www.telugubhakti.com Digest Number 4669

11 Messages

Digest #4669
SADAA VASANTAM by swamypvap
Quotable Quote by p_gopi_krishna
Quotable Quote 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
Sri Satya Sai Baba by p_gopi_krishna
ULTIMATE TRUTH by swamypvap


Mon May 21, 2018 1:05 am (PDT) . Posted by:


There are six seasons in a year. Spring season(Vasantam) is one the seasons.
Exactly on the same lines Manasu(mind) is also subjected to Six Vikaaramulu(six changes). Samtrupti is like the spring season.
Samsaaram is like a Sarovaram Sarovaram signifies Hrudayam and the mud is its Moham(attachment) Eswara is Samsaara Saaram and Sadaa Vasantam. , If a Saadhaka controls his mind(Manasu) and treats all the seasons/changes alike like the spring season, then the Hrudayam (mind) transforms in to the spiritual ring as Samtrupti(full satisfaction). The lotus flower (Aravindam) that takes birth from the mud(Samsaara Moham) of the Samsaara Sarovaram signifies Eswara as Samsaara Saaram and Sadaa Vasantam. Bhavaani is the Ananda Bhaavam (emotion)/Sakti associated with Bhava (Eswara)

Mon May 21, 2018 8:54 am (PDT) . Posted by:


Hope for nothing from anyone. If you look back upon your lives you will find that you were always vainly trying to get help from others which never came. All the help that ever came was from within yourselves. (Swami Vivekananda)

Mon May 21, 2018 9:06 am (PDT) . Posted by:


Like a rich actor is free enough to put on the role of a beggar, one should be free enough to have a limitations such as a human body; that's called freedom. Kṛiṣhṇa was free enough to keep doing what he must do, despite him having nothing to gain from it; Others benefited from it, though himself had nothing to gain from it. Swāmi Dayānanda Saraswatī jī

Mon May 21, 2018 9:00 am (PDT) . Posted by:


Tolerance comes by meditating on not just matter's ephemerality but also spirit's eternality

Tolerance is a great power that enables us to keep small things small so that we can focus on big things.

How can we increase our capacity to tolerate? By contemplating that difficult situations are temporary. The Bhagavad-gita (2.14) urges us to tolerate by knowing that all physical sensations and the mental emotions thereof are time-bound – they begin and end.

Significantly, this Gita verse about tolerance is preceded by a reminder of our spirituality (02.13), and succeeded by an assurance that those who tolerate the ephemeral realize the eternal (02.15). These framing verses point to a more positive purpose for tolerating – not just the ephemerality of material things, but also the eternality of spiritual reality that can be attained by tolerating material things. When we contemplate the eternal fruit of realizing our spirituality, temporary inconveniences become much more bearable.

In fact, tolerance offers us an even bigger fruit: realizing not just our eternality, but also our relationship with the supreme eternal being, Krishna. He is our greatest well-wisher (05.29) – he accompanies us in our hearts and orchestrates things for our ultimate wellbeing.

To help us contemplate on Krishna, the Gita outlines the process of bhakti-yoga. When we practice bhakti-yoga, we sense that whatever our difficulties, Krishna is always ready to shelter us. Moreover, as we appreciate his omni-benevolence, we start seeing difficulties in a new light: not just as pointless difficulties to be borne by gritting our teeth, but as purposeful opportunities provided for our ultimate spiritual elevation. This fresh vision makes tolerance much easier.

Additionally, when we absorb ourselves in Krishna amidst difficulties, we get relief and strength, thereby further enhancing our capacity to tolerate..

Ultimately, if we steadily absorb ourselves in Krishna, our tolerance of the material transforms into our transcendence of the material.

Read more http://www.gitadaily.com/tolerance-comes-not-just-by-meditating-on-matters-ephemerality-but-also-on-spirits-eternality/ http://www.gitadaily.com/tolerance-comes-not-just-by-meditating-on-matters-ephemerality-but-also-on-spirits-eternality/

Mon May 21, 2018 9:33 am (PDT) . Posted by:


यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन।

कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते।।3.7।।

यः whose तु but इन्द्रियाणि the senses मनसा by the mind नियम्य controlling आरभते commences अर्जुन O Arjuna कर्मेन्द्रियैः by the organs of action कर्मयोगम् Karma Yoga असक्तः unattached सः he विशिष्यते excels.

యస్త్విన్ద్రియాణి మనసా నియమ్యారభతేర్జున.

