www.telugubhakti.com Digest Number 4663

9 Messages

Digest #4663
1.1
Srimad Bhagavad Gita by p_gopi_krishna
1.2
Srimad Bhagavad Gita by p_gopi_krishna
1.3
Srimad Bhagavad Gita by p_gopi_krishna
1.4
Srimad Bhagavad Gita by p_gopi_krishna
1.5
Srimad Bhagavad Gita by p_gopi_krishna
1.6
Srimad Bhagavad Gita by p_gopi_krishna
2.1
Sri Satya Sai Baba by p_gopi_krishna
3
ATMA PRAKAASAM by swamypvap

Messages

Tue May 15, 2018 1:35 pm (PDT) . Posted by:

p_gopi_krishna

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।




यः he who सर्वत्र everywhere अनभिस्नेहः without attachment तत् that तत् that प्राप्य having obtained शुभाशुभम् good and evil न not अभिनन्दति rejoices न not द्वेष्टि hates तस्य of him प्रज्ञा wisdom प्रतिष्ठिता is fixed.




యః సర్వత్రానభిస్నేహస్తత్తత్ప్రాప్య శుభాశుభమ్.

నాభినన్దతి న ద్వేష్టి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.57৷৷




యః he who సర్వత్ర everywhere అనభిస్నేహః without attachment తత్ that తత్ that ప్రాప్య having obtained శుభాశుభమ్ good and evil న not అభినన్దతి rejoices న not ద్వేష్టి hates తస్య of him ప్రజ్ఞా wisdom ప్రతిష్ఠితా is fixed.





Commentary: The wisdom of that person remains established who has not attachment for anything anywhere, who neither welcomes nor rejects anything whatever good or bad when he comes across it. The sage possesses poised understanding or evenness of mind. He does not rejoice in pleasure nor is he averse to pain that may befall him. He is quite indifferent as he is rooted in the Self. He has no attachment even for his life or body as he identifies himself with Brahman or the Supreme Self.



Tue May 15, 2018 1:35 pm (PDT) . Posted by:

p_gopi_krishna

विषया विनिवर्तन्ते निराहारस्य देहिनः।

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।




विषयाः the objects of senses विनिवर्तन्ते turn away निराहारस्य abstinent देहिनः of the man रसवर्जम् leaving the longing रसः loving (taste) अपि even अस्य of his परम् the Supreme दृष्ट्वा having seen निवर्तते turns away.




విషయా వినివర్తన్తే నిరాహారస్య దేహినః.

రసవర్జం రసోప్యస్య పరం దృష్ట్వా నివర్తతే৷৷2.59৷৷




విషయాః the objects of senses వినివర్తన్తే turn away నిరాహారస్య abstinent దేహినః of the man రసవర్జమ్ leaving the longing రసః loving (taste) అపి even అస్య of his పరమ్ the Supreme దృష్ట్వా having seen నివర్తతే turns away.





Commentary : The objects of the senses turn away from the abstinent man leaving the longing (behind); but his longing also turns away on seeing the Supreme. Knowledge of the Self alone can destroy the subtle Vasanas (latent tendencies) and all the subtle desires, attachments and even the longing for objects in total. By practising severe austerities and abandoning the sensual objects, the objects of the senses may turn away from the ascetic but the relish or taste or longing for the objects will still remain.



Tue May 15, 2018 2:00 pm (PDT) . Posted by:

p_gopi_krishna

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।




तानि them सर्वाणि all संयम्य having restrained युक्तः joined आसीत should sit मत्परः intent on Me वशे under control हि indeed यस्य whose इन्द्रियाणि senses तस्य his प्रज्ञा wisdom प्रतिष्ठिता is settled.




తాని సర్వాణి సంయమ్య యుక్త ఆసీత మత్పరః.

వశే హి యస్యేన్ద్రియాణి తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.61৷৷




తాని them సర్వాణి all సంయమ్య having restrained యుక్తః joined ఆసీత should sit మత్పరః intent on Me వశే under control హి indeed యస్య whose ఇన్ద్రియాణి senses తస్య his ప్రజ్ఞా wisdom ప్రతిష్ఠితా is settled.





Commentary : He should control the senses and sit focused on Me as the Supreme, with a calm mind. The wisdom of the Yogi who thus seated has brought all his senses under subjugation is doubtless quite steady. He is established in the Self contemplating: 'I am no other than He'.



