Shrivastava (131 Ergebnisse)
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Paperback. Zustand: new. Paperback. Upon hearing this nectar-like speech-[.]-one realizes that the Supreme Reality (Brahman) is like a spider that weaves a web and then gathers it back in. Whatever the Supreme Soul or God may be-whatever that ultimate reality is-why does He create the universe, and why does He withdraw it? Does…anyone else have a question? [To Anil-ji]: Please look behind you, Anil-ji; check if anyone has raised their hand. Regarding the subject of creation, there are numerous descriptions and accounts. However, there are certain concepts that you may not grasp immediately. We hold the belief that God did not *create* the universe in the conventional sense. *Anadi Maya so yada jeeva pravartate*-meaning that the cosmic illusion (Maya) is beginningless; it has always existed alongside the soul. For if one were to say that God *created* the universe, the question would inevitably arise: *When* did He create it? Consider the analogy of having children: first, *you* were born; then you grew up and reached adulthood; and *only then* did you beget children. Had you not been born yourself, how could you ever have reached adulthood? Imagine, for a moment, that you were never born; if you were never born, you certainly could not have children. The Supreme Soul, too, was never born. Since the Supreme Soul was never born, when would He have reached adulthood? And when, then, would He have undertaken the act of creation? Therefore, the Supreme Soul is *Anadi*-beginningless; He was never born. Consequently, He never passed through the stage of youth, nor will He ever experience old age, nor did He ever *perform* the act of creation as a distinct event. The universe has existed for as long as He has existed. From the very moment God *is*, the universe *is*. This process continues in a ceaseless, flowing stream. Ramesh Mittal: "Guru-ji, my humble salutations. Guru-ji, when I sit for meditation, my mind tends to wander here and there. Should I try to forcibly restrain it myself, or should I simply let it be?" Yes, there are two approaches regarding the mind. There is indeed a method for restraining the mind; alternatively, one can simply let the mind wander-but with the caveat that wherever it goes, one must not form any judgment or perception about it-labeling it as "good" or "bad." The moment we decide, "This is good-my mind *should* go there," or "This is bad-my mind *should not* go there," we create a problem. Therefore, abandon the act of choosing between "good" and "bad." Simply let the mind wander freely. However, this is not an easy task. You have already formed certain deep-seated perceptions within your mind-for instance, if you harbor a sense of animosity toward someone. If your mind becomes fixated on a conflict, your meditative state will be disturbed. You may even be advised not to harbor animosity toward anyone-simply let it go. Thus, there are two approaches: either restrain the mind, or remain free of animosity. Wherever the mind wanders, do not form judgments or concepts of "good" or "bad" regarding it. These are the two methods; choose whichever you find easier. The second approach involves first directing your mind toward our object of worship-our chosen deity-and if it wanders elsewhere, gently bringing it back to that same focus. This is one specific technique. So, proceed with whichever method you find most accessible. Is that clear? Yes. Yes, Guru Ji. *Om*. My humble and respectful salutations at your feet, Guru Ji. This morning, when I attempted to practice meditation and focus my mind, I began to feel dizzy and nauseous-as if I were about to vomit. Guru Ji, what could be the reason for this? There may be some physical imbalance within the body that triggered this reaction; however, sometimes such symptoms-like nausea or a sensation of the body spinning-can indeed arise during meditation itself. This item is printed on de Shipping may be from multiple locations in the US or from the UK, depending on stock availability.
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Paperback. Zustand: new. Paperback. Upon hearing such nectar-like speech, the intellect-even that of a mere mortal-is uplifted to realize the Absolute Reality (Brahman). [.] *Shri Ram, Jai Ram, Jai Jai Ram.* Glory be to the Lord, the Embodiment of Truth, Consciousness, and Bliss (Satchidananda)! Among the many methods of spiritu…al practice (Sadhana) within Sanatan Dharma, there is one known as *Laya Chintan*-the contemplation of dissolution. It entails reversing an object back to its primordial state. For instance, consider a house built of bricks; if you were to remove the bricks, the house would cease to exist, and only the bricks would remain. (I am explaining this now to illustrate how *Laya Chintan* works.) Then, if you were to dissolve the bricks themselves. In this manner, as we trace our steps backward, the ultimate Truth-that which was never born-alone remains. For anything that has come into existence is bound to perish eventually, even if you do not actively seek to destroy it; this is the immutable law of creation: whatever is born eventually dissolves back into its source. Therefore, rather than waiting for Nature to bring about this destruction, we should, through spiritual practice, attain this state of dissolution ourselves beforehand. Consider your current experience: you emerge into the waking state of the world; then you transition into the realm of dreams; and finally, you sink into the depths of deep, dreamless sleep. Even now, you oscillate between states of vivid perception and states where all perception vanishes. However, this mechanical, cyclical process merely leads you back to the *causal* state; it does not carry you *beyond* the causal realm. It is akin to a tree emerging from a seed, only for that tree to eventually give birth to another seed. Many plants perish only after having produced seeds numerous times; others produce seeds just once before the tree itself withers away. Thus, the regression of the tree back to the seed, and the subsequent re-emergence of the tree from that seed, constitutes a cycle-a continuous motion that forms a closed loop: from seed to tree, and from tree back to seed. Yet, neither the seed nor the tree ever truly returns to the *soil*-the ultimate source. The seed acts as a barrier, preventing a complete return to the soil; instead, it propels the cycle forward once again, thrusting existence back into the realm of creation. A new seed is born, and the cycle of creation begins anew-signifying that when we die or fall asleep, we eventually return once more to this very world. "For one who is born, death is certain; and for one who has died, birth is certain." A deceased person is bound to be reborn; a person who has been born is bound to die. A tree may perish, but the seed will inevitably bring forth a tree once again-this is a fundamental law. Hence the refrain: "Again birth, again death, again lying in the mother's womb." Someone might say, "We do not accept this." A person might argue that a seed will not necessarily give rise to a tree again. "We do not believe it. We do not believe that a human being will be reborn." Many people do not believe in reincarnation. Therefore, I ask: then how did *this* birth occur? Suppose a grain of rice were to declare, "I will not be born again." We would then ask that grain of rice: "Why, then, were you born *this* time?" Why has a tree or a plant come into existence *this* time? If you have been born even once, why were you born at all? Leave aside the question of future births; set aside the past. Just tell us: why were you born? Can a tree ever come into existence without a seed? And where did that seed come from? If you have been born, what is the cause of this birth? And if this birth has indeed taken place, has its underlying cause suddenly vanished? A rice plant originates from a seed; it does not spring directly from the soil. Bear this in m Shipping may be from multiple locations in the US or from the UK, depending on stock availability.
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