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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Nature

 

ఎన్నోసార్లు నువ్వు నా జుట్టంతా చెరపొచ్చు

నా బట్ట విప్పొచ్చు.

నువ్వూ నేనూ, పైనా కిందా పడి పొర్లొచ్చు

మనం ఎంతైనా లవ్వీ డవ్వీగా ఉండొచ్చు.

ఐనా, ఆల్ ఆఫ్ ఎ సడెన్

అప్‌సెట్టింగ్ తోపు,

కుదేల్ చేసే తాపు,

నా నుండి నువ్వు తినక తప్పదు.

లవ్వో, లావానో - సవాలక్ష 

విస్ఫోటనాలుంటాయి నాలో.

క్షమాపణలుండవు.


Lyla



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www.telugubhakti.com Digest Number 4662

15 Messages

Digest #4662
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
1.10
Srimad Bhagavad Gita by p_gopi_krishna
2a
Srimad Bhagavad Gitaa by p_gopi_krishna
3.1
Sri Satya Sai Baba by p_gopi_krishna
5.1
Quotable Quote by p_gopi_krishna
5.2
Quotable Quote by p_gopi_krishna

Messages

Mon May 14, 2018 6:24 am (PDT) . Posted by:

p_gopi_krishna

Chapter I: The Yoga of Arjuna's Despondency




I.5. (Duryodhana to Drona describing the Kuru army) "Dhrishtaketu, Chekitana and the valiant king of Kashi, Purujit and Kuntibhoja and Saibya, the best of men."





I.6. "The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Adhimanyu, the son of Subhadra and Arjuna), and the sons of Draupadi, all of great chariots(great heroes)."



Mon May 14, 2018 6:53 am (PDT) . Posted by:

p_gopi_krishna

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।




दूरेण by far हि indeed अवरम् inferior कर्म action or work बुद्धियोगात् than the Yoga of wisdom धनञ्जय O Dhananjaya बुद्धौ in wisdom शरणम् refuge अन्विच्छ seek कृपणाः wretched फलहेतवः seekers after fruits.




దూరేణ హ్యవరం కర్మ బుద్ధియోగాద్ధనఞ్జయ.

బుద్ధౌ శరణమన్విచ్ఛ కృపణాః ఫలహేతవః৷৷2.49৷৷




దూరేణ by far హి indeed అవరమ్ inferior కర్మ action or work బుద్ధియోగాత్ than the Yoga of wisdom ధనఞ్జయ O Dhananjaya బుద్ధౌ in wisdom శరణమ్ refuge అన్విచ్ఛ seek కృపణాః wretched ఫలహేతవః seekers after fruits.





Commentary : Action done with evenness of mind is Yoga of wisdom. The yogi who is established in the Yoga of wisdom is not affected by success or failure. He does not seek fruits of his actions. He has poised reason. His reason is rooted in the Self. Action performed by one who expects fruits for his actions, is far inferior to the Yoga of wisdom wherein the seeker does not seek fruits because the former leads to bondage and is the cause of birth and death.



Mon May 14, 2018 6:58 am (PDT) . Posted by:

p_gopi_krishna

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।




बुद्धियुक्तः endowed with wisdom जहाति casts off इह in this life उभे both सुकृतदुष्कृते good and evil deeds तस्मात् therefore योगाय to Yoga युज्यस्व devote thyself योगः Yoga कर्मसु in actions कौशलम् skill.




బుద్ధియుక్తో జహాతీహ ఉభే సుకృతదుష్కృతే.

తస్మాద్యోగాయ యుజ్యస్వ యోగః కర్మసు కౌశలమ్৷৷2.50৷৷




బుద్ధియుక్తః endowed with wisdom జహాతి casts off ఇహ in this life ఉభే both సుకృతదుష్కృతే good and evil deeds తస్మాత్ therefore యోగాయ to Yoga యుజ్యస్వ devote thyself యోగః Yoga కర్మసు in actions కౌశలమ్ skill.





Commentary : Work performed with motive towards fruits only can bind a man.. It will bring the fruits and the performer of the action will have to take birth again in this mortal world to enjoy them. If work is performed with evenness of mind (the Yoga of wisdom, i.e., united to pure Buddhi, intelligence or reason) with the mind resting in the Lord, it will not bind him; it will not bring any fruit; it is no work at all. Actions which are of a binding nature lose that nature when performed with equanimity of mind, or poised reason. The Yogi of poised reason attributes all actions to the Divine Actor within (Isvara or God).



