Skip to main content

Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...

ASSIMILATING KNOWLEDGE




Knowledge is an awareness or understanding of someone or something, such as facts or skills. Knowledge is distributed on practical and philosophical grounds. Let's perceive each ground.

Philosophy about knowledge says that knowledge is what is known as opposed to what is not known to a human being. It is the product of thought, which usually employs or works with concepts, like truth and belief. The definition of knowledge should comply with the prerequisites of a definition and should reflect the nature of knowledge. Therefore, the best way to interpret information is to make comparisons and use it as a model for interpreting information.

Advaita Vedanta is about knowing that you alone are enough. But the kind of knowledge that Advaita is talking about is living a life where we can tell ourselves that we really are and that that's what we really mean and that's not what we're going into based on what we've learned a little bit of background. We must have faith like Ramana Maharshi, Swami Vivekananda, Shankaracharya and many other monks. Here Ramana Maharshi explains the real truth in very basic and simple terms.

From a philosophical perspective, knowledge alone is sufficient. Because only wisdom can bring salvation. But for practical purposes the knowledge of the Upanishads is well explained. But the real question is; How can this be true and what is the problem with doing this?

Classical Vedanta defines the problem at three levels:-
  • Ignorance
  • Interference of the mind
  • Impurity of the mind
All these are interconnected, so again carelessly, the solution Gyan Yoga What we listen to, read to direct us to knowledge and where we meditate. The result after doing this in practice is that the mind absorbs the power of affirmation. Assimilation here means living in actual reality and not just keeping it in mind as a Vedic concept. The solution here is imagination. But thinking is still not easy. The solution to this problem is deeper because our mind has accumulated so much garbage that it has lost itself. The consumption of these wastes is not known to our eyes, ears or mouth. The solution to this problem is based on karma yoga, basically we clean our life to clear our mind. Because a clear mind will focus quickly. All these actions need to be verified.

Swami Vivekananda said, "Every soul has a divine origin. The goal is to have this belief in God within you. Through meditation or mind control or love or work to do so."

Twitter:@merrill_ab

Comments

  1. May all the Guru's continue to guide your path & bless us all.

    ReplyDelete
  2. God bless you you dear
    Very rightly written

    ReplyDelete
  3. Really very informative and an interesting article.Your blogs helped me increase my practical knowledge too.Thank you ☺️☺️

    ReplyDelete
  4. you write very well, you explained gyan yog and karm yog very well, great..

    ReplyDelete

Post a Comment

Please tweet for any doubts or problems.

Popular posts from this blog

SILENT MIND

What are we? Is our notion of self real? How does it come into existence? Is it the sum total of our experiences and awareness? Or is it a mere notion sustained by a few persistent memories, attachments and desires? Are we the sum total of a few selected thoughts and memories or all thoughts and memories? Are we sustained by a few aspects of our past or all our past? Do we come into existence by the association of these thought and memories, or do we exist without them? If we are a selection of thoughts and memories, what happens to us when we enter into deep sleep? Do we still exist then? Such were the questions the Upanishadic seers explored in ancient India several thousands of years ago to know the secrets of existence. In doing so they followed a very unique method to minimize the interference of the mind and transcend its limitations. They silenced their minds and allowed the higher knowledge to manifest itself in their consciousness. We can do it even today. There are two types ...

PRECAP FOR BETTER RECAP

Five core Upanishad philosophies that can be learnt for managing our day-to-day life much better and looking at this blog as a precap for a better recap for this optimistic new year. 1. Samsara, Reincarnation The concept of samsara is prevalent in the Upanishads. Samsara, Sanskrit for, “wandering,” is the cycle of being. It represents reincarnation, the concept adopted by several Eastern religions of being reborn after you die according to the karmic cycle. Regardless of our personal beliefs, there’s something important to be taken from the samsara. Samsara tells us that all of life is in flux. The great wheel of life continues to turn, and nothing is ever stagnant: This vast universe is a wheel, the wheel of Brahman. Upon it are all creatures that are subject to birth, death, and rebirth. Round and round it turns and never stops. Samsara suggests that energy cannot be destroyed or diminished. It is simply transmuted. And it really is quite a poetic perspective on the cycle of deat...

MUNDAKA UPANISHAD (PART 3-3)

THIRD MUNDAKA   FIRST KHANDA 1. Two birds, inseparable friends, cling to the same tree. One of them cats the sweet fruit, the other looks on without eating. 2. On the same tree man sits grieving, immersed, bewildered by his own impotence (an-isa). But when he sees the other lord (isa) contented and knows his glory, then his grief passes away. 3. When the seer sees the brilliant maker and lord (of the world) as the Person who has his source in Brahman, then he is wise, and shaking off good and evil, he reaches the highest oneness, free from passions; 4. For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman. 5. By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotles...