www.telugubhakti.com Digest Number 4650

15 Messages

Digest #4650
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
PARA TATVAM by swamypvap
PARA TATVA SIDDI by swamypvap
Sri Satya Sai Baba by p_gopi_krishna
Sri Satya Sai Baba by p_gopi_krishna
Spiritual by p_gopi_krishna


Sun Apr 29, 2018 6:56 am (PDT) . Posted by:


कृपया परयाऽऽविष्टो विषीदन्निदमब्रवीत्।

दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थितम्।।1.28।।

కృపయా పరయావిష్టో విషీదన్నిదమబ్రవీత్.

దృష్ట్వేమం స్వజనం కృష్ణ యుయుత్సుం సముపస్థితమ్৷৷1.28৷৷

Arjuna said O Krishna, seeing these relatives and friends who have assembled here with the intention of fighting, my limbs become languid and my mouth becomes completely dry.

Sun Apr 29, 2018 7:02 am (PDT) . Posted by:


श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि।

तान्समीक्ष्य स कौन्तेयः सर्वान्बन्धूनवस्थितान्।।1.27।।

శ్వశురాన్సుహృదశ్చైవ సేనయోరుభయోరపి.

తాన్సమీక్ష్య స కౌన్తేయః సర్వాన్బన్ధూనవస్థితాన్৷৷1.27৷৷

(He saw) fathers-in-law and friends also in both the armies. The son of Kunti, Arjuna, seeing all those kinsmen thus standing arrayed, spoke this, sorrowfully filled with deep pity.

Sun Apr 29, 2018 3:00 pm (PDT) . Posted by:


गाण्डीवं स्रंसते हस्तात्त्वक्चैव परिदह्यते।

न च शक्नोम्यवस्थातुं भ्रमतीव च मे मनः।।1.30।।

గాణ్డీవం స్రంసతే హస్తాత్త్వక్చైవ పరిదహ్యతే.

న చ శక్నోమ్యవస్థాతుం భ్రమతీవ చ మే మనః৷৷1.30৷৷

The (bow) Gandiva slips from my hand, and also my skins burns all over; I am unable even to stand and my mind is reeling, as it were. Moreover, O Kesava (Krishna), I am not able to stand firmly, and my mind seems to be whirling. And I notice the omens to be adverse.

Sun Apr 29, 2018 3:14 pm (PDT) . Posted by:


सीदन्ति मम गात्राणि मुखं च परिशुष्यति।

वेपथुश्च शरीरे मे रोमहर्षश्च जायते।।1.29।।

సీదన్తి మమ గాత్రాణి ముఖం చ పరిశుష్యతి.

వేపథుశ్చ శరీరే మే రోమహర్షశ్చ జాయతే৷৷1.29৷৷

And there is trembling in my body, and there is horripilation; the Gandiva (bow) slips from the hand and even the skin burns intensely.

Mon Apr 30, 2018 2:31 pm (PDT) . Posted by:


न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च।

किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा।।1.32।।

న కాఙ్క్షే విజయం కృష్ణ న చ రాజ్యం సుఖాని చ.

కిం నో రాజ్యేన గోవిన్ద కిం భోగైర్జీవితేన వా৷৷1.32৷৷

I desire not victory, O Krishna, nor kingdom, nor pleasures. Of what avail is dominion to us, O Krishna, or pleasures or even life?

Mon Apr 30, 2018 3:29 pm (PDT) . Posted by:


निमित्तानि च पश्यामि विपरीतानि केशव।

न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे।।1.31।।

నిమిత్తాని చ పశ్యామి విపరీతాని కేశవ.

న చ శ్రేయోనుపశ్యామి హత్వా స్వజనమాహవే৷৷1.31৷৷

Besides, I do not see any good (to be derived) from killing my own people in battle. O Krishna, I do not hanker after victory, nor even a kingdom nor pleasures. And I see adverse omens, O Kesava. I do not see any good in killing my kinsmen in battle.

Mon Apr 30, 2018 4:31 pm (PDT) . Posted by:


येषामर्थे काङ्क्षितं नो राज्यं भोगाः सुखानि च।

त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च।।1.33।।

యేషామర్థే కాఙ్క్షితం నో రాజ్యం భోగాః సుఖాని చ.

త ఇమేవస్థితా యుద్ధే ప్రాణాంస్త్యక్త్వా ధనాని చ৷৷1.33৷৷

Those for whose sake we desire kingdom, enjoyments and pleasures, stand here in battle, having renounced life and wealth.

Mon Apr 30, 2018 4:32 pm (PDT) . Posted by:


The Gita enlightens and lightens our life-journey

Suppose we are struggling to walk on a dark road while carrying a heavy burden. If the streetlights turn on, we won't stumble or go off-track.. And if we see that most of our baggage is unnecessary, we will put it aside and walk much easier.

The Bhagavad-gita can similarly ease our life-journey. When things go wrong, our path ahead may appear dark. No path may seem to lead to anything good, as happened to Arjuna at the Gita's start (1.30). Though he had been standing heroically, bow aloft, ready to fight, distress so burdened him that he put aside his bow and sat down, unable to fight. Such a blinded and burdened Arjuna sought solace in the Gita. And its enlightening and lightening potency is evident in its conclusion (18.73): Arjuna's illusion was destroyed and his composure, restored.

What is this knowledge that so dramatically transformed Arjuna?

The Gita explains that we all are souls, parts of Krishna. Whatever happens in life, our eternal function is to serve him. When we strive to live this knowledge, our service attitude acts like a flashlight that illumines our next step. And if we keep taking one step at a time, eventually things become clearer. Thus, understanding our identity and purpose enlightens us – it lights our inner world, removing the darkness of confusion.

Gita wisdom further explains that we just have to play the part of the part, and the whole will take care of the whole. We don't have to worry about things that are not in our control; Krishna will take care of them. Being freed from the crippling burden of trying to take care of things beyond our control, we can focus energetically on the things in our control.

Thus, we all can enlighten and lighten our life-journey by studying the Gita.

Read more http://www.gitadaily.com/the-gita-enlightens-and-lightens-our-life-journey/ http://www.gitadaily.com/the-gita-enlightens-and-lightens-our-life-journey/

Sun Apr 29, 2018 7:03 am (PDT) . Posted by:


Samkalapam means Samyukta Kalpam (Joint Creation)
Manasu(mind) as a software tool has the creative capability and accordingly it builds blocks/floors in the form of Bhaavamulu (feelings) . If twenty four stories/floors/levels (Bhaavamulu) are created by Manasu(mind) as a twenty four storied building (Samkalpam) for the creator of Jagath Eswara as the Gruha Adhipati/Deha Adhipati (owner of the building ) , then that creation by the mind is called Samyukta Kalpam (realization by a Jiva that Deham is Eswara Gruham). As feelings are produced in Madi , the above creation means offering of Madi to Eswara by a Jiva(individual).
As a first step, a JIva(person) who intends to undertake a construction of a twenty four storied building(Samkalpam) has to surrender himself in mind to Siddi and Buddi Pradaayaka Ganapati as an architect for the proposed Samkalpam ,
As a second step, Manasu(mind) being a builder is always connected with the three construction sites namely Kaalam(time), Pradesham (place) and the Swajanam (related people) . Accordingly it needs to be withdrawn from these three sites so to be available at the present site.
The twenty four levels/floors ( (Bhaavamulu) to be built correspond to the twenty four parts of Deham(body) namely Pancha Bhutamulu, Dasa Indriyamulu, Pancha Pranamulu, and Antah Karanam(Manasu,Buddi, Chittam, and AhamKaram)) and these twenty four elements need to be raised/empowered as twenty four Kesava Namamulu with the power of Narayana Bhakti as Artham.
The twenty four floors/levels so built constitute a building and it turns into a Dharma Saadhanam/Dharma Saudham as Sthula Rupam and its Sukhma Rupam is Dharma Swarupam/ Sri Ramam. That is why we pray to Prabhu Rama by reciting the following Slokam.
Daataram sarva sampadaam
lokaabhi Raamam Sri Raamam
bhuyo bhuyo namaamyaham..
As Balam/Sakti(strength) of the twenty storied building (Samkalapam) , we pray to Mata Eswari who is in all Bhutamulu as Eswara Sakti /Atma Sakti(Eswara Jhnanam/Atma Jhnanam) by reciting the following Slokam.
Sarva-Manggala-Maanggalye Shive Sarvaartha-Saadhike
Sharannye Trya[i-A]mbake Gauri Naaraayanni Namo[ah-A]stu Te.
We do Atma Pradakshinam as registration of the above constructed building (Samkalpam) in the name of its owner/ Eswara who is present in all Bhutamulu as Atma.
We perform Saashthanga Pranamam to Eswara as the final handing over of the above stated twenty four storied building (Samkalpam) to its Adhipati/ Eswara(Atma).
Thus Samkalpam is a mental transformation of Deham (body) into a twenty four storied house(Gruham) as Dharma Saadhanam/Dharma Saudham for Dharma Aacharana (practice). It is to be further realized that this Dharma Saudham is under mortgage to Prabhu Rama (Dharma Swarupam) and it is powered by Mata Eswari(Mata Gayatri/ Prana Sakti Swarupini) and it is Eswara Nilayam.