Mon May 14, 2018 8:37 am (PDT) . Posted by:

p_gopi_krishna

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।




कर्मजम् action-born बुद्धियुक्ताः possessed of knowledge हि indeed फलम् the fruit त्यक्त्वा having abandoned मनीषिणः the wise जन्मबन्धविनिर्मुक्ताः freed from the fetters of birth पदम् the abode गच्छन्ति go अनामयम् beyond evil.




కర్మజం బుద్ధియుక్తా హి ఫలం త్యక్త్వా మనీషిణః.

జన్మబన్ధవినిర్ముక్తాః పదం గచ్ఛన్త్యనామయమ్৷৷2.51৷৷




కర్మజమ్ action-born బుద్ధియుక్తాః possessed of knowledge హి indeed ఫలమ్ the fruit త్యక్త్వా having abandoned మనీషిణః the wise జన్మబన్ధవినిర్ముక్తాః freed from the fetters of birth పదమ్ the abode గచ్ఛన్తి go అనామయమ్ beyond evil.





Commentary: Clinging to the fruits of actions is the cause of birth. Man takes a body to enjoy them. If anyone performs actions for the sake of God in fulfillment of His purpose without desire for the fruits, he is released from the bonds of birth and attains to the blissful state or the immortal abode. Sages who possess evenness of mind abandon the fruits of their actions and thus escape from good and bad actions. Buddhi referred to in the three verses 49 50 and 51 may be the wisdom of the Sankhyas, i.e. the knowledge of the Self or Atma-Jnana which dawns when the mind is purified by Karma Yoga.



Mon May 14, 2018 12:57 pm (PDT) . Posted by:

p_gopi_krishna

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।




श्रुतिविप्रतिपन्ना perplexed by what hast heard ते thy यदा when स्थास्यति shall stand निश्चला immovable समाधौ in the Self अचला steady बुद्धिः intellect तदा then योगम् Self-realisation अवाप्स्यसि (thou) shalt attain.




శ్రుతివిప్రతిపన్నా తే యదా స్థాస్యతి నిశ్చలా.

సమాధావచలా బుద్ధిస్తదా యోగమవాప్స్యసి৷৷2.53৷৷




శ్రుతివిప్రతిపన్నా perplexed by what hast heard తే thy యదా when స్థాస్యతి shall stand నిశ్చలా immovable సమాధౌ in the Self అచలా steady బుద్ధిః intellect తదా then యోగమ్ Self-realisation అవాప్స్యసి (thou) shalt attain.





Commentary: When your intellect, which is perplexed by the Veda text, which you have read, shall stand immovable and steady in the Self, then you shall attain Self-realisation.



Mon May 14, 2018 1:01 pm (PDT) . Posted by:

p_gopi_krishna

अर्जुन उवाच

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।




स्थितप्रज्ञस्य of the (sage of) steady wisdom का what भाषा description समाधिस्थस्य of the (man) merged in the super-conscious state केशव O Kesava? स्थितधीः the sage of steady wisdom किम् what (how) प्रभाषेत speaks किम् what (how) आसीत sits व्रजेत walks किम् what (how).




అర్జున ఉవాచ

స్థితప్రజ్ఞస్య కా భాషా సమాధిస్థస్య కేశవ.

స్థితధీః కిం ప్రభాషేత కిమాసీత వ్రజేత కిమ్৷৷2.54৷৷




స్థితప్రజ్ఞస్య of the (sage of) steady wisdom కా what భాషా description సమాధిస్థస్య of the (man) merged in the super-conscious state కేశవ O Kesava స్థితధీః the sage of steady wisdom కిమ్ what (how) ప్రభాషేత speaks కిమ్ what (how) ఆసీత sits వ్రజేత walks కిమ్ what (how).





Commentary : Arjuna said O kesava, what is the description of a man of steady wisdom who is Self-absorbed? How does the man of steady wisdom speak? How does he sit? How does he move about?



Mon May 14, 2018 5:48 pm (PDT) . Posted by:

p_gopi_krishna

श्री भगवानुवाच

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।




प्रजहाति casts off यदा when कामान् desires सर्वान् all पार्थ O Partha मनोगतान् of the mind आत्मनि in the Self एव only आत्मना by the Self तुष्टः satisfied स्थितप्रज्ञः of steady wisdom तदा then उच्यते (he) is called.




