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Post by fiorafemere on May 17, 2013 12:02:34 GMT -6
Anybody touched any works of Meher Baba? What? None of our learned scholars have anything to say about Meher Baba? I am afraid I know next to nothing about him, too. I do recall one saying attributed to him: Pour your drop into my ocean. I've carried this with me since I was young and have no idea when and where I picked it up. It looks like it might be up to you fiorafemere to educate us about him. What do you know about him? What books has he written or has someone simply collected some of his sayings and teachings together? I am reading a book by Nisargadatta Maharaja called I Am That. It was collected together by his disciples out of conversations and satsangas with him. He himself was illiterate. It is an interesting book, naturally expounding the advaita side of the acintya-bhedabheda enigma. I don't know much about Meher Baba. I came across his works on one of the websites and read very interesting book by him "God Speaks" which can be read here: God Speaks - Meher BabaFrom what I read about him, he had some unusual experiences, and later proclaimed himself to be an avatar. Something in yours and Kalki's conversation reminded me of this book. I realy enjoyed reading I Am That by Nisargadatta Maharaj, and also his other books.
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Post by Nitaidas on Jul 13, 2014 12:30:05 GMT -6
Greetings to All,
I promised Malati I would be back on the forum long ago, but one thing has led to another and I have been unable to return until today. Lots has been going on. I have been busy publishing books, not all of which have anything to do with Krsna or Caitanya directly. Nevertheless, the press (Blazing Sapphire Press and its sister presses) has begun to grow and I am hopeful of bringing out some of the works that I started the press to produce back in 2005. It seemed to me then that in the midst of the IGM flurry of translations and publications, the traditional voices of the Caitanya tradition were being drowned out. That still seems to be the case, though now at least there are some traditional voices that can be heard. Many more are coming. As many of you have gathered by reading the various posts on this forum, I and many others feel that the presentation of Caitanya Vaisnavism around the world has been hijacked by IGM (Iskcon-Gaudiya Math). As a result, Caitanya Vaisnavism is being misunderstood, misrepresented, misappropriated, and corrupted by those who I and others feel are not really part of the tradition. The point of this symposium and of the presses is to make available the works and views of the older, purer tradition of Caitanya Vaisnavism which has come to be called "traditional" Caitanya Vaisnavism. If there is any power in the movement of Sri Krsnacaitanya, and I am not necessarily saying that there is, it would be housed in the traditional expressions that have been the life of the movement for more than five centuries. This is the version of the tradition that should be preserved and that should be studied. The study and preservation of the authentic CV tradition has occupied me since I walked away from Iskcon 38 years ago and joined traditional CV by being accepted as a disciple by Tinkudi Baba whose story one can read about in our book Sadhu Sadha. Though I may not spend much time on this forum these days, I will try to visit more frequently. I feel my time is better spent trying to make available the other voices of CV that never have been or rarely have been heard outside of Bengal or India.
Nitai das
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Post by Nitaidas on Sept 29, 2014 12:20:36 GMT -6
Hi All,
Just a few words to bring the members of this forum up to date. I continue to work away at my various publishing projects. I hope to finish our volume one of Lord Gauranaga with some extra added value of notes and a text or two. I think Ghosh's treatment of the story of Caitanya is classic and deserves to be maintained as part of the history of the tradition. There are several accounts of the life and teaching of Sri Caitanya. Some of them are better than others. Ghosh's text is but a small portion of his six volume Bengali version called Amiya Nimai Caritra. I have the whole 1146 page reprint in Bengali with me. If I had another lifetime I would like to translate the whole version. But, perhaps Gadadhar Pran already has. Anyway, working on this text has gotten me interested to various representations of the story of Caitanya, both ancient and modern. I have done some scanning of earlier texts that I will share later on. In addition, we still of lots of copies of Dr. Kapoor's version called Lord Chaitanya available from the bookstore. Eventually, we will issue an new edition of that. Also I have found a copy of a Bengali life of Sri Caitanya by a favorite of mine, Sri Syamlal Goswami. I might try my hand at that if I have a chance. Syamlal Goswami was one of the great pandits of the tradition at the turn of the 20th cent. Many of his works are in the British Library. Working on this essay on Vipinavihari Goswami has also put some other things in perspective and made sense of some other CV writers I know of and have works by but never really could place in context. Specifically, I have learned that Nilakanta Goswami was another of the Baghnapara Goswamis (like Vipinavihari Goswami) who wrote at about the same time and produced some classic CV works. More on this later.
