Brahmi Status
Brahmi Status Quotes 2025 | Latest Attitude & Motivational Lines – StoryHive07
The human heart is searching for one thing, knowingly or unknowingly. The specific path to attain it is not known to it, and in the course of evolution, it has been searching for it for ages, through many crooked and straight paths, wounded by birth and death. He is searching for that Sachidananda Param Brahman Advitiya, in the language of the Chandogya Upanishad, he is ‘‘Eka-Mebadavitiyam’’. That Non-Oraniyan Mahato Mahiyam (Katha). He is subtler than the subtle, greater than the vast. The Tayloriya Upanishad told him, ‘‘Satya Jnanmanaram Brahman’’. He is omnipresent, mysteriously present in all beings – ‘Esa Sarvesu Bhuttesu Gudhama Na Prakashate’’ (Katha Upanishad). That Supreme One, the Unique One, who is the Absolute Truth, the Absolute Divinity, the Absolute Self, like nectar, the Absolute Bliss, the Absolute Love, Satya Shiva Sundaram. Whose Supreme Solar Radiance Consciousness is continuously expanding and exploding in the rotation of the Yuga Chakra, who is the Self-Assembly within the individual, the Universal Universe and The supreme being of the universe. He is our goal, the final result of the evolution of the universe and our development, the supreme perfection, our ultimate perfection. To attain Him means to attain Brahman, to become that and to manifest Him is the perfect knowledge – Brahmanjñāna. The Mandukya Upanishad says, “Sayo ha vaitat paramām Brahman Veda brajaiva bhavati.” One who attains Brahman knowledge becomes Brahman, the essence, the power of bliss. To embody Brahman within oneself is the ultimate realization of knowledge, which is, in short, the Brahmic state. It is not limited to a single mentality. It is the ultimate reality.
What do ordinary people understand by the word knowledge? Most people call the owners of mountains and great mountains of information wise. Vivekananda once said jokingly, if they were the universe and the great libraries, we would call them sages and maharishis. There is a vast difference between all this external scholarship and true knowledge - self-knowledge, universal knowledge and Brahman knowledge. That person who has attained knowledge
Then there is knowledge of everything, because in its light everything becomes clear. One is freed from ignorance, untruth, and sorrow – ‘Sa Vidya Ya Vimuktaye’ – there is no bondage of ego. In the language of the Katha Upanishads, “Tasya Bhasa Sarvamidam Vibhati’’. From that knowledge one obtains complete true vision, true hearing, true remembrance, and true experience, and from that, true action is manifested. In the language of Sri Aurobindo, “Satyasya njarra shruthi smritih pratibodh iti jnanam”. Therefore, the knowledge that we know about mathematics, literature, science, philosophy, etc. is secondary knowledge, material and incomplete knowledge. It is not this transcendental knowledge. This secondary knowledge is worldly knowledge, the outer shell of knowledge. It is not the soul of knowledge. Transcendental knowledge is the essence of real knowledge. It is the matter of true bliss, the Supreme Principle, the knowledge of Brahman. He who is established in the Brahmic stage, is the possessor of this knowledge.
Now the question arises, how to attain this Brahmic stage, this Brahman knowledge or complete knowledge? From which school, college, library is it not available? And it is also unavailable through the efforts of the mind, speech, discourse, intellect, senses, it is also not obtained by much study and much listening. “Nayamatma pravachananen lavvya na medhaya na bahuna sruten” (Masukya Upanishad). The Katha Upanishad says that speech, mind, vision, etc. are the past objects of the senses, ‘Naïve speech, mind, bed, eye, eye’. Again, ‘Naisa tarkena matirapaneya’ cannot be obtained even through argument or logic. These knowledge-sadhanas are initially at the stage of our practice and effort. The proper instrument for acquiring knowledge is something else, which is the soul.
