www.telugubhakti.com Digest Number 4652

15 Messages

Digest #4652
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
1.7
Srimad Bhagavad Gita by p_gopi_krishna
1.8
Srimad Bhagavad Gita by p_gopi_krishna
1.9
Srimad Bhagavad Gita by p_gopi_krishna
2
Srimad Bhagavad Gitaa by p_gopi_krishna
3a
4.1
Spiritual by p_gopi_krishna
6.1
Sri Satya Sai Baba by p_gopi_krishna
7
NIRVIKAARA STHITI by swamypvap

Messages

Wed May 2, 2018 4:55 am (PDT) . Posted by:

p_gopi_krishna

Our existence and our faith are related causally, constitutionally and consequentially




Some people say how we live is all that matters, what we believe doesn't matter.




Actually however, the relationship between our life and our faith is much more nuanced. The Bhagavad-gita (17.03) states that our existence shapes our faith; we are made of our faith; and as our faith is, so we become. Thus, our existence and faith are related causally, constitutionally and consequentially. Let's explore these three connections.




Causally: As we live, accordingly our faith is shaped. For example, somebody may be nominally religious, being born and brought up in a pious family. But if they live materialistically, driven by the longing for worldly pleasures, then, sooner or later, their religious faith declines and their faith in materialism increases.




Constitutionally: We are defined primarily by our faith, not by our externals. Our faith determines what we value and what we pursue. Someone may dress in religious apparel, but if they have materialistic desires, they are materialists, their dress notwithstanding. In contrast, someone may be dressed like a materialist, but if their heart is devoted to transcendence, they are spiritualists. Of course, the faithful usually express their essence through their externals, but in those cases when the essence and the externals differ, the constitutional internal is more defining.




Consequentially: As our faith is, so we become. Consider someone who has faith in Krishna, but is presently materialistic. The Gita (09.31) indicates that even if their material conditionings divert them occasionally, their steady faith and resilient devotional practice will soon make them pure.




Among these three aspects of the relationship between existence and faith, the third is the most consequential for us spiritual seekers. Even if we are materially conditioned, if we associate with faithful devotees and strive to practice bhakti-yoga, our faith will strengthen, making us purified and spiritualized.




Read more http://www.gitadaily.com/our-existence-and-our-faith-are-related-causally-constitutionally-and-consequentially/ http://www.gitadaily.com/our-existence-and-our-faith-are-related-causally-constitutionally-and-consequentially/



Wed May 2, 2018 4:57 am (PDT) . Posted by:

p_gopi_krishna

We are conditioned not by what we are, but by what we are missing




We all have our conditionings that sometimes make us act unwisely, even self-destructively. When some people get overpowered by their conditionings repeatedly, they start being identified accordingly, for example, as alcoholics.




However, even if such a conditioned state is our present reality, it is not our defining reality. The Bhagavad-gita (15.07) indicates that we all are eternal parts of Krishna, the all-attractive supreme. Our defining longing is for an eternal loving relationship with him – relishing that love is our constitutional position and our supreme satisfaction.




Unfortunately, not knowing that we are looking for him, we look for pleasure elsewhere, in the various sense objects presented by our mind and senses.. When we indulge in any such object, we enjoy some pleasure. And if we indulge in it repeatedly, it starts seeming irresistible and consumes our consciousness; we crave and slave for it, binge in it and beat ourselves up for being attached.




Equipping us to free our consciousness, Gita wisdom explains that we are conditioned not by any particular material object but by our disconnectedness from Krishna and the sublime joy thereof. Put another way, alcoholics are not alcoholics; they are souls who are missing the joy of Krishna's love and are tragically seeking it in alcohol.




When we thus spiritually reconceptualize our identity, we stop fighting against our conditioning, recognizing that such fighting keeps us in material consciousness where we remain vulnerable to relapse. Instead, we start fighting to connect ourselves with Krishna by practicing bhakti-yoga. What if our conditioning interrupts that connection? Still, even that intermittent connection gradually spiritualizes our consciousness and provides us higher satisfaction.




