[Advaita-l] Nidhidhyaasana-4

[kuntimaddi sadananda]

Anilji - PraNAms

Thanks for your kind words. We normally spend 6 months in India starting from October to end of March - avoiding winter there and summer here. Just came to India last Saturday and will be here till March 27h in time to file taxes! 
Hari Om!
Sada





On Tuesday, October 8, 2013 8:11 PM, Anil Aggarwal <aaggarwal at wi.rr.com> wrote:
 
Thank you, 
>I had sent an earlier email asking if you would consider being keynote speaker at temple annual dinner on 16th November , thanx for all you do, from a student to acharya 
>
>ANIL AGGARWAL
>
>Sent from my iPhone
>
>
>On Oct 8, 2013, at 1:10 AM, kuntimaddi sadananda <kuntimaddisada at yahoo.com> wrote:
>
>> Nidhidhyaasana-4
>> 
>> Jnaani understands that he is the
>> witnessing consciousness that pervades all, but remains as non doer in spite all
>> doing is going in his presence. He is the one who is referred to as
>> karmaniakarmayaHpasyet, one who sees inaction in action, since all actions are
>> being done by the prakRiti only – 
>> 
>> prakRityaivachakarmaaNikriyamaanaanisarvashaH, 
>> 
>> yaHpasyati tat
>> atmaanamakartaaramsapasyati. 
>> 
>> 
>> He will remain as suutremaniganaaiva - as the
>> binding thread that provides the support to the total order of things, yet not
>> involved in any activities while all activities are going on in his presence.
>> Hence any involvement in action will be only with the recognition that it is a
>> drama of life. Thus he understands that he is jagannaaTaka suutra dhaarii –the
>> director, the supporter of the whole drama of life. He looks at the world as
>> though indifferent but participates as though actively when situation demands.
>> He acts but does not really act. He enjoys every minute of his life yet he
>> remains as just witnessing consciousness witnessing the drama of life as
>> bystander. Others may feel that he suffering due to body ailment, but a jnaani
>> sees the body suffering as natural to the body.  He looks at the honor and dishonor of the body
>> like a cow’sreaction at the garland put on her neck during the festival
>> time-says, Shankara:
>> 
>> praarabdasuutragrathitamshareeram
>> prayaatuvaatishTatugorivasrak|
>> natatpunaHpasyatitatvavettaa
>> nandaatmanaabrahmaNileenavRittiH||
>> 417
>> 
>> Let the body which is tied to the
>> praarabda go through its honor and dishonor or its healthy or unhealthy states,
>> whether it stays or drops dead, how does that matter to the realized soul who
>> is reveling in pure exhaustible happiness by being one with totality. He does
>> not look back at the state of the body just as cow does not really care whether
>> people garland it or not, whether the garland stays on her neck or drops down. 
>>  
>> The body is looked upon as part of
>> the world as mithyaa. How he treats the body depends on jnaani. Some take care
>> of the body as one takes care of his house while some jnaanis may ignore
>> completely its fate to the nature. He can take care of the body as managing
>> trustee, who is assigned the responsibility to do so by factors beyond his
>> control. The body is also maintained to provide a vehicle for teaching the
>> highest knowledge gained to those who approach him sincerely for the
>> knowledge.  Remembering that his own teacher
>> out of compassion took pains to pass that knowledge to him, as an obligation to
>> his teacher and to the scriptures, he passes on that knowledge to worthy
>> students who approach him with the desire for knowledge. This forms an
>> acharyaRiNa or obligation to his teacher. 
>>  
>> Thus body, mind and intellect are
>> required to gain the knowledge. After gaining the knowledge these are looked up
>> as just instruments that served the purpose. It is like coffee-cup is required
>> to drink coffee. We cannot have just coffee without the cup. Hence cup is
>> purposeful instrument needed. If is a throw-away cup that no one else can use
>> it, after drinking the coffee, one just discards the cup unceremoniously. As
>> long as it is useful, it is kept in shape for its proper use. Ones it is no
>> more useful, it is disposed off.  Same
>> way for the BMI. They are required for gaining the knowledge. Once one is
>> firmly abides in the knowledge of the supreme, it has served its purpose and
>> allowed to decay naturally. Shankara concludes this section with glorifying the
>> state of the mind of a jnaani, or the jnaanam itself. Here the knower of
>> Brahman becomes Brahman, says the scripture. In tune with that Shankara says:
>> 
>> akhaNDaanandamaatmaanamvijnaayasvaswaruupataH|
>> kimicchankasyavaahetoHdhehampuShNaatitatvavit||
>> 
>> The knower of Brahman once
>> recognizing that the self that I am is of the nature of fullness with unbroken
>> limitless happiness and that is his intrinsic nature itself, what desire he has
>> to cater to the body needs. Hence if at all he takes care of the body, it is
>> only for loka kalyanam or for the benefit of the body. He becomes a living God
>> on the earth. Hence we pray to that teacher 
>> 
>> Guru brahma guru
>> vishNuHgurdevomaheswaraH|
>> Guru
>> saakshaatparabrahmatasmishreeguravenamaH||
>>  
>> Hari Om!
>> Sadananda
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