We are ordinary humans. People of the gross or inert world, living in the consciousness of ignorance, we use the five senses to gain knowledge. We see with our eyes, hear with our ears, taste with our tongue, smell with our nose, touch with our hands. What the mind says after analyzing those experiences is knowledge for us. But these can be the fuel of knowledge. Fuel is no longer fire.
In the language of Shrima, the senses are not reliable, they are liars. It is not safe to assume that experience is the absolute truth because of this. Moreover, the weak, the fearful, the affected, and the hardened senses are unable to present the truth.
Unworthy. A jaundiced eye looks everything yellow, the sense perception of a person with a brain disorder is not reliable. Again, the person's predictions, preconceptions, conditioning, ego-born desires, predetermined desires, interfere with the reasoning of the senses and the mind. Again, how can the mind, influenced by the knowledge acquired through the faulty senses, be capable of seeing the truth? Therefore, the knowledge that a person desires to acquire through the enhancement of the senses is not supreme knowledge. It is the talent of the Supreme. Until supreme knowledge is attained, the knowledge of the past can never be self-sufficient. If the senses are capable of knowing everything in the gross field, then why do we need various scientific instruments and devices to overcome their limitations? And if all experiences are possible in the visible world, then can we say how to know what is still invisible and unmanifest? This material world is not the only truth, within it there is an eternal visible world, subtler than the subtle, much larger than the large, unknown to us. The eternal Supreme Brahman pervades all these worlds. Are these worlds neither visible to our senses nor to our mind and intellect? All these are mysterious to us.
Therefore, to explore that mysterious unexperienced, inaccessible truth, we cannot and have not succeeded with the senses, mind, gross intellect, mental imagination, thought, and dreams. Their narrowness, limitation, pre-conception, egoistic influence, and baseness are obstacles to the attainment of knowledge. Therefore, it is necessary to reject and overcome these and explore new and better tools, to open new paths. They should be praised for their contribution and we should move forward towards new ground. They should be rejected here. The new ground that we explore, the new path we choose, is not of the intellect, but of intuition, that is, we should start from the outside towards the inside. This is the path of yoga. Yoga is the ultimate helper in the attainment of knowledge and the complete proof of nothingness. We should break through the darkness of the unattainable and now start walking in the light of the unattainable. We cannot completely reject the need for intelligence from now on. Without it, how many prejudices, superstitions,
If one had not been inspired to cut the bonds of tradition and turn inward, one would not have been able to see the truth completely by analyzing the intellect and assuming that it sees things from the outside. The proof of this is the group of intellectuals themselves. They are unwavering in their own intellect and firmly refute the opinions of others and present their own opinions. The specific proof of this is the contradictory statements of judges of different religions and the diversity of opinions of courts. One says one thing is true, another proves it to be false.
Therefore, a person becomes introverted after being completely unsuccessful in acquiring true knowledge. This is the subject of yoga. By turning the senses, mind, and intellect inward, subtle senses and pure intelligence arise. New tools for acquiring knowledge are created. At the beginning of inner life, the eye is not completely free from darkness. But when consciousness penetrates deeper and deeper, into more light and peace, this is eliminated. Due to this, the transformation of nature progresses. A new path is opened for the attainment of knowledge.
Now begins the kingdom of understanding. Here there is no predominance of ego. The senses are superior to the body, the mind to the senses, the higher mind to the lower mind. Yet the soul is superior to the intellect. “The mind is beyond the senses, the mind is beyond the intellect, the intellect is beyond the senses.” (Gita) Amopalabdhi or Eloimopalabdhi is the first strong step in the kingdom of self-knowledge. Through it, one can enter the kingdom of the sub-mind and the super-mind. Sri Aurobindo says, "Intuition is the first plane in which there is a real opening to the full possibility of realisation, it is through it that one goes further first to the overmind and then to the Supermind." (Dictionary of Sri Aurobindo)
Through intuition, indirect or direct vision of truth is possible. With the development of this power, the seer or the subject does not look outside as if knowing the object through the intellect. He knows it by being himself (knowledge by identity). Unless the ego-controlled mind is completely free from the demands, desires, preferences, desires, intellectually derived judgments, assumptions and formations, the development of intuition does not take place. Just as the super-mind perceives the truth separately and as a whole at the same time
It sees, knows and feels; the intellect cannot do that. It is just a flash of light. It has another uniqueness from the intellect, it is not a matter of the beyond like the intellect. It is a matter of the beyond. Therefore, there is no narrowness, obscurity and admixture of falsehood here. It is a matter of the consciousness of the sages and the sages. The sages know Brahman through knowledge and attain Brahmanhood, “Brahmavid Brahmab”
The four steps of the path of knowledge. They are – thought, conscience, detachment and knowledge. First, the mind, enlightened by the unattached, will ask, who is he himself?
