Shrivastava (97 resultados)
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Paperback. Condición: 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 spiri…tual 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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Paperback. Condición: 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? Doe…s 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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Editorial: Anubhav Shrivastava 2026
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Paperback. Condición: 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? Doe…s 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 Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.
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Paperback. Condición: 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 spiri…tual 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. B Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.
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Paperback. Condición: 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? Doe…s 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 Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Condición: new. Paperback. You are always and everywhere ! Listening to the nectar-like voice [.]. To attain the Absolute (Brahman)-or rather, to dispel the multitude of doubts regarding the Absolute [Sound of singing]-we seek out simple illustrations. We have not learned these from any specific source; rather, having… observed life and studied the scriptures, we gained understanding. Consequently, we devise fresh illustrations-much like a scientist makes new discoveries-to elucidate the principles of Vedanta and to resolve doubts. Therefore, here is a simple example. This first hand of mine-this one right here-represents "I" (the Self); do you understand? And you, sitting down there, represent "You"; and that [pointing elsewhere] represents "He" or "That"-the one who is not present here. Keep this in mind, for this is the method to dispel all doubts. So, we have the triad: "I," "You," and "He." Now, if only "I" exists-and "You" do not-then whether you refer to it as "He" or as "This," it is essentially the same. Furthermore, let us understand the concept of *Shraddha* (faith), which is frequently emphasized-especially since a verse from the *Bhagavata Purana* was just recited. There are certain things you can verify clearly through direct experience; for instance, that which is eternal or ever-present. However, how does one comprehend that which is *omnipresent*-present everywhere? That is why this specific illustration has been chosen; understand this, too, through the lens of faith. As explained earlier: Who is this? "I." What is the name of this knot? "I." What is the name of this knot? "You." And the name of this knot is "He" or "That." Now, let us use this to illustrate the point. Whether you consider this to be "I" or "You"-let us assume either for the sake of understanding. This knot changes only when *I* alter it. However, in *your* life, changes occur every single day. Every day, this knot-this very knot-passes through three distinct states. What is its name right now? The *Jagrat* (Waking) state. Now, I am manually changing it again [tying a different knot]; however, in your life, the second state emerges spontaneously on its own. What is the name of this state? It is the *Swapna* (Dream) state. Understood? And now, the name of this very same entity is the *Sushupti* (Deep Sleep) state. All three states have occurred within this single entity. These three transformations took place right here. Note that I have not interfered with the underlying material itself [the rope]; I have merely altered its form. So, it passed through the Waking state, the Dream state, and the Deep Sleep state. All three states changed; yet, one fundamental element remained constant throughout all three phases. What was it-that which persisted through the first, second, and third states? It was the *knot* itself-the underlying entity in whose presence the first state existed, in whose presence it departed, and in whose presence the second state emerged. The second state departed, and the third state emerged; the third state, too, eventually departed-but in whose presence did all of this unfold? Do you see? Now, grasp this realization: until this moment, you had been identifying the *knot* itself as "I" (the Self). Today, we are speaking of that Entity in whose presence the first knot appeared, then shifted to a second, and then a third-that which remained constant throughout. Its name is *Jagrit* (the Waking State); it is that in whose presence the Dream State existed, and in whose presence the state of *Sushupti* (Deep Sleep) prevailed. What, then, is the name of *this* Entity? You are not the body-that which existed only for a brief while. You are not the Waking State-that which persisted only for a short duration. You are not the Dream State-that which lasted only for a brief period. You are not Deep Sleep-that which endured only momentar Shipping may be from our Sydney, NSW warehouse or from our UK or US warehouse, depending on stock availability.
