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Author Topic: Blasphemous and Heretical Musings of a Self-Styled Deity Claiming Unity of Belief Between Christianity and Hinduism  (Read 107379 times) Average Rating: 0
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don't even go there!


« Reply #270 on: October 30, 2010, 08:24:34 PM »

Diamonds are a girl's best friend.
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« Reply #271 on: October 30, 2010, 08:28:11 PM »

Out of curiosity; how far are the admin of this forum willing to let this guy go? He is now claiming to be able to perform miracles, that he is a vessel of God like Christ.
Actually, he's claiming to be Christ:

Quote
His Holiness Shri Dattaswami is the present Human form of Jesus.

...which is a very strange claim indeed. Roll Eyes
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« Reply #272 on: October 30, 2010, 08:30:01 PM »

"You're not a God.  Trust me, this is 12 years of Catholic school talkin'."  - Rita (Andie McDowell) to Phil (Bill Murray), "Groundhog Day"  Smiley
Grin laugh laugh

Very nice.

"I'm A god, not THE God...at least I don't think I am."
Father Cavanaugh (Robert Prosky) of Notre Dame University speaking to Daniel "Rudy" Ruettiger (Sean Astin) in the 1993 film Rudy: "Son, in 35 years of religious study, I have only come up with two hard incontrovertible facts: there is a God, and I'm not Him." Grin

"Ray, when someone asks you if you're a god you say YES!" - Winston Zedemore, Ghostbuster and philosopher par excellance Wink

(Runner-up: Winston: "Hey, wait a minute. Hey, hey, hey, hey, hey! Hold it! Now, are we actually gonna go before a federal judge, and tell him that some moldy Babylonian god is going to drop in on Central Park West, and start tearing up the city? " 
Egon: "Sumerian, not Babylonian."
Peter: "Yeah. Big difference."
Winston: "No offense, guys, but I've gotta get my own lawyer. ")
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« Reply #273 on: October 30, 2010, 08:50:09 PM »

Quote
His Holiness Shri Dattaswami is the present Human form of Jesus.

 Shocked

Oh dear.
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« Reply #274 on: October 30, 2010, 08:58:23 PM »

Diamonds are a girl's best friend.
Here diamond means Human incarnation. He is diamond since God exists in Him when Human incarnation is alive on this earth.....
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« Reply #275 on: October 30, 2010, 09:02:34 PM »

I watched on U-tube the complete English subtitled version of Maharabat, i liked the series very much ,the tradition the costumes ,The respect for Elders..
But couldn't Accept Krishna as a god Or a Incarnation of the one or of any god ..But a Demon..

Iv'e Heard Or Maybe Read it ,that Krishna Married 1000 or 10,000 woman then he killed them...

Jesus wouldn't of Done that, because he came into the world  to redeem and not to destroy.......



 The Christians criticize Krishna and Mohammed for killing the evil people. They say that Jesus changed all the evil people also through love. Then why the people crucified Him? Why they did not change by His love? Why Christianity suggests the permanent hell for sinners after enquiry? If love can change every body, there should not be hell at all! Jesus told that it is better to punish yourself instead of falling into hell permanently. Therefore, he was indicating the punishment and hell. He is never against the punishment of evil people. The L.K.G. students cannot be controlled by speech like college students.

They need a strong cane for discipline. The followers always misinterpret their original preachers. Krishna tried His best to change Kauravas but as a last resort only, He punished them. Similarly, Mohammed fought as last resort only. In fact Mohammed was the incarnation “ Kalki” who killed evil people with a sword riding on the horse. Krishna is Buddha while preaching Gita. He was Jesus when He showed kindness on Sudama and Draupadi.

 He was Mohammad in killing the demons. For protecting the good people (Pandavas) and for punishing Kauravas, He was cursed by Gandhari because of which, He died by the arrow shot on His foot. This is crucification only for the sake of good people like Pandavas. Both died shedding the blood. He took the punishment on Him to protect the real devotees like Pandavas. Krishna and Jesus were born in the similar situations.
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« Reply #276 on: October 30, 2010, 09:05:56 PM »

Sigh...  Roll Eyes    laugh


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« Reply #277 on: October 30, 2010, 09:06:01 PM »



 Krishna Married 1000 or 10,000 woman then he killed them...



First we must understand that the real aim in following Dharma (justice) is to please the Lord only. The Lord is protector and Dharma is protected. Protector is greater than protected. Among the other souls you have to reject the injustice and vote for the justice. But when the Lord competes with the justice, you have to vote for the Lord. In Pravrutti justice and injustice compete and you have to vote for the justice. But in Nivrutti the Lord competes with the justice and you have to vote for the Lord. In fact, you don’t have patience to understand what the Lord does and blame Him. There are certain subtle aspects of Dharma (Dharma sukshma), which look like injustice. Only deep analysis one can understand the Dharma sukshma.

The butter indicates the extra stored money. You are expected to take the money from this world, which is required for your minimum needs. This entire world is the money of the Lord. But you are earning extra and storing for your future generations due to greediness. You must donate that extra money to the Lord who is in the human form and He will distribute that to His devotees for their upliftment. If you are not doing this, the Lord will steal your money, which is actually His own money. Butter is the fruit of their work, which is the money. Similarly He danced with Gopikas who were sages. They prayed Him (Rama) in their previous birth for the same. He is fulfilling the boon given by Him to His devotees.


Gopikas were the sages born as ladies. The sages propagated the ethics as word of God for the sake of balance of the society. During such propagation, some sages were overcome by the sacredness of ethics and thought that God became sacred by ethics, since He was always supporting ethics. Such sages born as Gopikas failed to reach the Lord in the night when His flute was heard. The sages, who always thought that the sacredness of ethics is always due to God only, could run to God violating the ethical tradition.

 The reality is that the value of any ethical principle is due to the fact that it is valuable since it is the word of God. It means that every word of God is ethical and it does not mean that God speaks only ethical principles. The ethical principle has no individual value and its total value is due to God only. God said that you should speak truth always (Satyam vada - Veda) and everyone should follow this because it is the word of God. Otherwise, speaking truth has no individual value.

Krishna asked Dharma Raja to tell a lie in the war. This applies to that individual and to that context only. Otherwise, the word of God as the Veda is applicable to everybody in every context. God is greater than ethics and the reverse is not true. Dharma Raja did not follow the instruction of Lord to tell the lie because the word of God is greater than the God Himself in his view. He felt that the ethics has individual value by itself and the value of God is due to His sincere following of ethics. God told that you should always follow ethics (Dharmam chara – Veda). But, He gave salvation to Gopikas, who violated ethics by running after Him.
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« Reply #278 on: October 30, 2010, 09:09:25 PM »


All the original preachers like Krishna, Jesus, Buddha, Mohammad etc. are brilliant diamonds and all their followers are like black pieces of charcoal. The diamond and charcoal are made of the same carbon atoms. Similarly the preacher and the follower are human beings. In the diamond there is a regular crystal structure. The charcoal is amorphous, without any crystal structure. Thus the correct logical interpretation makes the scripture shine like a brilliant diamond. The same scripture without regular logical interpretation becomes a black charcoal.

Jesus is God.  You're comparing the transcendent God, Creator of the universe, with a pagan god, a pagan prophet, and an epileptic pedophile.  If you were really the incarnation of God, you'd know that, Silly Swami.  
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« Reply #279 on: October 30, 2010, 09:16:05 PM »

Out of curiosity; how far are the admin of this forum willing to let this guy go? He is now claiming to be able to perform miracles, that he is a vessel of God like Christ.
Actually, he's claiming to be Christ:

Quote
His Holiness Shri Dattaswami is the present Human form of Jesus.

