As I understood, there are TWO words (technically) used to relate to
the OWN NATURE. (or inhearent nature of an individual)
1. swa + rupam
2. swa + bhavam
"bhava" भव is more about the "becoming" aspect of an individual where
as "rupa" -रूप is about the "being" state of the individual. i.e., the
swarupa is achieved by the fruits of past karma and is related to the
present. The individual is generally not very happy with the swarupa
in one way or the other. There exists the seed of action called
"desire" to re-configure the "swarupa" to a NEW better form. This
"becoming" aspect is referred to as the swabhava. (this is externally
appearing nature of each individual) The final moksha is completely
giving up the swabhava and re-establishing the SELF in its own
swarUpa.
Rishi Patanjali defines "YOGA" as
योगश्चित्तवृत्तिनिरोधः YS 1.2
तदाद्रष्टुःस्वरूपेऽवस्थानम YS 1.3
By "nirodha" of "chitta vritti" establishing the "seer" in his own
"swarupa" is YOGA.
But the whole issue is around ceasing the vrittis (actions) No one can
stop the "action" just like that. One of the easy way is to perform
the action as KARMA YOGA. (the whole 3rd chapter of Bhagavad Gita) is
devoted to this aspect. By doing KARMA YOGA one can get over the
"pramada" (dangerous, careless and hurried action) - More on my blog
post: http://prasad-yoga.blogspot.com/2009/11/moha-delusion.html
swadharma anustanaam is the key in mastering the KARMA YOGA.
More on Karma Yoga on my blog: http://prasad-yoga.blogspot.com/2009/11/secret-of-karma-yoga.html
Comments from the learned vipras are more than welcome!
It is difficult to win over a single strong enemy. But it is not that
difficult to win over multiple strong enemies.
There is an easy technique to win over multiple enemies in the sastra.
It depends on how well you know your enemies.
Let us see these six well known enemies of wisdom.
kaama and krodha
lobha and moha
mada and matsrya
They are mutually exclusive.
When there is kaama (desire) there will be no krodha (anger) on that
subject.
When there is lobha regarding a thing (you already possess it and do
not want to lose it at any cost) there is no moha on that thing.
Moha comes only when you do not have the thing you will be ready to
give up anything to achieve that thing.
Mada is about the pride of one's own achievements where as Matsrya is
the jealousy of other's achievements.
Having known the nature and strengths of your enemies, all that you
need to do is get them to fight between themselves..... e.g., use the
kaama as the astra against krodha. use the moha on lobha. ues matsrya
over mada.
If you are cleaver enough, without involving in any of the battles you
will win the WAR.
All the best!
om tat sat
Prasad Chitta
There are few logical/technical issues if you reject the "jaati" of a
person by birth.
jaati of a person (body, mind, Intellect - gross BMI) as a Brahmana,
Kshitriya, Vaisya or Sudra is done only by the birth and there is no
other way of achieving it.
The ashrama vyavastha is dependent on this.
Let us assume that a person born in Vaisya community starts
demonstrating the qualities of a Kshatriya.
How do we train this person? As a Vaisya or a Kshatriya? (The skill
set of a Vaisya is different from that of a Kshatirya.) Let us assume
we start training the person as a Kshatirya. After 12-15 years of
training, the person's original nature as Vaisya starts to become
predominant. Then he will neither be able to be a good Ksatirya (due
to lack of true attachment to the profession) nor be a a good Vaisya
(due to lack of training in the art of being a Vaisya)
Today, most of the confusion (based on the impact of kaliyuga) is due
to this confusion. People choose their profession based on their own
free will or looking at the deluded environment around.
Please see my past blog post on this subject:
http://plaintruthsfromprasad.blogspot.com/2009/05/four-quarters-phase...
I have seen some learned brahmanas quoting the "satyakaama jaabala"
incident to support the view of jaati by qualities.
This exception can only be applied if the jaati is unknown due to some
reason. The decision is generally done by a qualified GURU who is well
versed in the sastras.
As the jeeva (subtle body) transmigrates from the birth to the next
birth, due to the jeeva's attachment to the combination of the
individual jeeva's predominant pending action (sanchita karma) and
the proportion of possessed qualities (satva, rajas and tamas) the
jeeva chooses/gets the varna of the next birth. The jeeva chooses the
most favorable seeds from the sanchita karma and plants them in the
next life. I have explained this in another of my blog posts earlier:
http://plaintruthsfromprasad.blogspot.com/2009/06/who-prescribes-own-...
So, overall the conclusion I have reached is as follows: (The
samanvaya of shruti and smriti on this subject)
1. In the shorter time frame of one single life of a jeeva the varna
(rather I like to call it as jaati to avoid confusion of the word) is
based on the birth.
2. In the longer time frame of multiple lives of a jeeva, it is
jeeva's attachment to gunas (satva, rajas, tamas) and the predominant
pending work (sanchita karma) a jeeva gets the best varna given by the
"karma phala daata" (lord - sri krishna)
I have tried explaining this view in another discussion on this forum,
but this is another attempt to give the clarity on this subject of
Varna.
Hope this helps.
om tat sat
Prasad Chitta
वेदान्तगः, ब्राह्मणः, स्यात्
as per Sri Sankaracharya (from his Bhashya on Sri Vishnu
Sahasranaama)
वेदान्तानामुपनिषदामर्थँ ब्रह्म गच्छत्यावागाच्छतिती वेदान्तगः |
He who knows the Brahma as the meaning of the vedantas, upanishads is
a "vedantagah"
A brahmana/kshatriya/vaisya who carries out keertana daily (ya idiam
srunuyaannityam, yaschaapi pari keertayet ... the previous verse) gets
different phala as mentioned in this verse.
1. A brahmana will be a vedantagah
2. A kshitriya will attain vijayam
3. A Vaisya will have dhana samruddhi
But
4. A sudra just by listening (srunuyaat nityam) he will attain sukham
this is the meaning of this specific verse of the Phalasruti of Sri
Vishnu Sahasranaama stotram.
Regarding the Jyotisha as Vedanga, the oldest available text is
Lagadha's Vedanga Jyotisha. It is available on the digital library.
One can download and study the subject from the following link:
http://www.new.dli.ernet.in/rawdataupload/upload/insa/INSA_1/20005abd...
Jyotisha is the study of "Time" in general and its "cyclic nature" and
its manifestation as different light giving entities (jyotih) in the
space. Having studied a little I came to the following understanding:
There is no "GOOD TIME" to carry out a bad action (that causes harm to
any being)
There is no "BAD TIME" to carry out a good action (that helps any
being)
There are actions intending one's own material progress without
harming any other being in this world are called kaamya karmas
(desirous actions). Jyotisha's scope is in deciding the right time to
start (sankalpa) such kaamya karmas.
om tat sat
Prasad Chitta
I feel the confusion is due to misunderstanding between two words:
1. jaati "jaati" is decided by birth.
2. varna "varna" is choice of the individual. (it comes from the
dhaatu vR - to choose of one's self)
All the people are ultimately born out of the LORD (Brahman) as per
Rig Veda X.90.12 (Known very well as the purusha suktam) says:
ब्राह्मणोऽस्य मुखमासीद्बाहू राजन्यः कृतः ।
ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥
As these different classes of people having originated in the diving
purusha, have assigned "swadharma" in the society. The individuals out
of own delusion choose to take up other's duties leaving one's own
dharma.
The duties as per Manu Smriti - Adhyaya 1 verses 87 to 91
सर्वस्यास्य तु सर्गस्य गुप्त्यर्थं स महाद्युतिः।
मुखबाहूरुपज्जानां पृथक्कर्माण्यकल्पयत्॥
अध्यापनमध्ययनं यजनं याजनं तथा।
दानं प्रतिग्रहं चैव ब्राह्मणानामकल्पयत्॥
प्रजानां रक्षणं दानमिज्याऽध्ययनमेव च।
विषयेष्वप्रसक्तिश्च क्षत्रियस्य समासतः ॥
पशूनां रक्षणं दानमिज्याऽध्ययनमेव च।
वणिक्पथं कुसीदं च वैश्यस्य कृषिमेव च॥
एकमेव तु शूद्रस्य प्रभुः कर्म समादिशत्।
एतेषामेव वर्णानां शुश्रूषामनसूयया॥
So, a man who did not show forth the "dharma" of his "caste" was not
regarded as belonging to that caste.