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Paperback. Condición: 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 spiri…tual 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. B Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Condición: new. Paperback. You are always and everywhere ! Listening to the nectar-like voice [.]. To attain the Absolute (Brahman)-or rather, to dispel the multitude of doubts regarding the Absolute [Sound of singing]-we seek out simple illustrations. We have not learned these from any specific source; rather, having… observed life and studied the scriptures, we gained understanding. Consequently, we devise fresh illustrations-much like a scientist makes new discoveries-to elucidate the principles of Vedanta and to resolve doubts. Therefore, here is a simple example. This first hand of mine-this one right here-represents "I" (the Self); do you understand? And you, sitting down there, represent "You"; and that [pointing elsewhere] represents "He" or "That"-the one who is not present here. Keep this in mind, for this is the method to dispel all doubts. So, we have the triad: "I," "You," and "He." Now, if only "I" exists-and "You" do not-then whether you refer to it as "He" or as "This," it is essentially the same. Furthermore, let us understand the concept of *Shraddha* (faith), which is frequently emphasized-especially since a verse from the *Bhagavata Purana* was just recited. There are certain things you can verify clearly through direct experience; for instance, that which is eternal or ever-present. However, how does one comprehend that which is *omnipresent*-present everywhere? That is why this specific illustration has been chosen; understand this, too, through the lens of faith. As explained earlier: Who is this? "I." What is the name of this knot? "I." What is the name of this knot? "You." And the name of this knot is "He" or "That." Now, let us use this to illustrate the point. Whether you consider this to be "I" or "You"-let us assume either for the sake of understanding. This knot changes only when *I* alter it. However, in *your* life, changes occur every single day. Every day, this knot-this very knot-passes through three distinct states. What is its name right now? The *Jagrat* (Waking) state. Now, I am manually changing it again [tying a different knot]; however, in your life, the second state emerges spontaneously on its own. What is the name of this state? It is the *Swapna* (Dream) state. Understood? And now, the name of this very same entity is the *Sushupti* (Deep Sleep) state. All three states have occurred within this single entity. These three transformations took place right here. Note that I have not interfered with the underlying material itself [the rope]; I have merely altered its form. So, it passed through the Waking state, the Dream state, and the Deep Sleep state. All three states changed; yet, one fundamental element remained constant throughout all three phases. What was it-that which persisted through the first, second, and third states? It was the *knot* itself-the underlying entity in whose presence the first state existed, in whose presence it departed, and in whose presence the second state emerged. The second state departed, and the third state emerged; the third state, too, eventually departed-but in whose presence did all of this unfold? Do you see? Now, grasp this realization: until this moment, you had been identifying the *knot* itself as "I" (the Self). Today, we are speaking of that Entity in whose presence the first knot appeared, then shifted to a second, and then a third-that which remained constant throughout. Its name is *Jagrit* (the Waking State); it is that in whose presence the Dream State existed, and in whose presence the state of *Sushupti* (Deep Sleep) prevailed. What, then, is the name of *this* Entity? You are not the body-that which existed only for a brief while. You are not the Waking State-that which persisted only for a short duration. You are not the Dream State-that which lasted only for a brief period. You are not Deep Sleep-that which endured only momentar Shipping may be from our UK warehouse or from our Australian or US warehouses, depending on stock availability.
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Paperback. Condición: new. Paperback. How to Remove Mental Defects?Upon hearing whose nectar-filled words-words that dispel the illusion of Brahma (the Absolute) and foster the awakening of divine wisdom-let us sing: Shri Ram, Jai Ram, Jai Jai Ram (repeatedly). Here, there are spiritual seekers (sadhaks) of all levels; not every…one requires the exact same thing. A poor person, for instance, has a primary need: wealth. As you know, there are many people who are deeply distressed by a lack of money. While a shortage of wealth can be vexing even for the rich-acting almost like a disease-there are those who truly suffer from a genuine lack of funds, unable to adequately meet their basic necessities. Their needs, too, must be fulfilled; to that end, we should work honestly and diligently, never sitting idle.That is why we once heard a saint say: "If your karma is flawed, or if unfortunate destinies have been inscribed upon your forehead, then engage in such strenuous labor that sweat breaks out upon your brow-for that very sweat will wash away the inauspicious markings from your fate." Secondly, refrain from committing sins. If you act contrary to the accepted norms of society, you will remain plagued by shame and an inner sense of inferiority. If one does not indulge in vices-such as intoxication-what harm can possibly befall them? It is the lives of those who indulge in intoxicants that become ruined; what harm could possibly come to those who abstain? Similarly, when we engage in unethical conduct in the pursuit of pleasure, we are not only deprived of true happiness, but we also become inwardly shackled by psychological complexes. These complexes linger in our memory even at the moment of death, and deep within, a sense of inferiority continues to torment us. Those whose lives are free from such grave moral flaws experience no inner guilt; they live with great fearlessness, living without anxiety and free from inner conflict.Therefore, I offer you this second request-though whether you choose to accept or reject it is entirely up to you. This is not a decree of governance; governance is the domain of the government, which forcibly enacts laws and compels citizens to obey them. If the District Collector were to issue an order, it would be mandatory to comply. However, when a saint offers spiritual counsel, one should follow it-yet it is not strictly mandatory that you do so. If you choose not to follow it, I cannot punish you; however, the adverse consequences of your non-compliance-if not today, then surely tomorrow-will ultimately be yours to bear.Thus, as my revered Guru used to say: "Whosoever heeded the words of the saints, for them, salvation was attained."Indeed, for all those who listened to the wisdom of the saints, their ultimate well-being was secured. And now, just a moment ago, you-Shastri-ji. We were just hearing about the essence of this truth: Bin satsang vivek na hoi-without the company of the virtuous (Satsang), true discernment (Vivek) does not arise. Satsang vivek nirmalam nan dayam-these are the two "eyes" a person ought to possess. First, one should ideally possess some measure of personal intellect and discernment; but even if one lacks that, one should certainly possess the discernment gained through Satsang. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.