Tue May 15, 2018 2:00 pm (PDT) . Posted by:

p_gopi_krishna

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।




ध्यायतः thinking विषयान् (on) objects of the senses पुंसः of a man सङ्गः attachment तेषु in them उपजायते arises सङ्गात् from attachment संजायते is born कामः desire कामात् from desire क्रोधः anger अभिजायते arises.




ధ్యాయతో విషయాన్పుంసః సఙ్గస్తేషూపజాయతే.

సఙ్గాత్ సంజాయతే కామః కామాత్క్రోధోభిజాయతే৷৷2.62৷৷




ధ్యాయతః thinking విషయాన్ (on) objects of the senses పుంసః of a man సఙ్గః attachment తేషు in them ఉపజాయతే arises సఙ్గాత్ from attachment సంజాయతే is born కామః desire కామాత్ from desire క్రోధః anger అభిజాయతే arises.





Commentary : When a man thinks of the beauty and the pleasant and alluring features of the sense-objects he becomes attached to them. He then regards them as something worthy of acquisition and possession and hankers after them. He develops a strong desire to possess them. Then he endeavours his level best to obtain them. When his desire is frustrated by some cause or other, anger arises in his mind. If anybody puts any obstruction in his way of obtaining the objects he hates him, fights with him and develops hostility towards him.



Tue May 15, 2018 2:11 pm (PDT) . Posted by:

p_gopi_krishna

यततो ह्यपि कौन्तेय पुरुषस्य विपश्िचतः।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।




यततः of the striving हि indeed अपि even कौन्तेय O Kaunteya (son of Kunti) पुरुषस्य of man विपश्चितः (of the) wise इन्द्रियाणि the senses प्रमाथीनि turbulent हरन्ति carry away प्रसभम् violently मनः the mind.




యతతో హ్యపి కౌన్తేయ పురుషస్య విపశ్ిచతః.

ఇన్ద్రియాణి ప్రమాథీని హరన్తి ప్రసభం మనః৷৷2.60৷৷




యతతః of the striving హి indeed అపి even కౌన్తేయ O Kaunteya (son of Kunti) పురుషస్య of man విపశ్చితః (of the) wise ఇన్ద్రియాణి the senses ప్రమాథీని turbulent హరన్తి carry away ప్రసభమ్ violently మనః the mind.





Commentary : The aspirant should first bring the senses under his control. The senses are like horses. If you keep the horses under your perfect control, you can reach your destination safely. Turbulent horses will throw you down on the way. Even so the turbulent senses will hurl you down into the objects of the senses and you cannot reach your spiritual destination, viz., Param Dhama (the supreme abode) or the abode of eternal peace and immortality or Moksha (final liberation).



Tue May 15, 2018 2:16 pm (PDT) . Posted by:

p_gopi_krishna

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।




यदा when संहरते withdraws च and अयम् this (Yogi) कूर्मः tortoise अङ्गानि limbs इव like सर्वशः everywhere इन्द्रियाणि the senses इन्द्रियार्थेभ्यः from the sense-objects तस्य of him प्रज्ञा wisdom प्रतिष्ठिता is steadied.




యదా సంహరతే చాయం కూర్మోఙ్గానీవ సర్వశః.

ఇన్ద్రియాణీన్ద్రియార్థేభ్యస్తస్య ప్రజ్ఞా ప్రతిష్ఠితా৷৷2.58৷৷




యదా when సంహరతే withdraws చ and అయమ్ this (Yogi) కూర్మః tortoise అఙ్గాని limbs ఇవ like సర్వశః everywhere ఇన్ద్రియాణి the senses ఇన్ద్రియార్థేభ్యః from the sense-objects తస్య of him ప్రజ్ఞా wisdom ప్రతిష్ఠితా is steadied.





Commentary : The Yogi withdraws his senses from the sense-objects like the tortoise withdraws its limbs from all sides, as his wisdom becomes steady. Withdrawal of the senses is Pratyahara or abstraction. The mind has a natural tendency to run towards external objects. The Yogi again and again withdraws the mind from the objects of the senses and fixes it on the Self. A Yogi who is endowed with the power of Pratyahara can enter into Samadhi even in a crowded place by withdrawing his senses. He who practises Pratyahara is dead to the world. He will not be affected by the outside vibrations. At any time by mere willing he can bring his senses under his perfect control.. They are his obedient servants or instruments.



