www.telugubhakti.com Digest Number 4672

11 Messages

Digest #4672
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
5.1
Quotable Quote by p_gopi_krishna
6a
SRI RAMA DHYANAM by swamypvap

Messages

Thu May 24, 2018 9:01 am (PDT) . Posted by:

p_gopi_krishna

A season of grieving may be necessary, but a lifetime of grieving isn't




Suppose we get physically wounded, but are immediately told to resume normal activities. We won't be able to.




A similar principle applies to emotional wounds that we may sustain, say, on losing a loved one. Grieving provides us appropriate channels for expressing and processing our loss, thereby gradually freeing our consciousness from emotional clogging. If without being given time to grieve, we are told to resume life immediately as if nothing has changed, we won't be able to function.




A season for grieving can be a valid need for emotional healing. However, we may unwittingly aggravate our emotional wounds by letting the loss replay endlessly in our minds, thereby sentencing ourselves to a lifetime of grieving. Such holding on to distressful stimuli characterizes determination in the mode of ignorance (Bhagavad-gita 18.35)




How can we avoid unhealthily prolonging our grief? By redefining ourselves spiritually. We are relational creatures; we define ourselves in terms of our most important relationships. As long as we see ourselves primarily in terms of our loss – as, say, orphans or widows or widowers – we perpetuate our emotional wounds.




Gita wisdom helps us focus on our core identity: we are first and foremost souls who are eternal parts of the Supreme, Krishna. Once this relationship becomes our defining identity, we see our other relationships in perspective. We understand that it was ultimately Krishna who had offered us his love through our deceased loved one, and that Krishna is still available for us in our hearts. When we strive to connect with him by heartfelt bhakti practice, we increasingly sense his healing presence.




Thus, when we are guided by bhakti wisdom, our season of grieving, instead of prolonging into a lifetime of grieving, stimulates us to heal and grow toward an eternity of living with Krishna.





Read more http://www.gitadaily.com/a-season-of-grieving-may-be-necessary-but-a-lifetime-of-grieving-isnt/ http://www.gitadaily.com/a-season-of-grieving-may-be-necessary-but-a-lifetime-of-grieving-isnt/



Thu May 24, 2018 1:14 pm (PDT) . Posted by:

p_gopi_krishna

तस्मादसक्तः सततं कार्यं कर्म समाचर।

असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः।।3.19।।




तस्मात् therefore असक्तः without attachment सततम् always कार्यम् which should be done कर्म action समाचर perform असक्तः without attachment हि because आचरन् performing कर्म action परम् the Supreme आप्नोति attains पूरुषः man.




తస్మాదసక్తః సతతం కార్యం కర్మ సమాచర.

అసక్తో హ్యాచరన్కర్మ పరమాప్నోతి పూరుషః৷৷3.19৷৷




తస్మాత్ therefore అసక్తః without attachment సతతమ్ always కార్యమ్ which should be done కర్మ action సమాచర perform అసక్తః without attachment హి because ఆచరన్ performing కర్మ action పరమ్ the Supreme ఆప్నోతి attains పూరుషః man.





Commentary : Therefore, remaining unattached, always perform the obligatory duty, for, by performing (one's) duty without attachment, a person attains the Highest. If you perform actions without attachment, for the sake of the Lord, you will attain to Self-realisation through purity of heart.


कर्मणैव हि संसिद्धिमास्थिता जनकादयः।

लोकसंग्रहमेवापि संपश्यन्कर्तुमर्हसि।।3.20।।




कर्मणा by action एव only हि verily संसिद्धिम् perfection आस्थिताः attained जनकादयः Janaka and others लोकसंग्रहम् protection of the masses एवापि only संपश्यन् having in view कर्तुम् to perform अर्हसि you should




కర్మణైవ హి సంసిద్ధిమాస్థితా జనకాదయః.