By steady bhakti practice, we become increasingly immune to conditioning – not just the one we presently have, but also any others that may allure us in future.




Read more http://www.gitadaily.com/we-are-conditioned-not-by-what-we-are-but-by-what-we-are-missing/ http://www.gitadaily.com/we-are-conditioned-not-by-what-we-are-but-by-what-we-are-missing/



Wed May 2, 2018 4:58 am (PDT) . Posted by:

p_gopi_krishna

We are conditioned not by what we are, but by what we are missing




We all have our conditionings that sometimes make us act unwisely, even self-destructively. When some people get overpowered by their conditionings repeatedly, they start being identified accordingly, for example, as alcoholics.




However, even if such a conditioned state is our present reality, it is not our defining reality. The Bhagavad-gita (15.07) indicates that we all are eternal parts of Krishna, the all-attractive supreme. Our defining longing is for an eternal loving relationship with him – relishing that love is our constitutional position and our supreme satisfaction.




Unfortunately, not knowing that we are looking for him, we look for pleasure elsewhere, in the various sense objects presented by our mind and senses.. When we indulge in any such object, we enjoy some pleasure. And if we indulge in it repeatedly, it starts seeming irresistible and consumes our consciousness; we crave and slave for it, binge in it and beat ourselves up for being attached.




Equipping us to free our consciousness, Gita wisdom explains that we are conditioned not by any particular material object but by our disconnectedness from Krishna and the sublime joy thereof. Put another way, alcoholics are not alcoholics; they are souls who are missing the joy of Krishna's love and are tragically seeking it in alcohol.




When we thus spiritually reconceptualize our identity, we stop fighting against our conditioning, recognizing that such fighting keeps us in material consciousness where we remain vulnerable to relapse. Instead, we start fighting to connect ourselves with Krishna by practicing bhakti-yoga. What if our conditioning interrupts that connection? Still, even that intermittent connection gradually spiritualizes our consciousness and provides us higher satisfaction.




By steady bhakti practice, we become increasingly immune to conditioning – not just the one we presently have, but also any others that may allure us in future.




Read more http://www.gitadaily.com/we-are-conditioned-not-by-what-we-are-but-by-what-we-are-missing/ http://www.gitadaily.com/we-are-conditioned-not-by-what-we-are-but-by-what-we-are-missing/



Wed May 2, 2018 5:20 am (PDT) . Posted by:

p_gopi_krishna

दोषैरेतैः कुलघ्नानां वर्णसङ्करकारकैः।

उत्साद्यन्ते जातिधर्माः कुलधर्माश्च शाश्वताः।।1.43।।




దోషైరేతైః కులఘ్నానాం వర్ణసఙ్కరకారకైః.

ఉత్సాద్యన్తే జాతిధర్మాః కులధర్మాశ్చ శాశ్వతాః৷৷1.43৷৷




By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.



Wed May 2, 2018 5:41 am (PDT) . Posted by:

p_gopi_krishna

अहो बत महत्पापं कर्तुं व्यवसिता वयम्।

यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यताः।।1.45।।




అహో బత మహత్పాపం కర్తుం వ్యవసితా వయమ్.

యద్రాజ్యసుఖలోభేన హన్తుం స్వజనముద్యతాః৷৷1.45৷৷





What a pity that we have resolved to commit a great sin by being eager to kill our own kith and kin, out of greed for the pleasures of a kingdom!



Wed May 2, 2018 5:47 am (PDT) . Posted by:

p_gopi_krishna

यदि मामप्रतीकारमशस्त्रं शस्त्रपाणयः।

धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत्।।1.46।।




యది మామప్రతీకారమశస్త్రం శస్త్రపాణయః.

ధార్తరాష్ట్రా రణే హన్యుస్తన్మే క్షేమతరం భవేత్৷৷1.46৷৷





If the sons of Dhritarashtra with weapons in hand should slay me in battle, unresisting and unarmed, that would be better for me.



