www.telugubhakti.com Digest Number 4679

6 Messages

Digest #4679
Spiritual by p_gopi_krishna
Srimad Bhagavad Gita by p_gopi_krishna
Spiritul by p_gopi_krishna
Sri Vishnu Sahasranamam by p_gopi_krishna


Fri Jun 1, 2018 3:46 am (PDT) . Posted by:


Free Upanishad Classes in English. All are welcome. We have been teaching Upanishads in various places for the past five years. We have been in the fold of Swamy Dayananda Saraswathi and Advaita Philosophy for 10 years. Swami Paramarthananda from Chennai is our direct GURUJI.
Having completed the teaching of Tattva Bodha (Introduction to Advaita Philosophy) and Mundakopanishad, we are now continuing Kathopanishad on 11 th June 2018
at Aparna Cyber Commune.

Classes are absolutely free.

Topic : Kathopanishad in English
Timings: 7.00 p.m to 8.00 p.m every Monday and Tuesday
Venue: Yoga and Meditation Hall, Aparna Cyber Commune. nallagandla Hyderabad
In addition to this we are introducing Vedic Chanting classes on every Wednesday and Thursday as Vedic Chanting is the integral part of our teaching. Chanting Classes commence on 13th June 2018.
These classes are conducted by the courtesy of senior citizens and Vedanta group of Aparna Cyber Commune.
If you are interested in attending the classes, please contact Prabhakarji
K 502 Aparna Cyber Commune.
With Pranams

Raghava and Rajya Sri
Aparna Cyberzon C 804
Nallagandla Hyderabad 500019 T S
Mobile: 9849092368

Fri Jun 1, 2018 6:20 am (PDT) . Posted by:


Early Morning Meditation Talk from " Ponder These truths" by Swami Chidananda

"Serve Love Meditate Realize"

Serve, Love, Meditate, Realise! These four significant words have a relevance to each one of us in our attempt to seek and find happiness while we live upon this earth, which is anityam, asukham, duhkhalayam, asasvatam (evanescent, without happiness, an abode of sorrow, impermanent), while we are seeking happiness upon this earth which is janma, mrityu, jara, vyadhi, duhkha (birth, death, old age, disease, sorrow). Yet you can fully succeed in attaining the highest happiness, highest bliss, highest peace and satisfaction, if you hold on to these four words, ponder their meaning, and manifest them in your life. They will lead you to peace and joy. - Swami Chidananda

Fri Jun 1, 2018 6:26 am (PDT) . Posted by:


It takes courage to dream – and it takes courage to hand our dream over to Krishna

Achievers often talk about the courage needed to dream big and to work untiringly for actualizing the dream.

But not many achievers talk about another kind of courage that's also necessary: the courage to let go. Actualizing our dreams requires many factors beyond our control to work out. If those factors don't work out, we can't do much. For example, if a ship on an ambitious voyage encounters a huge storm, it can't make much headway.

When storms threaten our dreams, we need the courage to let go, understanding that the supreme controller, Krishna, is our greatest well-wisher (Bhagavad-gita 05.2). Frequently, we are reluctant to let go, seeing it as a sign of weakness. But bhakti wisdom helps us re-envision surrender as a sign of courage. Even when we have the faith that Krishna has some plan, we often don't know what that plan is. Trusting him amidst such unawareness requires courage.

The Gita (11.33) integrates the courage to hold on and the courage to let go. By referring to Arjuna as an ambidextrous archer, it acknowledges his courage to dream – he had trained tirelessly lifelong to become a peerless archer. By urging him to become an instrument of Krishna in the ensuing war, even when it entailed the death of his venerable elders, it asks for the courage to trust Krishna's plan.

Bhakti wisdom infuses us with this dual courage by explaining that our life's perfection is not just in fulfilling our specific dreams, but in realizing our deepest need: the need for enduring love. We relish this love when we connect with Krishna by practicing bhakti-yoga diligently.

Then, we experience both dreaming big and trusting big as two aspects of the one devotional disposition that connects us with Krishna, dynamically and ecstatically.

Read more http://www.gitadaily.com/it-takes-courage-to-dream-and-it-takes-courage-to-hand-our-dream-over-to-krishna-2/ http://www.gitadaily.com/it-takes-courage-to-dream-and-it-takes-courage-to-hand-our-dream-over-to-krishna-2/

Fri Jun 1, 2018 6:26 am (PDT) . Posted by:


June 1, 2018 Marks Sannyasa Diksha day of Holy Master Swami Sivananadaji Maharaj.