...which is a very strange claim indeed. Roll Eyes

When Jesus came all the high priests rejected Him and mocked Him saying how can He be God. Now millions of people are believing Him as God. What is the use? It is very easy to belive past human incarnation, because past human incarnation is not with us in human form here. Now the same God is present in the present human incarnation. Accepting present human incarnation as God, is very very difficult. Many factors hinder it. Ego and Jealosy towards co-human being is the main factor.

You have not seen Jesus physically in a human form. After reading bible you are accepting Jesus as God. But those fishermen accepted Jesus by seeing Him in human form and followed Him. They were great saints because they could identify God in Jesus and followed Him. Only very very few did it when GOd came as Jesus.

WHEN human incarnation exit from this world, His followers increase in numerous numbers. What is the use of it? Practical service and love to God is proved only when one accept living, present Human incarnation and serve Him in His mission. God is a practical God not theoretical God. His fruits are also practical only....
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« Reply #280 on: October 30, 2010, 09:20:06 PM »



Jesus is God.  You're comparing the transcendent God, Creator of the universe, with a pagan god, a pagan prophet, and an epileptic pedophile.  If you were really the incarnation of God, you'd know that, Silly Swami.  
[/quote]

Jesus is God. When God enters the soul and body of His most beloved devotee (son of God), such devotee is called as the human incarnation. In the human incarnation, we find both God and Son of God mixed with each other in a perfect homogeneous state so that both are inseparable like the wire and the current in the live wire. The wire is the Son of God and current is God. The live wire is the human incarnation. The live wire must be treated as the current and there is no alternative way to experience the existence of current.

In this context, the misunderstanding arises. The live wire says that it is moving the fan. In fact, the current is speaking this through the wire. People misunderstand that the bloody wire is boasting about itself as itself moving the fan. The live wire looks like any other wire as far as the properties of the wire (metallic nature, leanness, etc.,) are concerned. This makes other wires to think that the live wire is also an ordinary wire without current, which is boasting about itself. This confusion lead to the crucifixion of Jesus by the public.

When Jesus claimed that He is the truth, the light and the Father of the heaven, this claim was not from the Son of God, but it was from God Himself. But, the observers have misunderstood this statement as that of Jesus. When the speaker is invisible, the mike looks as if it is speaking by itself. Here, at any time the speaker is not converted into mike or the current is not converted into wire. The two units exist separately even during the time of the human incarnation in which, both are homogeneously mixed to form a single phase. If this point is realized, Jesus might have escaped the crucifixion. It is this point, which is stressed by Mohammed. He said that God would never become human being or the vice-versa. This does not mean that the Son of God should not be treated as God in the human incarnation by the devotees.

If you deny this assumption of treating the Son of God as God, the devotees become dissatisfied because they prayed God for the experience of God and service to God. Then the very purpose of the human incarnation is lost. Mohammed clarified this concept to avoid the danger. But, His followers misunderstood that He denied the very concept of human incarnation. Thus Buddha and Mohammed should be taken as the preachers who warned about the reality of the concept to avoid the danger of loosing the highest fruit and punishing the human incarnation respectively. The followers have extrapolated the preaching and as a result, Buddhists thought that God does not exist and Muslims thought that the human incarnation does not exist.

The concept of human incarnation is introduced and explained well by Krishna in the Gita and Jesus in the Bible. Krishna says that God enters the human being and Jesus says that God is in flesh. This clearly means that God is neither the human being nor the flesh at any time. Buddha and Mohammed clarified the misunderstandings of the human beings about this concept. Buddha indicated God as unimaginable through silence and Mohammed indicated God as invisible. The desire to become God comes generally, when God is seen by eyes in human form.

Generally, the concept of human incarnation is avoided only to avoid the birth of this desire to become God. When God is invisible, generally the human tendency is to get some benefit from the invisible God and not to become God. But, Alas! The Advaitin has not left even the invisible God! He wants to become even that invisible God! Why becoming God? He claims that he is already God. For this, he proposed that God is the invisible awareness (soul), which exists in his body mixed with qualities, which is called as the individual soul (jeeva). He proposed that simple filtration of qualities from the soul will yield the absolute God because according to him God is pure awareness without qualities. The Advaitin gave his own false concept of God and also his own false way to become God.
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« Reply #281 on: October 30, 2010, 09:26:49 PM »

Para-

a prefix appearing in loanwords from Greek, most often attached to verbs and verbal derivatives, with the meanings “at or to one side of, beside, side by side” ( parabola; paragraph; parallel; paralysis ), “beyond, past, by” ( paradox; paragogue ); by extension from these senses, this prefix came to designate objects or activities auxiliary to or derivative of that denoted by the base word ( parody; paronomasia ), and hence abnormal or defective ( paranoia ), a sense now common in modern scientific coinages ( parageusia; paralexia ). As an English prefix, para- 1  may have any of these senses; it is also productive in the naming of occupational roles considered ancillary or subsidiary to roles requiring more training, or of a higher status, on such models as paramedical  and paraprofessional: paralegal; paralibrarian; parapolice.

Brahman-

The Brahman or Brahma is a breed of Zebu cattle (Bos primigenius indicus), later exported from India to the rest of the world. The main breeds used were Kankrej, Guzerat, Nelore or Ongole and the Gir or Gyr cattle. It is named for the sacred cow of Hinduism.

Data Pastrami,

 Are you saying we cannot get beyond or past a Brahman cow?  Or that we cannot become an abnormal, defective Brahman cow?  Please explain using bullet points and Roberts Rules of Order.  En espanol, por favor.  Smiley

Parabrahman means absolute God.

In Veda God is said to be both Sat (existing) and Asat (non-existing)



(In Veda and Gita the words Sat and Asat are used in contradicting sense, but they can be correlated to mean the same by logical discussion.)


In Veda God is said to be both Sat and Asat (Sadeva Somya.., Asadvaa…). But in Gita God represented by Para Brahman is said to be neither Sat nor Asat (Nasat Naasaduchyate).  This appears to be a contradiction between Veda and Gita.  Sat means existence.  Asat means non-existence.  Let us take Veda.  When God is Sat, it means God is not Asat.  Similarly, when God is Asat, it means God is not sat. Hence, the resulting concept in each statement of Veda combined gives the concept of Gita.  Thus, Veda and Gita are correlated because Gita is said to be the essence of all Vedas. 

God can be said as an item not having the existence of worldly items


(The existence of Para Brahman is not the existence of non-God items in which the knowledge of the non-God items is a prerequisite condition. Para Brahman exists as per the statement of Veda).

   All the non-God items are worldly objects, which are parts of creation. All these items are known first and then only their existence is mentioned. When you say that a pot exists, it means that you are stating the existence since you know the pot already. Hence, the existence of any worldly item requires the knowledge of that item already.  If you do not know anything about an item, you will not say that it exists.  Hence, the existence always requires the prior knowledge of the item.  But God is beyond world and is unimaginable since God is not known.  Hence, the existence of God is not similar to the existence of the worldly items.  Since the existence of worldly items, which requires prior knowledge of the item, is absent in the case of God, God can be said as an item not having the existence of worldly items and hence God is non-existent (Asat) in this sense.  This does not mean that God is really non-existent because God really exists as per Veda (Astityeva….) and hence God exists (Sat). 

   God is known to God

(God is known to God and hence the prerequisite condition is fulfilled.  For human beings, the unimaginable God can exist like the unimaginable miracle).