Wed May 2, 2018 5:53 am (PDT) . Posted by:

p_gopi_krishna

सञ्जय उवाच

एवमुक्त्वाऽर्जुनः संख्ये रथोपस्थ उपाविशत्।

विसृज्य सशरं चापं शोकसंविग्नमानसः।।1.47।।




సఞ్జయ ఉవాచ

ఏవముక్త్వార్జునః సంఖ్యే రథోపస్థ ఉపావిశత్.

విసృజ్య సశరం చాపం శోకసంవిగ్నమానసః৷৷1.47৷৷




Sanjaya said Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.




(1.26 - 1.47) Arjuna said - Sanjaya said Sanjaya continued: The high-minded Arjuna, extremely kind, deeply friendly, and supremely righteous, having brothers like himself, though repeatedly deceived by the treacherous attempts of your people like burning in the lac-house etc., and therefore fit to be killed by him with the help of the Supreme Person, nevertheless said, 'I will not fight.' He felt weak, overcome as he was by his love and extreme compassion for his relatives. He was also filled with fear, not knowing what was righteous and what unrighteous. His mind was tortured by grief, because of the thought of future separation from his relations. So he threw away his bow and arrow and sat on the chariot as if to fast to death.




Om Tat Sat - End of Chapter 1, Arjuna Vishada Yoga.



Thu May 3, 2018 5:47 am (PDT) . Posted by:

p_gopi_krishna

Knowledge in the mode of ignorance increases ignorance, not knowledge




Suppose a person goes deep into an unending dark tunnel. The deeper they go into the tunnel, the further they go from the light. Similar is the result of cultivating knowledge in the mode of ignorance. It is the state where we get caught in one fragment of reality while forgetting the rest of reality (Bhagavad-gita 18.22).




To understand, consider a surgeon who operates a patient's heart carefully but neglects the rest of the body and ends up cutting the lungs. Result? Operation successful, patient dead.




Similarly, today's predominant ideology of materialism reduces science to scientism. Whereas science seeks material explanations for material phenomena, scientism presumes, unscientifically, that matter is all that exists. But matter doesn't seek to study science or understand reality; we seek to. Evidently, that seeker is something more than matter. That trans-material self is the source of the consciousness that enables us to seek any knowledge, including scientific knowledge.




By the materialist ideology, whatever else we may know, we know not the knower that knows. The deeper we go into the dark tunnel of materialism, the further we go from the great bright sky outside. Tragically, we celebrate our descent into darkness as the progressive march of knowledge, while labelling the open sky as the fantasy of regressive ignoramuses.




Nonetheless, Gita wisdom stimulates our longing for light with an intellectually stimulating depiction of that vast sky: Reality comprises matter, spirit and the unlimited source of both. In our pursuit of knowledge, matter is meant to be instrumental, not terminal. The orderliness of matter that is revealed through science is a pointer to a transcendental organizer.




This holistic vision of matter shows us the way from the tunnel to the light. Walking the Gita's way, we gradually realize our spirituality and relish enduring harmony with our source.





Read more http://www.gitadaily.com/knowledge-in-the-mode-of-ignorance-increases-ignorance-not-knowledge/ http://www.gitadaily.com/knowledge-in-the-mode-of-ignorance-increases-ignorance-not-knowledge/



Thu May 3, 2018 5:52 am (PDT) . Posted by:

p_gopi_krishna

ఈ క్రింద చెప్పబడిన మూడు శ్లోకములలో గీతాసారము చెప్పబడినది అని పెద్దలు ఉటంకించారు.


