu-na-aashe-tobe
SUNG BY SRABONI SEN

http://youtu.be/5MYDX77cyw4

Sraboni Sen - Tai Tomar Anondo Amar Por -

http://youtu.be/RwPODzUtsHE

INDRANI SEN - Je Raate Mor Duar Guli - http://youtu.be/JTmOIYIhZaw

RITA GANGULY - http://youtu.be/y5NOBFbAFR4

http://youtu.be/6-HpjpeoB38

AND http://youtu.be/CAYnCWCu6yE

ALSO http://youtu.be/Inemer1Vscc

NOTEWORTHY COMMENTS BY MEMBERS OF ANIRVAN AKASH

LINKS TO SRI ANIRVAN'S BENGALI BOOKS

Please click on the appropriate links -

Please sample and view the first15 pages -blank or printed-of the book by clicking on the arrow on the side of the book image -VIEW ON fULLsCREEN

1. SRI ANIRVAN'S MAGNUM OPUS "VEDAMIMAMSA" VOL I

Please click on -

http://www.flipsnack.com/958C5758B7A/fh3f2uju

2. SRI ANIRVAN'S MAGNUM OPUS "VEDAMIMAMSA" VOL II

Please click on –

http://www.flipsnack.com/958C5758B7A/f7j5em89 

3. SRI ANIRVAN'S MAGNUM OPUS "VEDAMIMAMSA" VOL III

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http://www.flipsnack.com/958C5758B7A/fhciq95j

4. VEDANTA JIJNASA

Please click on -

http://www.flipsnack.com/958C5758B7A/fhms6f08

5. ANTARYOGA

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http://www.flipsnack.com/958C5758B7A/f7k82il3

6. PATHER SAATHI

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http://www.flipsnack.com/958C5758B7A/f7u948a5

7. RISHI ANIRVAN BY GITA HALDAR

Please click on – http://www.flipsnack.com/958C5758B7A/f71jw5si

8. GAYATRI MANDALA 1

Please click on

http://www.flipsnack.com/958C5758B7A/f7cjan3p

9. GAYATRI MANDALA 2

Please click on -

http://www.flipsnack.com/958C5758B7A/fhil6f08

10.GAYATRI MANDALA 3

Please click on -

http://www.flipsnack.com/958C5758B7A/f7hjan3p

11.GAYATRI MANDALA 4

Please click on -

http://www.flipsnack.com/958C5758B7A/f7ulvqw0

12.GAYATRI MANDALA 5

Please click on -

http://www.flipsnack.com/958C5758B7A/fhkm6f08

13.GAYATRI MANDALA 6

Please click on -

http://www.flipsnack.com/958C5758B7A/fhnibsel

ENGLISH TRANSLATIONS

1.GITANUVACHAN translated into english by SMT KALYANI BOSE

http://www.flipsnack.com/958C5758B7A/fdt8o989

2.PATHER SATHI VOL 1

translated into english by SMT KALYANI BOSE

http://www.flipsnack.com/958C5758B7A/ft3wu0w0

3.MANDUKYA UPANISHAD English Translation

http://www.flipsnack.com/958C5758B7A/fd1pyhnh

4. MEETING PRTHWINDRA MUKHERJEE

http://www.flipsnack.com/958C5758B7A/fdk94kmk

 

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NOTEWORTHY COMMENTS BY MEMBERS OF ANIRVAN AKASH

BY SHARAT KUMAR BHUSHAN

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Right now busy in addressing J Krishnamurti's followers in India and abroad.Struggling to finish book on Adwait,Raman,Nisargadatt Maharaj,Jk

BY AJU MUKHOPADHYAY

, aju mukhopadhyay

- "I am thinking how so to fix the attention so it can be unwavering- never turns aside- Oh! What great a job-"

My interest in Sri Anirvan continues with greater intensity these days. I have read almost all the valuable translations of his writings appearing in the blogs.

Unfortunately I do not know any Bengali although ambitiously I got many of his writings from the Dharampal's when I met them some years ago.