   Veda says that the knower of God is God Himself (Brahmavit Brahmaiva…). Hence, though God is unknown to human beings, He is known to Himself. If you say that the existence of anything must satisfy the prior condition of its knowledge, the rule is not violated since God is having His knowledge.  Then, you may say that God exists for God only since the prior condition is limited to God only. This is not correct because you are agreeing the existence of an unimaginable miracle also in the world.  When the miracle is demonstrated, it is unimaginable but its existence in the world is accepted.  Hence, the existence of unimaginable item like miracle exists in the case of human beings.



(The concept of unimaginable nature requires the relative existence of the concept of imaginable nature).

   To recognize day, night should relatively exist. Similarly, to recognize the existence of unimaginable nature, relatively the imaginable nature must exist.  If everything is unimaginable there is no significance of the very concept of unimaginable nature. Therefore, the world with imaginable items exists, so that the unimaginable nature of God can be recognized significantly through relativity.

   God is known as unknown



(God is known as unknown.  This is said in Veda and in Gita also)

   Veda says that angels and sages came to know only one point about the God after long hectic discussions.  That single point is that God is unknown (Yasyaamatam Tasyamatam…).  Even Gita says that no body knows anything about God (Mamtu veda Nakaschana.).  Therefore, the unimaginable nature of God is clearly established by the sacred scriptures.

   The unimaginable nature of God is elaborated in Veda by various statements



(The unimaginable nature of God is elaborated in Veda by various statements).

   Veda clearly elaborates the unimaginable nature of God through the following statements: Words cannot give knowledge of God (Yatovaachah, Na tatra vaak…).  Even mind cannot touch God (Apraapya Manasaa Saha).  Intelligence cannot reach God (Namedhayaa, Yo Buddheh Paratah..). You cannot understand God through logic (Naishaa Tarkena…, Atarkyah..).  Senses cannot grasp God (Nachakshushaa…, Aprameyah…, Atindriyam….).  All these statements have elaborated the concept of unimaginable nature of God by any means. 


   Unimaginable God differs from all other imaginable worldly objects

(God and other worldly items are greatest.  But the unimaginable God differs from all other imaginable worldly objects.  Hence, the word Param meaning different is used before the word Brahman).

   A worldly item, greatest in its category is called as Brahman.  God also being greater than all these greatest items is really greatest and hence can be called as Brahman.  Thus, the ‘greatest’ sense of the word Brahman is common to God and all other greatest worldly items.  But, God being unimaginable differs from all the worldly items which are imaginable.  Hence, there is the common point and also point of difference between God and other worldly items.

 The word Brahman is used to God and other worldly items based on this common point.  While accepting the common point, the point of difference is added by the prefix word Param, which means different.  Thus, a new word is not created.  The word Brahman is maintained. But, for the sake of differentiation, an extra word, Param, is prefixed.  The word Param brings focus on the point of difference only and does not contradict the common point of greatest nature or Brahman. 


Veda says that God is known and seen


(Veda says that God is known and seen.  This does not contradict the above said unimaginable nature of God.  These statements only refer to the medium in to which God entered.)


   Veda says that God is not seen by eyes.  But the same Veda says else where that a fortunate devotee sees God (Kaschit Dhirah..).  Similarly, Veda says that God alone knows God.  But the same Veda says that a devotee knows God (Vedaahametam….).  This seems to be a contradiction in Veda.  But there is no contradiction, because God enters a medium for the sake of devotees.  Then the medium is charged by God and the verbs like known, seen etc., apply to the charged medium and not to the original God. 

   A simile to the mediated God


(An electric wire is seen but not the electricity.  This is a simile to the mediated God. )


   When the electricity charges the metallic wire, the wire is treated as the electricity.  The electric wire is seen but you can say that the electricity is seen.  The electricity is seen through the wire indirectly though not directly.  The electricity pervades all over the wire and when the wire is touched anywhere, the electricity is experienced through the touch of the wire.  Therefore, the verbs like seen, touched etc., apply to the wire and not to the electricity.  But, indirectly the electricity is experienced through the shock.  Similarly God is experienced through the medium, since the medium can be treated as God like the live wire.


Veda says that God is not in the statue


(Veda says that God is not in the statue.  Gita also says that those who worship the inert five elements will be born as inert elements).

   Veda says that God does not exist in the statue (Natasya Pratimaa). The statue is only the representative model of God and God does not exist in the inert statue.  Similarly, the inert energy like light etc.  Gita also says that those who worship the inert matter and energy (inert five elements) are born as inert objects in the world (Bhutejya yaanti…).  Hence, the medium into which God enters is not inert but is a living being which is mainly characterized by awareness.  The body of the living being is inert but a living being is mainly characterized by life, mind etc., which is awareness. 

   The purpose of the mediated God is preaching the spiritual knowledge


(The purpose of the mediated God is preaching the spiritual knowledge to the human beings.  Hence, the medium is human being and this is said in Gita).


   The main purpose of the entry of God into a medium is to preach the spiritual knowledge to human beings and hence the medium must be a living being and especially must be a human being.  This is clearly said in Gita that God enters the human being (Maanusheem tanumaashritam). 


God can do every thing without being that
(God is beyond the worldly logic).



(God being the source of all items and their properties of the creation, God can do every thing without being that. Items have specific properties by His order only. God is beyond the worldly logic).

   The creation contains various items.  Each item is having certain prescribed qualities.  All the items and their qualities are generated from God only.  By the will of God only, a quality exists in a particular item.  No item has any inherent quality by itself.  It is by the order of God only that an item has a particular quality.  If God wishes the qualities may change.  By the will of God fire may become cold and water may become hot.  In the world you are recognizing the item by its quality thinking as if that quality is inherent of that item only.  The worldly logic is not standard because it is based on the will of God only.

This worldly logic cannot be applied to the case of God, who is omnipotent to change the quality of any item.  God being the source of all the qualities, God can posses any quality and due to that God need not be that item possessing the quality as seen in this world.  Without being awareness, God can wish.  Without being fire, God can burn anything.  Hence, you should not apply the logic of identifying items by their qualities to God as in the case of this world.  A quality indicates the potential work of the item.  Burning is the quality and also is the potential work of the item.  Therefore, God can have any quality and is potent to do any work.
 
   Veda says that God can run without legs and can catch without hands


(Veda says that God can have the quality to do the potential work without being the corresponding item).

   Veda says that God can run without legs and can catch without hands (Apaani Paado….).  According to the worldly logic, the item that runs must have legs and the item that catches must have hands.  But God runs without legs and catches without hands.  This means that God is beyond the worldly logic and hence is unimaginable. 

   The reason for God being unimaginable

(God is unimaginable because God, the generator of space, is beyond the space.  The intelligence can never go beyond the space).

   Veda says that God is the cause of space (Atmaana Aakaashah….). Cause can be seen in its original form, only when its effect is destroyed.  The lump of mud can be visualized only when the pot is destroyed.  Hence, to understand the original God, the space must be destroyed.  When the space is destroyed and does not exist, the situation is unimaginable, in spite of your intensive imagination even for hundred years.  Since, your intelligence cannot cross the space, God, who is beyond space can never be imagined by human intelligence.  This is the reason for God being unimaginable. 

There is no worldly item that can be perfectly compared to God

(There is no worldly item that can be perfectly compared to God.  Hence, any simile has defect in the case of God.  God can be said to be the item if God enters that due to identification).

   All the worldly items have dimensions of the space and hence are not beyond space.  If the items are beyond space, they will be also unimaginable.  But all the items of the world are imaginable only.  No imaginable item can be a simile to the unimaginable God. Hence, a complete simile for God is absent in this world.  A simile among the worldly items also is never perfect in all aspects.  The face is compared to the moon.  Moon increases and decreases in the month but the face has no such increase and decrease.  An imaginable item cannot be a perfect simile to another imaginable item in the world.  Then, how can you bring a perfect simile from the imaginable items to the unimaginable God?  Of course, God enters into an imaginable item as medium.  In that case the medium itself is said to be God as the live wire is said to be the current itself.  Here also the medium is treated as God but actually the medium is not God directly. 
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What about frogs? I like frogs!


