Adhyatmikta

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Not an escape into nescience, but a release from our normal existence into the Brahman, which is non-different in effect from the ultimate advice that Krshna gives to Arjuna – sarva-dharmān parityajya mām ekaṁ śharaṇaṁ vraja ahaṁ tvāṁ sarva-pāpebhyo mokṣhayiṣhyāmi mā śhuchaḥ. Adhyatma, in its truest form, is beyond mental calculationsand is judged by only one parameter: transformation. A spiritual worldview teaches a person to understand, realize and accept that while the world keeps churning all the time going through unpredictable motions, sometimes profitable and sometimes less so, wisdom lies in a detached participation in this melee and realizing that no matter how hard one tries one can never control the external completely to one’s satisfaction. TheSamkhyasof the past, therefore, divided the human being into a silent conscious Purusha inside, who only stands as a witness to the mechanical, unenlightened nature that keeps revolving in circles, bringing alternate seasons of joy and sorrow. The aim was to station oneself inside the Purusha consciousness at all times and go through life with that attitude to an observer rather than a sentimental participant. In this way, neither sadness nor happiness would disturb one’s inner composure and eventually one will experience a constant bliss inside. When we use the term Karma, we basically refer, more often than not, to the karma-phala– the results of karma. One view of this law, and the most popularview,is that there is a law of justice in Nature, which mechanically ensures that every individual will face the consequences of his actions, good or bad, at some point in the future, even if it is in another lifetime. Therefore the arrangement of the gráha-s (not planets, the original meaning is “graspers”), at the moment of birth are indicative of thekarmaphala, which the soul is likely to experience as a result of its actions in previous incarnations. This then is the philosophical crux on which Jyotiṣa revolves.In theorythere are further subdivisions of these karma-phalas. Some aredrida– fixed, some areadrida– shifting, and some a mixture of the two. Those which aredrida, according to the theory, cannot be changed and have to be experienced for good or bad, while the rest can be tamperedwith,if one chooses one’s course of actions wisely. Added to this, is the idea of karmic debts,cursesand blessings, etc and a wide sub-range of further classifications. Jyotiṣa or any such predictive method is a part of theoccult, while the recommendations of a text like the Srimadhagwata Gita, to remain non-perturbed in fame and ill-fame, happiness and sadness, heat and cold, praise and denunciation, THAT is the path to spirituality, adhyatma. Basically, the training and control one must undergo is inner, and not outer. If the reaction can be controlled inside, then how does it matter what conditions occur based on past actions? Krshna is the Purushottamah not because he displayed some supernatural feats, which are awesome no doubt, but his greatest miracle was his ability to remain perfectly detached and in bliss – Ananda – even in the midst of a devastating war where brothers killed brothers and disciples killed gurus. And as mentioned before, this is where normal astrology fails, when it comes to making predictions about the spiritual life of individuals because it does not factor in the individual willpower into the equation or the constantly changing karmic equations based on the tapasya and sadhana being performed. In my personal experience and experiments with learned astrologers and their predictions, I have found spiritual predictions in astrology worked only incasewhere the astrologer had a serious amount of intuition, and that is extremely, extremely rare. Intuition – its nature, cause, scope etc – is a byproduct of some inner change, and a subject within the larger domain of spirituality, beyond the realm of regular predictive Jyotiṣa. In short this is a terribly beautiful balancing mechanism that Mother Nature has created,otherwisewhere would there be fun in the divine leela if an ordinary astrologer could predict everything about our spiritual life from just a horoscope?

Rajarshi Nandy – Sangam Talks

To be clear this is not one of those articles arguing for or against astrology. The best way to reach a conclusion would be to learn the art (it cannot be called a science) for oneself instead of wasting time arguingonits validity or otherwise. But how does astrology measure up when looked at from a spiritual perspective? Do jyotiṣa andadhyatmasynchronize? Can one predict from a horoscope cast at the precise moment of an individual’s birth, if the said individual would go onto become a self-realized person, Sthitapragya, orbrahma-jnanior any of the terms used in theshastrasto describe such individuals?Celibacy has power as well. It helps to build power inside you. But you will see a tremendous rise of lust and anger in you. For this, the role of the guru is important. Celibacy comes naturally. After a certain point of time, your lust would set down.” Needless to say anyone who has tried some spiritual practices and sadhana will know exactly how difficult it is to experience the quietude of Samadhi in a comfortable sitting condition without any external interference, what then to speak of experiencing it while remaining immersed in daily normal activity?

Rajarshi Nandy Sharing His Experience And Knowledge About Rajarshi Nandy Sharing His Experience And Knowledge About

But, he must do so with detachment, such that no sin clings to the soul, even if it were a terrible act of slaying one’s preceptors, as the circumstances demand. For dharma of an individual trump overall interpersonal or societal equations, if progress is the aim of the jiva.

But this trajectory of dharma, or yoga of karma, is not the only unique idea in the Gita. The second most brilliant idea is that of the Purushottama. While the Upanishadic ideas have the story of the two birds on a tree, one eating and enjoying, while the other stoically watching, the Gita uses similar imagery to describe the two status of the Purusha in man and then goes onto add a third important condition – the purushottamah, that is even greater than the kshara and akshara purusha, where the Divine experience is both static and dynamic. The great sage strongly believed in simple living high thinking and had a high level patience amongst other Rishis. That's why still today the persons belonged to Mudgal Gotra are considered highly ethical and had infinite patience in compare to average.

Rajarshi - Wikipedia Rajarshi - Wikipedia

And how exactly is this established? Even in the core text itself there are enough references where highly powerful Kshatriyas and Brhamins like Vyasa (whose father was a Brahmin and the caste-system was based on patriarchy) regarded Krshna as godlike. Moreover, if the later day Brahmins were trying to usurp the story into their fold, why would they add the story about Krshna dissuading the people of Vraja from worshiping Indra, who was clearly one of the chief Vedic gods? Or the episodes where Krshna appears to the wives of the brahmin priests, partakes of the food offered and gives them a blessing whereas their husbands themselves were unable to succeed in their elaborate rituals? Would Brahmins, if this contention had any truth, ever include stories of Krshna which show their own rituals as insufficient? What “Brahmicial social ethics” is the author speaking of? This was an in-depth conversation about the India and Pakistan partition. We also talked about the Pakistan's history post-independence. I hope you enjoy this episode as much as I did and tell us your opinions in the comments! Under illusion, you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunti. The Gita of course is too vast and liberal in its approach to make any hard dictums. It takes all ideas, categorizes them, transforms their innate meanings, and then chooses the best for the student. But aren’t there other spiritual stations that are prized too, apart from the escape to Moksha? Dambodbhava now suitably humbled falls on the feet of Nara and Nārāyaṇa, his desire for battle wiped away, asking them for blessings. Eventually from this story in the Purana-s, we get an extended version where Dambodbhava is supposed to have worshiped Lord Surya for immortality, but that being an impossible boon, ended up with the gift of a 1000 kavacha-s, armors, with very stringent and peculiar conditions required to break them if an enemy were so inclined.But the Gita takes this accepted paradigm and almost overturns it. Arjuna, we find proffering argument after argument as to why it is a grave sin to fight against relatives, and family, and Gurus –