Sun Apr 29, 2018 7:13 am (PDT) . Posted by:


Eswara is Sarva Vypakam(infinite in space) and Anantam(infinite in time). Eswara Chaitanyam/ Eswara Sakti/Eswara Jhnanam as the Sakti (inseparable energy) is also Sarva Vyapakam and Anantam. Eswara and Eswari are inseparable like the Sun and the Sunshine. Eswara is as Atma in Sarva Bhutamulu and Eswari is as Atma Chaitanyam in Sarva Bhutamulu. Eswara Sakti (Eswari/ Gayatri) in the form of different types of Prana Saktulu activates the seven knowledge based systems namely Buddi, Manasu, and the five senses in different ways just like the electric power which is the primary input to heaters as well as coolers.
Buddi is subjected to the virus Dvaitam (Dualism) accordingly Buddi is always associated with Deham (Anityam)/ temporary. As a result of this malfunctioning of Buddi , its sub ordinate Manasu(mind) is subjected to Vikaaramulu(Vikruta Aakaaramulu)/ displacements and does not remain in its Swa Sthiti(Home place). These six types of Vikaaramulu in the form of a group of six inter related enemies(Ari Shat Vargam) acts as the root cause for all Kleasamulu(sorrows). The reason being Manasu(mind) as directed by Buddi experiences the worldly pleasures/pains through the five senses which act as the interacting agents with the world. Thus mind always lives in the worldly affairs and thus acts its own interest and disturbs its own peace little realizing that Eswara/Atma as Chidaananda Rupam is in Deham/Gruham as its Adipathi(Lord) in all Bhutamulu.
Under the Krupa(grace) of a Sat Guru , Buddi of a Jiva is united with Sat/Nityam/Ekam. When Buddi is associated with Sat(Nityam), Buddi would be free from Deha Buddi(Anitya Buddi) just like darkness prevailing all over the night disappears the moment the Sun(Brahma Jhnana Swarupam) rises in the East. Due to Ekaatmakam of Buddi with Sat, the seven types of energy/ knowledge as embedded in Buddi, Manasu and the five senses become united into one as Absolute Knowledge(Brahma Jhnanam), like the sun light which consists of seven colors. As energy saved is energy produced, the withdrawn and united Sakti/ Jhnamm , reaches back its source Eswara/Atma Sakti. This enlightenment is nothing but activation of the third eye(Agni Netram) in a Jiva and thus Jiva Chaitanyam (individual consciousness) reaches back its origin/source that is Eswara/ Atma Chaitanyam(Absolute consciousness)._._,_.___

Sun Apr 29, 2018 2:53 pm (PDT) . Posted by:


Maala(garland) which is neither Savyam (left to right) nor Apasavyam(right to left) points out to Para Tatvam.
Srimad Ramayanam consisting of twenty four thousand Slokamulu as Maha Maala is Para Tatva Prabodhakam.
But a question arises in our mind that how to understand Para Tatvam as contained in Srimad Rahasyam.
If we bow down to Sri Guru Hanuman as Ratnam of that Maha Maala, Guru Daivam loads that Para Tatvam (philosophy) in our Chittam(memory) and Buddi as a search engine connects Manasu(mind) to that Para Tatvam. Due to this enlightenment Hrudayam would be fully filled up with Sri Rama Bhavam.

