Awareness of Jeevatma (Self ), which is part of Paramatma ( Lord/ God/ Infinite/ Truth/Reality/ Chaithanyam/ Sakthi....) within us, Knowing this truth doing Karma, happily, honestly, sincerely, with full dedication, involvement, submitting the true Sadkarma to the Lord, with Sama bhuddhi, without the fear of consequence, result, Ready to face and accept the return as Lord's Prasadam, is ATMEEYAM.
9: The Majesty of God-Consciousness : 8.
The Teachings of the Bhagavadgita :
These sentences we are using are inadequate to the purpose; we are using fragile words of mortal language for describing the characteristics of Immortal Existence. Like a frog in the well describing the ocean – this is how we are describing the Almighty. Whatever be our description, it falls short, badly, from that Mighty, Super-Nature. It is impossible to describe the meaning of the eleventh chapter. It just stands unparalleled in poetic excellence, and an exuberance of philosophic abundance. We have to read it for ourselves; our soul has to read it – not merely our eyes. Vyasa, the great author of the Bhagavadgita, goes into raptures, as it were, in giving a description of this rapturous experience of Arjuna, and poetry is the only way of expressing such miracles and wonders and marvels and majesties.
Prose is poor – poetry is supreme here, and the poetry in Sanskrit here goes to its heights. When we are in a state of rapture, we speak anything that we like – any word that comes from us is holy at that time. It is the Divine Word that we speak because we are in ecstasy of Self-possession, God-Possession – it is a Veda that comes from our mouth when God possesses us and we speak at that moment. This great vision is difficult to have because God is 'All' and He cannot tolerate the presence of another 'all' external to Him. There cannot be two kingdoms of God. If we establish our own kingdom here, on earth, vying with the eternal kingdom of the Absolute, then we may rule our kingdom well in the way we are having here in it; but this empire of ours cannot reach that divine empire.
Na vedayajnadhyayanairna danair
na ca kriyabhirna tapobhirugraih,
evamrupah cakyaaham nrloke
drashtum tvadanyena kurupravira (Gita 11.48):
Not anything that man can do or an individual is capable of, can be considered as adequate for this purpose. What is necessary is the total abnegation of oneself. God does not require anything from us – no prasad or sacrament. Nothing can be offered to God because everything belongs to Him. There is nothing with us because we possess nothing here. What can we offer to Him? Perhaps the last thing that we have is our own individuality, our egoism, our personality, our being. God asks that we may be offered to Him, and not anything that we may have. He does not want a temple to be built for Him, a house of brick and mortar, calling it a chapel or a church. He does not want any offering because all these offerings are not our properties. We are offering to Him what does not belong to us – this is not a charity. But what we consider as our property is ourself only. The last thing that we can part with, the dearest and the nearest of our possessions, that object which we love most, it is our own self – let this love melt into God-love.
1.The presiding Deity over Creation and Dissolution-6.
6. Besides the books representing Saraswathi, all instruments and implements like typewriters, printing machinery, etc., are also worshipped on the ninth day.
7. On the Vijaya Dasami day, all aspirants en masse are given initiation into various Mantras according to their tutelary Deities. Deserving aspirants are initiated into the holy order of Sannyas. Initiation in the study of the alphabets is given to young children, and to the old children also! New students commence their lessons in music, etc. During the morning Satsang the books which were worshipped on the ninth day are again worshipped and a chapter from each of the principal scriptures like the Gita, Upanishads, Brahma Sutras, Ramayana, and Srimad Bhagavatam is recited.
8. On the Vijaya Dasami day, there is Kanya Puja also. Nine girls below the age of ten are worshipped as the embodiment of the Divine Mother. They are fed sumptuously and, a…
Sandhyopasana literally means ‘worship at the junctions of time.’ It is a prayer and worship offered to the Lord at the junction (Sandhi) of night and morning, forenoon and afternoon and at the junction of evening and night. The Arghyapradana to the sun and the meditation on and recitation of Gayatri, form the heart of the worship. Properly understood, the whole Sandhya is an earnest prayer addressed to the Lord to forgive all one’s sins committed during one’s routine, daily activities and to bestow illumination and grace.
Sandhyopasana must be performed at the proper Sandhyas. Then only the performer can derive much merit. There is a special manifestation of force at Sandhyas. This force disappears when the Sandhya is past.
i. An Obligatory Duty :-
Sandhyopasana is the daily religious practice of the Hindus whose investiture with the holy thread has been performed. Sandhya is a Nitya Karma or an action that i…