Manu says (Adhyaya 2 Verse 157 and 168)
यथा काष्ठमयो हस्ती यथा चर्ममयो मृगः।
यश्च विप्रोऽनधीयानस्त्रयस्ते नाम बिभ्रति॥ (II-157)
योऽनधीत्य द्विजो वेदमन्यत्र कुरुते श्रमम्।
स जीवन्नेव शूद्रत्वमाशु गच्छति सान्वयः॥ (II-168)
This II.168 is clear in stating the brahmana will become a sudra in
this life itself if he labours elsewhere without studying vedas.
And also Manu says "The sudra becoms a brahmana and brahmana a sudra
(by conduct) Know this same (rule to apply) to him who is born of the
kshitraya or vaisya.
Ref: Manu Smriti Chapter 10 verse 65
शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम्।
क्षत्रियाज् जातमेवं तु विद्याद् वैश्यात् तथैव च॥
Finally I would like to quote Srimad Bhagavatam to support this view:
Canto 7 and chapter 11 discusses this subject http://vedabase.net/sb/7/11/en
the conclusive verse: VII-11.35 as follows:
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 7.11.35
yasya yal lakṣaṇaḿ proktaḿ
puḿso varṇābhivyañjakam
yad anyatrāpi dṛśyeta
tat tenaiva vinirdiśet
SYNONYMS
yasya — of whom; yat — which; lakṣaṇam — symptom; proktam — described
(above); puḿsaḥ — of a person; varṇa-abhivyañjakam — indicating the
classification (brāhmaṇa, kṣatriya, vaiśya, śūdra, etc.); yat — if;
anyatra — elsewhere; api — also; dṛśyeta — is seen; tat — that; tena —
by that symptom; eva — certainly; vinirdiśet — one should designate.
TRANSLATION
If one shows the symptoms of being a brāhmaṇa, kṣatriya, vaiśya or
śūdra, as described above, even if he has appeared in a different
class, he should be accepted according to those symptoms of
classification.
Hope this clarifies the stand of Sanatana Dharma regarding the jaati
and varna.
A jeeva with its identification with a different part of supreme
purusha gains a jaati. By following the dharma of the jaati the jeeva
attains progressively higher classes in the society and progressively
higher worlds and finally attains the mukti (by the way of performing
the righteous action)
A jnani, having realized the all the beings in his self and his self
in all the beings (Isavasya Upanishad verse 6 and 7)
यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति।
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते॥६॥
यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः।
तत्र को मोहः कः शोक एकत्वमनुपश्यतः॥७॥
attains the mukti now and here.
om tat sat
Prasad
As others mentioned, this is the first mantra of the 89th sUkta of 1st
Mandala of rigveda.
The sukta is called "shanti sukta" it has the other Santi mantras used
by Adharva Veda. (bhadram karnebhi)
The Devata for this sukta is "vishvedavatas"
The Rishi for this sukta is Gotama of Raghugana
The Chhandas is Jagati (tristubh)
The mantra is as follows:
आ नो भद्राः क्रतवो यन्तु विश्वतोऽदब्धासो अपरीतास उद्भिदः ।
देवा नो यथा सदमिद्वृधे असन्नप्रायुवो रक्षितारो दिवेदिवे ॥१॥
The meaning is: (As per Griffith)
1. MAY powers auspicious come to us from every side, never deceived,
unhindered, and victorious,
That the Gods ever may be with us for our gain, our guardians day
by day unceasing in their care.
OR
May noble wisdom come to us from all sides,
undeceived, unhindered, overflowing,
so that the Devas may always help us onward,
unceasing in their care, our Guardians day by day.
It is best not to seek English meaning just keep the mantra as it is!!
Few links:
http://www.bharatiweb.com/English/Aa%20No%20Bhadra%20Sooktam%20Eng%20...
http://www.vedah.com/org2/audio_vis/selected_rv/shanti.asp
http://en.wikisource.org/wiki/The_Rig_Veda/Mandala_1/Hymn_89
http://wikisource.org/wiki/%E0%A4%8B%E0%A4%97%E0%A5%8D%E0%A4%B5%E0%A5...
Excellent one sir!
Once the "manu dharma" is established, it follows with "kUrmAvatara"
which demonstrates the "righteous" only gets the Nectar. The rest of
the avataras too describe the same thing - dharmO rakshati rakshitah.
Here the "dharma" is the "social dharma". Live only for the others
with no greed to accumulate wealth. When this "social dharma" is
neglected and starts threatening itself (glAnirbhavati), "natural
dharma" in the form of NATURE takes control. Overall LORD is always in
full control of the DHARMA (both social and natural) and keeps this
moving and unmoving world (stavara jangama prapancha) absolutely
intact.
Good article sir!
.
If "prataksha" is possible it is for spirit (self) only. All the rest
is "anumana".
All the externalized (bahirmukha) sense perception is limited by its
own nature. For example,
EAR can only hear the sound. (limited by audible range)
SKIN can only feel the touch.
EYE can only see the light.
TONGUE can only taste the water.
NOSE can only smell the earth.
Each of the instruments have their own precision (range) and domain of
measure (mana). They can't measure the other domain. They are mutually
exclusive domains. They can't measure beyond the range too...
ANUMANA = anu + mana is the byproduct (anu-) of mind (mana) that
causes an impossible mixture of all the five exclusive domains that
creates the (matter in this) whole visible world.
The source of all the energy (before the apparent division into five
domains and the triad of tamasic object - vishaya, rajasic instrument
- indriya, sattvic subject - jeeva) is the divine mother, the
controller of all the matter here! There is only one way i.e.,
"pratyaksha" to realize!!
Few links on Tattva Bodha.
http://www.celextel.org/adisankara/tattvabodha.html
From SVBF:
http://svbf.org/journal/vol3no2/bodha.pdf
http://svbf.org/journal/vol4no1/bodha.pdf
http://svbf.org/journal/vol4no2/bodha.pdf
http://svbf.org/journal/vol4no3-4/bodha.pdf
http://svbf.org/journal/vol5no1-2/bodha.pdf
http://svbf.org/journal/vol5no3-4/bodha.pdf
Last but not least my own interpretations of srusti
http://plaintruthsfromprasad.blogspot.com/2009/08/creation-in-triple-...
om tat sat
--
Thanks & Regards
----------------------------------------------------------------
Prasad Chitta
http://www.google.com/profiles/prasad.chitta
-----------------------------------------------------------------
It is nice that I happen to see your post on this Ekadasi Day.
Essentially the moral of the story is "ANYONE" who carries out the
"own prescribed duties" (swadharma) with devotion (as service to the
lord) is dear to LORD. "Narada" is a great devotee; the "farmer" is
also a great devotee; each one have their own prescribed duties. No
need to compare the greatness of the duties! Dearness of lord depends
on the skill in performing the "duties" with devotion.
This is confirmed by Lord in Srimad Bhagavad Gita (BG 3:33 - 3:35)
also Isavasya Upanishad states:
kurvanneveha karmani jijivisecchatam samah |
evam tvayi nanyatheto'sti na karma lipyate nare ||
kurvan = doing; eva = only, even; iha = here, in this world, while a
human being; karmani = (prescribed) actions, duties, works; jijiviset
= jivitum icchet = shall you desire to live; satam samah = satam
varsani = a hundred years, a full life; evam = thus, in this way;
tvayi = for you, in you; na = not; anyatha = otherwise, different;
itah = from this; asti = is; karma = papam = sin; lipyate = stains,
taints; nare = in the man.
Finally a "Jnani" who has mastered the skill of performing the "eka
bhakti - own prescribed duty" without attachment or aversion is very
dear to Lord Sri Krishna out of four types of devotees (bhaktas).
Bhagavad Gita Chapter 7 verse 16,17
catur-vidhā bhajante māḿ
janāḥ sukṛtino 'rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha
SYNONYMS
catuḥ-vidhāḥ — four kinds of; bhajante — render services; mām — unto
Me; janāḥ — persons; su-kṛtinaḥ — those who are pious; arjuna — O
Arjuna; ārtaḥ — the distressed; jijñāsuḥ — the inquisitive; artha-
arthī — one who desires material gain; jñānī — one who knows things as
they are; ca — also; bharata-ṛṣabha — O great one amongst the
descendants of Bharata.
teṣāḿ jñānī nitya-yukta
eka-bhaktir viśiṣyate
priyo hi jñānino 'tyartham
ahaḿ sa ca mama priyaḥ
SYNONYMS
teṣām — out of them; jñānī — one in full knowledge; nitya-yuktaḥ —
always engaged; eka — only; bhaktiḥ — in devotional service;
viśiṣyate — is special; priyaḥ — very dear; hi — certainly;
jñāninaḥ — to the person in knowledge; atyartham — highly; aham — I
am; saḥ — he; ca — also; mama — to Me; priyaḥ — dear.
One of the primary reasons for society moving away from the
"swadharma" - "own prescribed duties" is the head of the society
(brahmana) is moving away from the "swadharma".
No one can "deceive" the society. As time moves along in a cyclic
fashion, the society appears to be good or bad!!
Everyone has a choice to follow or breach their own swadharma. It is
left to individual free will. Following the swadharma is the sreyas
for the individual and the society; and not following due to
attraction for temporary gain (preyas) may look good in the beginning
but leads the individual and the society into dark regions of
ignorance.
I have written few blog posts recently on this topic.
http://plaintruthsfromprasad.blogspot.com/2009/06/what-is-skill-in-ac...
http://plaintruthsfromprasad.blogspot.com/2009/06/who-prescribes-own-...
http://plaintruthsfromprasad.blogspot.com/2009/07/bodies-work-prana.html
Hope this clarifies my view on this subject. Neither brahmins deceived
the society nor the society deceived them. Ignorance in the name of
attraction towards temporary deceives everyone.
I have done some amount of research on this subject of "educating
others"
1. Doing bhajans and keertans together is absolutely no problem. As
long as the group of people do not fight between themselves which
deity is great!! So, one can surely and voluntarily involve other
willing souls in any such activity. It is a social thing rather than
spiritual thing.
2. By doing one's own dharma a brahmana can be taken as example by
another brahmana to follow the set example. The direction of dharma
flow is from the one who is performing stuff to the one who is not
performing the stuff in a natural way. There is no force here. Faith
comes on its own in the presence of such a swadharmaanustana
brahmana.
3. But the problem starts when the "faith" is imposed on the others.
Whatever is "good" for me may not be "good" for the others. Each one
is directly related to the truth in a unique personal relationship.
4. Hence, each of the Acharya have shown a path which they have
traveled on their own and reached the TRUTH. The choice is left to the
follower to tread the path. Only a realized person can see the current
status of the relationship between the seeker and the TRUTH and guide
in the correct direction. Anyone who has not realized the TRUTH can
not guide any other person towards the TRUTH. Trying to do so may
actually "harm" the other. It is like giving directions to reach
"Vijayawada" when I have never gone to Vijayawada from the current
location "Eluru". Even if I have gone to Vijayawada from Eluru the
same instructions may not be suitable to the one who is in
"Machilipatnam"
5. Assuming Vijayawada is the destination a seeker in Eluru should go
to a person who has previously visited Vijayawada from Eluru and came
back and seek his advice. The same applies to a seeker in
Machilipatnam. But the issue with the spirituality is the destination
is also not clearly known and the current position is not clearly
known due to the intimate personal relationship between the seeker and
the TRUTH (the destination) It is a journey which each individual
should take up ALONE.
6. The desire of uplifting others before uplifting one's own self
first is sometimes proves dangerous to the self. It is like trying to
save someone who is drowning when I do not know how to swim. One need
to thoroughly know to swim before attempting to save someone else from
drowning.
So, The conclusions I have reached is:
Doing the own prescribed duty as a service to lord is the first step.
Once the prescribed duties are done with perfection, lord bestows his
grace on the seeker to develop devotion.
Once the devotion reaches a state of ananya bhakti lord bestows his
grace in the form of a realized GURU.
Once a seeker reaches a realized GURU there is nothing a seeker need
to DO. GURU does all the rest of the work to make the seeker realize
the GOD.
During this process we come across several co-travelers of the path at
different stages. As everyone is being guided by the LORD himself we
do not need to give any unsolicited advice. If someone seeks an
advice, give only honest (pre-experienced) opinion.
I have asked three questions to my GURU till date. The first one is
this:
Q. Do I have to work for uplifting the society or do I carryout the
spiritual saadhana for my own moksha?
A. Realize yourself first. Once you are fully free from the bondage,
you can uplift the society as you wish! If you try to help the society
without being free from bondage neither yourself nor the society gets
any benefit.
Having heard this answer from the sage, my mind accepted the answer
100% and I personally feel, this single answer saved at least few
lifespans worth of effort in my spiritual saadhana.
Kalpa Sastra considered the Hand of Vedapurusha some detail on the
link below:
http://www.kamakoti.org/hindudharma/part11/chap1.htm
That contain the Grihya Sutras.
I (the little identification as Prasad) belong to the Apastamba Sutra
will just need to follow the sutras and live the life. As simple as
that. When there is any doubt regarding the Karma:
Taittariya Upanishad says:
अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात् ॥ ३ ॥
ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तत्र वर्तेरन् ।
तथा तत्र वर्तेथाः । अथाभ्याख्यातेषु ।
ये तत्र ब्राह्मणाः संमर्शिनः । युक्ता आयुक्ताः ।
अलूक्षा धर्मकामाः स्युः । यथा ते तेषु वर्तेरन् ।
तथा तेषु वर्तेथाः । एष आदेशः । एष उपदेशः ।
एषा वेदोपनिषत् । एतदनुशासनम् । एवमुपासितव्यम् ।
एवमु चैतदुपास्यम्
So, There is absolutely no confusion!
Wise men declare:
1. Shruti reveals the TRUTH. It won't impose anything on anybody.
Shruti will not alter the nature of any thing. It purely declares the
correct nature of everything known and the unknown.
2. Shruti has two sections Karma and Jnana
3. Shruti provides means to achieve all the purushaardhas i.e.,
dharma, ardha, kaama and Moksha
4. The karma kaanda reveals the procedures for achievement of first
three purushardhas
5. The jnana kanda reveals the procedures for achievement of the last
one purushardha i.e. Moksha (this has its own triad called Bhakti,
Jnana and Vairagya)
6. In Karma there are alternatives and in Jnana there are *no*
alternatives.
7. From time to time the sastras provide suitable alternatives
suggested by the Shruti for Karma
e.g., When shruti says one should grind the rice to get the flour,
Sastra may suggest the suitable alternatives of grinding from time to
time but the process of grinding itself can not be negated. This is
done very carefully by the SMRITIkaaras and the grihya sutra kaaras.
There may be various sampradayas originated due to the alternative
methods proposed by these great saints but the essence is never
modified....
8. SHRUTI is the very WORD of GOD and IT is non different from the
GOD. No one can ever alter or modify any thing in the shruti.
My Conclusion:
Following the sampradaya - smriti, grihya sutras is the only way to
realize the proper meaning of shruti. From the time to time the Matha
Adhipati of the sampradaya (e.g., Shankaracharya of Sringeri, and
other mathas) are authorized to alter the sampradaya - smriti as they
are qualified to make amendments to smriti not to conflict with the
shruti. All the others (the MOODHAS like me) should not even question
the smriti. Just follow. That is the swadharma. (my own chosen dharma
as I chose to be born in my family)
Thanks for sharing!
upa + nayana means providing a subtle eye to see the subtle world
through the "mantra" of brahmopadesa. The mantra given by the father
(who has already realized by then to the son) is GAYATRI!!
