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why satnctify reality

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  • satkartar7
    Isvara pranidhana: Isvara is often mistranslated with the English term, God , which in the Western sense of the term, is almost the opposite of what is meant
    Message 1 of 1 , Jun 9, 2003
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      Isvara pranidhana: Isvara is often mistranslated with the English term,
      "God", which in the Western sense of
      the term, is almost the opposite of
      what is meant because isvara
      specifically is not a theistic idea
      as yoga is not theistic

      In other words the word isvara
      specifically refers to the formless
      and deity-less aspect of Reality --
      isvara specifically means the
      formless and attributeless, hence
      "aspectless aspect" of the divine and
      as such even to name it is a

      Thus Isvara pranidhana is to surrender
      to the great integrity of formless
      infinity which is the eternal beginning
      -less and never ending beginning-
      ness -- the all inclusive creator/
      creation -- the Great Integrity while
      anything short of that is being short changed.

      The word, isvara, thus expresses or symbolizes completeness, the whole,
      or infinite mind and as such can
      not be represented by symbols being
      the nothingness that includes
      everything. It remains formless and undifferentiated in order to not
      exclude even the minuteness
      differentiation of existence. What
      does this mean then as a practice.

      It means that Divine intelligence
      and Divine will is always available
      if we look for it and we can always
      surrender to THAT. THAT larger
      momentum, force, or grace (if you
      like) can and does lead us into the
      Great Transpersonal Presence --
      into the natural and true Self that
      knows no bounds and as such isvara
      pranidhana is a daily moment to
      moment practice. In meditation we
      allow THAT ineffable immeasurable
      Light and Love to shine forth -- we
      create time and space for this

      Always we surrender to THAT which is taintless and pure -- which has no
      definition -- exists but does not
      exist -- that which is beyond all
      names; yet may be called isvara only
      if we realize that it can not be
      contained by form. If we do not
      devote our energy and attention to
      that which is COMPLETE and WHOLE,
      how will we ever accomplish yoga?

      If we are not focused in this
      direction, then we remain incomplete,
      corrupted, fragmented, diverted,
      rended, neurotic, and vulnerable to
      repeated fragmentation and separation
      in the corrupted and confused mire
      of dualistic reality (samsara).
      Isvara is always available.

      When we let go of our willful
      practices -- when certain karma is extinguished -- then we make room
      for Grace -- Guidance from the teacher
      of teachers, isvara (see Pada 1.26).

      The confusion generated by what
      Patanjali meant by isvara pranidhana,
      has been created because various
      religious and analytical "schools"
      project their own "definitions" upon
      the term, isvara. For example the pre-existing older samkhya school
      of Patanjali's day, did not recognize
      any god at all.

      Then samkhya itself changed. Later
      schools such as Vedanta attribute
      an impersonal absolute (state devoid
      of any attributes) only to
      nirvisesha (without attributes)
      nirguna (without qualities), and
      nirakar (formless), which is
      distinguished from isvara. Some
      bhakti yoga schools attribute isvara
      pranidhana to mean worship or
      devotion while also one may interpret
      it to mean selfless service as is
      found in karma yoga. There are
      numerous other interpretations
      displaying the specific bias of
      the schools predilections or cosmology

      Indeed in Hinduism alone there are
      thousands of names for god, and
      ten times that number of books
      which attempt at different
      definitions for each. The point
      that concerns the yogi after
      liberation, is that the "name"
      doesn't matter, i.e., that in order
      to rest in the universal ultimate
      one must surrender all attachments
      to these separate forms, be they
      religious or philosophical -- in
      Reality -- we are that --

      Tat Tvam Asi. That is assuming that
      we are sincerely on a genuine
      spiritual search versus simply
      finding solace in ersatz external
      systems. (See also Pada 1.23-27)

      from a yoga page of Tapas

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