Pratyavaha or nature taking its course

We may not reach the other side of the bank. We sing probably everyday, with deepest devotion and hope, bhavasagara tarane nauka, but it may not change anything. We might still sink in the ocean of bhava, samsara. So what does one do? Does one give up hope, and go back to the freefall into samsara…into objects and their limited pleasures?

If one gives up the ideal of another dimension, then there is only the limitedness of the body, the limitedness of the existential pleasures. There is very little scope for anything else to come in.

On the other hand, the acausal cannot be wished for, cannot be created, cannot be heard, read, contemplated upon, comprehended …etc etc. It only goes in the negative direction. But that is what we strive for. We want the grace of the acausal. “GRACE”. This is the word most used by the Dayananda clan…Anugraha or Grace. What the others would call the quantum leap, the unexpected, the stroke of lightening…

We only prepare ourselves to receive this grace. If it doesn’t come, have we lived in vain? Have we squandered away a life in a meaningless search? I am not sure if I could freefall back into the limited pleasures of samsara. Also, how do i falsify the pleasures of surrender, of gratitude, of contentment, of clarity, of sound judgement, of tolerance, of peace? Aren’t these the merits of a life of contemplation? Can we just write them off as useless, when the final goal of Moksha is not reached?

I would rather die trying, than go back to the world of limited pleasures. I would rather believe in Oneness and derive from it’s strength, than live a life which dissipates it’s energy in the appreciation of differentiation. How clearly the Kathaupanishad states, “Mrtyoho Mrtyur Aapnoti, Yah iva naneva pashyathi”


Back to Sony Xperia Z5 Original ROM

In my update to this post I have to tell you what happened in the last three weeks.  My experiment with the LineageOS Custom Rom for Z5 did not pay off.  Why?

  1. The music quality when i used the speakers was terrible
  2. If you are used to superior auto like me, then you cant really use the camera well enough
  3. The phone is unstable. Apps dont react properly sometimes and you tend to just reboot.
  4. I think the battery drained faster
  5. I missed the Sony music app, the Sony Albums for sorting pictures


The relationship between the dual God and the nondual God

I seek to be closer to my maker. I make an effort, to love the abstract. To love God. The abstractness of Brahman makes him unreachable, intangible, unavailable for this transaction of love, of him being near me, for me.

So I then see that I can only deal with a Godhead or Bhagavan or Eeshwara. My Bhagavan is Krishna. He has filled our mythologie so deeply, it would be impossible to separate him from Sanathana Dharma or Hinduism. It would be like talking about Christianity without mentioning Jesus or Islam without Mohammad. Offcourse, it would be still possible, because Krishna is only one of the stars in the galaxy of Hinduism.

Krishna indeed is my hero. Parthasarathy, as he stands as a 10-foot statue with a mustache in Triplicane. He is there to protect me. In him I can comfortably take my refuge. He controls the world. He creates my circumstances. I am his servant. I praise him for his infinite glories. I thank him for his protection. I thank him for giving me such a comfortable life. I am helpless without him. I ask him to grant me everything that I need to live in this world. I ask him to grant me the understanding that I can come closer to him.

I ask him for emancipation. For freedom. He smiles and he says, that I am already free. I search myself to validate his statement. He means that he, Parthasarathy is Brahman, but only projected as a form. I too am Brahman, only in the notional form of a Jiva. I am Brahman. I am not Partha. I am Paramatma.

So at the level of the world I am Partha. But when I am in my true nature, I am Paramatma. Hanuman is the best example of this. He is at the level of action, at the level of Upadi a Dasa, a Servant. But when he is standing alone, he is a God, with all the powers of Rama himself. In the world of action, I am his servant. In the world of meditation, I am his servant. In the world of contemplation, I am Brahman.

There is really no problem of schizophrenia. The schizophrenia being that one thinks one is a servant of a particular form and then one thinks that oneself is Brahman. Only at the time of deliberate contemplation, do I think of myself as Brahman, the rest of the time, I am his instrument.

This is basically the mood of the devote. In a given circumstance I am contemplative, in another circumstance, I yearn for him, in another circumstance I sing his glory. Everything is finally an offering.