egodust at DIGITAL.NET
Tue Nov 26 16:57:23 CST 1996
> Nagy wrote:
> >Take for instance Satya Saibaba. He can produce vibhudhi or anything u want.
> > Why not sai stop the wars and hunger. He sure has the power. I think
> >aslong as the saints are on earth they have a responsibility to mother earth.
> >Why do you think they say in puranas that Maharishi's performed Homas for
> >Viswashanti "world Peace".
> >Another example. In Mahabharat katha Lord Krishna tries to stop the war by
> >mediation. Does he really have to mediate? He can stop the war by blink of
> >an eye. Why he did not stop the war.
> >I also like to ask my friend Sada to step in and give a response.>
> Nagy you have answered your own question. You say Krishna could have
> stopped the war with a blink of his eye, but why did't he? He tried like
> all others as a peace missionary, but in vain.
> Let us take your arguments further - Why war, he could have stopped all the
> events that led to the war, so that the war would not have taken place.
> Push it one more step - he could have stopped the whole mess of this
> creation itself with a blink of his eyes, as you say, and there would not
> have been this discussion even! -
> The fundamental problem in this approach of thinking, as is the case with
> dwaita or vishishtaadvaita, is to put the Lord out there whom you are
> questioning, why He did not do this or that!
> First, if you have true faith and understanding of the Lord, as a true
> Bhakta, true dwaiti or Vishishtaadwaiti - then there is no problem -
> because He is the Lord and therefore not accountable to any one - if he has
> to be accountable then he is no more the Lord! It becomes His Leela or
> play - Called Leelaa Vibhuuti in Vishishtaadvaitic terminology. He being
> the Lord, He knows the best what needs to be done and need not be done. No
> further questions. End of the argument.
> >From a pure advaitic aspect, the world is nothing but the projection of
> your mind. The whole drama of life is taking place in your consciousness -
> the wars, the swamis - Satyasaayibabas, Vibhuutiies, Krishnas - every
> thing is the mental projection. It is there, when the mind is awake and
> not there when the mind folds as in deep sleep state. No Krishna, no -
> 1600 wives, no Chinmayaanandaas no Sayibaaba, no Vibhuuti, no question of
> celibacy or brahmacharya or gruhasta etc. in the deep sleep state. That
> which comes and goes is not real - Real is that which remains the same in
> the three periods of time. Funny, even the time and place eliminated.
> Only thing left is you, who remain all "the time -" or beyond time and
> place. You are all alone by your self, as your self as total self. When
> the intellect is awake - projection of the world again.
> You are projecting all this world including the behavior of the swamis and
> now you ask me to explain why you are projecting that way! So you should
> answer this question - not me!
> Advaita puts the responsibility back on your shoulder - since there is no
> one else!
> Someone asked Nisargadatta Majaraj - why does he not help to solve the
> Indo-Pakistan war - His answer was to the effect - where is the war? -
> The real war is in the mind not out there.
> You can also say I am the consciousness that pervades the entire universe.
> all projections of the mind are in my consciousness (if not I can not be
> conscious of these projections!) But I have nothing to do with their
> birth, growth, decay and death etc. or their glory. _ It is like a space.
> you can say I am the space that pervades everthing, all buildings and room
> spaces are in me (includig the walls that seperate the rooms), but I am not
> involved in their attibutes - bath room may be stinky, the kitchen with
> another smell, each room has its own attributes. But none of them affect
> me the space that pervade every thing. I am immaculately ever pure. Even
> the stinky or perfume smells are in me! but I am not in them! - In fact
> Krishna uses the space example in the 13th chapter to illustrate a point.
I agree with Sadananda here. Yet there's an interesting observation
(albeit from the vyavaharika perspective) that has to do with the
strategic setup of the world dimension: it fills the function of a
'school' of trials and tribulations for the evolving soul. For, if the
world were a utopia, death could have no place, neither would change
be operative. A theoretically "perfect world" would in fact be a hell
of static boredom! This is why every sage from Krishna to Christ,
Buddha to Sankara, minimized and even countered the popular regard for
the importance of the world, as well as the pursuit to make it perfect.
Jesus said it, perhaps most definitively, "My kingdom is not of this
Beyond this, however, investigation into the root of things yields the
verity that the Mind is the foundation on which the world is based, as
was explained above. And the root of this Mind is the ego-thought
('I'-thought), which in turn is a mysterious outbreath of Brahman.
As such, the world has not the solid, fatal, final reality commonly
attributed to it. The advaitic axiom: "the world is in the Self, the
Self is not in the world," is based on this primary idea, and is the
import of the mayavadi stipulation as propounded by Sankara.
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