Bharatham : Uthishtatha-Jagratha : (wef-05/11/2012. )

=========================================================== -------------------------------------------------------------------------------- Monday, May 25, 2020. (Spoken at a Conference in Delhi on Sept. 20, 1980) Part-1 of 3. Post-1- 4 ------------------------------------------------------------------ 1. We were told by some of our speakers of the dread that is before us from the future world, the possibility of the utter annihilation of even the particles of sand. But who injects this fear into our bodies? The dread itself cannot be the answer to this question. The source of fear cannot be equated with the complexion of the sources of fear. We fear death because we are immortal. That is the final answer. It is the great proof of the immortality of what we essentially are. The fear of death demonstrates the immortality of the soul of things. Otherwise, we will not fear death. If death is our nature we cannot be afraid of death, because nature cannot be afraid of its own...

=================================================== ------------------------------------------------------------------------- Sunday, May 10, 2020. (Spoken at a Conference in Delhi on Sept. 20, 1980) Part-1 of 3. Post-1- 3 ----------------------------------------------------------- 1. In this predicament, no sense can be there in asking a question what the aim of existence is – because there is no existence. There seems to be only the parading of the drama of non-existence. We are living non-existence, rather than existence; and in this enactment of life which is nothing but a series of pictures of the poses of non-existence, existence cannot be discovered. It is just not there. But we are not able to reconcile ourselves in spite of this unfortunate and hopeless state of affairs into which we have been thrown by causes unknown; and there is a voice speaking from within us from a realm which refuses to get identified with the picture of this drama of life we call phenome...

====================================== ------------------------------------------------------------------ 12/04/2020. (Spoken at a Conference in Delhi on Sept. 20, 1980) Part-1 of 3. Post-1- 2 ---------------------------------------------------------------- 1. #The struggle for a meaning behind life, a search for values which are permanent in their nature, is no doubt ingrained in our being, which is essentially becoming. We have no idea in our minds to be annihilated at any time, though it appears that nothing can stand this ultimate requirement of utter transformation to the point of non-existence.  ##What we see with our eyes does not seem to be capable of giving an answer to what our heart seeks. Our perception is sensory; and our arguments, which are intellectual, do not seem to collaborate with the demands of a point in our own selves which refuses to be reduced to a point of becoming or transiency, because the recognition of the transiency of thi...

======================================================================== ------------------------------------------------------------------------------------------------------------------------ 16/02/2020. (Spoken at a Conference in Delhi on Sept. 20, 1980) Part 1 of 3. Post-1.1 ------------------------------------------------------------------------------------------------------------------------- 1. #We have been asked to express our ideas on today’s theme, the aim of human existence. It would appear that an impertinent world of mankind is seeking a pertinent answer to its questions when it asks for means of security and safety from immanent dangers that can threaten its existence from various corners of the world. ##Mankind seems to be asking for a gain for which it has not worked and does not intend to strive; yet it is not fully conscious of a gulf that seems to be there between what is sought, and the direction in which mankind is moving. We seem to be placing o...

======================================================================== ======================================================================= 01/01/2020. POST-6. ======================================================================== ======================================================================== ======================================================================== Kalidasa, in his Raghuvamsa and Kumarasambhava, points out that God is the Supreme Being, is prior to the forms of Brahma, Vishnu and Siva, who are three aspects or phases of God, and that Brahma, Vishnu and Siva, being three forms of one and the same Reality, are equal to one another in every respect, without inferiority or superiority among them. Bhartrihari prays to that Infinite Consciousness, which is Peaceful Effulgence, which is undifferentiated by the interference of space, time and causal relation, etc., and whose essence is Self-Experience alone. Madhusudana Sarasvati blend...

======================================================================= ====================================================================== 24/11/2019. POST-5. ====================================================================== All the Vaishnava saints worship Him as either Rama or Krishna, Narayana or Vishnu. The Saiva saints worship Him as Paramasiva. The Saktas worship Him as Adi-sakti. The philosopher-saints worship Him as Brahman, the Absolute, as Isvara, Hiranyagarbha, and Virat or the Cosmic Being. The Virat-Saivas worship God as Siva, especially manifest as the Linga(symbolised in the rounded sacred stone which they wear round their necks). The symbol of Vishnu is the Saligrama, the symbol of Siva is the Linga, and the symbol of Devi is the Yantra(sometimes, a Mantra). According to the Nyaya and Vaiseshika schools, God is the instrumental cause of creation, like a potter fashioning a pot of clay, but not the material cause of creation. The Samkhy...

======================================================================= ------------------------------------------------------------------------------------------------------------------------- 09/11/2019. POST-4. -------------------------------------------------------------------------------------------------------------------------- According to the Bhagavata and the Mahabharata, God especially manifested Himself as Bhagavan Sri Krishna, who is regarded as the foremost of the divine Incarnations, in whose personality the Supreme Being is fully focussed and manifest. Srimad Bhagavata says: He is Brahman(the Absolute), Paramatman(God), Bhagavan(the Incarnation). According to the Pancharatra Agama and the Vaishnava theology, God has five forms: the Para or the Transcendent, Antaryamin or the Immanent, Vyuha or the Collective(known as Vasudeva, Sankarshana, Pradyumna and Aniruddha), Vibhava or the Incarnation, and Archa or the symbolic form of daily worship. According t...