« Reply #282 on: October 30, 2010, 09:27:22 PM »

Ok, where is OzGeorge when we need him to give this guy a custom title? I think this guy needs one.
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« Reply #283 on: October 30, 2010, 09:35:55 PM »

In One of the series [Mahabharata] corrected  spelling, one guy dies or is killed ,comes back as a woman just to get revenge....The series is a Great series ,,Acting superb costumes fantastic ,,,Singing Out of this world....I enjoyed the series ,Though i don't accept or believe that its a actual event that happened in India's History ....... Grin Link > episode 72>   http://www.youtube.com/v/93QgfpVQU3U?fs=1&hl=en_US
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ГОСПОДЕ ГОСПОДЕ ,ПОГЛЕДАЈ СА НЕБА ,ДОЂИ И ПОСЕТИ ТВОЈ ВИНОГРАД ТВОЈА ДЕСНИЦА ПОСАДИЛА АМИН АМИН.
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« Reply #284 on: October 30, 2010, 09:36:23 PM »

Para-

 Please explain using bullet points and Roberts Rules of Order.  En espanol, por favor.  Smiley

God is not the flesh

(Gita says that God lives in the human being.  Even other religion says the same).

   Gita says that God entered and lives in the human being.  The word ‘aashritam’ clearly means that God is not the human being, but God has entered the human being. Even the other religion, Christianity, says that God is in flesh.  It clearly means that God is not the flesh. 

The existence of God is experienced in the human incarnation


(Even in the human incarnation, the existence of God is experienced, as in the case of electric wire, to negate atheism only).

   Even in the case of human incarnation, the existence of unimaginable God is experienced, but not any characteristic of the unimaginable God.  The human being charged by God is treated as God by devotees, but on true analysis, neither the human being is God, nor God is the human being.  The current is a stream of electrons and the metallic wire is a continuously bound chain of metallic crystals.  When the metallic wire is charged by current, the metallic wire is treated as current, but this does not mean that the stream of electrons (current) is actually converted in to the chain of metallic crystals straightly.

 Hence, even in the human incarnation, God is not experienced, but only the existence of God in the human being is experienced.  If the existence of God cannot also be experienced, there is a danger of conclusion of non-existence of God leading to atheism.  Hence, God in human form gives proof for His existence only to condemn atheism.  This should not be misunderstood as the direct experience of God or God’s characteristics.


God does not live in this world but enters the world for the requirement of a few devotees


(God does not live in this world but enters the world for the requirement of a few devotees, being omnipotent, but preaching benefits all).

God is beyond creation and hence God does not exist in the world as supported by Veda (Neti Neti..), Gita (Natvaham teshu…) and Christian scripture which says that God does not live in this world.  This only means that everything and every body in the world is not God.  But this does not mean that God will not enter the world.  Veda says that God enters the world (Tadevaanupraavishat).  If you say that somebody is not residing in the city of Bombay, it does not mean that he will never visit Bombay. However, the above scriptural statements deny your all pervading God!  The visit of God into this world is justified by the requirement and desire of certain top devotees.

 If you object the entry of God by rule, you are opposing the omni potency of God. Suppose you object the entry of God by establishing the lack of requirement for any devotee, it is also absurd.  You may not require the entry of God but how can you deny the requirement of others, who need entry of the God for the sake of personal service?  The entry of God is not for the sake of all human beings but it is for the requirement of a few devotees.  You cannot generalize the policy of requirement to all the human beings. However, even though God comes to satisfy a few devotees only, He preaches the spiritual knowledge that benefits all.  You can be also benefited by taking Him in the level of preacher only through personal discussions.


The knowledge of God is to detect the unimaginable God through the imaginable medium


The knowledge of God is to detect the unimaginable God through the imaginable medium. If both God and medium are unimaginable, then it means both are non-existent.

 If the medium is also unimaginable like the God entering it, then, you can never detect God. This results in the total non-existence of God. The medium must be imaginable, which is the basis for projecting the unimaginable nature unlike the other imaginable media, which project only the imaginable nature. The alive wire gives shock indicating the existence of electricity in it.

Similarly, the imaginable medium containing God projects the unimaginable nature of God indicating the existence of unimaginable God. If the wire is also unseen like the unseen electricity, then, there is no basis for detecting the existence of unseen electricity. This means that there is no wire and no electricity. Similarly, if the medium is also unimaginable, there is no basis for the existence of unimaginable God to be indicated through imaginable medium. Therefore, for the projection of the existence of unimaginable God, the existence of imaginable medium is essential and this is the reason for creating this imaginable world through which only the unimaginable God can be detected. Such detection of unimaginable God in a specific imaginable medium is called as the knowledge of God or Brahmajnaanam.

There is no possibility of knowing the unknowable nature of God


The unimaginable nature is experienced in the stage of detection as well as the final result and the experience is the very knowledge itself.

 When the unimaginable nature of God is experienced through imaginable medium, it means that you have attained the knowledge of unimaginable nature of God. This does not mean that the unimaginable nature of God becomes imaginable. Knowledge of unimaginable nature means that the existence of unimaginable nature is detected or known. Without the knowledge there cannot be experience. The experience of unimaginable nature means only the knowledge of existence of unimaginable nature of God and in this point there is no possibility of the unimaginable nature becoming imaginable.

 Through the knowledge of existence of unimaginable nature of God, you have concluded the existence of unimaginable God in a specific medium. Here either in the stage of detection or in the stage of result of detection, there is no possibility of knowing the unknowable nature of God. You can only know the existence of the unknowable God and this does not mean that you can know the unknowable nature of God.


Importance of  Satguru in the spiritual path



 Satguru is the human form of God, who shows the correct path and also clarifies all your doubts with perfect analysis. Hence, the importance of Satguru is very much in the spiritual path. In the case of Satguru, He is also the goal of your spiritual effort. If you have attained Satguru, you have already reached the goal. With the help of His knowledge and sharp analysis, you have to only identify Satguru as the goal. The case of Guru is different. Sometimes, he may err and mislead you to the wrong goal. If the guru gives correct knowledge, you can identify Satguru with the help of such sharp knowledge. Sometimes, the guru may appear as Satguru and you may be stuck-up with such guru and not reach the goal.

Difference between ‘Son of God’ and other human beings


 Like the machine and son of an engineer, the creation and son of God exist.

 All the human beings are part of the creation of God. A liberated soul is one of the human beings and when he is blessed by God, God enters in to him to make him the human incarnation of God on the earth. Such a blessed liberated soul is mentioned as the son of God. The son of God differs from all the other human beings and the rest of creation by having God in him. The entire creation including all the other human beings is also the product of God and the son of God is also the product of God.

But the difference between the son of God and the rest of creation is the presence of God in the son of God and the absence of God in the rest of creation. A machine invented by the engineer is said to be his product. Similarly, the son of the engineer is also said to be the product of the same engineer. But the difference is that the blood of engineer exists in the son, where as, the blood of engineer is absent in the machine. Thus one has to clearly understand the meaning of the son of God.

Gita says that nobody understands God even after hearing lot about God


The surprise that is mentioned in Gita is nothing but the unimaginable nature of the God.

In Gita it is said that one sees God with surprise, one hears about God with surprise and one speaks about God with surprise. Finally Gita says that nobody understands God even after hearing lot about God (Aashcharyavat…). The surprise mentioned about all aspects of God indicates just the unimaginable nature of God. There is no surprise if the concept is understood. When any point is not understood, then only the surprise arises.