శ్రీ భగవానువాచ

ప్రజహాతి యదా కామాన్ సర్వాన్ పార్థ మనోగతాన్.

ఆత్మన్యేవాత్మనా తుష్టః స్థితప్రజ్ఞస్తదోచ్యతే৷৷2.55৷৷




ప్రజహాతి casts off యదా when కామాన్ desires సర్వాన్ all పార్థ O Partha మనోగతాన్ of the mind ఆత్మని in the Self ఏవ only ఆత్మనా by the Self తుష్టః satisfied స్థితప్రజ్ఞః of steady wisdom తదా then ఉచ్యతే (he) is called.





In this verse Lord Krishna gives His answer to the first part of Arjuna's question. The Blessed Lord said, O Arjuna! when a man completely casts off all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom. The sum-total of all the pleasures of the world will seem worthless for the sage of steady wisdom who is satisfied in the Self.



Mon May 14, 2018 5:55 pm (PDT) . Posted by:

p_gopi_krishna

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।




दुःखेषु in adversity अनुद्विग्नमनाः of unshaken mind सुखेषु in pleasure विगतस्पृहः without hankering वीतरागभयक्रोधः free from attachment, fear and anger स्थितधीः of steady wisdom मुनिः sage उच्यते (he) is called.




దుఃఖేష్వనుద్విగ్నమనాః సుఖేషు విగతస్పృహః.

వీతరాగభయక్రోధః స్థితధీర్మునిరుచ్యతే৷৷2.56৷৷




దుఃఖేషు in adversity అనుద్విగ్నమనాః of unshaken mind సుఖేషు in pleasure విగతస్పృహః without hankering వీతరాగభయక్రోధః free from attachment, fear and anger స్థితధీః of steady wisdom మునిః sage ఉచ్యతే (he) is called.





Commentary : Lord Krishna gives His answer to the second part of Arjuna's question as to the conduct of a sage of steady wisdom. The mind of a sage of steady wisdom is not distressed in calamities. He is not affected by the three afflictions (Taapas) -- Adhyatmika (arising from diseases or disorders in ones own body), Adhidaivika (arising from thunder, lightning, storm, flood, etc.), and Adhibhautika (arising from scorpions, cobras, tigers, etc.). When he is placed in an affluent condition he does not long for sensual pleasures.



Mon May 14, 2018 9:26 pm (PDT) . Posted by:

p_gopi_krishna

Chapter I: The Yoga of Arjuna's Despondancy




I.7. (Duryodhana to Drona describing the Kuru army) "Know also, O best among the twice-born! the names of those who are the most distinguished amongst ourselves, the leaders of my army; these I name to thee for thy information."




I.8. "Thyself and Bhishma, and Karna and also Kripa, the victorious in war, Asvatthama, Vikarna, and also Bhurisrava, the son of Somadatta.



Tue May 15, 2018 12:14 pm (PDT) . Posted by:

p_gopi_krishna

The comfort blanket of rationalization keeps us willingly in the cage of illusion




Suppose a person is trapped in a cold cage. They will naturally look for a way to escape. But if inside the cage they are given a thick blanket and they start trying simply to become comfortable there, then that hope of coziness will keep them deprived of freedom.




Similarly, we all are souls caught in the cage of the illusion that temporary material things will give us lasting happiness. As eternal spiritual beings, we naturally want perennial pleasure, which we can relish in eternal spiritual love for the all-attractive supreme, Krishna.




Unfortunately however, most of us hardly ever enquire about life's spiritual side; we don't look for a door out of the cage. Why not? Because we believe that material happiness is the only real happiness. Such, the Bhagavad-gita explains, are the beliefs of the demonic (16.08) who thereby destroy their spiritual prospects (16.09).




When we rationalize our material obsession by labelling the non-material as delusional, then that rationalization becomes our confining comfort blanket that imprisons us not just docilely but even defiantly. Despite our self-righteous rationalizations, worldly indulgences offer little pleasure and much trouble. (18.38).




