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Posts Tagged ‘para-brahma’

Om Sathguru Shri Seshadri Swamigal Thiruvadikkae

The jiva and Para-Brahma are distinct from each other, yet one in essence. The finite soul is potentially infinite while Para-Brahma is actually infinite. The finite soul is capable of attaining the state of Para-Brahma. Therefore they are identical in essence, though they are actually different from each other. The Para-Brahma is Pure Consciousness and Maya is the power of Para-Brahma and not a mere illusion.

– (The Shandilya Sutras)

Every lover of any worldly object is unconsciously a lover of Atman. Hence by Self-analysis he should find the true nature of his love and the Atman. The word Bhakti occurs for the first time in the Upanishad.

– (Brihadaranyak Upanishad)

The Grace of Atman itself does not obtain by any other means but this self-knowledge. The Self cannot be realized by the study of the Vedas, nor by intelligence, or by deep learning. It can be realized by him only whom it chooses or favours. To him the Self reveals its own nature.

    – (Ketha Upanishad and Mundaka Upanishad)

The Supreme Godhead, however, is not some cosmic outward force but forms the very basis of human life. He is the inward Atman who manifests itself in the form of subjective and objective worlds. Atman is identical with Para-Brahma to whom all the Gods were subordinated. Though a crore of words meet in the residence of speech, all of them are nothing but speech. Innumerable forms and sights arise but one Pure Intelligence underlies all. Agni has no power to burn a blade of grass, nor Vayu any strength to blow it without the help of Para-Brahma (The Lord of universe).

    – (Kenopanishad)

There are no prayers for material prosperity but meditations on the One Spirit, who is worshipped, for leading one from unreal to the real, from darkness to light, from death to immortality.

    – (Chattopanishad)

Nachiket, to whom Yama offers a boon of wealth, offspring, celestial damsels with chariots and musical instruments, does not accept these transitory blessings but insists on knowing the real nature of the Atman. He is convinced that man is not really satisfied unless he is in possession of this highest knowledge.

    – (Ketha Upanishad)

Para-Brahma is described as of the nature of bliss and the source of all human joys.

– (Taittriya and Brihadaranyak Upanishads)

The Lord’s name is extolled as capable of removing all sins.

– (Kalisantaranopanishad)

The Upanishad declares that Atman is beyond the reach of thought and speech. “That from which our speech turns back along with mind, being unable to comprehend its fullness is the ultimate Reality.

– (Taittriya Upanishad)

Of that to which the eye is unable to go, which neither speech nor mind is able to reach- what conception can we have, except that it is beyond all that is known and beyond all that is unknown?

– (Kenopanishad)

Renunciation of worldly objects and of their contact, incessant prayer, hearing and singing of the Lord’s qualities, the Grace of saints and of God is the means of devotion.

Narada himself defines Bhakti as the highest love for God, a surrender of all actions to Him and agony in His forgetfulness. Devotion is the fruit of itself. It is an end in itself.

Narada describes the devotees who are wholly attached to God in these words, “with their throats choked and tears running down their cheeks they talk lovingly with each other.”

– (The Narada Bhakti-Sutras)

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Om Sathguru Sri Seshadri Swamigal Thiruvadikkae


To comprehend God and His supernatural power, miraculous, limitless and boundless, one has to merge into Him. No human can feel this, without seeking the Divinity!

When the Sathpurusha (SathGuru or Siddhapurusha) feels like bestowing his grace he does it secretly; he has some deep thoughts to convey; when he speaks of them, they are generally not understood by anybody else. His words are of great significance. They are voiced from the mouth of the Para-Brahma.

Sometimes the Sathpurusha is seen ordering somebody about, in an irrelevant manner, or give one, a blade of grass, or a lump of earth, or flowers, or money. Sometimes he may abuse one or beat them. Sometimes he is seen receiving some things from others. He is always seen doing certain actions openly, certain others, secretly.

When one witnesses these actions, one should never try to find out the meaning or the motive of those actions. His words and actions should always be remembered and stored deep in one’s heart. The more secretly they are stored, the earlier they are able to bear fruit.

The Sathpurusha always removes the punya (good karma), that is likely to give sinful pleasures, or likely to add on to your sins and in return they give the punya that leads to real happiness. As a result of punya they take, they seem to live in the world in a princely style. But never ever, can those pleasures affect them. It is in their destiny to live like a prince.

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