Let me just say that I had to give the boot to a fellow who calls himself Chandra Goswami (though he is not even truly initiated). He showed up on my doorstep wanting to buy books and saying he was on his way to India. Next thing you know he was living in my house and not going to India. He is not a bad guy, but I certainly did not expect such a pretender to darken my doorstep. He is almost everything about IGM I have been critical of for the last 20 years. Naturally, he is from or has spent time at some GM establishment and regards some GM swami as his guru (apparently Bhakti-sundara Govinda-deva Goswami Maharaja gave him Harinama initiation). From that he had a vision and renamed himself Chandra Goswami! Imagine that! Here is a guy who doesn't even know good sadacara and suddenly he is a goswami. Anyway, I wish him no ill. I just would like him to do whatever it is he thinks he is doing somewhere far from me. If anyone meets him or knows him, please be kind to him. But also be aware that a little kindness might encourage him to move in. I mark it down to experience.
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Post by Nitaidas on Oct 2, 2014 15:47:23 GMT -6
Someone has apparently put together all of the postings on the questionable authenticity of IGM in a pdf. I was sent this file by my gurubhai, Jagadish. It contains parts drawn from an expose written by Advaita Das many years ago, an essay by Jagadananda on Vipinavihari Goswami which covers much of the same ground I covered in my little essay, and the contents of my little online zine Nitai-zine. I was surprised to find all this stuff still rattling around the internet. I guess things never really die in ether-space. Anyway, anyone who wants to review it all is probably a little crazy, but who am I to stand in the way of crazy. Here the link. Enjoy!
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Post by Nitaidas on Oct 26, 2014 16:19:04 GMT -6
Hi All,
Just checking in to see what's been going on. Not much apparently. That is good. Not a whole amount of time to spend at the old symposium theses days. Still, I have some things to post that might be of interest coming up. Keep an eye out.
I got a couple of messages from the guy who calls himself Chandra Goswami who became my house guest for a while there. He wrote to say he is settled back in California and to ask if I would send him his books. Of course I will. He bought them; they are his. The only thing I noticed about Chandra's note is that in the address he put his name: HH Chandra Goswami. How about that? I don't believe I have ever seen anything like it personally. Of course, we know that this is what Bhaktisiddhanta and his followers did. But, we never saw them do it. Now Chandra thinks he should be recognized as "His Holiness." Okay, your holiness. Please read those books when you get them before your head gets so swollen with self admiration that your eyes pop out and you lose the ability to read anything at all!
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Post by Nitaidas on Nov 11, 2014 11:38:30 GMT -6
Board member Kirtaniya and I have been carrying on a private conversation that we thought might be of interest to members of the forum and guests. So I am copying it and placing it here. Please feel free to join in if you wish. Hi Kirtaniya, Radhe Radhe! Good to hear from you. Humm. If you did not call, I have no idea who did. I don't think I know anyone in Russia, besides you. I did not recognize the number so I did not pick it up. But later when I listened to the message I could not make out the name of the person calling. Anyway, I am curious and may try to call the number back. Whoever it was sounded friendly and disappointed not to have reached me. No, there aren't very many Caitanya Vaisnavas who think like I do. Most are as you point out laboring under the mistaken idea that they already know everything that needs to be known. It is the mark of a dying tradition. Maybe it should die, I don't know. I suspect that the clinging to these old texts whether they are understood or not is a kind of modern psychosis rather than a sign of health. I will try to introduce some alternative interpretations wherever possible. I am sorry to have been away for so long. Not sure why that was so, but I feel more kindly to the forum and its project goal of having a symposium where various views are aired without censure or condemnation. Please participate when you can. You are very smart and have lots to contribute. We need more like you and don't be afraid to disagree with me. I am frequently wrong and need to be taken to task for it. Best wishes, Nitai das Nitai dasji, Many people in Russia know about you. You can type your name in Russian in google for fun: "Нил Делмонико" or "Нил Дельмонико" or "Нитай дас" (Nitai das) and see some results. Maybe you remember Kalki das (Dima) (not to mistake for not russian Kalki). He participated in GDiscussions. For the last 2-3 years I am not in contact with him, unfortunately. He knows Sanskrit and he translated some CV texts into Russian, and he was the first one to introduce you in russian cyberspace... Anyway, I don't know why I mention him... Perhaps I wish him participate in CS... Still I'd like to ask my question again. In order to understand your vision of how real knowledge is different from fanatical belief and imagination. What are the instances