A realized soul like Ramana's explaination on the upanayana is really
enlightening!!!
On a lighter vein, the explaination of asking the dowry of wrist
watch, motor cycle this and that for marrying the girl in the "scene"
of kashi yatra is really hilarious... again this can be done only by a
realized sage like Ramana.......
jantUnAm narajanma durlabham atah pumstvam tato vipratA
tasmad vaidikadharmamArgaparatA vidvatvam asmAt param|
AtmAnAtmavivecanam svanubhavo brahmAtmanA samstitih
muktirno satakotijanmasu krtaih: punyairvinA labhyate||
Of all births, that as a human being is rare to obtain. rarer still
is to
be born as a male; rarer than that is to be born a BrAhmana. More
difficult than that is to be inclined towards the path of dharma
declared
by the Vedas. Successively more difficult than this are scholarships
(in
the revealed texts), discrimination between the Atman and anAtman,
perfect
experience following profound meditation, the state of being
established
in Brahman and lastly, mukti or liberation. These cannot be obtained
without merit acquired in hundreds of crores of lives.
"Death" has several different names. "swine flu" is one of them.
In the name of "kaala" he will eat everything here.
Lord Sri Krishna in Bhagavad Gita - Chapter 11 Verse 32
śrī-bhagavān uvāca
kālo 'smi loka-kṣaya-kṛt pravṛddho
lokān samāhartum iha pravṛttaḥ
ṛte 'pi tvāḿ na bhaviṣyanti sarve
ye 'vasthitāḥ pratyanīkeṣu yodhāḥ
śrī-bhagavān uvāca — the Personality of Godhead said; kālaḥ — time;
asmi — I am; loka — of the worlds; kṣaya-kṛt — the destroyer;
pravṛddhaḥ — great; lokān — all people; samāhartum — in destroying;
iha — in this world; pravṛttaḥ — engaged; ṛte — without, except
for; api — even; tvām — you; na — never; bhaviṣyanti — will be; sarve
— all; ye — who; avasthitāḥ — situated; prati-anīkeṣu — on the
opposite sides; yodhāḥ — the soldiers.
Knowing this fact, everyone can "LIVE" happily with unwavering
devotion to the lord! The fear of death can cause a lot of anxiety
while alive!!
One who takes care of the body regularly with "yogasanas" and
"pranayama" and follows the word of Lord Sri Krishna as below is the
one who can "kill" all the pains (duhkha hA)
Chapter 6 Verse 17:
yuktāhāra-vihārasya
yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya
yogo bhavati duḥkha-hā
yukta — regulated; āhāra — eating; vihārasya — recreation; yukta —
regulated; ceṣṭasya — of one who works for maintenance; karmasu — in
discharging duties; yukta — regulated; svapna-avabodhasya — sleep and
wakefulness; yogaḥ — practice of yoga; bhavati — becomes; duḥkha-hā
— diminishing pains.
Coming to the Maha Mantras just using the Lord's Name that are used
for the purpose of "japa". They are used as ultimate "taaraka mantras"
they have the power of the lord himself. (the name of the lord is as
powerful as the lord himself) These mantras give continue to bestow
grace. As the saadhaka continue to chant the mantra, the "grace
receiver" of the saadhaka gets tuned to the frequency of the "grace
transmitter" of the mantra there by the grace is recieved by the
saadhaka.
I have personal experience with both type of mantras and can
confidently tell the meaning of the "Maha Mantras" that are used for
naama japa need not be known.
If the meaning of the mantra like Gayatri is not known, it will not
give any great benifit. Not only the meaning of the mantra, the
knowledge of the Rishi, the knowledge of the Devata, the knowledge of
the Chandas are also mandatory. Also the correct time (the knowledge
of Jyotisha) to perform the action and the correct procedure (the
Knowledge of Kalpa saastra) is very important to attain the benefit of
the mantra.
This very question comes out of delusion. (I am sorry if you feel bad
about the word "delusion" but let me explain. If you do not like the
explaination please leave it and not create another doubt from it)
It is called "mOha" in samskrutam.
"moha" originates in the attachment to the perishable things. (sanga
in anitya vastus or vishayas)
the attachment to perishable things is seeded in the avidya.
Let me explain how this "sanga" or attachment leads one to delusion.
LONG AGO:
Let us now assume the body, mind and intellect (BMI) composite
sometime in the past identified as "Swami Vivekananda" smoked. It did
do a lot of good work in spreading the message of vedanta. This BMI
composite is a perishable thing. Over time it merged into its origin.
SOME TIME BACK:
another BMI composite (identified as Prashant) got attracted to the
"teachings" of Swami Vivekananda. As the "teachings" are about the
ULTIMATE TRUTH, they are "eternal". So, it is really good that the
"BMI id Prashant" is in the right path of TRUTH.
LITTLE LATER:
One day Prashant BMI comes across some other "BMIs (called friends,
relatives, internet forums etc.) some identifications" that contradict
one action (SMOKING) done by the past BMI identified as Swami
Vivekananda.
NOW:
The mOha comes into play. Ego tries to use the weapon of 'mOha" on the
"BMI id Prashant" to move him away from the right path - "the
teachings of Swami Vivekananda". When you yield to this weapon of
"mOha" there is a small crack in the sraddha (faith, interest and
respect) is developed by this weapon on the BMI of Prashant. This
small lack of sraddha is capable of keeping the BMI revolve in
ignorance for much longer time.
MORAL:
Keep the attention (sraddha) on the eternal teachings of TRUTH. Avoid
attention on the petty matters involving perishable things like "BMI"
and "cigarettes" that have name identifications and forms.
Taittariys Upanishad Siksha Valli Says:
यान्यनवद्यानि कर्माणि ।
तानि सेवितव्यानि ।
नो इतराणि ।
यान्यस्माकँ सुचरितानि ।
तानि त्वयोपास्यानि
नो इतराणि ।
This is being taught by the master to the student.
"The works that are not blameworthy are to be resorted to, but not the
others. These actions of ours that are commendable are to be followed
by you, but not the others."
Finally, if you are patient enough to read till here, the answer for
your question:
Q. "Did Vivekananda really smoked?"
A. I don't know and it is none of my business to know about it as it
will not serve any purpose.
Can we change anything that has happened? That is happening? or that
is going to happen?
It is the tendency of world to create "idols" out of name and form.
Swami Vivekananda was such an Idol. A spiritual Idol.
It is also the tendency of the world to criticize the already created
"Idols"
Now a days Mr Karunaanidhi has criticized Lord Rama of having liquor
and having eaten meat etc. providing the references from Valmiki
Ramayana.
It is not the name and form that is important. It is the ultimate
essence that need to be taken into consideration.
So, Swami Vivekananda has established an Advaita Ashrama and written a
lot of books on the vedanta. Why not all the desciples start doing
such activity. Why should they want to just take his smoking? drinking
wine? eating beef?
Ultimately all the show here in the universe happens as a play of
time. The spectators of the show get "deluded" and get attached to the
names and forms (of their own and others) The attachment leads to
"mOha" and it will eventually leads one from the correct path. This
was the point I tried explaining to Sri Prasanth.
Having said that, It will be a great academical discussion and it can
go on between the interested parties to decide weather what Swami
Vivekananda preached is "Sanatana Dharma" or not. I am being ignorant
of both Swami Vivekananda or the Sanatana Dharma will not be able to
participate in such a scholarly discussion.
As far as the Taittariya Upanishad is concerned, The upanishad is very
clear on only taking up only "sucharita" actions and it is clear also
about not taking up the other actions performed by the GURU. The 11th
anuvaaka of the Siksha Valli starts with
वेदमनूच्याचार्योन्तेवासिनमनुशास्ति ।
सत्यं वद । धर्मं चर । स्वाध्यायान्मा प्रमदः ।
.....
in which this quoted part comes.