కర్మేన్ద్రియైః కర్మయోగమసక్తః స విశిష్యతే৷৷3.7৷৷

యః whose తు but ఇన్ద్రియాణి the senses మనసా by the mind నియమ్య controlling ఆరభతే commences అర్జున O Arjuna కర్మేన్ద్రియైః by the organs of action కర్మయోగమ్ Karma Yoga అసక్తః unattached సః he? విశిష్యతే excels.

Commentary : If anyone performs actions with his organs of action (viz., hands, feet, organ of speech, etc.) controlling the organs of knowledge by the mind, and without expectation of the fruits of the actions and without egoism, he is certainly more worthy than the other who is a hypocrite or a man of false conduct. The five organs of knowledge are the eyes, the ears, the nose, the skin and the sense of taste (tongue).

नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः।

शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः।।3.8।।

नियतम् bounden (prescribed or obligatory) कुरु perform कर्म action त्वम् thou कर्म action ज्यायः superior हि for अकर्मणः than inaction शरीरयात्रा maintenance of the body अपि even च and ते thy न not प्रसिद्ध्येत् would be possible अकर्मणः by inaction.

నియతం కురు కర్మ త్వం కర్మ జ్యాయో హ్యకర్మణః.

శరీరయాత్రాపి చ తే న ప్రసిద్ధ్యేదకర్మణః৷৷3.8৷৷

నియతమ్ bounden (prescribed or obligatory), కురు perform, కర్మ action, త్వమ్ thou, కర్మ action, జ్యాయః superior, హి for, అకర్మణః than inaction, శరీరయాత్రా maintenance of the body, అపి even, చ and, తే thy, న not, ప్రసిద్ధ్యేత్ would be possible, అకర్మణః by inaction.

Commentary : Niyatam Karma is an obligatory duty which one is bound to perform. The nonperformance of the bounden duties causes demerit. The performance of the obligatory duties is not a means for the attainment of a specific result. The performance does not cause any merit. Living itself involves several natural and unavoidable actions which have to be performed by all. It is ignorance to say, I can live doing nothing.

Mon May 21, 2018 9:50 am (PDT) . Posted by:


यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः।

तदर्थं कर्म कौन्तेय मुक्तसंगः समाचर।।3.9।

यज्ञार्थात् for the sake of sacrifice कर्मणः of action अन्यत्र otherwise लोकः the world अयम् this कर्मबन्धनः bound by action तदर्थम् for that sake कर्म action कौन्तेय O Kaunteya मुक्तसंगः free from attachment समाचार perform.

యజ్ఞార్థాత్కర్మణోన్యత్ర లోకోయం కర్మబన్ధనః.

తదర్థం కర్మ కౌన్తేయ ముక్తసంగః సమాచర৷৷3.9৷৷

యజ్ఞార్థాత్ for the sake of sacrifice కర్మణః of action అన్యత్ర otherwise లోకః the world అయమ్ this కర్మబన్ధనః bound by action తదర్థమ్ for that sake కర్మ action కౌన్తేయ O Kaunteya ముక్తసంగః free from attachment సమాచార perform.

Commentary : Yajna means sacrifice or religious rite or any unselfish action done with a pure motive. It means also Isvara. The Taittiriya Samhita (of the Veda) says "Yajna verily is Vishnu" (1-7-4). If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, it will bind one to Samsara however good or glorious it may be.

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः।

अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक्।।3.10।।

सहयज्ञाः together with sacrifice प्रजाः mankind सृष्ट्वा having created पुरा in the beginning उवाच said प्रजापतिः Prajapati अनेन by this प्रसविष्यध्वम् shall ye propagate एषः this वः your अस्तु let be इष्टकामधुक् milch cow of desires.

సహయజ్ఞాః ప్రజాః సృష్ట్వా పురోవాచ ప్రజాపతిః.

అనేన ప్రసవిష్యధ్వమేష వోస్త్విష్టకామధుక్৷৷3.10৷৷

సహయజ్ఞాః together with sacrifice ప్రజాః mankind సృష్ట్వా having created పురా in the beginning ఉవాచ said ప్రజాపతిః Prajapati అనేన by this ప్రసవిష్యధ్వమ్ shall ye propagate ఏషః this వః your అస్తు let be ఇష్టకామధుక్ milch cow of desires.

Commentary : Prajapati is the Creator or Brahma. Kamadhuk is another name for the cow Kamadhenu. Kamadhenu is the cow of Indra which yields all the objects of your desire. The Creator, having in the beginning (of creation) created mankind together with sacrifice, said, "By this shall you propagate; let this be the milch cow (Kamadhenu) for you."