లోకసంగ్రహమేవాపి సంపశ్యన్కర్తుమర్హసి৷৷3.20




కర్మణా by action ఏవ only హి verily సంసిద్ధిమ్ perfection ఆస్థితాః attained జనకాదయః Janaka and others లోకసంగ్రహమ్ protection of the masses ఏవాపి only సంపశ్యన్ having in view కర్తుమ్ to perform అర్హసి you should




Commentary : Indeed by Karma Yoga alone did Janaka and others reach perfection. Even recognising its necessity for the guidance of the world, you must perform action. Samsiddhi is Moksha (perfection or liberation). Janaka (Asvapati) and others had perfect knowledge of the Self, and yet they performed actions in order to set an example to the masses. They worked for the guidance of men.







Thu May 24, 2018 4:03 pm (PDT) . Posted by:

p_gopi_krishna

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।




यः who तु but आत्मरतिः who rejoices in the Self एव only स्यात् may be आत्मतृप्तः satisfied in the Self च and मानवः the man आत्मनि in the Self एव only च and सन्तुष्टः contented तस्य his कार्यम् work to be done न not विद्यते is.




యస్త్వాత్మరతిరేవ స్యాదాత్మతృప్తశ్చ మానవః.

ఆత్మన్యేవ చ సన్తుష్టస్తస్య కార్యం న విద్యతే৷৷3.17৷৷




యః who తు but ఆత్మరతిః who rejoices in the Self ఏవ only స్యాత్ may be ఆత్మతృప్తః satisfied in the Self చ and మానవః the man ఆత్మని in the Self ఏవ only చ and సన్తుష్టః contented తస్య his కార్యమ్ work to be done న not విద్యతే is.





Commentary : The sage does not depend on external objects for his happiness. He is quite satisfied with the Self. He finds his joy, bliss and contentment within his own Self. For such a sage who has knowledge of the Self, there is nothing to do. He has already done all actions. He has satisfied all his desires. He has complete satisfaction.


नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्िचदर्थव्यपाश्रयः।।3.18।।




न not एव even तस्य of his कृतेन by action अर्थः concern न not अकृतेन by actions not done इह here कश्चन् any न not च and अस्य of this man सर्वभूतेषु in all beings कश्चित् any अर्थव्यपाश्रयः depending for any object.




నైవ తస్య కృతేనార్థో నాకృతేనేహ కశ్చన.

న చాస్య సర్వభూతేషు కశ్ిచదర్థవ్యపాశ్రయః৷৷3.18৷৷




న not ఏవ even తస్య of his కృతేన by action అర్థః concern న not అకృతేన by actions not done ఇహ here కశ్చన్ any న not చ and అస్య of this man సర్వభూతేషు in all beings కశ్చిత్ any అర్థవ్యపాశ్రయః depending for any object.




Commentary : The sage who is thus rejoicing in the Self does not gain anything by doing any action. For him really no purpose is served by an action. No evil (Pratyavaya Dosha) can touch him from inaction. He does not lose anything from inaction. He need not depend upon anybody to gain a particular object. He need not exert himself to get the favour of anybody.







Thu May 24, 2018 5:54 pm (PDT) . Posted by:

p_gopi_krishna

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः।

स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते।।3.21।।




यद्यत् whatsoever आचरति does श्रेष्ठः the best तत्तत् that एव only इतरः the other जनः people सः he (that great man) यत् what प्रमाणम् standard (authority, demonstration) कुरुते does लोकः the world (people) तत् that अनुवर्तते follows.




యద్యదాచరతి శ్రేష్ఠస్తత్తదేవేతరో జనః.

స యత్ప్రమాణం కురుతే లోకస్తదనువర్తతే৷৷3.21৷৷




యద్యత్ whatsoever ఆచరతి does శ్రేష్ఠః the best తత్తత్ that ఏవ only ఇతరః the other జనః people సః he (that great man) యత్ what ప్రమాణమ్ standard (authority, demonstration) కురుతే does లోకః the world (people) తత్ that అనువర్తతే follows.




Commentary : Whatsoever a great man does, that the other men also do; whatever he sets up as the standard, that the world (mankind) follows. Man is a social animal. He is an imitating animal too. He takes his ideas of right and wrong from those whom he regards as his moral superior. Whatever a great man follows, the same is considered as an authority by his followers. They try to follow him. They endeavour to walk in his footsteps.




न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।




न not मे my पार्थ O Partha अस्ति is कर्तव्यम् to be done (duty) त्रिषु in the three लोकेषु worlds किञ्चन anything न not अनवाप्तम् unattained अवाप्तव्यम् to be attained वर्ते am एव also च and कर्मणि in action.