of real scientific knowledge in the books of Hindus? What exactly do they know and what they left for us to know? Perhaps some scientists may say that a kind of a flying teapot is being discussed in those books. Really, what are the examples of good evidence in Hinduism? Hi Kirtaniya, Radhe Radhe! Perhaps I misled you to some degree. I don't believe that there are any indications in the Hindu scriptures that they were scientifically more advanced or savvy. Instead, I think one finds the opposite to be true. What one finds in the Hindu scriptures is pretty much what one would expect of a pre-scientific culture. That said, I think there may have been some lucky guesses. They conceived of a universe on a vaster scale than anyone in the West ever did. They also believed that the laws that applied in different or other places in the universe, in say the heavens, were the same as those that applied here and vice versa. That took the West centuries if not millennia to figure out. Much of the knowledge contained in the Hindu texts is based on observation and careful reflection. In that sense there is much to learn from the texts. But there are also wild flights of fancy and shear silliness that cannot but make us laugh. The problem with pratyaksa that they discuss in their epistemology discussions is a valid criticism. But science with its experimental testing and independent confirmation more or less resolves that problem or at least reduces its threat to a minimum. So, I am not saying that there is any advanced science and mathematics hidden in the Hindu texts. Others I know have, but it is always a case of clever interpretation and the importation of modern ideas into a text in which those ideas are not really found. It is more a testament to the cleverness of the interpreter, rather than the cleverness of the text. That said, this verse that we are discussing from the Bhagavata (6.15.8) seems to present a very sophisticated idea, one that seems thoroughly modern and critical. The problem is that it seems out of place in its context. It may be that we just don't properly understand the context. Or, it may be that the verse has been changed or scribally altered over the centuries so that its original meaning and purpose has been lost. Or, it may be that we really don't understand the Bhagavata's world-view. It clearly has a strong current of non-dualism in it and a strong current of dualism in it. How exactly these two currents fit together and complement each other or reinforce each other is hard to figure out. Even someone as brilliant as Sri Jiva gave up when he labeled it acintya. A clever interpreter could jump up at this point and shout "uncertainty principle!" And there you have it. The authors of the Bhagavata knew quantum mechanics long before we figured it out in the 20th century. Anyway, I don't believe they did, but they had something, maybe a healthier way of looking at things and being in the world than anything we ever developed in the West. Best wishes, Nitai das Nitai dasji, "Lucky guesses". What I like in English - such concise forms! And yes, I feel it is all more clear for me now. Those lucky guesses, if I properly take it, is an amount of good ideas, often obscure, embellished with superstitions and fantastic stories. It takes much endeavor to translate them to the modern way of thinking (and they can be easily misrepresented). What about religious dogmas like in HBV or, a little different angle, Laghu Bhagavatamrita. How much "sheer nonsense" in there? I mean that stuff doesn't look like can be supported by any evidence, but if we give it all up what solid would be left in Tradition? Or, if there is something solid in there, any principle/idea, what is the example of confirmation of it? Please feel free to put parts of this our conversation here on forum if you like. I feel you are saying something what other members of CS await to hear.
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Post by Nitaidas on Nov 17, 2014 21:36:05 GMT -6
One has to keep in mind what it was that the authors of the HBV and Laghu-bhagavatamrta were building their statements out of, namely other texts. What were those other texts? Mostly puranas, later upanisads, the available writings of the other Vaisnava acaryas, etc. The information presented is only as good as the information taken in. Garbage in garbage out. In cases where the sources were the result of observation and thoughtful reflection there is more likelihood that the Caitanyite texts are on more solid ground. As far as some sort of supernatural source of knowledge goes, I think it rather unlikely that one exists. Why do I say this? Because it seems rather clear that there are loads of "sheer nonsense" in the source texts of the CV tradition which is drawn into the texts of CV. If there were a real supernatural source of knowledge like yogaja prakyaksa that wouldn't be true. Instead, we have pretty much what one would expect from a pre-scientific system of knowledge. Nevertheless, I think there are principles and ideas that are valuable in the philosophical and literary traditions of India. One has to develop a special kind of ability to discriminate between the horse-poop and the real kernels of wisdom and insight. I will try to lay some of these out for you in the next few posts. These ideas and principles are things like rasa, viraha, a-theism, and others.