Mon May 21, 2018 1:29 pm (PDT) . Posted by:


देवान्भावयतानेन ते देवा भावयन्तु वः।

परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।।3.11।।

देवान् the gods भावयत nourish (you) अनेन with this ते those देवाः gods भावयन्तु may nourish वः you परस्परम् one another भावयन्तः nourishing श्रेयः good परम् the highest अवाप्स्यथ shall attain.

దేవాన్భావయతానేన తే దేవా భావయన్తు వః.

పరస్పరం భావయన్తః శ్రేయః పరమవాప్స్యథ৷৷3.11৷৷

దేవాన్ the gods భావయత nourish (you) అనేన with this తే those దేవాః gods భావయన్తు may nourish వః you పరస్పరమ్ one another భావయన్తః nourishing శ్రేయః good పరమ్ the highest అవాప్స్యథ shall attain.

Commentary : Deva literally means "the shining one." By this sacrifice you nourish the gods such as Indra. The gods shall nourish you with rain, etc., the highest good is the attainment of the knowledge of the Self which frees one from the round of births and deaths. The highest good may mean the attainment of heaven also. The fruit depends upon the motive of the aspirant.

इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।

तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।।3.12।।

इष्टान् desired भोगान् objects हि so वः to you देवाः the gods दास्यन्ते will give यज्ञभाविताः nourished by sacrifice तैः by them दत्तान् give अप्रदाय without offering एभ्यः to them यः who भुङ्क्ते enjoys स्तेनः thief एव verily सः he.

ఇష్టాన్భోగాన్హి వో దేవా దాస్యన్తే యజ్ఞభావితాః.

తైర్దత్తానప్రదాయైభ్యో యో భుఙ్క్తే స్తేన ఏవ సః৷৷3.12৷৷

ఇష్టాన్ desired భోగాన్ objects హి so వః to you దేవాః the gods దాస్యన్తే will give యజ్ఞభావితాః nourished by sacrifice తైః by them దత్తాన్ give అప్రదాయ without offering ఏభ్యః to them యః who భుఙ్క్తే enjoys స్తేనః thief ఏవ verily సః he.

Commentary : When the gods are pleased with you sacrifices, they will bestow on you all the desired objects such as children, cattle, property?,etc. He who enjoys what has been given to him by the gods, i.e., he who gratifies the cravings of his own body and the senses without offering anything to the gods in return is a veritable thief. He is really a decoit of the property of the gods.

Mon May 21, 2018 9:08 am (PDT) . Posted by:


[dhārmika-saṁvādaḥ] Should Indian education be secular?

By Michel Danino, visiting Professor at IIT

A retired computer scientist who regularly visits an Indian institution of higher education recently told me how, in the course of his schooling in erstwhile Yugoslavia, he had studied the outline of the Mahabharata and the Ramayana. He was shocked when I answered that Indian schools can do no such thing: anyone attempting to do so would immediately be branded "communal" and accused of undermining the "secular" principles of Indian education.

Who determined these principles? Just as most India's freedom fighters had an idea of India that was far removed from our nebulous and hypocritical concept of secularism (Our freedom fighters and secularism, 2 May 2018), most pre-Independence thinkers had much to say on what a genuinely Indian education should be. Tagore, for instance, reviled the cultural disconnect Indian students suffered from: "Their education is a chariot that does not carry them in it, but drags them behind it. The sight is pitiful and very often comic. ... The education which we receive from our universities takes it for granted that it is for cultivating a hopeless desert, and that not only the mental outlook and the knowledge, but also the whole language must bodily be imported from across the sea." Gandhi echoed this view: "I find daily proof of the increasing and continuing wrong being done to the millions by our false de-Indianizing education. These graduates ... flounder when they have to give expression to their innermost thoughts. They are strangers in their own homes." The great art critic and Indologist Ananda Coomaraswamy added: "The most crushing indictment of this Education is the fact that it destroys, in the great majority of those upon whom it is inflicted, all capacity for the appreciation of Indian culture."

Indeed, as earlier as in 1908, having served as the first principal of Bengal National College, Sri Aurobindo had defined the problem very lucidly: "In India ... we have been cut off by a mercenary and soulless education from all our ancient roots of culture and tradition. ... National education ... [is] the education which starting with the past and making full use of the present builds up a great nation. Whoever wishes to cut off the nation from its past is no friend of our national growth. Whoever fails to take advantage of the present is losing us the battle of life. We must therefore save for India all that she has stored up of knowledge, character and noble thought in her immemorial past. We must acquire for her the best knowledge that Europe can give her and assimilate it to her own peculiar type of national temperament. We must introduce the best methods of teaching humanity has developed, whether modern or ancient. And all these we must harmonise into a system which will be impregnated with the spirit of self-reliance so as to build up men and not machines."