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Paperback. Condición: new. Paperback. Man desires happiness; he does not desire suffering. In the language of the scriptures: *Sukham bhavet, dukham ma bhavet*-"May there be happiness; may there be no suffering." Secondly, he does not desire death; he desires immortality. Every individual fears death. If we were to truly attain…a firm, experiential realization of our own imperishable nature, then the illusion of death would vanish. Furthermore, if we were to realize that our very essence is Bliss (*Sukh-swaroop*), then the craving for external happiness would subside. Fear would dissipate-specifically, the fear of death and the fear of suffering. Moreover, a human being should not feel insignificant or inferior. Day and night-wherever they may be, and whatever their level of intellect-people are constantly striving to become "great" some through physical strength, others through wealth, and still others through positions of authority. Our ceaseless endeavor-whether we possess true spiritual knowledge or not-is focused solely on elevating our own status. Yet, if one were to realize that there is absolutely no one greater than oneself, that obsessive thought would vanish. One would attain a state of true contentment. Now, suppose the urge to become "great" ceases to trouble you; that alone brings a great sense of peace. However, there remains a second aspect: no matter how great a person becomes-no matter how wealthy, or how high a position they attain-death remains an inescapable reality, present everywhere. The fear of death can be conquered only when we realize our true nature as the *Amrit* (the Immortal Essence)-as the Imperishable Self. Indeed, all our spiritual narratives and legends exist precisely to convey this truth. Among these, the most widely known and celebrated tale is that of the *Srimad Bhagavatam*. In the context of the *Bhagavatam*-as far as our current understanding goes-the primary listener (*Shrota*) was King Parikshit. And, at the very least, everyone is aware of the incident involving Parikshit wherein a snake was placed around his neck. He was a king of such immense righteousness and virtue; yet, it serves as a stark reminder of how one's state of mind-one's *mati*-can suddenly be compromised by circumstances. It happened when he encountered a saint who was sitting in deep meditation with his eyes closed. As was customary, the King approached to pay his respects-for kings were traditionally accorded great honor: "Welcome, please be seated." However, misinterpreting the situation, the King thought, "He has closed his eyes specifically to avoid looking at me; he must be a hypocritical charlatan (*Dhongi Baba*)." In a fit of pique, he picked up a dead snake lying nearby and placed it around the saint's neck. A photograph of a similar incident involving me is likely displayed here as well. I was once at the *Kumbh Mela* in Prayagraj when a snake charmer-who went around displaying his snakes to earn a livelihood-approached me. He, too, placed a snake around my neck. I had to steel my mind and suppress my reaction; I did not flinch or cry out in alarm. Although I, too, felt a sense of fear, I did not allow the people around me to perceive it. There are many such things-thoughts and emotions-that reside deep within our minds, yet remain hidden from the external world. Internally, we are often filled with feelings of inferiority and self-deprecation-feeling small and inadequate. One desires to become great-to grow in stature. Yet, in reality, one has not truly grown at all. Nevertheless, one remains entirely engrossed in this very pursuit. Consequently, a saint is compelled to conceal his own weaknesses; to eradicate them entirely is, after all, an immensely difficult task. Ideally, there should remain no fear, no anxiety, and no lingering desire or sense of lack. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.
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PAP. Condición: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.
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PAP. Condición: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.
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PAP. Condición: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.
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