God has not become flesh, but God is in flesh



 There is no inter-conversion between God and the medium but the medium is treated as God due to the exhibition of the characteristic of God by the medium.

 When it is said that God has become the medium or that the medium has become God, it does not mean that there is a real conversion of one item into another. When the electric current flows in a wire, it does not mean that the current, which is a stream of electrons, is really converted into the solid wire, which is a stream of solid state crystals or the reverse. The wire can be treated as current and you can say that the current has become the wire or that the wire has become the current. This does not mean that there is a real transformation or conversion of the wire into current or the current into the wire.

 The wire in which the current flows gives a shock and from the experience of this shock, you are saying that the current exists in that wire. Here, the shock is the characteristic of the wire. When the wire exhibits the same characteristic of the current, i.e. shock, we say that the wire has become the current.

 Similarly, when the medium in which God is present exhibits the unimaginable nature, we can say that the medium has become God, because, the characteristic of God (unimaginable nature) is exhibited by the medium. However, you need not say that the characteristic of God is known, because, as already said above, the unimaginable nature is only the inseparable associated characteristic of God and not His inherent characteristic. However, the inseparable associated characteristic can be treated as the inherent characteristic for all practical purposes.
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« Reply #285 on: October 30, 2010, 09:46:34 PM »

Ok, where is OzGeorge when we need him to give this guy a custom title? I think this guy needs one.

Sometimes when the divine knowledge is present nobody follows it. THis is the reason why Jesus told the knoweldge mainly in prables so that only interested people will stay back and ask the inner meaning of it....
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« Reply #286 on: October 30, 2010, 09:47:27 PM »

God takes the human body to unify all  religions

 To unify all the religions in the world and to give exceptional spiritual guidance to the entire humanity, God alone, who is capable of possessing such exceptional spiritual knowledge called Prajnanam, takes the human body.

The main aim of God entering into the world is to give excellent guidance to the spiritual aspirants. No soul can give such exceptional guidance equal to God. Such guidance is based on the exceptional unique knowledge of omniscient God. Since He is the author of the spiritual scriptures, He alone can give the correct interpretation and the essence of all the scriptures.

Since the same God came in different forms to different parts of the world and gave the exceptional spiritual guidance to the entire humanity through the scriptures of various religions, He alone can correlate all the scriptures and establish the Universal Spirituality and the subsequent peace and harmony in the world. Such basic exceptional and universal spiritual knowledge is called as Prajnanam. For this purpose, it goes without saying that the suitable medium to fulfill this main aim is only the human body. Hence, God comes in human form only to accomplish this excellent goal.
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« Reply #287 on: October 30, 2010, 09:57:03 PM »

Your response has absolutely nothing to do with the post you are quoting. I may not be capable of entirely knowing God. But I am quite positive that he wouldn't spend His time trying to convince people on the internet of His wisdom and power. God doesn't need to prove Himself, obviously you feel the need to do so.
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« Reply #288 on: October 30, 2010, 10:03:54 PM »

Gita says that God is unimaginable & comes in human form

   Veda says that God is the first preacher and He is called as Kashyapa because He is the pashyaka. Since, the meaning of pashyaka is that He who sees the subtle meaning of the scripture (Kashyapah pashyako bhavati). This first preacher preached the spiritual knowledge regarding the information about absolute God called as Brahmajnana to Sun in the beginning as said in Gita (Imam vivasvate). The Sun preached this to his first son, Shanaishchara, who is called as Jnanakaraka or the initiator of knowledge. This knowledge was passed on to his brother called Yama. From Yama the knowledge was achieved by Nachaketa, who brought it to the earth and was propagated to the human beings.

These five preachers are called as the five fires (Panchaagni). The preacher or Guru is compared to the fire since the knowledge itself is the fire that burns the ignorance to ash as said in Gita (Jnanagnih…). The first preacher is Krishna and He is also called as Datta. Datta means, the unimaginable God given to the world in the imaginable medium, which is the human form as said in Gita. Gita says that God is unimaginable (Mamtuvedana…) and that God comes in human form (Manusheemtanu…). Krishna is the human form charged by the unimaginable God. All the human incarnations(Krishna, Jesus, Mohammad, Bhudha, Shri Dattaswami etc) are the human forms charged by unimaginable God.


As I stated in my previous warning, you're causing this forum far too much disruption by starting new threads as rapidly as you do. Yet much of what you have done in the mere 48 hours since my warning is start 9 NEW threads. This is not the compliance I expected. To show you how important it is that you stop commandeering the forum in this way, I am placing you on Post Moderation for the next 7 days. While on post moderation, you will still be able to post, but every one of your posts will need to be approved by a moderator before it will appear on the forum. If this doesn't slow you down, then the admin/moderator team may need to mute or even ban you.

If you think this action unfair, please appeal it via private message to Fr. George.

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Thread Commandeering -- Any poster may face discipline on the site if, in the consensus of the Adminstrative or moderatorial team, any individual poster habitually takes control of numerous threads by posting non-germane material in existing discussions, providing irrelevant observations or points, or continually bringing up the same point in numerous threads.
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« Reply #289 on: October 30, 2010, 10:05:41 PM »

Your response has absolutely nothing to do with the post you are quoting. I may not be capable of entirely knowing God. But I am quite positive that he wouldn't spend His time trying to convince people on the internet of His wisdom and power. God doesn't need to prove Himself, obviously you feel the need to do so.

Exactly, God need not prove His power to others. He is already fed up with fame and name in the upperworld. But He preaches divine knoweldge to all, so that He is not critisised in the upperworld for not preaching them......
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« Reply #290 on: October 30, 2010, 10:08:49 PM »

If you truly are divine, why try to prove it by trying to appear wise?
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« Reply #291 on: October 30, 2010, 10:10:56 PM »

In One of the series [Mahabharata] corrected  spelling, one guy dies or is killed ,comes back as a woman just to get revenge....The series is a Great series ,,Acting superb costumes fantastic ,,,Singing Out of this world....I enjoyed the series ,Though i don't accept or believe that its a actual event that happened in India's History ....... Grin Link > episode 72>   http://www.youtube.com/v/93QgfpVQU3U?fs=1&hl=en_US

Essence of Mahabharata

 Pravrutti deals with the ethics(justice) to be followed towards the other souls in the society. Nivrutti deals with the knowledge, devotion and service through sacrifice to God. Duryodhana (a demon) is in the bottom, who does not know even the Pravrutti.

 He wanted to enjoy the wealth of his cousin brothers and never recognized Krishna as God. He is zero in Pravrutti and Nivrutti. Dhrutarashtra (father of  Duryodhana) is just equal to Duryodhana in practice. He is a good scholar of Pravrutti and Nivrutti in theory only.

 Both these went to hell. Dharma Raja ( a devotee) is very good in theory as well as practice in Pravrutti. His theory and practice in Nivrutti is also good but deficient in Nivrutti to some extent. He gave more importance to justice than God. He went to heaven for following the justice. This is the essence of MahaBharatam which could touch only the heaven at the maximum. All this is Pravrutti only.

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« Reply #292 on: October 30, 2010, 10:12:45 PM »

^You're very confused, aren't you?  It's tough impersonating the Holy Trinity.



Why God has to come in human form?

   If the spiritual knowledge is perfect and complete, the devotion and practice are the spontaneous subsequent steps for which there is no need of any effort. If the practice is perfect and complete,  the fruit is spontaneous. Therefore, all the efforts should be put only to gain the perfect and complete spiritual knowledge. Hence, Shankara told that knowledge alone can achieve fruit (Jnanadevatu…). The perfect and complete spiritual knowledge is possible only from God. But God is unimaginable and therefore to give this perfect and complete knowledge, the unimaginable God comes down in human form.