Did Independent India take steps to remedy the ailment and implement this programme? Quite the contrary, it gradually took deculturalisation to greater heights, in a way that even our colonial masters would not have dreamed of. Today's school and college student is profoundly ignorant of India's cultural, intellectual, artistic, scientific or technological heritage. Sanskrit — indeed, all Indian languages — has been relegated to the status of a suspicious oddity. When, in 1994, "secular" groups approached the Supreme Court to prevent the CBSE from offering Sanskrit as an elective, Justices Kuldip Singh (a Sikh, incidentally) and B L Hansaria rejected the whole perverse argument and asserted that "The stream of our culture would get dried if we were to discourage the study of Sanskrit."

Of late, the media have generously ridiculed statements by various ministers rejecting Darwin's theory of evolution or asserting that India had in the Mahabharata age an Internet of its own and satellite communications. Indeed, many more such silly misconceptions could be produced from pseudo-scholarly literature. But the central point has been invariably missed by our equally ignorant media: why should there be such a total neglect of ancient India's genuine, well-researched and well-documented knowledge systems in the first place? Why should an Indian student be allowed to learn nothing of ancient Indian mathematics, astronomy, medicine, water management, town planning, construction techniques, agriculture, environmental conservation, martial arts or board games? Nothing of Indian systems of philosophy, of psychology based on methods of self-exploration and self-fulfilment that go by the name of yoga? Nothing of systems of governance, polity, education, business, management, trade practices, ethics?

Any decent book on Mesopotamia or classical Greece will have a few chapters on the science and technology created by those civilisations; standard books of Indian history have nothing comparable. Our philosophy departments teach mostly Western philosophy; psychology departments blank out the whole yogic view of the human being; Bangalore University's MSc programme in mathematics has a module on the history of mathematics which includes (as it should) Greek and Arab developments, but not a word on Indian ones (or Chinese ones, for that matter). And why has India not lobbied for kabaddi to be recognised an Olympic sport, when beach volleyball can be one? The list goes on endlessly and can be summed up in a single sentence: The entire "Indian" system of education conveys the message that India never produced any knowledge worth teaching.

There may be much that needs to be discarded from India's past, but there is also much of timeless value. We rightly complain about the vulgarisation and loss of values in Indian society, but refuse to address one of their chief causes: the misconceived secularisation of education, which, in the Indian context, has resulted in cultural nihilism.

Michel Danino is an author and visiting professor at IIT Gandhinagar.

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



Mon May 21, 2018 9:10 am (PDT) . Posted by:


Amongst the qualities that make up a flawless character, love, patience, forbearance, steadfastness, and charity are the highest, and must be revered. The hundred little deeds you indulge in everyday harden into habits; these habits mould your outlook towards life. All that you weave in your imagination, seek and yearn leave an indelible imprint on your mind and form a picture of 'your world' and then you get attached to it. But whatever is your character today, it can certainly be modified by changing your thought pattern. The wickedness of nobody is incorrigible. Wasn't the robber Angulimala turned into a kindhearted person by Buddha? Didn't thief Rathnakara become Sage Valmiki? You have within your reach, the capacity to challenge your own evil propensities and change them. By selfless service, renunciation, devotion and prayer, old habits can be discarded and new habits that take you along the divine path can be instilled. Sri Satya Sai Baba.

Mon May 21, 2018 8:57 pm (PDT) . Posted by:


The first principle of Karma theory is that the purpose of doing any task should be only for Eswara Preeti(pleasure of Eswara).
The second principle is that the three essential required resources namely Icchha Sakti, Jhnana Sakti and Kriya Sakti have to be received from Eswara Sakti Swarupini Mata Eswari as Biksha/ Anugraham /(grace) by surrendering to Mata like a child.
The third principle is that the Phalam (result) of the performed Karma(task) should be offered to Eswara.

Mon May 21, 2018 8:58 pm (PDT) . Posted by:


Separation between belongings and a person who holds them is inevitable when the person dies.
If a person discards the holdings before the separation occurs then it is Mukti (liberation). Otherwise the separation due to death would cause immense Asaanti (sadness) to Manasu (mind).
Suppose we donate money towards charity, it would give us immense satisfaction. In the event of losing money we would lose peace of mind.
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