Nd
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Post by kirtaniya on Nov 18, 2014 6:12:35 GMT -6
It will be so nice to delve into those gems of ancient thought! Can't wait. So, in a given conditions they managed to produce something that can impress us. Maybe also the word "ore" is appropriate here: some gold is hidden in the amount of ancient texts. And that gold should be extracted, analized, systemized... Instead, normally indologists analize and systemize what is ore in this analogy, namely documents and not their worthy outcome. Nitai dasji, I wish you'd also point out the opposite, if there is such a case - that maybe some researcher did a good work to extract only worthy ideas of any great thinker in a separate file. Supernatural source of knowledge doesn't exist? What if God is drunken (with joy, madhu, prema, whatever)? Some western followers of Kashmir saivism love to say that the world is a theatre of absurdum for a mad play of Siva. Of course they would not accept that their holy texts are full of absurdum but at least this fits into such concept. Otherwise, let's see the case when God is perfectly sane or, better say, rational. Then what we have is a dull scheme of the world as a hellish place of ignorance and God as a almighty sadist (who blesses the chosen ones, the obedient ones ). This what Christianity and dvaita is about, and do we like this scheme of salvation? This salvation also can be a part (as a symbol of knowledge) of irrational scheme where ignorance is something like a drunken state... Intuitively, the supernatural source of knowledge is something related to the advaitic principle of unity. Somehow the Self is all-pervading and self-illuminating. The whole point in knowledge per se is to know one's own Self. And the irrational source of knowledge is our own immortal hunger for knowledge. Immortal in a sense it exists as long as the Self exists...
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Post by kirtaniya on Dec 16, 2014 23:16:14 GMT -6
I'd like to add, basically this model of the world being an absurd is in the context of the Theodicy. Normally they offer some solutions to it and find some faults in them assuming god as an entity absolutely different from jiva. Here is a very nice page www.uri.edu/students/szunjic/philos/karam.htmrelated to one great piece of Russian literature classics, and the idea of absurdity spoken by a character in the novel is pointed there among many others in the overview. They only do not count such a possibility that absurdity could be well in the mind of god, that is in the world which is the filler of god's mind. Thus I think it is another possible solution for the Theodicy along with those given in the link. So in the course of our discussion of the strange stuff in ancient hindu books and how should it be sertified, godly or useless, presumably we take it for granted that the supernatural source of knowledge supposed to be a kinda ladder for poor us to uplift us to some knowledge-light of the heaven. Such paradigm is woven of dvaita, model of god a giver, and why not look for something more non-dual? And one crazy idea of mine is that holy scriptures should be certified as "holy" not in accordance with some "rightness" of the material but on the basis of globality of the topics. They spoke of Brahman, Nirvana, etc. and that's global. Now some more on the model of reality. God exercises his creativity: in the form of humans he performs some simplistic animalistic games along with a metaphysical poetry. And the purpose of this is quite indefinite, rightness here is meaningless as a goal of cat's play with its tail. And the Vedanta's 2.1.33: lokavattu līlākaivalyam looks like consistant with this: the world is meant just for fun. For example, strange things in the fifth canto may look useless, not right, or like a tale for children but what if they suggested something subtle? I guess, they suggest that this book, the Bhagavata, is essentially a drama, those milky rivers with sandwich banks being the alankaras, and the world itself is a drama too, in no less extent, and it is not a bunch of pale things as it seems to be. Even if someone spends his whole life doing science what he gets in the end is not a result he always imagines: when he dies his knowledge of some not essential data vanishes, and what actually matters is a fact of participation of this scientist in the process of his personal drama. And my struggle with religious dogmatism and narrow mindedness is good drama too; in terms of any "purpose" it's already that well-known "mango". Those fairytales, at first taken naively straight, were they designed to clean up one's self-cheating by trick? If so, such their "rightness" is perhaps the best. Another crazy idea I'd like to share is that "we do need" a god in this model (as to deny the common "there is no need of god"), which is similar to intelligent Brahman of Vedanta. This is we who project the script of our life into our brain but from a higher, ideal position of pure non-objectivity (that is we do it as Brahman, Super-I, The Principle of Play). "Higher position" - that is beyond feeling oneself a victim (as in dvaita or in atheism), i.e. pure play. Traditionally, Brahman is customized as an axiom in godly Upanishadas, but my idea here is that Brahman could be invented on the basis of the principle that life/world is essentially a play. The idea of non-objectivity of reality grows more popular nowadays in scientific circles, and some people, like Thomas Campbell, push it forward from the standpoint of quantum mechanics. www.youtube.com/user/twcjr44.