 For this purpose, which is most important, God will never enter inert medium. The human form means the soul or awareness associated with the human body. Whenever God enters this world the soul is always an associated medium with Him. You should not say that the soul or awareness alone is the associated medium. If you say like that, the soul exists in birds and animals also and these birds and animals cannot give the spiritual knowledge to humanity. Therefore, the soul should mean the soul existing in human body only.
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« Reply #293 on: October 30, 2010, 10:16:43 PM »

Hey, I know--why don't the Admins ban him.  If he really is God, he'll be able to undo the ban.  I think that's a Solomonic solution, don't you? Grin

 laugh I second this!
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« Reply #294 on: October 30, 2010, 10:19:37 PM »

Why would the Almighty God care about being criticized anywhere, "upper" or lower world? Criticism doesn't negate divinity.
 
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« Reply #295 on: October 30, 2010, 10:19:51 PM »

God takes the human body to unify all  religions

 To unify all the religions in the world and to give exceptional spiritual guidance to the entire humanity, God alone, who is capable of possessing such exceptional spiritual knowledge called Prajnanam, takes the human body.

The main aim of God entering into the world is to give excellent guidance to the spiritual aspirants. No soul can give such exceptional guidance equal to God. Such guidance is based on the exceptional unique knowledge of omniscient God. Since He is the author of the spiritual scriptures, He alone can give the correct interpretation and the essence of all the scriptures.

Since the same God came in different forms to different parts of the world and gave the exceptional spiritual guidance to the entire humanity through the scriptures of various religions, He alone can correlate all the scriptures and establish the Universal Spirituality and the subsequent peace and harmony in the world. Such basic exceptional and universal spiritual knowledge is called as Prajnanam. For this purpose, it goes without saying that the suitable medium to fulfill this main aim is only the human body. Hence, God comes in human form only to accomplish this excellent goal.

God became a man (one man Jesus Christ) in order to take our nature upon himself and heal the corruption of our fallen broken human nature. The corruption of our nature is not a cultural thing, but universal to our entire race. In becoming a man, He united Himself to our nature, not a culture. Christ brought salvation to everyone, not just those who shared in His cultural context in the same time and place as Him.
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And FWIW, these are our Fathers too, you know.

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« Reply #296 on: October 30, 2010, 10:26:04 PM »


Why God has to come in human form?


   If the spiritual knowledge is perfect and complete, the devotion and practice are the spontaneous subsequent steps for which there is no need of any effort. If the practice is perfect and complete,  the fruit is spontaneous. Therefore, all the efforts should be put only to gain the perfect and complete spiritual knowledge. Hence, Shankara told that knowledge alone can achieve fruit (Jnanadevatu…). The perfect and complete spiritual knowledge is possible only from God. But God is unimaginable and therefore to give this perfect and complete knowledge, the unimaginable God comes down in human form.

 For this purpose, which is most important, God will never enter inert medium. The human form means the soul or awareness associated with the human body. Whenever God enters this world the soul is always an associated medium with Him. You should not say that the soul or awareness alone is the associated medium. If you say like that, the soul exists in birds and animals also and these birds and animals cannot give the spiritual knowledge to humanity. Therefore, the soul should mean the soul existing in human body only.

swami, why don't you refrain from posting if your just going to answer your own questions? This is a discussion forum; not personal blog to collect your thoughts-- however divine you think them to be.  Roll Eyes
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« Reply #297 on: October 30, 2010, 10:28:28 PM »

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything.
http://www.dlshq.org/books/es19.htm
« Last Edit: October 30, 2010, 10:34:33 PM by Tallitot » Logged

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« Reply #298 on: October 30, 2010, 10:29:18 PM »

INTRODUCTION

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything.
http://www.dlshq.org/books/es19.htm
« Last Edit: October 30, 2010, 10:33:54 PM by Tallitot » Logged

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« Reply #299 on: October 30, 2010, 10:30:07 PM »

INTRODUCTION

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything. ..
http://www.dlshq.org/books/es19.htm
« Last Edit: October 30, 2010, 10:33:20 PM by Tallitot » Logged

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« Reply #300 on: October 30, 2010, 10:30:54 PM »

INTRODUCTION

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything.

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« Reply #301 on: October 30, 2010, 10:31:28 PM »

INTRODUCTION

The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of the Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.

The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the empyrean of everlasting joy and infinite Truth-Consciousness.

THE SADGURU

To be a Guru, one must have a command from God.

Mere study of books cannot make one a Guru. One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

The Sadguru is Brahman Himself. He is an ocean of bliss, knowledge, and mercy. He is the captain of your soul. He is the fountain of joy. He removes all your troubles, sorrows, and obstacles. He shows you the right divine path.

He tears your veil of ignorance. He makes you immortal and divine. He transmutes your lower, diabolical nature. He gives you the rope of knowledge, and takes you up when you are drowning in this ocean of Samsara (cycle of birth and death). Do not consider him to be only a man. If you take him as a man, you are a beast. Worship your Guru and bow to him with reverence.

Guru is God. A word from him is a word from God. He need not-teach anything. Even his presence or company is elevating, inspiring, and stirring, His very company is self-illumination. Living in his company is spiritual education. Read the Granth-saheb (the holy scripture of the Sikh religion). You will come to know the greatness of the Guru.

Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

Guru is the Moksha-dvara (door to liberation). He is the gateway to the transcendental Truth-Consciousness. But, it is the aspirant who has to enter through it. The, Guru is a help, but the actual task of practical Sadhana (spiritual practice) falls on the aspirant himself.

THE NEED FOR A GURU

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

Some do meditation for some years independently. Later on, they actually feel the necessity of a Guru. They come across some obstacles in the way. They are unable to know how to obviate these impediments or stumbling blocks. Then they begin to search for a Master.

Only the man who has already been to Badrinath will be able to tell you the road. In the case of the spiritual path, it is still more difficult to find your way. The mind will mislead you very often. The Guru will be able to remove pitfalls and obstacles, and lead you along the right path. He will tell you: "This road leads you to Moksha (liberation); this one leads to bondage". Without this guidance, you might want to go to Badrinath, but find yourself in Delhi!

The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

The aspirant who is under the guidance of a Master or Guru is safe from being led astray. Satsanga or association with the Guru is an armour and fortress to guard you against all temptations and unfavourable forces of the material world.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Some teachers mislead their aspirants. They say unto all: "Think for yourself. Do not surrender yourself to any Guru". When one says, "Do not follow any Guru!", he intends to be the listeners' Guru himself. Do not approach such pseudo-Gurus. Do not hear their lectures.

All great ones had their teachers. All the sages, saints, prophets, world- teachers, incarnations, great men, have had their own Gurus, however great they might have been. Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-vidya (the science of God) from them.

Lord Krishna sat at the feet of His Guru Sandeepani. Lord Rama had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

A neophyte must have a personal Guru first. He cannot have God as Guru to begin with. He must have a pure mind. He must have ethical perfection. He, must be intensely virtuous. He must be above body-consciousness. Then alone can he have God as Guru.

HOW TO CHOOSE YOUR GURU

If you find peace in the presence of a Mahatma (great soul), if you are inspired by his speeches, if he is able to clear your doubts, if he is free, from greed, anger, and lust, if he is selfless, loving, and I-less, you can take him as your Guru. He who is able to clear your doubts, he who is sympathetic in your Sadhana, he who does not disturb your beliefs but helps you on from where you are, he in whose very presence you feel spiritually elevated-he is your Guru. Once you choose Your Guru, implicitly follow him. God will guide you through the Guru.