"Renunciation of Holy Master"

Our holy Gurudev Swami Sivanandaji Maharaj's act of tyaga and sannyasa carries the message: "O man! Give up thy little 'I' and thy petty selfish life; and let thy selfless life flower into cosmic love, world brotherhood and service unto all. Give up thy little self, and give yourself in body, mind and spirit to the whole world. To renounce is verily to offer yourself as a gift unto the noble cause of human welfare." Such was the exemplary life of our holy Gurudev! His renunciation represents, as it were, a fertile seed out of which has sprung forth a great tree. The giving up of his secular life has come to mean the bestowal of a lofty new Divine Life to countless thousands. The power that sprang out of his renunciation has outspread into the world, and has brought new life, hope, solace, light, strength, joy and inspiration to literally countless millions of souls. His renunciation can rightly be said to be an offering to God, to appease the spiritual hunger of His soul-famished children. It has indeed become transformed into the spirit of Divine Life to pervade the modern world in the form of a divine urge, a divine impulse towards virtue, goodness and godliness.

Fri Jun 1, 2018 6:50 am (PDT) . Posted by:


Hariḥ Ōm,

In Pujya Swāmi Dayānanda ji's voluminous explanation of the Viṣṇusahasranāma (running over 600 pages), Swāmiji masterfully unfolds the meaning of 'Ōm' occurring before the first nāma (Viśvaṁ).

Here is the verbatim explanation of Ōm:


The Viśṇu-sahasranāma begins with Ōm. It is an integral part of the sahasranāma. Ōm is a word, which is mangala-sūchaka, indicative of an auspicious beginning.

It is also abhidhāna, the name of Brahman, for both the saguṇa and nirguṇa aspect, for both the vastu and parameśvara. The Lord is one and Ōm is also a single syllable word. The word Ōm is derived from the verbal root 'ava rakṣaṇe' with the meaning of protecting. Avati rakṣati iti Ōm. Therefore, Ōm means that which protects. As Parameśvara, as Brahma along with the māyā-śakti, He sustains the world. Therefore, He is the source of protection and also the source of blessing. As paramātmā, Brahman blesses by satta-sphūrti-pradāna, by lending existence and consciousness to everything.

It is the material cause that sustains the effect. Clay is the material cause of the pot. The pot has come from clay and when it is broken, destroyed, it goes back to clay. Even while it is a pot, it is nothing but clay. The pot cannot stand apart from the clay. The weight, consistency, and color of the pot belong only to the clay. Minus the clay,the pot has no separate existence. Therefore, the pot is sustained by the clay, the material cause. The pot need not be destroyed to know that it is clay.

The clay can be further reduced into something and finally into particles. Particles are mere concepts, and they exist as objects of understanding. Any object of knowledge, be it perceptual, inferential or presumptuous; be it the pot or clay or particle, is nothing but consciousness. As the pot can be reduced to clay, so too, every object can be reduced into something else, without which it cannot exist. Anything that can be reduced to something else, is but a word that is centered on the tongue.

That into which everything can be reduced is the ultimate reality, and that alone sustains everything. As Ōm is the name of Brahman, everything comes from Ōm, is sustained by Ōm and goes back to Ōm. Therefore, it is Ōm that sustains and protects everything.

The Māṇḍūkyopaniṣad says, 'what was before, what will ever be, and what is now, all these are Ōm. That which is beyond time, is also Om'. That, which is beyond time, which sustains time, and is not bound by time, is consciousness, which is the meaning of 'now'. In 'now', there is no length of time, but just consciousness. That consciousness, which sustains time and the concept of time, but itself is free of time, that is, timeless, is the implied meaning of Ōm.

Again, Ōm is a word, and therefore, it is a pratīka or a sound symbol for Īśvara. Though it can be written, it is not a pratimā, a form symbol. How does it become a symbol for the Lord? We see that on the flag of a country, the will of the people, the constitution of the country, is deliberately superimposed, loaded. Deliberate superimposition on something else makes it a symbol for what is superimposd. Therefore, the flag symbolizes the country and respect shown to the flat is the respect shown to that country. Similarly, on the word Om, there is a deliberate superimposition of Īśhvara and therefore it becomes a word symbol. The names that we give to people are also sound symbols, standing for the person.. So Ōm is a sound symbol, which is loaded with meaning.

'A' 'U' 'M', that is akāra, ukāra and makāra- are the component letters of Ōm. Akāra stands for the Lord as the entire sthūla prapañca, the physical world.Ukāra stands for the Lord as the sūkṣma prapañca, the subtle world which includes the thought world, knowledge, perception and the prāṇās, Makāra stands for the unmanifest world. The physical universe is sustained by the subtle universe, and both of them are represented by 'A' plus 'U', that is phonetically as 'O'.As 'O' resolves into 'M', the physical and subtle universe resolves into the unmanifest. Again 'O' comes from 'M', from the unmanifest, the gross and subtle universe emerges. The unmanifest becomes manifest and anything manifest will again go back into the unmanifest. It is similar to our sleep, where everything resolves and on waking, it manifests again. It is similar to the tree, which is in a manifest condition, and the seed where the whole tree is in an unmanifest condition. The waker and the dreamer are manifest ad the sleeper is unmanifest. This is a cycle, which repeats itself.

