www.telugubhakti.com Digest Number 4667

7 Messages

Digest #4667
1
MANO NIGRAHAM by swamypvap
2.1
Srimad Bhagavad Gita by p_gopi_krishna
2.2
Srimad Bhagavad Gita by p_gopi_krishna
2.3
Srimad Bhagavad Gita by p_gopi_krishna
2.4
Srimad Bhagavad Gita by p_gopi_krishna
3.1
Spiritual by p_gopi_krishna
4.1
Sri Satya Sai Baba by p_gopi_krishna

Messages

Sat May 19, 2018 2:55 am (PDT) . Posted by:

swamypvap

Mind moves faster than air. Just like air conditioners, we need much more powerful conditioners to be installed in our Buddi(intellect) so as to control the movement of mind to have peace of mind.
As Manojavam, Sri Hanuman moves faster than Vayuvu(air). Accordingly Gurudeva Hanuman Krupa(grace) acts as a compressor in us to have Mano Nigraham.
We receives the inputs to mind in the form of food for thoughts through the five sensual organs from the external world. If we bow down to Guru Daivam Hanuman. Sri Hanuman being a Jitendriyam empowers us to exercise control over receiving the inputs through the Indriyamulu (senses).
Even after exercising control over the incoming dak/inputs by the mind from the world through the five senses, mind would be involved in the thinking process based on the memories of the previous worldly experiences. If we surrender to Gurudeva Hanuman, Sri Hanuman being a Buddi Mathaam installs Prabhu Rama Bhaavam in Hrudayam (mind). As prabhu Rama is Dharma Swarupam, Dharmam controls our thought process.

Sat May 19, 2018 6:46 am (PDT) . Posted by:

p_gopi_krishna

Chapter I: The Yoga of Arjuna's Despondancy




I.15. Hrishikesha(Krisna) blew the 'Panchjanya' conch and Arjuna blew the 'Devadatta' and Bhima, the wolf-bellied doer of terrible deeds, blew the great conch 'Paundra'.





I.16. The king Yudhishthira, the son of Kunti, blew the 'Anantavijaya' conch; Nakula and Sahadeva blew the 'Sughosha' and the 'Manipushpaka' conches.



Sat May 19, 2018 6:51 am (PDT) . Posted by:

p_gopi_krishna

The internal contains both the infernal and the eternal




We often sense a voice inside us, a voice that sometimes prompts us to do good and sometimes to do bad. We may wonder: Whose voice is this? Is it the voice of someone good or someone bad?




The internal voice is both, Gita wisdom explains. Inside us are many voices which can be broadly classified into two: the voice of the mind and the voice of God. Presently, the mind often acts like our enemy; it comes up with crazy desires and impels us to do hellish or infernal things. Thus, our internal contains the infernal: the mind's voice.




Additionally, inside us is Krishna, our eternal Lord. He resides there as the indwelling Supersoul. If we hear and heed his voice, he will guide us towards wise choices that promote our all-round well-being. Thus, our internal contains the eternal too: Krishna's voice.




However, we can't presently hear Krishna's voice because the mind's voice keeps interfering. The mind acts like a third person who speaks loudly while we are trying to hear a second person speak.




As our internal contains the infernal too, we can't rely on our internal voice alone for guidance. Instead, we need to take Krishna's external guidance from his words like the Bhagavad-gita, and from those who live and teach his words. The Gita guides us to practice bhakti-yoga for pacifying and purifying the mind. It (06.07) states that when we thus discipline the mind, our inner terrain becomes serene. And we sense Krishna's voice, thereby transcending external dualities such as heat-cold, pleasure-pain and honor-dishonor.




Thus, when we live by the Gita, using its light to evaluate our internal voices, the resulting purification slowly silences the mind's infernal voice. Thereafter, Krishna's inner voice becomes increasingly audible and attractive, and leads us towards imperishable peace and inalienable joy.