న మే పార్థాస్తి కర్తవ్యం త్రిషు లోకేషు కిఞ్చన.

నానవాప్తమవాప్తవ్యం వర్త ఏవ చ కర్మణి৷৷3.22৷৷




న not మే my పార్థ O Partha అస్తి is కర్తవ్యమ్ to be done (duty) త్రిషు in the three లోకేషు worlds కిఞ్చన anything న not అనవాప్తమ్ unattained అవాప్తవ్యమ్ to be attained వర్తే am ఏవ also చ and కర్మణి in action.




Commentary : There is nothing or no duty whatsoever in the three worlds, O Arjuna, that should be done by Me, nor nothing remains unachieved or to be achieved and yet I do engage in action.




I am the Lord of the universe and therefore I have no personal grounds to engage. Myself in action. I have nothing to achieve as I have all divine wealth, as the wealth of the universe is Mine, and yet I engage Myself in action.Why do you not follow My example Why do you not endeavour to prevent the masses from following the wrong path by setting an example yourself If you set an example, people will follow you as you are a leader with noble qualities







Thu May 24, 2018 8:32 pm (PDT) . Posted by:

p_gopi_krishna

To get Krishna, get absorbed in Krishna




The word "get" can refer to comprehension ("I get what you are saying") and attainment ("I will get that award"). In both these senses, we can get Krishna only by getting absorbed in him. Let's see how.




Comprehension: When some things about Krishna's philosophy or pastimes seem difficult to understand, we can't get them just by intellectual exertion. Krishna is not a concept to be cracked; he is a person, and the supreme infinite person at that. With our finite intelligence, we can't understand the infinite, unless he by his infinite grace reveals himself to us. When we strive to please him by our devotional attitude, he illumines us from within (Bhagavad-gita 10.10).




Of course, we can and should use our intelligence to understand Krishna as much as possible. And much about him will make profound sense. But when some things elude us, we can choose to go beyond shedding intellectual sweat to striving for devotional absorption.




Attainment: Krishna resides in his eternal abode, and we aspire to attain him by attaining his abode. But he also pervades all of existence by his immanence. In his Supersoul manifestation, he is with us in our hearts right now. He is just one thought away from us, always. The more we learn to direct our thoughts towards him by practicing bhakti-yoga, the more we can perceive his presence. Indeed, if we fix our mind and intelligence on him, we already reside in him (12.08). And by such inner absorption, we will eventually attain him in his abode too (08.07).




Therefore, if we feel disheartened thinking that we aren't intellectual enough to understand Krishna or aren't pure enough to attain him, we can remember that we just need to increase our absorption in him. And he will grant us both comprehension and elevation to his abode.





Read more http://www.gitadaily.com/to-get-krishna-get-absorbed-in-krishna/ http://www.gitadaily.com/to-get-krishna-get-absorbed-in-krishna/



Fri May 25, 2018 9:25 am (PDT) . Posted by:

p_gopi_krishna

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।




यदि if हि surely अहम् I न not वर्तेयम् engage Myself in action जातु ever कर्मणि in action अतन्द्रितः unwearied मम My वर्त्म path अनुवर्तन्ते follow मनुष्याः men पार्थ O Partha सर्वशः in every way.




యది హ్యహం న వర్తేయం జాతు కర్మణ్యతన్ద్రితః.

మమ వర్త్మానువర్తన్తే మనుష్యాః పార్థ సర్వశః৷৷3.23৷৷




యది if హి surely అహమ్ I న not వర్తేయమ్ engage Myself in action జాతు ever కర్మణి in action అతన్ద్రితః unwearied మమ My వర్త్మ path అనువర్తన్తే follow మనుష్యాః men పార్థ O Partha సర్వశః in every way.





Commentary : Again, O Partha, if at any time I do not continue vigilantly in action, men will follow My path in ever way. If I remain inactive, people also will imitate Me and keep quiet. They will all become Tamasic and pass into a state of inertia.



उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।




उत्सीदेयुः would perish इमे these लोकाः worlds न not कुर्याम् would do कर्म action चेत् if अहम् I सङ्करस्य of confusion of castes च and कर्ता author स्याम् would be उपहन्याम् would destroy इमाः these प्रजाः beings.