I am not sure why do you think it is related to our ancestors. Can you
please elobarate on that topic?
I was in a very similar situation few years back. Having fully
"deluded" I ended up in U.K as a software consultant. Been very
successful in performing consulting assignments for TCS my "delusion"
was at the peaks of mount Everest.
due to the "grace" of GOD, some interest in "Sanatana Dharma" entered
me. I have gone back to my basics and roots returned back to India and
dusted out "books" that were collected by my Father. They are called
"Sri Shankara Bhashya" on the Upanishads that were translated to
Telugu. Having read those books, I have developed some "superficial
knowledge" on the dharma and a great attachment to Sri Adi Shankara
Bhagavadpaada Acharya.
I have started using the public forums like "orkut" etc., one of them
is Viprasamhita. At one point of time, there were discussions that
degrade the "Acharya" to a level of unspeakable words. (there are
several hot discussions trying to establish the supremacy of Acharyas
of faiths) These discussions have created a virtual doubt in my faith
on the teachings of Acharya. This is the way EGO plays the trick using
the weapon called "mOha". As this clash within me going on a second
ray of grace fell on this "moodha". I met my GURU.
I have visited my Guru once in few months. Studied few books written
by him. I have asked him three single sentence questions and got two
single sentence answers. For the third question the answer was a
beautiful, blissful smile of silence. My guru (in his physical frame)
do not even know my name and can't attach it to my physical frame. BUT
I have realized a clear direction.
"It is not the form and name of GURU who bestows the grace. It is the
sraddha (faith) you develop on the words of guru that makes you
deserve the ever existing GRACE"
So, Prashant, if you have developed any amount of FAITH on SWAMI
VIVEKANANDA, please do not let it shake even a little. It is not the
form of SWAMI VIVEKANANDA that is guiding you. It is YOUR OWN SRADDHA
on the words.
In Bhagavad Gita Lord Sri Krishna declares: (Chapter 4 verse 39)
sraddhaval labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
sraddha-van--a faithful man; labhate--achieves; jnanam--knowledge; tat-
parah--very much attached to it; samyata--controlled; indriyah--
senses; jnanam--knowledge; labdhva--having achieved; param--
transcendental; santim--peace; acirena--very soon; adhigacchati--
attains.
It is indeed very difficult to get on to the path of dharma, it is
very difficult to sustain on the path, it is much more difficult to
attain the goal. All the way through the only shield, only weapon the
only shelter is the FAITH. (sraddha)
Sorry if this advice is unsolicited and creates a clash with your
ideas. Please just ignore. I (this little moodha identification as
Prasad) "thought" of sharing it. (again out of some kind of
"attachment" to Prashant? or some kind of "desire" to show the
knowledge/ignorance to viprasamhita? - being aware of these tricks of
EGO I am confident to manage it in its own limits)
Great "Thoughts" of Bhagavan Ramana Maharshi who has transcended the
mind (mind is nothing but a bunch of thoughts). You are doing a great
job in bringing them to viprasamhita.
Few months back I wrote a blog post on what is the use of realized
"wise men" in the society. (All the strife in the world do not impact
them....)
http://plaintruthsfromprasad.blogspot.com/2009/05/role-of-wise-men-in...
There is another post I wrote on the importance of carrying out one's
own prescribed duty.
http://plaintruthsfromprasad.blogspot.com/2009/06/what-is-skill-in-ac...
There are three things to start with.
1. The Individual
2. The philosophy
3. The TRUTH
There is only one thing to end.
THE TRUTH
Hence THE TRUTH only appears as the "Philosophy" and the "Individual".
All the problem starts when the Individual wants to do this merger in
a "GROUP".
Society is a GROUP of individuals. As soon as TWO people come
together, there are THREE groups formed.
Group 1: Individual 1 alone
Group 2: Individual 2 alone
Group 3: Individual 1 and 2 together (on the issues they agree on)
So, Never try to tread the path of philosophy in a GROUP. It will not
work. Philosophy will become a RELIGION.
THERE IS NO RELIGION in the WORLD known to have only one FAITH.
THERE is never known to have two philosophies agreeing completely. If
they agree on all the aspects they will be called as one philosophy.
FOCUS only on your swadharma to tread on the path shown by your own
philosophy and reach the TRUTH.
There is no madhava I can *find* around here to do the SEVA.
So, Until one finds madhava to do seva one should see maadhava in the
fellow maanava and do the maanava seva as maadhava seva.
When I found maadhava to do SEVA, there is nothing else, the "seva"
and "I" merged in maadhava!!!
(maayaha dhavaha maadhava)
Good explaination of the Subhashitam.
You said:
Just like being in Viprasamhita is enough!!
Let me take freedom to add few words to this "being"
The word choice of the kavi was "samsarga" in the subhashitam.
sarga means "effort , exertion , resolution , resolve , will" etc.,
(originates in the root "सृज्")
sam indicates " thoroughness " , " intensity " , " completeness "
etc., (this comes from the root "शम्" - which means to be
undisturbed)
so, samsarga put together means in my own words "ACTIVE BEING"
all the way through the subhashitam, the water droplets effort is
"thoroughness of will" (samsarga is classified into uttama, madhama
and adhama). All the rest of the environment is built around it based
on the "intensity of resolve" (samsarga) of this water droplet.
If we focus the meaning as you did the anvaya, the "water droplet" is
passively and helplessly moving around in the environment. (the
environment is classified into uttama, madhama and adhama) One may be
in most sacred place like "ayodhya" or "kashi" but as long as he/she
has not realized the sacredness of the place, the environment can't
impact anything!!
I agree with your line of thought. We need to live for a cause. but
*ONLY* after realizing who we are.
Until that point of time, the primary focus should be and should only
be the "self realization"
any attempt done to uplift the others spiritually while one is not
realized will lead to the ultimate harm of the self.
We can surely live for a "material cause" - help others in need of
education, health services etc., That can be done with the body, mind
and intellect.
It is equally important to establish the facts that what Swami
Vivekananda has preached is "Vedanta" or is it accepted by the
Trimatha acharyas. or Is it along the lines of Smriti. Does he have
the authority to teach the great science called "Sanatana Dharma".
Which sampradaya did he favor? etc subjects.
Let the discussions be on. There must be lot of knowledge hidden
somewhere with in the minds of several learned members of this group
of vipras called viprasamhita. If anyone is not interested in the
subject there is a great weapon called "Delete" button on the mail
box. If there are too many mails, there is another great weapon called
- opting for an abridged summary either daily etc. on the subscription
options. It is the very nature of the discussion forums to engage in
the discussions. Let the discussion forums serve their own purpose.
Let me take this opportunity to explain "who can be a GURU?"
Whoever deserves a "FAITHFUL" disciple is a GURU.
Unfortunately I do not know the correct word in English. The word of
my choice here is "sraddhavan"
One of the best GURUs ever known is LORD SRI KRISHNA and one of the
best known sishyas is ARJUNA.
One of the best known teaching is Srimad Bhagavad Gita.
As ARJUNA's despondency reached its peak (Arjuna Vishaada Yoga) and
his delusion is also reached its peak; he surrenders to LORD
completely
Bhagavad Gita 2-7: Arjuna Surrenders completely to Sri Krishna
kārpaṇya-doṣopahata-svabhāvaḥ
pṛcchāmi tvāḿ dharma-sammūḍha-cetāḥ
yac chreyaḥ syān niścitaḿ brūhi tan me
śiṣyas te 'haḿ śādhi māḿ tvāḿ prapannam
kārpaṇya — of miserliness; doṣa — by the weakness; upahata — being
afflicted; sva-bhāvaḥ — characteristics; pṛcchāmi — I am asking;
tvām — unto You; dharma — religion; sammūḍha — bewildered; cetāḥ —
in heart; yat — what; śreyaḥ — all-good; syāt — may be; niścitam —
confidently; brūhi — tell; tat — that; me — unto me; śiṣyaḥ —
disciple; te — Your; aham — I am; śādhi — just instruct; mām — me;
tvām — unto You; prapannam — surrendered.