Tue May 15, 2018 4:59 pm (PDT) . Posted by:

p_gopi_krishna

The mind seeks to acquire something with much effort in the hope that its possession will give pleasure. But the pleasure derived from it does not last long. And the sorrow caused by its loss is considerable. There is trouble during the process of acquisition. Possession confers only temporary pleasure. The loss of the object leaves a trail of misery. Very often the pain from loss exceeds the pleasure from gain. It is a futile waste of one's life to go after such transient pleasures. Realising the meaninglessness of such pursuits the sages practised self-control as the means to enduring happiness. They evolved the technique of turning the senses and the mind inward to seek the source of lasting bliss. Control of the mind is the means to moksha (liberation). Purity of mind is the primary requisite. Sri Satya Sai Baba



Tue May 15, 2018 8:25 pm (PDT) . Posted by:

swamypvap

We pass though three states namely Jaagrtah Avashtha (waken state), dream state(Swapna Avashtha) and deep sleep state(Susupti Avashtha) almost every day.
If we study and analyze the above three states critically, we come to the following conclusions. This study and the findings lead to Brhama Jhnanam (Absolute knowledge).
In waken state mind experiences the worldly pleasures/ pains through the five sensual organs which act as the interacting agents with Prapancham (world). This truth implies that the mind always remains outwards and lives in the worldly matters. As Sareeram(body) being a composition of the five elements (Pancha Bhutamulu) is an exact replication of Paancha Bhatuika Prapancham (world). This fact in turn implies that the mind is deeply associated with Deham(body). As Deham(body) is mortal (Anityam) , mind is closely associated with Anityam (temporary). As Sareeram is subjected to wear and tear as time passes, mind is subjected to Vikaaramulu (changes). Thus mind is Chanchalam . This Mano Chaanchalyam is the cause for all worries.
As regards the dream state is concerned, it is well known that the dream world(Swapna Prapancham) as created by the mind is unreal. Thus the dreams we have had are unreal and Manasu (mind) as the administrator of the five senses experiences pleasures and pains when the five sensual organs remain inactive in dreams. This fact implies that it is the mind which sees, tastes, hears and feels etc. Thus the mind remains closely associated with Anityam(unreal) in the Swapna Avashtha also.
Now coming to the Susupti Avashtha(deep sleep) state, it is very evident that we remain unconscious of the Sareeram (body) as well as Prapancham (world) and we are subjected to the extreme happiness during this state. This fact implies that when the mind remains non functional , there is no awareness of Sareeram but not vice versa. As Sareeram is an exact replication of Prapancham, there is no awareness of Prapancham when there is no awareness of Sareeram but not vice versa. The non functional state of mind is the state of perfect happiness. Thus Nirvikaara Sthiti(thought less state) of Manasu is the state of perfect happiness.
From the above discussion it would be evident that it is the mind which creates Sareera Bhaavam(Anitya Bhaavana) and Prapancha Bhaavana (Anitya Bhaavana). Once it is freed from Anitya Bhaavana ,it would experience the perfect happiness through remaining without any Vikaaram( change) that is through remaining without any thought in mind. The strategy to arrive at this state is given below.
Eswara is in all Bhutamulu as Atma. When Manasu is in Nirvikaara sthiti (thoughtless state) due to its association with Sat in Dhyanam(meditation) on Eswara. It means that Manasu mind) is in Paripoorna Sthti like a full moon as enlightened by Atma Jhnanam. Then the mind like a clean and clear mirror reflects Atma Prakaasam exactly the same way moon gives Amruta Kiranamulu on a full moon day.


Tue May 15, 2018 9:58 pm (PDT) . Posted by:

swamypvap

Contemplation on Eswara is like a day dream in waken state in which the mind is associated with Eswara when the five sensual organs and body remain inactive. As Eswara is Aathaaram(basis) for this type of dream, this dream is real unlike a normal dream. The reason being sensual pleasures/pains or in other words Deham(Anityam) is Aathaaram for a normal dream.
As Eswara is Adviteeyam and Chidaananda Rupam , the Alaukika Anubhuti as experienced in contemplation on Eswara would be always full of perfect happiness(Paripoorna Ananda Mayam). Eswara Bhaavam as induced by Sat Guru Krupa(grace) in Hrudayam(mind) connects a Dhyanee to Dhyeam(Eswara) as Bhaava Gamyam.
Eswara as Atma in all Jivulu and as Swayam Prakaasa Maanam is the source of the above stated dream , there is no need for any resource except Hrudayam (mind) to undergo the above stated Divya Anubhuti.
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