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Post by kirtaniya on Dec 19, 2014 22:34:49 GMT -6
Radhe Radhe!
These days I put forward some thoughts into "Nitai's World", hope it is not too audacious. Not much activity is goin on on CS anyway, thanks to Malati - the project has been maintained by her in the absence of other local bhakta-gang for many months. I think here I'll put some interesting stuff too.
I can see some unification of ideas from Sankara/Nagarjuna and the line of thought of Michael Talbot's Holographic Universe further expanded in the recent time by some. The main theme is that reality seems to be non-objective. The time-space coordinate system is getting weaker, as two micro-objects are said synchronically changing their state though they are far distant from each other. And another pillar of objectivity is being shaked as they come to the point of almost empty-space in the universe. Whatever is in the space they cannot call objects in traditional terms as those tiny particles in the vast space deny their strict localization. But those inconsistencies remain in different fields of science, so no one gives a damn. There are also some researches of brain's strange things pointed in Talbot's book which suggest brain is something like a hologram.
If make a picture of all this, we do have at most a model of observed things, not confirmed observed things. In place of a physical model could be anything: like in hologram we observe some 3-D object but it is not a thing, it is an imagined thing. In reality it is a flat photo-slide. Here at this point we can recall that fuckin avidya, witch-maya, that kind of shit. (I am trying here to speak like they do in some movie by Jarmush). We are sure of the big universe but it's vastness is a feature of a model invented to understand what's goin on. And such an invention of different models as the only way corresponds to Nagarjuna's "conventional reality". Nagarjuna shows how observed things are not solid real. His method is different, result the same. He basically says: we claim we see this and that but if do it carefully we see that we see nothing of that. There are some basic themes we use in our observation of regular life but they do not truly exist. Thus he comes to sunya. And this is similar to what they say these days: the universe doesn't exist at all, there is something unknown what projects an image which looks like spacy and real. If anyone finds it interesting please see the link above and read the book by Talbot, as I present the ideas slightly colored with my own.
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Post by kirtaniya on May 10, 2016 16:11:08 GMT -6
bird cherry scent and little tint of smoke. birds' chirping far and near like heaven. fresh breath and step by step delight. anticipation of nitai to reappear.
------------------------------------------ *note nitai - is not just a name here, it's something to surpass all worldly pleasures
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Post by Nitaidas on Sept 14, 2016 16:40:53 GMT -6
Kirtaniya is on my case. Therefore, I am back. Not that I really went anywhere. I just have not been checking in here as much as I should. Sometimes this symposium turns into a huge time-suck and I don't get anything else done. Still, I think this symposium is an important place for "free-thinkers" who also have an involvement in and/or love for CV to meet and discuss. I will try to do better, by which I mean, I will try to come by more often and participate. I hope the few of you who still audit this forum will also join in. I am still alive and well and busily working on more books. That might change over the next few years. I hope to get as much done as I can before death drags me kicking and screaming into my next life, or perhaps into a state of absolute oneness with the ground of being, or perhaps into the "scattering" in which my molecules and atoms are scattered into the directions and I become an undifferentiated part of the cosmic soup again.
Radhe Radhe!
Nitai das
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Post by kirtaniya on Sept 16, 2016 22:51:48 GMT -6
Nitai ji,
I am not a mole to say it but surely you will not be dragged by death. This is my blessing to you.) We are destined to always find only alive mode (only dead bodies of others might be the case of death). Thus hari-katha is always the meaning and the goal, and the immortality.
As the Second Canto says of importance of the present clear moment over the light-years of dull baobab mode, so I keep in mind the simple teaching of Zen which makes one absolutely indifferent regarding the imagined far future. Siksastaka too reveals the bhava of "lifetime after lifetime the same treasure" which is the reality of present moment.