Having requested as above, the GURU gives the most confidential
knowledge (the whole of Bhagavad Gita) and finally states in the
Chapter 18 Verse 63 as follows:
iti te jñānam ākhyātaḿ
guhyād guhyataraḿ mayā
vimṛśyaitad aśeṣeṇa
yathecchasi tathā kuru
iti — thus; te — unto you; jñānam — knowledge; ākhyātam — described;
guhyāt — than confidential; guhya-taram — still more confidential;
mayā — by Me; vimṛśya — deliberating; etat — on this; aśeṣeṇa —
fully; yathā — as; icchasi — you like; tathā — that; kuru — perform.
So, A "GURU" is the one who has complete knowledge and capability to
clarify all the doubts of the disciple and give the disciple all the
freedom to realize on his own.
But, the problem starts when we start making an "IDOL" out of GURU.
Even if we start discussing the specific form of LORD SRI KRISHNA and
start comparing with the form of "LORD SRI RAMA" that can produce
endless discussion on the superiority of the forms, their ideals and
their teachings!!!
My conclusion in this matter is:
"To deserve a guru like Lord Krishna I should be as capable as Arjuna"
All the saadhana is to make myself very skilled in action like ARJUNA
and make myself SURRENDER to the GURU.
Each teaching is very specific and UNIQUE to the combination of a GURU
and a SISHYA.
The universal GURU's teaching is available equally to all of the
people always. As soon as the SISHYA's surrender to the GURU is
complete with satwika 'sraddha' the GURU appears in a form (form is
just an instrument) and bestows the grace in the form of teaching.
om tat sat
This post made me remember a small story from Srimad Bhagavatam.
An offense committed by the followers is equivalent of that has been
committed by the master. In Srimad Bhagavatam, Canto 3, Chapter 16,
Verses 2, 3, and 4 Lord himself declares so:
The scene is the attendants (jaya and vijaya) stop the rishis entering
the Vaikuntha. The rishis curse the attendents and Lord comes there:
(this one small mistake done by Jaya and Vijaya made Lord to take
three forms!!)
śrī-bhagavān uvāca
etau tau pārṣadau mahyaḿ
jayo vijaya eva ca
kadarthī-kṛtya māḿ yad vo
bahv akrātām atikramam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; etau —
these two; tau — they; pārṣadau — attendants; mahyam — of Mine;
jayaḥ — named Jaya; vijayaḥ — named Vijaya; eva — certainly; ca —
and; kadarthī-kṛtya — by ignoring; mām — Me; yat — which; vaḥ —
against you; bahu — great; akrātām — have committed; atikramam —
offense.
yas tv etayor dhṛto daṇḍo
bhavadbhir mām anuvrataiḥ
sa evānumato 'smābhir
munayo deva-helanāt
yaḥ — which; tu — but; etayoḥ — regarding both Jaya and Vijaya;
dhṛtaḥ — has been given; daṇḍaḥ — punishment; bhavadbhiḥ — by
you; mām — Me; anuvrataiḥ — devoted to; saḥ — that; eva — certainly;
anumataḥ — is approved; asmābhiḥ — by Me; munayaḥ — O great sages;
deva — against you; helanāt — because of an offense.
tad vaḥ prasādayāmy adya
brahma daivaḿ paraḿ hi me
tad dhīty ātma-kṛtaḿ manye
yat sva-pumbhir asat-kṛtāḥ
tat — therefore; vaḥ — you sages; prasādayāmi — I am seeking your
forgiveness; adya — just now; brahma — the brāhmaṇas; daivam — most
beloved personalities; param — highest; hi — because; me — My; tat —
that offense; hi — because; iti — thus; ātma-kṛtam — done by Me;
manye — I consider; yat — which; sva-pumbhiḥ — by My own attendants;
asat-kṛtāḥ — having been disrespected.
This attachment to the "BODY" or "FORM" of a GURU is out of delusion.
The "cult" that are deluded by the moha + mada are the followers who
follow the physical bodily actions of their master. (Leaving their
teachings; e.g., the followers of some prophets)
GURU is beyond the physical body. Only when a disciple is ready to see
the teachings then teachings appear.
GURU is beyond the teaching. (Teaching is limited by the incapability
of words)
Disciple first gets attracted by the outward appearance of the GURU.
(body and senses level)
Disciple next gets attracted by the intellectual teaching of the GURU.
(Mind and intellect level)
Disciple finally realizes the essential nature of the teachings
through the grace of GURU. (Ultimate ONENESS level)
at this third stage the disciple, the guru and the ultimate TRUTH (or
GOD) will be ONE HOMOGENEOUS OCEAN OF BLISS without any
differentiation.
The "verse" you have pointed out is aimed to move the "MOODHA" seeker
away from the external appearances of the seekers. It was not part of
the dwadasa manjarika of Sri Sankaracharya. It was a teaching of Sri
Totakacharya to the Grammarian.
jaTilo muNDI lu~ncitakeshaH
kAShAyAmbarabahuk.rtaveShaH |
pashyannapi ca na pashyati mUDhaH
udaranimittaM bahuk.rtaveShaH
That means:
The ascetic with matted lock, the one with his head shaven, the one
with hairs pulled out one by one, the one who disguises himself
variously with the ochre-coloured robes - such a one is a fool who,
though seeing, does not see. Indeed, this varied disguise is for the
sake of the belly.
So, the purport is just external appearance of dispassion is not
sufficient; the REAL internal dispassion is required for the atma
vidya (or self-enquiry)
In my personal experience, only when I got to such an internal
dispassion my GURU appeared to me.
Pl refer to my very first blog post on Know Thy Self --
http://prasadchitta.blogspot.com/2006/12/know-yourself.html
I would also like to point to you the "Gopala Tapiniya Upanishad" -
Chapter 2 has a wonderful story around
"Why Sri Krishna is a Brahmachari?" and "Why the Durvasa (having eaten
the wonderful meal provided by Gopikas) is a sage who only eats durva
grass?"
http://www.celextel.org/108upanishads/gopalatapaniya.html
If one understands this secret of DISPASSION; he can easily cross the
biggest danger called DELUSION.
om tat sat
GURU will always test the honesty of the disciple before bestowing the
GRACE. No realized master just gives away the divine knowledge just
like that.
But, It is unfortunate that disciples want to test the purity of the
GURUs now-a-days!!
Whatever a disciple deserves, that is what GOD allocates to them....
Depending on the type of sraddha, the type of guru one will be alloted
to.
There is nothing wrong with the "GURUS" who perform some "services" at
a set cost!
It is pure business transaction. A disciple wants some "mental peace"
or "some problem resolution" then he approaches a "GURU" who offers
such a service. Then disciple is charged a "SET FEE" the GURU gives
the "professional service" This is like modern day education.
Olden day education is different:
GURU sits in a hut somewhere in a forest (gurukula) Disciple will go
in search of him. When disciple goes and starts staying with the GURU,
GURU gives all sorts of work to be done. Having verified the
credentials of the student, whatever best he deserves, that is given
by the GURU. Having attained the knowledge, the student goes back to
the village and starts living a householder's life. He will go back to
the guru and give him money as a gratitude towards the GURU when he is
earning with the knowledge given by the guru....
I am not as learned as Sri Sarma Garu. But try to put some little I
know about the Smritis.
There are 18 primary smritis:
1. Ããgirasa Smriti
2. Vyåsa Smriti
3. Ãpastamba Smriti
4. Daksha Smriti
5. Vishnu Smriti
6. Yågyavalkya Smriti
7. Likhita Smriti
8. Samvartta Smiti
9. Íhaãka Smriti
10. Brihaspati Smriti
11. Atri Smriti
12. Kåtyåyana Smriti
13. Paråshara Smriti
14. Manu Smriti
15. Aushanasa Smriti
16. Hårita Smriti
17. Gautama Smriti
18. Yama Smriti
The Apastamba sutras are part of the "Kalpa Sastra" - that is
considered as Hand of the Veda Purusha. Please refer to
http://www.kamakoti.org/hindudharma/part11/chap1.htm is what the sect
I was born in.