Do not use your reason too much in the selection of your Guru. You will fail if you do so. If you fail to get a first-class Guru, try to follow the instructions of the Sadhu (a spiritual person) who is treading the path for some years, who has purity and other virtuous qualities, and who has some knowledge of the scriptures. Just as a student of the Intermediate class will be able to teach a student of Third Form when a professor with M.A. qualification is not available, just as a sub-assistant surgeon will be able to attend on a patient when the civil surgeon is not available, this second- class type of Guru will be able to help you.

If you are not able to find out even this second-class type of Guru, you can follow the teachings contained in the books written by realised saints like Sri Sankara, Dattatreya, and others. You can keep a photo of such a realised Guru, if available, and worship the same with faith and devotion. Gradually you will get inspiration, and the Guru may appear in dream and initiate and inspire you at the proper time. For a sincere Sadhak (aspirant), help comes in a mysterious manner. When the time is ripe, the Guru and the disciple are brought together by the Lord in a mysterious way.

MYSTERIOUS HELP FROM THE LORD

Just see how the Lord has helped the devotees in the following instances. Eknath heard an Akasavani (a voice from the sky). It said, "See Janardan Pant at Deva Giri. He will put you in the proper path and guide you." Eknath acted accordingly and found his Guru. Tukaram received his Mantra, Rama Krishna Hari, in his dream. He repeated this Mantra and had Darshan (vision) of Lord Krishna. Lord Krishna directed Namdev to get his higher initiation from a Sannyasin (renunciate) at Mallikarjuna. Queen Chudalai assumed the form, of Kumbha Muni, appeared before her husband Sikhidhwaja in the forest, and initiated him in the mysteries of Kaivalya (state of absolute independence). Madhura Kavi saw a light in the firmament for three days consecutively. It guided him and took him to his Guru Nammalvar who was sitting in Samadhi underneath a tamarind tree near Tinnevelly. Vilvamangal was very much attracted to Chintamani, the dancing woman. The latter became his Guru. Tulasidas received instructions from an invisible being to see Hanuman and, through Hanuman, to get Darshan of Sri Rama.

Competent disciples are never in want of a competent Guru. Realised souls are not rare. Ordinary ignorant-minded persons cannot easily recognise them. Only a few persons, who are pure and embodiments of all virtuous qualities, can understand realised souls, and they only will be benefited in their company.

So long as there is a world, there are Gurus and Vedas to guide the struggling souls in the path of Self-realisation. The number of realised souls may be less in the Iron Age when compared with the Satya Yuga (age of Truth), but they are always present to help the aspirants. Let each man take the path according to his capacity, temperament, and understanding. His Sadguru will meet him along that path.

SIKSHA GURUS AND DIKSHA GURU

Man has a twofold duty here on earth-to preserve his life, and to realise his Self. To preserve his life, he has to learn to work for his daily bread. To realise his Self, he has to serve, love, and meditate. The Guru who teaches him the knowledge of worldly arts is the Siksha Guru. The Guru who shows him the path of Realisation is the Diksha Guru. Siksha Gurus can be many-as many as the things he wishes to learn. The Diksha Guru can be only one-the one who leads him to Moksha.

STICK TO ONE GURU

Do not dig here and there shallow pits for getting water. The pits will dry up soon. Dig a very deep pit in one place. Centralise all your efforts here. You will get good water that can supply you throughout the year. Even so, try to imbibe thoroughly the spiritual teachings from one preceptor alone. Drink deep from one man. Sit at his feet for some years. There is no use of wandering from one man to another man, out of curiosity, losing faith in a short time. Do not have the ever-changing mind of a prostitute. Follow the spiritual instructions of one man only. If you go to several people and follow the instructions of many persons, you will be bewildered. You will be in a dilemma.

From a doctor, you get a prescription. From two doctors, you get consultation. From three doctors, you get your own cremation. Even so, if you have many Gurus, you will be bewildered. You will be at a loss to know what to do. One Guru will tell you: "Do Soham Japa". Another will tell you: "Do Japa of Sri Ram”. A third Guru will tell you: "Hear Anahat (mystic) sounds". You will be puzzled. Stick to one Guru and follow his instructions.

Listen to all, but follow one. Respect all, but adore one. Gather knowledge from all, but adopt the teachings of one Master. Then you will have rapid spiritual progress.

GURU-PARAMPARA

Spiritual knowledge is a matter of Guru-parampara. It is handed down from Guru to disciple. Gaudapadacharya imparted Self-knowledge to his disciple Govindacharya; Govindacharya to his disciple Sankaracharya; Sankaracharya to his disciple Suresvaracharya. Matsyendranath imparted knowledge to his disciple Gorakhnath; Gorakhnath to Nivrittinath; Nivrittinath to Jnanadeva. Totapuri imparted knowledge to Sri Ramakrishna, and Ramakrishna to Swami Vivekananda. It was Ashtavakra who moulded the life of Raja Janaka. It was Gorakhnath who shaped the spiritual destiny of Raja Bhartrihari. It was Lord Krishna who made Arjuna and Uddhava get themselves established in the spiritual path when their minds were in an unsettled state.

INITIATION-ITS MEANING

A Bhakta will be initiated by a Bhakta saint in the path of devotion. A Jnani will initiate a student of Vedanta in the Mahavakyas. A Hatha Yogi or a Raja Yogi can initiate another in his particular path. But, a sage of perfect realisation, a Purna-jnani (full-blown sage) or Purna-yogi, can give initiation in any particular path. A sage or saint like Sri Sankara or Madhusudana Sarasvati can initiate a Sadhak in any particular path for which the aspirant is fit. The Guru will find out by close study of the aspirant his tastes, temperaments, and capacity, and decide for him the most suitable path. If his heart is impure, the teacher will prescribe selfless service for a number of years. Then the Guru will find out for what particular path the student is fit and initiate him in that.

Initiation does not mean reciting a Mantra into another's ears. If Rama is influenced by the thoughts of Krishna, the former has got initiation already from the latter. If an aspirant treads the path of truth after studying the books written by a saint, and imbibes his teachings, that saint has already become his Guru.

SAKTI-SANCHAR

Just as you can give an orange to a man, so also, spiritual power can be transmitted by one to another. This method of transmitting spiritual powers is termed Sakti-sanchar. In Sakti-sanchar, a certain spiritual vibration of the Sadguru is actually transferred to the mind of the disciple.

Spiritual power is transmitted by the Guru to the proper disciple whom he considers fit for Sakti-sanchar. The Guru can transform the disciple by a look, a touch, a thought or a word, or mere willing.

Sakti-sanchar comes through Parampara. It is a hidden mystic science. It is handed down from Guru to disciple.

Lord Jesus, through touch, transmitted his spiritual power to some of his disciples. A disciple of Samartha Ramdas transmitted his power to that dancing girl's daughter who was very passionate towards him. The disciple gazed at her and gave her Samadhi. Her passion vanished. She became very religious and spiritual. Lord Krishna touched the blind eyes of Surdas. The inner eye of Surdas was opened. He had Bhava Samadhi. Lord Gouranga, through his touch, produced divine intoxication in many people and converted them to his side. Atheists even danced in ecstasy in the streets by his touch and sang songs of Hari.

The disciple should not rest satisfied with the transmission of power from the Guru. He will have to struggle hard in Sadhana for further perfection and attainments. Sri Ramakrishna Paramahamsa touched Swami Vivekananda. Swami Vivekananda had superconscious experience. He struggled hard for seven years more, even after the touch, for attaining perfection.