ఉత్సీదేయురిమే లోకా న కుర్యాం కర్మ చేదహమ్.

సఙ్కరస్య చ కర్తా స్యాముపహన్యామిమాః ప్రజాః৷৷3.24৷৷




ఉత్సీదేయుః would perish ఇమే these లోకాః worlds న not కుర్యామ్ would do కర్మ action చేత్ if అహమ్ I సఙ్కరస్య of confusion of castes చ and కర్తా author స్యామ్ would be ఉపహన్యామ్ would destroy ఇమాః these ప్రజాః beings.





Commentary : if I do not perform action, these worlds would be ruined and perished. And I shall become the agent of creating confusion of castes and destruction of these beings. If I did not engage in action, people would also be inactive. They would not do their duties according to the Varnasrama Dharma (code of morals governing their own order and stage of life). Hence confusion of castes would arise. I would have to destroy these beings.



Thu May 24, 2018 4:44 pm (PDT) . Posted by:

p_gopi_krishna


You may be in the jungle, but your mind may wander in the market. Similarly, you may be in the market, but by sadhana (spiritual practices) you can secure calmness and peace in your heart in the midst of busiest thoroughfare.. Your mind can build a silent refuge or tie you up into complex knots. It binds; it loosens bonds. You can sail safe on the sea of worldly life (samsaar), if you have no leaks in the boat; but through the leaks of lust, anger, greed, delusion, pride and envy (kama krodha, lobha, moha, mada and matsarya), the waters of the worldly life will enter the boat and it will sink, drowning you beyond redemption. Stop all the leaks! Then you need not fear to ride in the sea of samsara, you can benefit by all the chances it gives for training the senses, by widening your affection, deepening the experiences, and strengthening your detachment.

Thu May 24, 2018 8:11 pm (PDT) . Posted by:

swamypvap

Eswara is Sarva Vyapakam and Anantam.
Eswari as Eswara Sakti Swarupini is Sarva Vyapakam and Anantam.
Eswara is in all Bhutamulu as Atma.
Eswari is in all Bhutamulu as Atma Chaitanyam.
Eswari as Drusya Vibhuti Paavana Kari as well as Adrusya Vibhuti Paavanakari is Advaita Jhnana Pradaayini.
Eswari as Vyakta Swarupini as well as Avyakta Swarupni is Advaita Jhnana Pradaayini.
Eswari as Maya Swarupini as well as Jhnana Swarupini is Advaita Jhnana Pradaayini.
As Vyakta Swarupini Mata is Prakruti Rupini.
Prakruti Jhnanam(Prajhnanam) as embedded in Prakruti(Nature) is Advaita Jhnanam(Absolute knowledge).
As Avyakta Swarupini , Mata is Jyoti in Dwadasa JyotirLingamulu.
Mata is within Visvam and Visvam is within Mata. Thus Mata as above Visvam is Visva Bramana Kaarini. Mata as Raksha Kari as well as Siksha kari is beyond Dvaitam and thus Mata is Advaita Jhnana Pradaayini.
As Zero is positive as well as negative , Zero is beyond the positive and the negative numbers,. Thus the number zero points out to the Absolute knowledge.

If a Jiva(person) as represented by any number in the Number System raises his/her Buddi(intellect) to the power of zero/ Advaita Jhnanam (Absolute knowledge) then the Jiva(individual) is united with Siva(Ekam).
Thus due to the Krupa(grace) of Advaita Jhnana Pradaayini/Eswari, a Jiva (individual) activates the Absolute eye/inner eye/third eye(Agni Netram/ Jhnana Netram) which is beyond the left eye as well as the right eye and which is equidistant from both these eyes. Due to this enlightenment he realizes Eswara in all Bhutamulu as Bhuta Adhi Vaasam.
Thus as Advaita Jhnana Pradaayini , Mata is Sivakari.




