www.telugubhakti.com Digest Number 4638

4 Messages

Digest #4638
1
:ALLEGED OBSCURTY/Contradictions in GEETA. by "Kishan Rao Sangem" sangem.kishanrao
2.1
3
DHARMA PRAAMUKYAM by swamypvap
4.1
Sri Satya Sai Baba by p_gopi_krishna

Messages

Tue Apr 17, 2018 5:55 am (PDT) . Posted by:

"Kishan Rao Sangem" sangem.kishanrao

Posted by sangemkishanrao@gmail.com by Prof S Kishan Rao
Sub :ALLEGED OBSCURTY/Contradictions in GEETA.
I quote below afew verses from Bhagavat Geeta(BG) which on the one hand BG
advocat karma/dharmacharana (vidyukta karmas without any expectation of its
fruits) and on the other hand asks persons to be Yogis & follow devotional
Bhakti path to get all the fruits(Punyaphalas) that accrue from yagnyas,
charity, thapassu etc. and finally gets parampadam.This is the content of
BG verse 8.28.
Another petty question is that if all follow devotional Bhakthi path, if
Samsaris/gruhasth are not there, who take care of persons like thyagayya,
sath brahmans, destitutes etc.
BG:8.28 (Ch 8,no.28)
" Vedeshu,yagneshu thapassuchaiva,Daneshu yathpunyaphalam
pradishtam,
Athyethi thathparvamidam vidithva, yogie patham sthanamu
paithichaadyam";
However, earlier in BG , bhagawaqn Krushna asked people do vidyukta
Karmas,do not escvape from them, irrespective of their fruits. Also when BG
says aathma does not die/can not be killed by any means, it is eternal,
then what i9s the mening of one getting parampadam ? I quote 3 -4 verses :
BG 2.23 " Nainam Chchindanthi Shasthraani,nainam dahathi paavakah,
Na chaianam thvaapo na shochayati maaruthaha".
It means Aathma can not be killed,it is ermanent. How,the body
when dies, his aatha
alone goes toParamapadam?
BG 2.47 "Karmanyeva adhikaarasthe maa phaleshu kadachana ,
Maa karma phala hethu rbhoohu, maathe sanga asthu
akarmani".
It means, a human has right to perform his
karmaas/karthavyaas/duties, but he has no
right on its fruits, should not bother about fruits of karmas
perfoormed, the human is not
the kartha of karma fruits, he should not escape from krmaa's
aacharana on the pretext
that he is not the kartha.
Similar to BG 2.47 verse is 5.10 .
BG 5.10 "Brahmanyaadhaya karmaanii,sangam thakthva karothiyah,
Lipyathe na sa paapena padma pathra ivambhusaa"..
It means that man should donate all his karmaas to God, without
expectation of any
return, perform karmaas,then like water though overflows lotus
pathra , water does not
remain on the leaves, so also if any sin of the karmaas, they do
not touch the karma doer.
Suffice to quote.
Kindly throw light on the alleged advice of Geeta in the earlier Chs
( 2.27,2.47, 5.10) and the later Ch V(5.10). already in the1st para
obscurity/contradictions I pointed out ( I repeat " on the one hand BG
advocat karma/dharmacharana (vidyukta karmas without any expectation of its
fruits) and on the other hand asks persons to be Yogis & follow devotional
Bhakti path to get all the fruits(Punyaphalas) that accrue from yagnyas,
charity, thapassu etc. and finally gets parampadam").

Yours bginner in geeta vis-a-vis Veda samhitaas.
S Kishan Rao, India 0091-40-27076156.

Tue Apr 17, 2018 6:40 am (PDT) . Posted by:

p_gopi_krishna

Without the mind does the world exist?

Grant Summerville




Sri Ramanopadesa Noonmalai

(The Teachings of Bhagavan Sri Ramana Maharshi)




Word by word in English

Meaning : Sri Sadhu Om

Translation : Michael James




Ulladu Narpadu - (The Reality in Forty Verses)




6. The world which is seen is nothing other than the form of the five sense-knowledges (sight, sound, smell, taste and touch). Those five sense- knowledges are sensations (known) to the five sense-organs. Since the one mind (or the mind alone) knows the world through the five sense-organs, say, without the mind does the world exist?




(That is, in the absence of the mind which perceives it, does any such thing as a world exist? Hence the world depends for its seeming existence upon the mind.)




Note : Since in verse 17 of Upadesa Undiyar Sri Bhagavan reveals that if one vigilantly scrutinizes the form of the mind, it will be found that there is no such thing as mind at all, and since in this verse He reveals that the world does not exist in the absence of the mind, we should understand that when through Self-enquiry the mind is found to be nonexistent, the world will also be found to be non-existent. Thus the experience which results from Self-enquiry is ajata – the knowledge that the mind and world have never truly come into existence, and that the one unborn and unchanging Self alone truly exists. This experience is the Supreme and Absolute Truth..



Tue Apr 17, 2018 11:49 am (PDT) . Posted by:

swamypvap

As an embodiment of Dharmam Sri Rama Raksha is Sarva Jagath Raksha. Dharmam protects those who protect it.
Prabhu Rama Charanamulu established Dharmam through Aacharana(practice) as described in Srimad Ramayanam. That is why Sri Hanuman as Ekadasa Rudra Avataram and Chiranjeevi holds Prabhu Rama Divya Charanamulu. The footwear (Paadukulu) of these Sri Charanmulu ruled this land for fourteen years. Mata Ahalya got rid off all her Paapamulu(sins) due to the power of these Paada Dhuli. Sri Vibhishana had surrended to these Paadamulu and obtained Parama Pada Jhnanam. The Aaasramulu of all the great sages reached perfection due the divine touch(Sparsa) of these Paadamulu. Thus Srimad Ramayanam holds Darpanam to Maanava Dharmam.
It is immaterial whether one belongs to Brahmacharya Aasramam or Gruhastu Aasramam or Vanaprashtha Aasramam or Satnyasa Aasramam as far as Dharmam is concerned. All the Aasramamulu have their respective Dharmamulu. Accordingly every body is bound by Dharmam. To be precise, one should earn Artham in accordance with Dharmam and use it to fulfill Kamam in accordance with Dhamam. Thus one should over power Artham and Kamam with the power of Dharmam by treating Dharmam as the vertex of a triangle with the line joining Artham and Kamam as its base.
In nut shell Moksham would be Karatalaamalakam to a person who follows Dharmam religiously as stated in Srimad Ramayanam with Prabhu Rama Bhaavam in Hrudayam.

Tue Apr 17, 2018 5:54 pm (PDT) . Posted by:

p_gopi_krishna

Self is nothing but the principle of the all pervasive Atma (Divine Self). There is only one Self. Hence the scriptures state God is one without a second (Ekam eva Advitiyam Brahma). It is rather surprising that people are unable to believe this principle of unity. You have faith in what is broadcast on television and radio, but do not have faith in the Self. One without faith in the Self is verily blind. In this world every being is an embodiment of Divinity. Whomsoever you salute, it reaches God! Likewise, whomsoever you criticise, the criticism too reaches God. So do not criticise or hate anybody. There are many people who undertake spiritual practices like recitations, meditation and yoga. No doubt these are sacred activities and one may undertake them. But it is very essential to recognise the principle of unity. There is only one God and He is omnipresent. Why are you not able to believe this all-pervasive Divinity?



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