బుద్ధ్యా విశుద్ధయా యుక్తో ధృత్యాత్మానం నియమ్య చ |
శబ్దాదీన్ విషయాన్, త్యక్త్వా రాగద్వేషౌ వ్యుదస్య చ || 18. 51


వివిక్తసేవీ లఘ్వాశీ యతవాక్కాయమానసః |
ధ్యానయోగపరో నిత్యం వైరాగ్యం సముపాశ్రితః || 18. 52


అహంకారం బలం దర్పం కామం క్రోధం పరిగ్రహమ్ |
విముచ్య నిర్మమః శాంతో బ్రహ్మభూయాయ కల్పతే || 18. 53


అతి నిర్మలమైన బుద్దితో కూడిన వాడును, ధైర్యముతో మనస్సును నిగ్రహించువాడును, శబ్దస్పర్శాది విషయములను విడిచిపెట్టువాడును, రాగద్వేషములను పరిత్యజించువాడును, ఏకాంతస్థలములందు నివిసించువాడును, మితాహారము సేవించువాడును, వాక్కును, శరీరమును, మనస్సును స్వాధీనము చేసికొనినవాడును, ఎల్లప్పుడును ధ్యానయోగతత్పరుడై యుండువాడును, వైరాగ్యమును లెస్సగానవలంబించినవాడును, అహంకారమును, బలమును ( కామ, క్రోధాది సంయుక్తమగు బలమును లేక మొండిపట్టును), డంబమును, కామమును, (విషయాసక్తి), క్రోధమును, వస్తుసంగ్రహణమును, బాగుగ వదలివైచువాడును, మమకారము లేనివాడును, శాంతుడును అయియుంర్డువాడు బ్రహ్మస్వరూపమునొందుటకు ( బ్రహ్మైక్యమునకు, మోక్షమునకు) సమర్ధుడగుచున్నాడు.
పైన చెప్పినట్లూ ఈ మూడు శ్లోకములున్నూ గీతసారమని చెప్పబడును. తరించుటకు కావలసిన సాధన సంపత్తియంతయు వీనియందుగలదు. ఈ మూడు శ్లోకములందు తెలుపబడిన సాధనలను చక్కగా అనుష్టించినచో మనుజుడు బ్రహ్మసాక్షాత్కారము (మోక్షము) తప్పక పొందగలడు (బ్రహ్మభూయాయ కల్పతే ). సాధనా విధానము, దానిఫలితము ఇచట పేర్కొనబడినవి. బ్రహ్మైక్యరూపమగు మహోన్నత ఫలితమును గలుగజేయునవి యగుటవలన ముముక్షువు వానిని శ్రద్ధతో ఒక్కొక్కటిగా చక్కగా సాధించి, క్రమముగా అన్నిటిని సాధించవలెను.



శ్రీ శ్రీ శ్రీ #విద్యాప్రకాశానందగిరి స్వాముల వారి - గీతామకరందము 915,916 పేజీలలో ఉటంకించిన 18 అధ్యాయం 51,52,53 శ్లోకముల వ్యాఖ్యానము.

-- Jasjisarma --


Wed May 2, 2018 5:21 am (PDT) . Posted by:

p_gopi_krishna

उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन।

नरकेऽनियतं वासो भवतीत्यनुशुश्रुम।।1.44।।




ఉత్సన్నకులధర్మాణాం మనుష్యాణాం జనార్దన.

నరకేనియతం వాసో భవతీత్యనుశుశ్రుమ৷৷1.44৷৷




We have heard, O Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed.



Wed May 2, 2018 5:47 am (PDT) . Posted by:

swamypvap

Sri Sankara Bhagavatpada praises Mata Annapoorna by saying that Mata as the Sakala Nigama Artha Gocharakari is Omkara Beejaakshari.
Accordingly Sakala Nigama Artham is Omkara Beejamulu(A-U-M).
Omkara Beejamulu signify Rig Vedam, Yajur Vedam and Sama Vedam respectively. Also they signify Srushthi, Sthhiti and Layam and they constitute Sri Chakram. Also they signify Icchha Sakti, Jhnana Sakti and Kriya Sakti. Sri signifies Eswara as the center of Sri Chakram and as Omkara Moolam.
Mata is Sri Chakra Sanchaarini. Thus Mata revolves around Eswara as Omkara Swarupini.
Visvam(Universe) is also a Sri Chakram (circle) as Eswara its center/ Aadharam (basis). Mata as Visva Bramana Kaarini revolves around Eswara as Naatha. In fact Uni points out to Eswara/Bhava as Ekam and Verse signifies Versions (Anekam).
Accordingly, due to the Krupa(grace) of Mata Bhavaani , our Mano Bhaavamulu also revolve around Bhava . These revolutions of mind around Eswara take place because Krupa(grace) of Mata Annapoorna comes in the form of Jhnanam and Vairagyam as Biksha/ Prasaadam and it acts as food/energy for Manasu(mind). Jhnanam as Poornam (circle), points out to Chakram and it signifies Eswari. Vairagyam as its center(Moolam) points out to Sri and it signifies Eswara . Thus due to the grace of Mata, Manasu (mind) does Sri Chakra Sanchaaram/ Pradakshinamulu (revolutions) by holding the hand of Mata as a child around Eswara along with the devotes of Eswara as relatives. This ecstatic state of mind is its Native state/Home place (Swa Desam) / Swa Sthiti and this state of mind is Bhuvana Trayam/Heaven on the earth/Poorna Sthiti(perfect happiness).


Wed May 2, 2018 3:08 pm (PDT) . Posted by:

p_gopi_krishna

Ways to Root Out Vices (Avaguna Mitnaaneka Upaaya) -- Pujya Ramsukhdasji Maharaj


A pleasure seeking person always thinks of his own self, and his own pleasures, and he believes that the work that causes him displeasure, should not be done and those who behave badly with him, should be destroyed. But a devotee of God, feels that he should never do to others, the actions that he himself does not like. He also feels that the unhappiness and sorrow that comes his way, is for his spiritual progress. If someone' s behavior and conduct is troubling, then such deeds must not be undertaken, as they will definitely trouble others as well. This is the truth. Just as when any part of the body is hurt, it causes pain and is not pleasing to us, similarly, other's suffering is also not liked by a devotee. Thus he does not cause distress to any being with his body, mind, speech and sentiments etc. Even though man may strive for discipline, but if he causes pain and distress to others, then despite all efforts, he will not make quick spiritual progress. Just as the happiness gained by this body, is pleasing to us, similarly, the happiness gained by others should also be pleasing to us.


Man has this great weakness that he regards worship, devotion, meditation etc., as a spiritual practice, but he does not care about
other's suffering. If this is so, then though doing satsang for many years, though performing spiritual practices for years, there will be no improvement. Therefore minimally one should not give sorrow to others. If you serve, it is a good thing. If you don't serve, then it is not so harmful, but by giving grief, it is a great mistake.


The more that an aspirant saves himself from harming others, that much his own desire for pleasures will go away. Therefore the tendency for enjoyment of pleasures will go away when other's suffering begins to touch us deeply, when our happiness is in the removal of other's suffering. And other's suffering becomes our suffering. Just as it is one's natural tendency to remove his own suffering, similarly, one naturally and automatically becomes inclined towards removing the suffering of others, then one does not care about contact born pleasures and interest in desire for sense pleasure dwindles away. But as long as we do not care about other's suffering, and continue to indulge in pleasures, till then the tendency for seeking our own pleasure does not go way. Some say that we do not give any sorrow to anyone, then what is the need to see towards other's suffering? Then to get rid of the tendency and inclination towards sense pleasures, how can other's suffering go away, when this becomes one's concern, then one's own desire for pleasures is rooted out.


Therefore it is said in the characteristics and conduct of saints -


Par dukh dukh sukh sukh dekhe par (Manas 7/38/1)


In Ramacaritamanasa, Tulasidasji, while describing the traits of a saint, mentions - "A saint is he who feels saddened by other's sorrows; and remains happy in the happiness of others." (Manasa 7/38/1).