Fri May 25, 2018 1:36 am (PDT) . Posted by:

swamypvap



We are all composed of three basic components namely Sareeram(body) in the form of hardware(Sthula Rupam) , and Manasu(mind) in the form of software (Sukshma Rupam) and Atma(soul) in the form of firmware/Nityam(beyond Sukshma Rupam as well as Sthula Rupam). That is why Atma(soul) is beyond the conception of mind.
Even though the external factors/ situations/times/places exactly remain same, the degree of feeling or emotion or response to a particular situation varies from a person to person. This fact implies that it is the mind that how it conceives and then responds or reacts to a particular situation. The degree of pain due to any injury or hunger or due to inclement weather varies from a person to person. In the words of great philosopher Milton, it is the mind that makes a heaven like situation out of a hell like situation or vice versa. Hence it is very clear that happiness or sorrow is a state of mind and not due to any external factor including the physical condition of the body. From the above discussion it is very evident that mind like a software application manages/ controls the hardware(Sareeram) and mind is responsible for pains or pleasures.

Due to Ajhnanam(ignorance), Mansau (mind) is always associated with Sareeram (body) which is mortal and which is subjected to wear and tear as the age of a person advances. Precisely this is the reason why mind of a person is subjected to Klesam(sorrow) and remains worried most of the times. Instead of getting associated with Sareeram(body) which is the root cause for all types of Dukkhamulu (sorrows) as stated above if the mind is associated with the third component Soul (Atma(Sat/Ekam) which is eternal (Nityam). then the mind would be free from all types of Dukkhamulu. Then a million dollar worth question arises in mind that how to get Manasu(mind) associated with Sat(Ekam/Nityam)
A spiritual seeker has to surrender to a Sat Guru. Then Sat Guru Krupa(grace) comes in the form of Absolute knowledge which enables a seeker to transform Manasu(mind) in to Samtrupti(perfect satisfaction) and to have Vikata /Vimukha Drushthi(negative attitude) towards Sareeram (body). This neglect(Nirlakshya Bhaavana) towards Deham(Anityam) makes the mind of that seeker positive and closer to Lakshyam/Sat. In the whole process the seeker becomes the master of his mind through surpassing the requirements of the body as he realizes that the maximum needs are the needs of the mind and not of the Sareeram (body).Thus being a boss of Sareeram (body) if the mind exercises its control over body due to the power of the Absolute knowledge as received from a Sat Guru as Anugraham/Prasaadam then the mind become closer and closer to Eswara/Atma day by day.
Thus due to the power of the Sat Guru Prasaadam, a true spiritual seeker observes fasting(Upa Vaasam) without intake of any Saadam(Annam/food) happily as his mind starts staying in the house of Eswara(Eswaraalayam). As a next step, the mind of that person starts sitting very near to Eswara as (Upa Aasana) In Eswara Aalayam through meditating on Eswara. As Sarerream body) is an exact replication of Prapancham(world), the person doing Upaasana(meditation) would remain mentally disconnected from Sareeram/ Lokam in the whole process.
As a next step the mind of that Upaasaka embraces Vairagyam (renunciation) due to the influence of Advaita Jhnanam(Absolute knowledge) and destroys Arishat Vargam(six Vikaaramulu) and enters Swa Sthiti/Atma Sthiti .


Fri May 25, 2018 8:39 am (PDT) . Posted by:

p_gopi_krishna

Reason is your light and beacon of Truth. Reason is the source of Life. God has given you knowledge, so that by its light you may not only worship him, but also see yourself in your weakness and strength. (Kahlil Gibran)



Fri May 25, 2018 10:39 pm (PDT) . Posted by:

swamypvap

Brahma Jhnanam is Sukshmaati Sukshmam as well as Sthulaati Sthulam.Thus Brahma Jhnanam is Anantam.
Srimad Ramayanam consisting of twenty four thousand Slokamulu is Brahma Jhnanam/Anantam as Satha Koti Visteernam. These twenty four thousand Slokamulu signify the twenty four spokes in Dharama Chakram/Kaala Chakram.
Accordingly, If a Dhyanee bows down to Divya Charanamulu of Guru Daivam Hanuman and fixes Buddi on Prabhu Rama and recollects the various episodes from the life of Prabhu Rama, then Amruta/Ananta Bhaavamulu take birth in Hrudayam(mind) of that Dhyanee and keep him connected to Prabu Rama (Dhyeam).
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