The saints who gave out the smriti (grihya sutras) are beyond the
gender. (they have transcended the limitation of the male and female
paradigm)
Link to Apastamba sutras:
http://www.hinduwebsite.com/sacredscripts/hinduism/dharma/apasta1.asp
http://www.hinduwebsite.com/sacredscripts/hinduism/dharma/apasta2.asp
If you are interested, you can actually download all the 18 smritis in
the original sanskrit from
http://is1.mum.edu/vedicreserve/smriti.htm
Let us take the Verse 13:
नरं वर्षीयांसं नयनविरसं नर्मसु जडं
तवापांगालोके पतितमनुधावंति शतशः
गलद्वेणी बंधाः कुचकलश विस्रस्त सिचया
हठात् त्रुटयत्कांच्यो विगलित दुकूला युवतयः . १३ .
नरं - a man
वर्षीयांसं - very old
नयन विरसं - unpleasant to the eye
नर्मसु जडं - apathetic in amorous sport
तव अपांग - the corner of your eye
आलोके - within range of sight
पतितं - falls
अनुधावंति - pursue
शतशः - by the hundreds
गलत् वेणी बंधाः - with braided hair loosened
कुच कलश - the pitcher like breasts (shapely bossom)
विस्रस्त सिचया - with cloth slipping
हठात् - suddenly
त्रुटयत् कांच्यः - waist ornaments snapping
विगलित दुकूलाः - with silk garments dropping down
युवतयः - young women (personifications of Fame, Wealth, Speech,
Intellect, Firmness, Patience etc.)
When a man falls within range of sight of the corner of your eye,
(though) very old, unpleasant to the eye, and apathetic in amorous
sport, young women pursue him by the hundreds, with braided hair
loosened, with cloth slipping from the shapely bosom, with waist
ornaments snapping suddenly and with silk garments dropping down.
(The devotee is old, unpleasant, apathetic - unattractive by worldly
norms.
Cf SVL Verse 13 : The devotee is dull witted, blind, poor -
unattractive by worldly norms).
See the implications of getting the "GRACE" (of अपांग आलोके) of divine
mother.....
We all started the life on the food that is provided by the "divine"
mother. The milk that flows out of her brests!! Why not chant the
prise of such divine brests!!
The delusion (moha) takes over as we grow and forget our helpless
state in her lap. (The "state" is such helpless, we can't clean
ourself from the filth!! - She has to clean when we wet ourself
etc., )
To curb this MOHA - The great Jagadguru gave his upadesa to the MOODHA
grammarian: (it is called mOha mudgara)
nárèstanabharanábhèdeùam
døúûvá má gá moháveùam,
etan-mámsavasádi-vikáram
manasi vicintaya váram váram.
Seeing the seductive female form, do not fall prey to frenzied
delusion. That (female form) is (but) a modification of flesh and fat.
Think well thus in your mind and again and again.
Please leave the mOha and look at the stanzas again. The divine
mother's beauty is splendid... Only through her grace these lOkas
exist in their utmost perfection......
There is nothing to be accepted or rejected here.
The modern day "Internet" based forum can be easily compared to the
"Churning of Milky Ocean" ksheera saagara mathana......
Our mind is the milky ocean. Both the good and bad forces come
together to "churn" it. LORD is the controller of both the good and
bad forces. He just becomes a "KURMA" and lets the "CHURNING" happen.
From the churning the "HALAHALA" originates. We have the great
"MAHADEVA" to take it and save us from ultimate destruction. The
CHURNING continues.... There comes several great desirable things.
LORD makes sure they are all taken by the deserving ones.... Finally
comes the NECTAR; LORD makes sure the non deserving forces continue to
be deluded in his form of "MOHINI" and distributes the NECTAR to all
the deserving ones....
There is nothing one can do about the whole process! Everyone has to
"PLAY" their "ROLE" in this process weather they like it or NOT!!
Let the "discussion forum" play its role as Mount Mandhara and Vasuki
(as the dasher and the churning rope)....
Neither sRuti nor smRiti enforce anything on any individual.
They just *reveal* the TRUTH.
The Rishis who revealed the shruti "as it is" in the same sounds as
they have seen the truth. So, they are called as "words" of lord
without any modification.
Whereas the smRti kaara Rishis have revealed the truth in their own
words after realizing the true nature of TRUTH.
Sri Sankaracharya in his Brihadaaranyaka Upanishad Bhashya 1-4-10)
states as follows:
"jnapakam hi saastram na tu kaarakam iti stithi."
Both the shruti and smriti are "informatory" they do not mandate. They
reveal what will lead to "sreyas" (long term everlasting benefit) and
what leads to "preyas" (a short term pleasure)
Based on individual's attention, interest and choice, individual
chooses what to follow and what not to follow.
So, There is NOTHING called "out dating" of the sastras. (either
shruti or smRiti) They continue to reveal the truth about the "subject
matter" they discuss....
but, the "Rishis" know the problems of giving away the confidential
knowledge to non-deserving souls. (It can be used for destruction as
in the case of Nuclear energy etc., by the selfish material minded
people)
They are "encrypted" sufficiently to keep the meaning away from those
who do not deserve the correct meaning...
To deserve the correct meaning of the scriptures, one should have
crossed the TAMAS and RAJAS layers and reached the SATTVIC layer of
sraddha. Once this pre-requisite is met, the meaning "flashes"
itself.
Starting at TAMASIC layer one should elevate himself by attaching
himself to RAJASIC nature.
Moving from RAJASIC layer to SATTVIC layer also should be done in the
same way.
Once the bhakti and sraddha reach the sattvic layer one will get the
GURU to give the correct meaning of the scriptures.
By the nature "Brahmana" is *not* the law enforcer.... He is only an
advisor!
By the nature "Kshitriya" is responsible for enforcing the law.
Today's world it is called Government.
By the nature "Vaisya" is the one who need to be controlled from
exploiting the "Sudra" - (the common man)
Please see my blog posts for more of my views on this "Varna" and
"Asrama" system as I understood them.
http://plaintruthsfromprasad.blogspot.com/2009/05/true-order-of-socie...
http://plaintruthsfromprasad.blogspot.com/2009/05/true-order-of-indiv...
http://plaintruthsfromprasad.blogspot.com/2009/05/role-of-wise-men-in...
http://plaintruthsfromprasad.blogspot.com/2009/05/four-quarters-phase...
"Talking" about "atma" is like trying to define (limit) the unlimited
absolute infinite.
atma is
"
" (infinite silence of bliss!)
Atma reveals itself to the deserving one! All that one need to "do" is
deserve it! (compare with "desire" it)
drg (the seer) and drsya (the seen) are the two mutually exclusive
things. the seer is atma or brahma and the seen is its vibhuti.
(vi,bhu,ti) (or the power of manifestation)
"atma va are drastavya, srotravya, mantavyo, nidhidhasitavya!"
Sri Vamana Murthi Jayanti is on Bhadrapada Dwadasi. It happens to be
tomorrow this year.
Srimad Bhagavatam states: (ref http://srimadbhagavatam.com/8/18/5/en)
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 8.18.5
śroṇāyāḿ śravaṇa-dvādaśyāḿ
muhūrte 'bhijiti prabhuḥ
sarve nakṣatra-tārādyāś
cakrus taj-janma dakṣiṇam
SYNONYMS
śroṇāyām — when the moon was situated in the Śravaṇa lunar mansion;
śravaṇa-dvādaśyām — on the twelfth lunar day of the bright fortnight
in the month of Bhādra, the day famous as the Śravaṇa-dvādaśī; muhūrte
— in the auspicious moment; abhijiti — in the first portion of the
Śravaṇa lunar mansion known as the Abhijit-nakṣatra and in the Abhijit-
muhūrta (occurring at midday); prabhuḥ — the Lord; sarve — all;
nakṣatra — stars; tārā — planets; ādyāḥ — beginning with the sun and
followed by the other planets; cakruḥ — made; tat-janma — the birthday
of the Lord; dakṣiṇam — very munificent.