If we wish to experience or at least explore higher happiness, we need to put aside the comfort blanket of rationalization. By calm contemplation, we recognize that the equalization of material happiness with happiness is a belief foisted on us by our materialistic culture – it is not an evidence-based conclusion. This contemplation makes us skeptical enough to evaluate our default materialism in the light of experience. When we thus thoughtfully resolve to become spiritual explorers, the Gita's guidelines empower us to connect with Krishna and relish sublime spiritual joy.




Gradually, we break free from the cage of illusion to march to the supreme freedom of eternal ecstatic love for Krishna.





Read more http://www.gitadaily.com/the-comfort-blanket-of-rationalization-keeps-us-willingly-in-the-cage-of-illusion/ http://www.gitadaily.com/the-comfort-blanket-of-rationalization-keeps-us-willingly-in-the-cage-of-illusion/



Mon May 14, 2018 8:44 am (PDT) . Posted by:

p_gopi_krishna

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।




यदा when ते thy मोहकलिलम् mire of delusion बुद्धिः intellect व्यतितरिष्यति crosses beyond तदा then गन्तासि thou shalt attain निर्वेदम् to indifference श्रोतव्यस्य of what has to be heard श्रुतस्य what has been heard च and.




యదా తే మోహకలిలం బుద్ధిర్వ్యతితరిష్యతి.

తదా గన్తాసి నిర్వేదం శ్రోతవ్యస్య శ్రుతస్య చ৷৷2.52৷৷




యదా when తే thy మోహకలిలమ్ mire of delusion బుద్ధిః intellect వ్యతితరిష్యతి crosses beyond తదా then గన్తాసి thou shalt attain నిర్వేదమ్ to indifference శ్రోతవ్యస్య of what has to be heard శ్రుతస్య what has been heard చ and.





Commentary : When your intellect has passed beyond the tangle of delusion, you will yourself feel disgusted regarding what you shall hear and what you have already heard.



Mon May 14, 2018 5:40 pm (PDT) . Posted by:

p_gopi_krishna

"Spiritual wisdom (jnana) is the panacea for all ills, troubles, and travails." This is how the Vedas describe it. Who among people are in urgent need of medical treatment? Those who are badly ill, right? So too, those who are groping in ignorance are first entitled to the teaching and the training leading to the acquisition of spiritual wisdom.. There are many paths to acquire this wisdom, and the chief among them is the path of devotion (bhakti). As the oil is to the flame in the lamp, so is devotion to the flame of spiritual wisdom. The heavenly tree of joy of wisdom thrives on the refreshing waters of devotion. Understand this well. It is for this reason that Krishna, who is the personification of divine love and who is saturated with the quality of mercy, declared in the Gita, "I am known by means of devotion - Bhakthya-mam abhijanathi". Why was this declaration made? Because there are no hurdles in the path of devotion. Young and old, high and low, man and woman - all are entitled to tread it.



Mon May 14, 2018 10:29 pm (PDT) . Posted by:

swamypvap

Eswara Dhyanam(meditation on Eswara) means association of mind with Eswara as Nityam,Suddam and Ekam. This state of mind causes disassociation of mind with Anityam(Deham and Lokam). Thus during the state of meditation on Eswara , mind remains unmindful of Sareeram(body) and surroundings(Pari Saramulu) and time (Samayam). This state of mind is called as Para Dhyanam. A true Dhyanee is supposed to be mentally connected to Eswara always,
But there is every chance of committing mistakes in the absence of involvement of mind in day to day tasks. Then a genuine doubt comes to mind that how to cope up with the various situations in day to day life.
In view of the above situation, a true
Dhyanee has to make Buddi as Ekaatmakam by following the same time schedule daily . He has to adopt the utmost simple living as far as the food habits and the living habits are concerned and has to zeroise the external dependencies and has to minimize the interactions with the world.

Tue May 15, 2018 8:30 am (PDT) . Posted by:

p_gopi_krishna

The inner maturity does not lie in knowing what is right and what is wrong - but in knowing what one loses when one does the wrong thing.~ Pujya Swami Dayananda ji



Tue May 15, 2018 8:49 am (PDT) . Posted by:

p_gopi_krishna

Every man has got his own mental world, his own mode of thinking, his own ways of understanding things, and his own ways of acting. Just as the face and voice of every man differ from those of another man, the mode of thinking and understanding also differs. One should be in tune with the mental vibrations or thought vibrations of another man. Then only one can easily understand another. (Swami Sivananda)



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