In the manifest state, it is the adhiṣṭhāna-brahma with māyā in the kārya state and in the unmanifest state it is adhiṣṭhāna-brahma with māyā in the kāraṇa state. But it has to be pointed out as something that is neither the cause nor the effect and that is pointed out by the amātra, the silence after the makāra. That is the pure nirguṇa-chaitanya, the adhiṣṭhāna of everything. Thus Ōṁkāra is everything.

Further, Ōm is a word symbol, which is loaded with meaning. Phonetically, 'A' is the basic sound that is produced by human being anywhere in the world, when he tries to make a sound by openig the mouth. In most languages 'A' is also the first letter of the alphabet. When a sound is produced by closing the mouth, what comes out is the sound 'M'.. In between, when there is a rounding off of the mouth, the sound 'U' is produced.Since everything is the Lord, all names in all languages and in all dialects are the names of the Lord, and the names are nothing but the Lord.

Now, what can be the best name for the Lord, a name that would include everything? All objects are but names and all names are words. Words, being made of letters, are nothing but letters, and letters are sounds. Since sounds are produced by opening and closing the mouth, all sounds are phonetically between A' and 'M'. The Lord being everything, his name should include every name. The letter 'U' is inserted in between to indicate all sounds in between. No sound can be made after closing the mouth. No sound can be made before opening the mouth. Thus, Ōm that is made of the letters 'A', 'U', and 'M' includes, phonetically all sounds and therefore, all letters and all words of all languages and dialects. Therefore, it becomes a word which indicates all objects. In this way, Ōm becomes the name of Īśhvara, the Lord.

I fact, all these thousand names of the Lord are only the elaboration of Ōm and the names can again be collapsed into Ōm. It has been said that Ōm is everything. What is everything? That is indicated by the word 'Viśvam' which it is followed by in the sahasranāma.


And that is why we invoke Ōm in all our greetings. Hariḥ Ōm!


[vedānta-dharma] Meaning of 'Om' - Pujya Swamiji

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


Fri Jun 1, 2018 10:37 am (PDT) . Posted by:


Lord Narayana descended on to the earth as Dasaratha Nandanam and as an embodiment of Dharmam to uphold Dharma Aacharana (practice of Dharmam) as Satya Saadhanam .
Firstly Prabhu Rama conveys to the his dedicated Sevakulu(servants) including his Dwara Paalakulu Jaya and Vijaya to accord the same regard and respect as given to him to Deenulu (hapless and helpless people), Yogulu (sages) and to his Bhaktulu(true devotees) also. As a proof of concept Prabhu Rama himself treated his devotees Sri Hanuman and Guha like himself by embracing them. Also Prabhu Rama treated Mata Sabari like His mother. Prabhu Rama visited the hermitages of all the sages in the forest and paid His regards and respect to them. He had shown compassion to Kaakaasur even though he committed a grave sin towards Mata Sita when the demon realized his fault and surrendered to him.
Secondly Prabhu Rama conveys to all Jhnaanulu(intellectuals) including Sanaka and Sananda etc to adopt Bhakti Margam so as to shed down Ahamkaram (personal ego) in order to conquer anger because Bhakti Margam is the one and only way to shut down Ahamkaram. Also Bhakti only triggers Bhuta Daya and this fact can be easily observed in the lives of all the devotees. The first one to be counted among the Maha Jhnanees namely Ekadasa Rudra Avataram Sri Hanuman became Raghu Pati Priya Bhaktam. That is why the sages Sanaka and Sananda etc came to know this truth and came down and surrendered to Prabhu Rama. In order to highlight this truth, they sang in praise of Sri Rama Daasam Hanuman when he had brought Sanjeevini from Himalayaas. As a proof of supremacy of Bhakti over Jhnanam, Prabhu Rama in spite of being a Eswara Chaapa Khandana captured the heart of Maha Jhnana Pungava Sri Parasu Rama who was over powered by Krodham(anger) by remaining submissive to him.
Thirdly Prabhu Rama as Maryada Purushottma enlightens us to accord the paramount importance to human relations, human values and the humanitarian outlook through his life by laying down the highest standard (Praamaanam) to Maanava Dharmam.
Fourthly Prabhu Rama lays stress on the truth that Eswara is not different from Eswara Dharma Swarupini/Dharmaika Nishthaakari (Eswari). This Truth implies that Eswara is bound by Eswara Niyati(policy). As a proof of concept Prabhu Rama killed Siva Bhaktam Ravana who had violated Prakruti Dharmam/Eswara Niyamam.
Thus Prabhu Rama Avataram paved Raja Margam for Mukti as Raja Rama in Bhaavam plus practice of Srimad Ramayana Pratipaadita Dharmam in Baahyam(words and actions).

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