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Additional resources for Asamvedopanishad
Be sure you take nothing for granted, nothing at all, not yourself too nor indeed the presumed Self. Leave alone the conscious, subconscious and the unconscious and a hundred other categories people talk about. The only thing you seem to know is that ‘you’ are. And what are ‘you’? Please look at it, for the Truth of it, if there is any, not because you have learnt from somebody it could give you liberation, freedom from the cycle of rebirths and all that. Look at yourself without any motivation whatever -with a passion for Truth -- and this is terribly important.
Coleridge) The idiom of Love is service. 57 The rich potential of sevaa has been eloquently demonstrated by men like Gandhi and Tenko-San. Sevaa calls for no transcendental sanction. Ramakrishna Paramahamsa’s occasional remark that one should have the adhikaara for service makes little sense. One who earnestly seeks to relieve the suffering of another to the best of his knowledge and ability need not answer such caveats. But all this does by no means imply that one should be a professional ‘dogooder’… The great snag with bhakti, as it obtains, is that even great bhaktas may easily slide into induced self-hypnosis, get stuck in wishful bhaavas, proudly feel they are so near to God, being so near the ‘church’ and slip into grand Egotistic sublime.
What happens in manonaasa is that Awareness gets delinked from the mind and as a result the Gnyaani becomes an impersonality and the mind functions on its own, without any Egotistic identity to motivate it. Nonidentity delinks the mind, it delinks the body (mind and body are the two polar ends of the same process; body is the material and mind the energic end), yet both the mind and the body continue to function. When it is really perceived that the Gnyaani is with a body, but is not of it, how is it difficult to comprehend that there is a mind with the Gnyaani, but he is not of it?