BY VIKRAMAN BALAJI

request: it seems Sri Aniravan used to give regular talks on Sri Aurobindo's Savitri in the Pathmandir. It would be a great service if someone could translate these talks since Anirvan's insight would help clarify many aspects of Savitri.

Thanks again and best regards

Balaji

BY SHARAT KUMAR BHUSHAN

Sharat Kumar Bhushan Di' I do not know why these lines by Hammarskjold are coming to my mind after reading your comment.

"Night!The road stretches ahead.Behind me it winds up in curves towards the house,a gleam in the darkness under the dense trees of the park.I know that,shrouded in the dark out there,people are moving,that all around me,hidden by the night,life is a quiver.I know that something is waiting for me in the house.Out of the darkness of the park comes the call of solitary bird:and I go-up there

BY SUBHASHISH BORAH

subhashish borah

- We should be proud of what we are, and we should not be dejected at what we are not as we desire. We should be proud of what we are not that we didn't wish for.

But the horror is that we are starting to be proud of what we are not that we desire to be!

The philosophy is that if you are X, be proud of being X, and don't be dejected because you are not the most fortunate one of the world you may have a dormant desire to be so. And be proud for you are not the most unfortunate person in the world and you didn't, don't and will never desire to be so.

But don't be proud of your vain self-images, just be proud of what you are and realize it with optimum firmness. There is a difference between "Will" and "hope". Suppose you want to be something or somebody in this life time. You cannot become that, if you are not at this very moment not that something or somebody you want to realize.This should be dormant within you waiting just for expression or manifestation. When proper time, environment and other supportive factors will be available to you, and if you have the necessary will to be so, you will one day appear as such.

Let's be our realities, not our imaginations! Let's be free from our inner insecurities! And here I intentionally use the word to be 'proud' in place of simply to 'accept' oneself, because the fact of 'Will' cannot properly manifest through a meek humbleness or moral humility.."

BY GURUCHARAN OJHA

Gurucharan Ojha

- Accept my hearty greet "Jayaguru". I am from Odisha, Devotee of Swami Nigamananda Saraswati. I read little more before Swami Nirbana nanda Saraswati "Anirbana".

I just need to know about his life details.....

BY SUBHASHISH BORAH

subhashish borah - "It is the "sense of wonder" that as 21st century's "homo-fabers" or "homo-technicus" evolving(I doubt!?) far out of our real natures of "homo-sapience" we have lost and we have forgotten to be astonished at things beautiful and as well as horrific!! We have been oblivious of feeling strange at anything...

This sense of wonder I believe is the real essnce of all creativity not only poetry or other art forms but science, mathematics , physics, chemistry, biology etc everything...

It impels us to discover things"

BY ANIRBAN

Anirban NAMASTE,

"To all the members in this GROUP"

It's really a pleasure and an honour for me to be a part of this group.

SRI ANIRVAN - THOU ART THE RULER OF THE humble mind of mine. CANST THOU RULE mine DESTINY, TOO?

My most humble PRONAAMS to GOURI-MASHIMA and GAUTAM-MESHOMASHAI.

I DO PRAY TO THE LORD OF ALL LORDS FOR QUICK RECOVERY OF GOURI-MASHIMA.

OH LORD, I think I am pretty LOUD and CLEAR.

ANIRBAN-AKASH - Is it a confirmation that our desires/DESIRE are(IS) fulfilled?

For though our desires may yet be fulfilled in this very human birth, do we really crave for our DESIRE to be satiated? If so, how do we enjoy THE ETERNAL LILA?

May we be firmly grounded whilst we touch THE AKASH (The SKY).

Best regards,

Anirban

BY SMT KALYANI BOSE

Kalyani Bose Dear Anirban,

I was not being able to come to the site for a very long time. Just today I opened it up to see your page and am inpressed. Are you or do you know Bengali? Of course you are because you have read His books. Your question about enjoying the ETERNAL LILA has evoked in my mind an expression form Sri Chaitanya Mahapravu. The Eternal Lila is like 'Tapta Ikshu Charvan' - Again 'Mukh Jwale NA JAi Tyajan-

Prosanti O prasannataye Ujjal Theko.

May the Grace of Sri Anirvan bring in us the Yuganaddha Dyavaprithivi.

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