There are two things that saints have said pertaining to sense pleasure and indulgence. Attraction towards money is called "damadi" and attraction towards women is called "chamadi" . Both these are extremely bad. Therefore it is said -


Maadhoji se milnaa kaise hoye |
Sabal bairi base ghat bheetar, kanak kaamini doye ||


Both gold and women are called in Gita by the name of "bhog" (sense pleasures) and "aishvarya"; (grandeur, wealth).


Bhogaishvaryaprasak taanaam tayaapahatcehtasaam |
Vyavasaayaatmikaa buddhih samaadhou na vidheeyate ||
(Gita 2/44)


"Those who are deeply attached to pleasures and prosperity, cannot attain a determinate intellect, a single-pointed aim, concentrated on God."


By the word "bhog" it refers to "woman" and by the word "aishvarya"; is refers to money and hoarding. He who is attracted to these two, his intellect cannot become single-pointed and determinate towards attaining God. His infatuation is rooted out when the feelings transform to seeing towards the welfare of others. Nowadays in our country this is most essential. Just as in Bikaner, there is never any watermelon or very little is produced, then there is this feeling within that this year there is no watermelon ! The reason this feeling is there, because watermelon does grow at times. But where there is no watermelon growing at all, such a thought does not come to mind. Similarly in our Country there have been many great obliging saints and householders . Due to there being a great shortage of them at present, the country is hungry for such obliging people.



May no one suffer due to our cause - on paying extra care to this, interest for sense pleasures will go away, and when that is rooted out, then our tendencies towards vices will be rooted out. We only look towards our tendencies, not towards the root cause. If we look towards the root cause and try to root it out, then all vices will be rooted out.


Thu May 3, 2018 5:51 am (PDT) . Posted by:

p_gopi_krishna

Thoughts on 'stay-at-home-dads' [vedānta-dharma]




Harih om, a few follow up thoughts on this regarding comments made on FB. The last decade has seen a rise in uncontrolled feminism, where not only are gender roles being re-defined (which is fine, per dharma, one has to adjust to the changing environment) but being thrown out the door altogether without scrutiny. The latest suggestion was to replace the model of 'stay-at-home-moms' with 'stay-at-home-dads'. While I'm not tooth and nail against the idea, here is my rejoinder below, as to why the latter is not as effective as the former.




1. Evolutionary Biology: I acknowledge the traditional role of individuals in society. Taking pointers from evolutionary biology, the archetypal duty of males has been that of providers, and women of care-givers. This is not to suggest men cannot be caring or women can't provide, but all else being equal, men *on average* are more concerned with 'things' and 'ideas' and women tend to be concerned with 'people' and 'connections', hence also inherently more nurturing / empathetic, and better care-givers.




2. Practicality and Preference: Even from a superficial standpoint, most married women wouldn't be comfortable if their husbands stopped going to work and left the burden of financial security upon their shoulders. Nor would unmarried women take interest in a potential mate who decides he won't pay the bills after marriage, in order to look after children. Please visit a Matrimonial Site such as Bharat Matrimony or Shaadi.com; in their search preferences women usually place a guy's expected income as significantly higher than their own. Whether it is openly admitted or not, women judge men on their ability to provide economic stability to a much larger extent. Not so much the other way around. Not even close. And to be honest, there's nothing wrong in it. Though there are significant overlaps, men judge women on ideals of beauty, and women judge men on their financial status. This has been a common theme across various civilizations and there's an extremely strong genetic component to it.




3. Exceptions do exist, but...: Now there may be instances where a stay-at-home-dad and working-mother is a legitimate setup. Such cases do exist, but undoubtedly as outliers and it would be incorrect to take it as a norm. The truth is there aren't even enough women who subscribe to the notion other than a small coterie who only tend to be heard because they make the most noise.




This can easily be put to a statistical test across a random sample via an Anonymous poll, to eliminate traces of herd mentality, population bias, and peer pressure in response patterns. Anonymity is especially required in these times, where women get attacked by their feminist counterparts for "not supporting" their faulty ideological suppositions.