Read more http://www.gitadaily.com/the-internal-contains-both-the-infernal-and-the-eternal/ http://www.gitadaily.com/the-internal-contains-both-the-infernal-and-the-eternal/



Sat May 19, 2018 10:12 am (PDT) . Posted by:

p_gopi_krishna

श्री भगवानुवाच

लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ।

ज्ञानयोगेन सांख्यानां कर्मयोगेन योगिनाम्।।3.3।।




लोके in world अस्मिन् in this द्विविधा twofold निष्ठा path पुरा previously प्रोक्ता said मया by Me अनघ O sinless one ज्ञानयोगेन by the path of knowledge सांख्यानाम् of the Sankhyas कर्मयोगेन by the path of action योगिनाम् of the Yogins.




శ్రీ భగవానువాచ

లోకేస్మిన్ద్వివిధా నిష్ఠా పురా ప్రోక్తా మయానఘ.

జ్ఞానయోగేన సాంఖ్యానాం కర్మయోగేన యోగినామ్৷৷3.3৷৷




లోకే in world అస్మిన్ in this ద్వివిధా twofold నిష్ఠా path పురా previously ప్రోక్తా said మయా by Me అనఘ O sinless one జ్ఞానయోగేన by the path of knowledge సాంఖ్యానామ్ of the Sankhyas కర్మయోగేన by the path of action యోగినామ్ of the Yogins.





Commentary : The path of knowledge of the Sankhyas (Jnana Yoga) was described by Lord Krishna in chapter II, verses 11 to 38; the path of action (Karma Yoga) from 40 to 53. Pura Prokta may also mean "In the beginning of creation the twofold path was given by Me to this world." Those who are endowed with the four means and who have sharp, subtle intellect and bold understanding are fit for Jnana Yoga. Those who have a tendency or inclination for wok are fit for Karma Yoga. (The four means are discrimination, dispassion, sixfold virtues, and longing for liberation. The sixfold virtues are: control of the mind, control of the senses, fortitude (endurance), turning away from the objects of the world, faith and tranquility). It is not possible for a man to practise the two Yogas simultaneously. Karma Yoga is a means to an end. It purifies the heart and prepares the aspirant for the reception of knowledge. The Karma Yogi should take up Jnana Yoga as soon as his heart is purified. Jnana Yoga takes the aspirant directly to the goal without any extraneous help.


न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते।

न च संन्यसनादेव सिद्धिं समधिगच्छति।।3.4।।




न not कर्मणाम् of actions अनारम्भात् from nonperformance नैष्कर्म्यम् actionlessness पुरुषः man अश्नुते reaches न not च and संन्यसनात् from renunciation एव only सिद्धिम् perfection समधिगच्छति attains.




న కర్మణామనారమ్భాన్నైష్కర్మ్యం పురుషోశ్నుతే.

న చ సంన్యసనాదేవ సిద్ధిం సమధిగచ్ఛతి৷৷3.4৷৷




న not కర్మణామ్ of actions అనారమ్భాత్ from non-performance నైష్కర్మ్యమ్ actionlessness పురుషః man అశ్నుతే reaches న not చ and సంన్యసనాత్ from renunciation ఏవ only సిద్ధిమ్ perfection సమధిగచ్ఛతి attains.




Commentary : Actionlessness (Naishkarmyam) and perfection (Siddhi) are synonymous. The sage who has attained to perfection or reached the state of actionlessness rests in his own essential nature as Existence-Knowledge-Bliss Absolute (Satchidananda Svarupa). He has neither necessity nor desire for action as a means to an end. He has perfect satisfaction in the Self. One attains to the state of actionlessness by gaining the knowledge of the Self. If a man simply sits quiet by abandoning action you cannot say that he has attained to the state of actionlessness. His mind will be planning, scheming and speculating. Thought is real action. The sage who is free from affirmative thoughts, wishes, and likes and dislikes, who has the knowledge of the Self can be said to have attained to the state of actionlessness. No one can reach perfection or freedom from action or knowledge of the Self by mere renunciation or by simply giving up activities without possessing the knowledge of the Self.







Sat May 19, 2018 4:44 pm (PDT) . Posted by:

p_gopi_krishna

न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्।

कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः।।3.5।।




नहि not कश्चित् anyone क्षणम् a moment अपि even जातु verily तिष्ठति remains अकर्मकृत् without performing action कार्यते is made to do हि for अवशः helpless कर्म action सर्वः all प्रकृतिजैः born of Prakriti गुणैः by the qualities.




న హి కశ్చిత్ క్షణమపి జాతు తిష్ఠత్యకర్మకృత్.