Land Division Guide: Legal Process, Tips & Expert Advice 2025
Who and what is God? What are the gaps and obstacles between God and the living entity? What is the way to remove that obstacle? When the obstacle is removed, what will be the result of this identity if the living entity and the Supreme become one or united? These things are – knowing as self, as other, as opposite, as means and as result or result. From the fruit of this investigation, pure thought-conscience is born. It draws the dividing line between truth and falsehood. Therefore, a person is automatically freed from falsehood, non-attachment and detachment are born in his consciousness-ground. We wrongly understand this and give importance to object-detachment. In this regard, the will of God What, what is our role in the play, I will take this knowledge lost ।। ।।। "Simple living and high thinking", Q । Life is very good. But if God keeps us in the midst of opulence; then we have to learn how to become detached like Lakshmipati Vishnu. Just as we can be a digambara and a fakir like Shiva who lives in the crematorium, we can remain the same in the happiness and enjoyment of Vaikuntha, with a mind that remains still and undifferentiated everywhere. Detachment is the main thing. Whether in poverty or in wealth, the yogi can remain in joy in the highest consciousness, detached and fixed in mind, like both Shiva and Vishnu. According to the Gita, this state is ‘‘padmaparini baambasa'’ – a state of detachment like water on a lotus leaf. This is the state of being free from nature, the state of being on the shore, the state of being free from delusion, the Brahmi state – ‘‘Isa bami sattikshatrajnana"The eye attains the greatness" ( 9/99).
In external life, we have been immersed in pleasures for a long time and are happy.
We cannot, if we are awake and our good intellect or conscience is born. Due to its aversion to pleasure, we can turn inward and find a solution to this problem. But since we have not opened the kingdom of deepest peace in our inner life from the beginning, we can feel the pressure of the struggle of various opposing forces. Gradually, in the light of intelligence, we recognize the opposition, the opposing forces and their actions, reject and destroy them. Therefore, we gradually experience more peace and purity. The obstacles to the path of knowledge, such as our previous formations, the formations born of the intellect, etc., are gradually removed. We become the possessors of right thought if our heart is pure, receptive and sincere.
The perfection of right thought is possible when our right view, pure experience is possible. We gain unwavering faith in the Supreme Being. Intuition gives us insight. So we get the vision of the soul. This is the main thing. We know ourselves. The ancients say this – first know thyself - “Know Thyself”.
Due to this, a sadhaka is transformed into a poet with a keen vision or a wise sage. There is a twofold acquisition of knowledge in the material world - direct and indirect.
A person also uses analysis, speculation and comparison to gain knowledge. To know the subject, analysis like a scientist and synthesis like a poet and a yogi are required. For knowledge, the coordination of knowledge and wisdom (apprehending and compre-hending), which is possible only in the land of supreme consciousness. That is given by complete knowledge. This is not achieved by introspection in the initial field of meditation. Only the seeker can break through the walls of his intellect and reach the understanding and see the world of truth. Having gained the vision and hearing of truth, he can become a sage and a poet. He can use the power of inner inspiration and the power of inner realization.
This is like chewing a carrot in front of a black hole for a materialistic scientist and a Western intellectual. He will not be able to understand anything from this. He will say that all this is fiction, strange things. But there are some Western poets who are
.webp)
0 Comments