Still I think of some near future. I have in mind the idea to make some list of great modern writers on the Eastern Philosophy. Maybe you already have some ten-fifteen top names in mind? Also patticasammupada is something realy great. In the pali suttas a lot of good stuff. Nagarjuna is great, and I hope to study some more names of those times. I hope we will find some good topics relevant for a practice of harinam with more and more delight. You could see some muddy waters in my previous activity here, but we are working on it.
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Post by kirtaniya on Sept 19, 2016 21:15:55 GMT -6
Previously, the topic of relationship between matter and spirit was discussed on this forum here and there. I think, paticcasammupada gives a clue. These two are not the same, since we see it as separate. And there is a problem of what we see, calling them that names (i.e. namarupa, which is captured through six spheres of perception). That is, we need to see: what is their origin and what is their product (things are defined like that). And we can see their mutual relationship through contact: spirit depends on matter, and matter depends on spirit. The whole thing is the perception which leads to origination and cessation. We speak about spirit and matter, but, we can see, they are just name-and-form which has its developement in our perception. This principle of impersonal attention starts in buddhism and Sankara made it go in advaita, as he too speaks of nama-rupa and the rest, although in a different mode, with no buddhist attention to the moment-to-moment developement in perception. In CV we can call this point of full attention as santa-rasa, shanti, clear vision from which all other rasas to manifest.
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Post by Nitaidas on Sept 24, 2016 14:28:44 GMT -6
Nitai ji, I am not a mole to say it but surely you will not be dragged by death. This is my blessing to you.) We are destined to always find only alive mode (only dead bodies of others might be the case of death). Thus hari-katha is always the meaning and the goal, and the immortality. As the Second Canto says of importance of the present clear moment over the light-years of dull baobab mode, so I keep in mind the simple teaching of Zen which makes one absolutely indifferent regarding the imagined far future. Siksastaka too reveals the bhava of "lifetime after lifetime the same treasure" which is the reality of present moment. Still I think of some near future. I have in mind the idea to make some list of great modern writers on the Eastern Philosophy. Maybe you already have some ten-fifteen top names in mind? Also patticasammupada is something realy great. In the pali suttas a lot of good stuff. Nagarjuna is great, and I hope to study some more names of those times. I hope we will find some good topics relevant for a practice of harinam with more and more delight. You could see some muddy waters in my previous activity here, but we are working on it. Greetings Kirtaniya. One's death is not an imaginary future. It is coming for all of us at some time or other. What it actually means is the problem and that's what I was suggesting in my post. It could mean many things. What is certain is that there will be no more Nitai das working on his books and trying to figure things out. At the very least I will become one with the cosmos and at the very most I will become someone else and forget all I have known and done in this life. I might even become that mouse that Bhaktivedanta wished me to become when he said about me: punar muSikA bhava (become a mouse again!). It is a reference to a story from the Hitopadesha in which a mouse is turned into a lion and then becomes a threat to the one who turned him so. Anyway, whether I live on or not, Nitai das is done for. But, it also does us no good to dwell on the approach of death. It will get here when it does. Until then let's carry on. There are a couple of books I would recommend for students of Eastern or specifically Indic philosophy. One of my favorites is a collection of Pali texts translated by Henry Clarke Warren called simply Buddhism. I remember reading it for the first time when I had returned to college as an undergraduate after returning from India in 1977. At the time I thought to myself that everyone who ever went to college should be required to read this book. It really brought all of our assumptions into question and no matter what conclusion we reached as a result of reading this book, the very act of raising the questions of life's meaning and purpose was a kind of enlightenment. I think there are many editions of it available on Amazon. Check it out. Secondly, I recommend anything written by Theodore Stcherbatsky. The man was brilliant. He knew more about Indian philosophy than any one of that period. His Buddhist Logic is his magnum opus, but his Central Conception of Buddhism is tremendous and is only about 100 pages long. I also recommend his Conception of Buddhist Nirvana. It contains a chapter of Nagarjuna and a commentary on the chapter, but the introduction is immensely insightful, too. So add those two authors to your reading list. I will add other suggestions later. I will also try to come here to the forum on the weekend to answer questions or just interact with anyone who happens to be here or who has left a comment or two. By the way, Kirtaniya, I have a copy of Mayeda's translation of A Thousand Teachings by Sankara for you. Please send me a separate message giving me your mailing address. I have a couple of scanning projects going on and will post some other important works on CV and other related traditions over the next few months.
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