కార్యతే హ్యవశః కర్మ సర్వః ప్రకృతిజైర్గుణైః৷৷3.5৷৷




నహి not కశ్చిత్ anyone క్షణమ్ a moment అపి even జాతు verily తిష్ఠతి remains అకర్మకృత్ without performing action కార్యతే is made to do హి for అవశః helpless కర్మ action సర్వః all ప్రకృతిజైః born of Prakriti గుణైః by the qualities.





Commentary : The Gunas (qualities of Nature) are three, viz., Sattva, Rajas and Tamas. Sattva is harmony or light or purity; Rajas is passion or motion; Tamas is inertia or darkness. Sattvic actions help a man to attain to Moksha. Rajasic and Tamasic actions bind a man to Samsara. These qualities cannot affect a man who has knowledge of the Self. He has crossed over these qualities. He has become a Gunatita (one who has transcended the qualities of Nature). The ignorant man who has no knowledge of the Self and who is swayed by Avidya or nescience is driven helplessly to action by the Gunas.


कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन्।

इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते।।3.6।।




कर्मेन्द्रियाणि organs of action संयम्य restraining यः who आस्ते sits मनसा by the mind स्मरन् remembering इन्द्रियार्थान् sense-objects विमूढात्मा of deluded understanding मिथ्याचारः hypocrite सः he उच्यते is called.




కర్మేన్ద్రియాణి సంయమ్య య ఆస్తే మనసా స్మరన్.

ఇన్ద్రియార్థాన్విమూఢాత్మా మిథ్యాచారః స ఉచ్యతే৷৷3.6৷৷




కర్మేన్ద్రియాణి organs of action సంయమ్య restraining యః who ఆస్తే sits మనసా by the mind స్మరన్ remembering ఇన్ద్రియార్థాన్ sense-objects విమూఢాత్మా of deluded understanding మిథ్యాచారః hypocrite సః he ఉచ్యతే is called.




Commentary : The five organs of action, Karma Indriyas are Vak (organ of speech), Pani (hands), Padam (feet), Upastha (genitals) and Guda (anus). They are born of the Rajasic portion of the five Tanmatras or subtle elements Vak from the Akasa Tanmatra (ether), Pani from the Vayu Tanmatra (air), Padam from the Agni Tanmatra (fire), Upastha from the Apas Tanmatra (water), and Guda from the Prithivi Tanmatra (earth). That man who, restraining the organs of action, sits revolving in his mind thoughts regarding the objects of the senses is a man of sinful conduct. He is self-deluded. He is a veritable hypocrite. The organs of action must be controlled. The thoughts should also be controlled. The mind should be firmly fixed on the Lord. Only then will you become a true Yogi. Only then will you attain to Self-realisation.



Sat May 19, 2018 9:46 am (PDT) . Posted by:

p_gopi_krishna

[vedānta-dharma] ṛṇa-traya-mukti




Though everything is optional in a way, since not everyone follows what is mandated, seekers who want to grow spiritually should consider things like ṛṇa-traya-mukti as mandatory- Swāmi Dayānanda Sarasvatī




Sugavanam ji further expands on this: Protect the Vedas by chanting and keeping it alive for the next generations - that takes care of ṛṣi-ṛṇam. Do pūja and that takes care of deva-ṛṇam. Do śrādhādi karmas and that takes care of pitṛ-ṛṇam.




Vēdānta Study Group <vedant.study@gmail.com>


vedanta-study@googlegroups.com



Sat May 19, 2018 4:26 pm (PDT) . Posted by:

p_gopi_krishna

God is not different from faith. Faith and God are one and the same. Love is God, Devotion is God - they are not different entities. What does devotion mean? Devotion is that which enables the unmanifest Divine Principle to manifest itself in the devotee's inner vision. Then, for the pure devotee nothing exists other than God. To reach that stage you must discharge your duties keeping God in mind constantly. To cross the vast, deep ocean of worldly existence, you need the small boat of God's Name. In the beginning of the spiritual journey, Lord's name is the foundation for progress, but it should evolve gradually into loving service to God at all times. Whatever service you render, do not feel that you are serving others, but you are serving God Himself. Even while serving food to your family or to a needy person, consider that God has come in that form and you are offering it to God Himself.



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