GRACE AND SELF-EFFORT

Realisation cannot come to you as a miracle done by your Guru. Lord Buddha, Lord Jesus, Rama Tirtha have all done Sadhana. Lord Krishna asks Arjuna to develop Vairagya (dispassion) and Abhyasa (practice). He did not say to him, "I will give you Mukti(liberation) now". Therefore, abandon the wrong notion that your Guru will give you Samadhi and Mukti. Strive, purify, meditate, and realise.

Guru-kripa-grace of a Guru-is very necessary. That does not mean that the disciple should sit idle. He must do rigid Purushartha, spiritual practices. The whole work must be done by the student. Nowadays, people want a drop of water from the Kamandalu (water-pot) of a Sannyasin and desire to enter into Samadhi immediately. They are not prepared to undergo any Sadhana for purification and Self-realisation. They want a magic pill to push them into Samadhi. If you have got such delusion, give it up immediately.

The Guru and the Shastras can show you the path and remove your doubts. Anubhava (direct experience) of the Aparoksha kind or direct intuitive knowledge is left for your own experience. A hungry man will have to eat for himself. He who has a severe itching will have to scratch for himself.

No doubt, the Guru's blessing can do everything. But how can one have his blessings? By pleasing the Guru. A Guru can be pleased with his disciple only if the latter carries out his spiritual instructions implicitly. Carefully follow, therefore the instructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything....

http://www.dlshq.org/books/es19.htm

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« Reply #302 on: October 30, 2010, 10:36:38 PM »

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« Reply #303 on: October 30, 2010, 10:36:58 PM »

The concept of human incarnation is introduced and explained well by Krishna in the Gita and Jesus in the Bible. Krishna says that God enters the human being and Jesus says that God is in flesh. This clearly means that God is neither the human being nor the flesh at any time.

The Bible says that "the Word became flesh and dwelt among us". It doesn't say that the Word looked like flesh but wasn't actually flesh. It doesn't say that the Word was joined to another already existing person and coexisted with them in the same body. God actually became a man.
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And FWIW, these are our Fathers too, you know.

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« Reply #304 on: October 30, 2010, 10:39:58 PM »

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« Reply #305 on: October 30, 2010, 10:42:52 PM »

God takes the human body to unify all  religions

 To unify all the religions in the world and to give exceptional spiritual guidance to the entire humanity, God alone, who is capable of possessing such exceptional spiritual knowledge called Prajnanam, takes the human body.

The main aim of God entering into the world is to give excellent guidance to the spiritual aspirants. No soul can give such exceptional guidance equal to God. Such guidance is based on the exceptional unique knowledge of omniscient God. Since He is the author of the spiritual scriptures, He alone can give the correct interpretation and the essence of all the scriptures.

Since the same God came in different forms to different parts of the world
No, He did not.

He came in the form of a man in Palestine of the First Century. There is no need to corrolate anything. Just accept the Scripture and Church He founded.
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« Reply #306 on: October 30, 2010, 11:05:01 PM »

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« Reply #307 on: October 30, 2010, 11:06:21 PM »

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« Reply #308 on: October 30, 2010, 11:30:30 PM »

Fighting fire with fire, eh?  Wink
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« Reply #309 on: October 30, 2010, 11:30:38 PM »



Huh
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« Reply #310 on: October 30, 2010, 11:31:24 PM »

 Grin
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« Reply #311 on: October 30, 2010, 11:33:06 PM »

INTRODUCTION

The Guru is God Himself manifesting in ..............nstructions of the Guru. Act up to his instructions. Then only will you deserve his blessings, and then alone his blessings can do everything.
http://www.dlshq.org/books/es19.htm


Differentiate Satguru & Guru

In the word Satguru (Lord in human form), the prefix ‘Sat’ means truth. A Satguru always preaches the truth. Truth is always harsh and is not liked by several people. Therefore a Satguru will have only very few disciples. A Satguru says that the path with thorns will lead to the Lord. People will not like this. He also says that the path with flowers leads to hell. People will not be happy with this preaching. A Guru preaches which several people like. The Guru says that the nature of the goal will be the nature of the path. Since the Lord is full of bliss the path also must be with flowers giving happiness. Since the hell is giving you lot of pain the path with thorns which also gives lot of pain must lead to the hell. This argument is very attractive.

Several people will like this and will become the followers of Guru. Several people will praise him and give lot of Guru Dakshina because his argument is pleasant. But a Satguru says that the path with thorns alone will lead to the Lord because in this path you have to cut the bonds with your family and with your hard-earned money. Sacrifice gives lot of pain and sacrifice alone will lead to the Lord. The path with flowers strengthens your bonds with your family and money which gives you lot of happiness. Such path leads to the hell.

Several people do not like such argument and so only one or two persons who can realize the truth will become His disciples. A Satguru will never worry about the number of the disciples and about the quantity of Guru Dakshina. Even if a single disciple is available He is happy. Majority always goes to hell. Only one in millions like Sankara, Vivekananda, Meera can reach the Lord. Diamonds are always in minority. Gravel stones are in majority. Therefore a Satguru will be only one in thousands of Gurus and a true disciple will be only one in millions of disciples.

When you are doing prayers you are praising the Lord as a poet praises a king. The foolish king may give some gift to the poet. But the omniscient Lord can never be fooled by such praise. When you sing songs are chant the name of the Lord or express the feelings of devotion by shedding tears or by meditation you are getting the happiness and peace immediately. You have achieved the fruit. The Lord will not give another fruit for these things. When you are pained and loose peace by cutting the family bonds and by sacrificing your work and wealth to the Lord, then only the Lord will give the real gift to you. When you are working in the field for the owner, doing the work pains you. The owner will pay money for your work. Without doing the work, if you are simply chanting the name of the owner or sing songs on the owner, a wise owner will never give any gift.

You have already derived the bliss and peace by eating the sweet in your hand. Why should I pay you when you are eating the sweet? When you sacrifice the sweet to me I shall pay you. A Satguru teaches only the sacrifice which is the path with thorns leading to the Lord. Veda says that sacrifice alone can bring the grace of the Lord (Dhanene Tyagenaike). If you ask the payment by prayers and devotion the Lord will pay you from your pocket only. He will bring the results of good deeds from your future life cycles and present them to you. But when you are sacrificing the sweet to the Lord in spite of your hunger and your heart pain, the Lord rewards you from His pocket. Therefore the true path leading to the Lord can be identified by loss of peace, mental worry, pain etc., The path to the hell is identified by peace, happiness, benefit etc., Satguru leads you to the Lord and Guru leads you to the hell.
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« Reply #312 on: October 30, 2010, 11:34:35 PM »


God became a man (one man Jesus Christ) in order to take our nature upon himself and heal the corruption of our fallen broken human nature. The corruption of our nature is not a cultural thing, but universal to our entire race. In becoming a man, He united Himself to our nature, not a culture. Christ brought salvation to everyone, not just those who shared in His cultural context in the same time and place as Him.

Jesus chirst is not with us for guiding us through His spiritual knowledge at the same time, Jesus is here in the present human form of GOd. Your attachment to world is less and if you really long for God then you will recognise Him here itself in this world. Recognising and participating in His mission is the aim of life...
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« Reply #313 on: October 30, 2010, 11:36:07 PM »





He came in the form of a man in Palestine of the First Century. There is no need to corrolate anything. Just accept the Scripture and Church He founded.

It is OK, but not complete. If you want perfection then you have to look for Jesus in this generation and learn the divine knowledge from Him. If your value of God is high enough then alone you will search for God in human form. If you are bounded by world and worldly things, such notion will even not come to you!
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« Reply #314 on: October 30, 2010, 11:37:14 PM »

INTRODUCTION
..........one his blessings can do everything....

http://www.dlshq.org/books/es19.htm



I have given reply to this in the other post....please refer it.....
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