4. Nothing Surpasses Motherly Love: Perhaps most importantly, growing children from infancy up to school going age require a mother around much more than they do their father, for obvious reasons such as nursing, and other implied ones such as the feminine touch and bonding which young ones relate to more. In experiments to determine what kind of face infants respond to most favorably, it inevitably ends up being the female, with softer features (and softer skin to touch). The post-natal maternal affection of a mother also far exceeds that of the father due to hormones. After child-birth mothers also undergo a form of depression known as Post-partum depression; such is their strong attachment and commitment to their young ones. Mothers are nothing less than superheroes, and definitely for more reasons than one, for the sound upbringing of a child, a mother's need is much greater than a father's, especially in the initial years. It is only later on that the need somewhat balances out, but still not evenly.




P.S. Tomorrow I'll be making another post on the topic of single-home-parents since these are discussions people are not only willing to have but are longing to have, since they are important issues concerning our cultural paradigms, and one day or another either directly, or through someone we know, we will encounter such situations, and it is good to know one's place in the scheme of things :)




Harih om - Prashant Parikh




Prashant Parikh <prashantparikh@gmail.com>

vedanta-study@googlegroups.com


dharmika-samvada@googlegroups.com



Thu May 3, 2018 5:56 am (PDT) . Posted by:

p_gopi_krishna

Many grieve: "It is said that having the vision of a holy person (darshanam) destroys our sin (papanasam). Well, I have had darshan not once but many times, and yet, my evil fate has not left me and I am suffering even more than before." True, you may have come and had not one, but several darshans, and you may have sowed fresh seeds secured from the Divine — seeds of love, faith, devotion, good company, Godly thoughts, remembering God's name, etc. So you have learnt the art of intensive cultivation and soil preparation. You have just now sown the seeds in well-prepared fields of cleansed hearts. The troubles and anxieties you experience presently are the crop collected from your previous harvests, so do not grieve and lose heart. Everyone must consume the grain they've already stored from their previous harvests. Bear with it patiently, until the new harvest comes in! Sri Satya Sai Baba



Thu May 3, 2018 8:29 am (PDT) . Posted by:

swamypvap

Prapoornam(Paripoornam) is Prajhnanam (Prakruti Jhnanam).
Paripoornam/Prajhnanam signifies Eswari Swarupam.
Paripoornam/Prajhnanam is like a circle(Jhnanam) whose center/basis (Aadhaaram) is Eswara.
Sri Chakram is Paripoornam as Sri signifies Eswara.
Visvam is Paripoornam as Eswara is its Aadhaaram.
Omkaram is Paripoornam as Omkara Moolam is Eswara.
Eswari as Prajhnana Swarupini is Omkara Swarupini
Omkara Beejamulu(A-U-M) signify Rig Vedam, Yajur Vedam and Sama Vedam respectively.
Omkara Beejamulu also signify Srushthi, Sthiti and Layam.
As Omkara Beejaakshari, Eswari is Visva Bramana Kaarini.
Samtushthi is Ruchi Rahitam which means it is Vikaara Rahitam. Kshuda is as Ruchi Rahitam which means it is Vikaara Rahitam.

Ayodhya(capital) is same as Adavi(forest) to Prabhu Rama. Thus Paripoorna Aakaaram is Niraakaaram.
Thus Paripoorna Sthiti(Santushthi) is same as Nirvikaara Sthiti/ Aalochana Rahita Sthiti(Kshuda).
Thus chanting Om with Eswara Bhaavam in Hrudayam is Paripoorna Sthiti/ Nirvikaara Sthiti.
Thus doing Maanasika Pooja/Maanasika Pradakshinamulu around Eswara is Paripoorna Sthiti/ Nirvikaara Sthiti .
Thus revolutions of Bhaavamulu around Bhava is Paripoorna Sthiti/Nirvikara Sthiti.
Eswara as Nirvikaram is Chidaananda Rupam.
Paripoorna Sthiti as Nirvikaara Sthiti is Chidaananda Sthiti.


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