Sun Apr 29, 2018 3:03 pm (PDT) . Posted by:


Para Tatvam is Brahma Jhnanam(Absolute knowledge).
Mata Eswari is Para Tatva Swarupini as Para Devata.
Kshuda(hunger )as Ruchi Rahitam/ Vikaara Rahitam is Eswari Rupam.
Samtushthi(full satisfaction) as Ruchi Rahitam/Vikaara Rahitam is Eswari Rupam.
Thus the knowledge that Kshuda is same as Samtushthi is Brhma Jhnanam/Para Jhnanam. .
Tatvam means you are that.
Hence Tatva Siddi is realization of others Tushthi as own Tushthi and others Kshuda as own Kshuda.
Para Tatva Siddi means realization of Samtrupti(full satisfaction) through feeding hungry people to the best of their satisfaction in spite of being hungry.
Prabu Rama felt Vana Vasam(forest life) exactly same as life in the palace in the capital Ayodhya as a prince.
Bharata treated Ayodhya just equivalent to a forest by following strictly all the austerities in spite of being a king.
Prabhu Rama converted (forest) into Ayodhya(capital) in mind.
Bharata converted Ayodhya(capital) in to a forest (Vana Vasam) in mind.
Thus Para Tatva Vetta possesses Sama Darsanam(equal mindedness ) with regard to dual aspects/sides of the world.

Mon Apr 30, 2018 7:59 am (PDT) . Posted by:


Lord Buddha underwent great hardships to realise the truth that everyone was endowed with the same principle of Divinity. Many noble souls who were contemporaries of Buddha acknowledged His greatness. They said that Buddha experienced the truth that they were unable to realise. As Lord Buddha gave up all desires, he became an epitome of total renunciation. There was nothing in Him except love. He considered love as His very life-breath. He further taught that people should not have anger, should not find faults in others, and should not harm others as all are embodiments of the pure, eternal principle - the Divine. He urged people to have compassion towards the needy and help them to the extent possible, understanding and respecting the underlying principle of unity and Divinity in all. Never have narrow considerations that some are your friends, and some are your enemies. All are one, be alike to everyone. These are the most important teachings of The Buddha.

Mon Apr 30, 2018 4:35 pm (PDT) . Posted by:


Do not grieve that the Lord is testing you and putting you to the ordeal of undergoing the tests, for it is only when you are tested that you can assure yourself of success or become aware of your limitations. You can then concentrate on the subjects in which you are deficient and pay more intensive attention, so that you can pass in them too when you are tested again. Don't study for the examination at the last moment; study well in advance and be ready with the needed knowledge, and the courage and confidence born out of that knowledge and skill. What you have studied well in advance must be rolled over and over in the mind, just previous to the examination; that is all that should be done. This is the pathway to victory.

Mon Apr 30, 2018 9:12 am (PDT) . Posted by:


Pujya Swamiji Dayananda Saraswati - Pearls of Wisdom

What is an Orange Leaf?

"Now, let us look at an orange leaf. What is a leaf? Is the chlorophyll a leaf? No. Is the cellulose a leaf? No. What is a leaf? Again, it is knowledge. Leaf is a word, knowledge. Leaf remains knowledge in the seed. It is manifest knowledge. Again, the orange is knowledge. What is the orange? Is color the orange? Orange is a word that carries some knowledge. What is juice? It is again reducible to water, sugar, etc. It is reduced to so many things. Again, what is water? Water is just a word. What is hydrogen? Again, it is just a word. Word means meaning and meaning is knowledge. What is a branch? What is a twig? What is a trunk? What is a root? What is earth? The whole thing is knowledge. Before manifest knowledge, there is unmanifest knowledge. That is all that is here. Where knowledge is, there consciousness is because there cannot be knowledge without consciousness. It is all one consciousness.

In Sanskrit, there is one word, jagat, and there is no equivalent for it. Jagat means the world we come across, plus our own body, mind, and senses, which also we come across. There seems to be a lot of knowledge in all this.. It is like a flower unfolding."

Swami Dayananda Saraswati

Om Sri Gurubhyo Namaha

.. Vedaanta Study Group ..

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