TRANSLATION
On the day of Śravaṇa-dvādaśī [the twelfth day of the bright fortnight
in the month of Bhādra], when the moon came into the lunar mansion
Śravaṇa, at the auspicious moment of Abhijit, the Lord appeared in
this universe. Considering the Lord's appearance very auspicious, all
the stars and planets, from the sun to Saturn, were munificently
charitable.
It would be wonderful if you could read few chapters on the BALI and
how GODs grace flows to the people like BALI.
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 8.22.24
śrī-bhagavān uvāca
brahman yam anugṛhṇāmi
tad-viśo vidhunomy aham
yan-madaḥ puruṣaḥ stabdho
lokaḿ māḿ cāvamanyate
SYNONYMS
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; brahman
— O Lord Brahmā; yam — unto anyone to whom; anugṛhṇāmi — I show My
mercy; tat — his; viśaḥ — material opulence or riches; vidhunomi —
take away; aham — I; yat-madaḥ — having false prestige due to this
money; puruṣaḥ — such a person; stabdhaḥ — being dull-minded; lokam —
the three worlds; mām ca — unto Me also; avamanyate — derides.
TRANSLATION
The Supreme Personality of Godhead said: My dear Lord Brahmā, because
of material opulence a foolish person becomes dull-witted and mad.
Thus he has no respect for anyone within the three worlds and defies
even My authority. To such a person I show special favor by first
taking away all his possessions.
It will be wonderful to read the chapters 16 till 22 on this
auspicious day...
http://srimadbhagavatam.com/8/16/en
http://srimadbhagavatam.com/8/17/en
http://srimadbhagavatam.com/8/18/en
http://srimadbhagavatam.com/8/19/en
http://srimadbhagavatam.com/8/20/en
http://srimadbhagavatam.com/8/21/en
http://srimadbhagavatam.com/8/22/en
om tat sat
It is certain that there will be an END to whatever has a START. It is
unavoidable.
It is also unavoidable that whatever has ENDED will have to re-START
over again. That is certain.
It is "wise" not to worry about those appearances that have a START
and an END.
Please refer to Srimad Bhagavad Gita Chapter 2 Verse 27 for more on
this in the words of LORD.
"Krishna" is an ever existing reality of everything here! (in this
visible three dimensional world) He is the cause of the "sense of
urgency" all of us have... We feel urge to attain something(some
desire). Is it not? That very "urge" is the LORD who controls us. When
we direct that "sense of urgency" and the "utmost urge" towards him
the HE appears in front of us in his VISWAROOPA.
More on my blog: http://plaintruthsfromprasad.blogspot.com/2009/08/internal-dimension-...
EVIL itself is a contradiction. (it is called -ve energy or "NOT")
It can only contradict itself NOT NOT and appears as +ve energy.
Thinking that this "contradiction" is real is called Ignorance.
Contradicting the Contradiction is the basic philosophy of Ignorance.
(It is also the philosophy of Allopathic Medicine)
More on my blog: http://plaintruthsfromprasad.blogspot.com/2009/07/evolution-of-someth...
Contradiction grows by showing attention to it. (by trying to
contradict it! leading to an infinite -ve and +ve energy sequence)
The best and easiest way to win the contradiction is just by Ignoring
it.
The cause of contradiction is Ignorance; use the same weapon towards
it - This is the homeopathic philosophy. The homeopathic medicines
are in a "potentised" form. Not in the gross form.
So, take a highly refined (potentized) form of Ignorance and use it as
a remedy on the Ignorance of contradiction. This has to be done
individually. This process is called SAADHANA. or SODHANA.
For an ignorant one, this looks like madness of suffering. But that is
the permanent cure for the disease. This is the ONLY permanent cure
for the disease of IGNORANCE.
Did you ever tried reading Srimad Bhagavatam?
Try reading Sri Krishna's Raasa Leela...(Canto 10; Chapter 33) This is
a chapter on "Divine Love" in the words of Sage Vyasa.
http://vedabase.net/sb/10/33/en
Note: One need to have a lot of devotion to Lord Krishna before
attempting to read this chapter. Please do not read if you have not
developed unfailing or unwavering devotion to the Lord.
Bhaktivedanta VedaBase: Śrīmad Bhāgavatam 10.33.39
vikrīḍitaḿ vraja-vadhūbhir idaḿ ca viṣṇoḥ
śraddhānvito 'nuśṛṇuyād atha varṇayed yaḥ
bhaktiḿ parāḿ bhagavati pratilabhya kāmaḿ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ
SYNONYMS
vikrīḍitam — the sporting; vraja-vadhūbhiḥ — with the young women of
Vṛndāvana; idam — this; ca — and; viṣṇoḥ — by Lord Viṣṇu;
śraddhā-anvitaḥ — faithfully; anuśṛṇuyāt — hears; atha — or;
varṇayet — describes; yaḥ — who; bhaktim — devotional service; parām
— transcendental; bhagavati — unto the Supreme Personality of Godhead;
pratilabhya — obtaining; kāmam — material lust; hṛt — in the heart;
rogam — the disease; aśu — quickly; apahinoti — he drives away;
acireṇa — without delay; dhīraḥ — sober.
TRANSLATION
Anyone who faithfully hears or describes the Lord's playful affairs
with the young gopīs of Vṛndāvana will attain the Lord's pure
devotional service. Thus he will quickly become sober and conquer
lust, the disease of the heart.
bAlaha tAvat krIDAsaktah
taruNah tAvat taruNIsaktah
vruddha tAvat chintAsaktah
pare brahmaNi ko api na saktaha
bhaja govindam bhaja govindam; govindam bhaja....
This is a typical life style of a usual "common man".
During the childhood one should study the DHARMA and identify his own
correct DHARMA called swadharma.
During the young age one should follow the swa-DHARMA;
During the Retired age one should follow the path of DEVOTION,
DISPASSION to realize the ULTIMATE TRUTH.
Instead,
During the childhood one is attached to the play, games etc., never
want to learn DHARMA.
During the young age one is hankered by the thoughts of kaamini and
kaanchanam etc.,
During the old age the body becomes the home of disease and decay but
mind still hankers for material attachment only thing one can do is
"CHINTA" - worry!!
This "human body" is the grace of LORD (with its discriminative
intelligence) acquired after several lifespans worth of perfecting the
actions. This form is most conducive of gaining the ultimate knowledge
of LORD (sakshaatkara)
Let us not waste it in the "vichikitsa" (analysis) of what the
"others" are doing with it. Let us all try our level best to adhere to
the SWADHARMA and reach the LORD.
yajanaṃ yājanaṃ dānaṃ brāhmaṇasya pratigraham /
adhyāpanaṃ cādhyayanaṃ ṣaṭ karmāṇi dvijottamāḥ // KūrmP_1,2.36 //
kṣamā damo dayā dānamalobhastyāga eva ca /
ārjavaṃ cānasūyā ca tīrthānusaraṇaṃ tathā // KūrmP_1,2.63 //
satyaṃ santoṣa āstikyaṃ śraddhā cendriyanigrahaḥ /
devatābhyarcanaṃ pūjā brāhmaṇānāṃ viśeṣataḥ // KūrmP_1,2.64 //
āhiṃsā priyavāditvamapaiśunyamakalkatā /
sāmāsikamimaṃ dharmaṃ cāturvarṇye 'bravīnmanuḥ // KūrmP_1,2.65 //
Sri Kurma Purana - Purva bhaga; adhyaya 2 talks about the Dharma in
detail.
In Lord Sri Kurma's words: (Transliterated)
http://www.sub.uni-goettingen.de/ebene_1/fiindolo/gretil/1_sanskr/3_p...
The devanagari script pdf can be downloaded from
http://is1.mum.edu/vedicreserve/puranas/kurma_purana.pdf
The adhyaya is called "varnasramavarnana" which has 108 slokas; that
may help understand the Brahmana's swadharma well.
om tat sat.