Guest guest Posted December 27, 1999 Report Share Posted December 27, 1999 yat.h labdhvaa puumaan.h siddho bhavati amR^ito bhavati tripto bhavati || 4 || yat.h labdhvaa - having attained which puumaan.h - a man (a person, bhakta) siddho bhavati - becomes perfect amR^ito bhavti - becomes immortal tripto bhavati - becomes contented Having attained which (communion or oneness with God) the devotee becomes perfect, immortal, and contented. One does not desire anything and remains contented after attaining this because there is no sense of lacking in God. It is puurNam (complete), hence contented. Once the veil of ignorance is lifted through the constant loving contemplation of God, our true nature which is also puurNam is realized. sahasranAma describes ambaaL as tuShTiH (SHE who is content) and nitya triptaa (SHE who is ever contented). There is no sense of lacking in God. When bhakta and bhagavati become one through the communion called bhakti, contentment automatically becomes manifest. One becomes perfect after attaining this because God is perfect. In communion with GOD the devotee becomes perfect. What that causes imperfection and creates agony, is removed. Identifying with the body and mind, and the transient fleeting thoughts causes imperfection (through avidya and mAya). Once ekAgra (oneness) is attained through bhakti one becomes a siddha or a perfected one, as the mis-identification with the imperfections are removed. GOD is the perfect "perfect". As HER children and as HER own, that is indeed our true nature. In the previous suutra aspect of amR^itatvam in bhakti was discussed. In bhakti-marga not only the goal, the means is also equally sweet and blissful. The loving bond that is formed between the bhakta and bhagavatii cast asunders all the mortal bonds that create death and misery, and bestows amR^itatvam. GOD is sudhasrutiH (the source of amR^itatvam). When forest fires of worldiness scorches the devotee in saMsaara and creates the illusion of mortality, GOD comes as a rain of nectar to quench this destructing fire and bestows immortality to the communing devotee (bhava dAva sudhA vR^ishhTiH) God is perfect, loving, contented and eternal. Being made in HER image that is the true nature of the jiiva who through mis-identification suffers through imperfection, discontentment and mortality. Having attained communion with GOD, the knowledge that arises out of that communion destroys all these flaws. Comments, corrections, and suggestions are welcome Ravi Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 29, 1999 Report Share Posted December 29, 1999 NBS #4 : [ Extracts translated from Shri Deglurkar's Marathi commentary]: This aphorism elaborates further the fruits of devotion mentioned in the previous sutra(#3). yat.h (neu.) : this word is used in reference to the love element in devotion; if it were to point to devotion(bhakti) itself, the pronoun yaa(fem.) would have been used. labdhvaa : meaning. having gained, refers to the gains unique to devotion, and not to the temporal-celestial acquisitions. pumaan.h : refers to an embodied being, not to a male person. Devotion is a way open to all, regardless of gender, in contrast to some scriptural restrictions for certain other duties. Commonly, four goals in lfe('prushharthas') are mentioned: dharma, artha, kaama, and moksha.; but bhakti has been added to these by no lesser authorities than Sanaka, Vyaasa, Suka, Narada, and all the saints. The word pum refers to purushhaatha, and puman is one who pursues these. siddhi : This word has been used with different meanings depending on the context, e.g. in yogashaastra it refers to powers over the natural elements. These, however, have been regarded as obstacles in the Spiritual path. A true devotee abjures these unhesitatingly. 'moksha, kaivalya, nirvaaNa',are also known as siddhi in the Spiritual path; e.g. " naishhkarmyasiddhiM paramaa.n sa.nnyaasenaadhigachchhati ." [ B.G. 18:49] In Saint Jnaneshvaras's commentary on the Gita, he states that this naishhkarmyasiddhi is the supreme gain amongst them all. Love is not mere instrumentality, but the target itself, and a true devotee has no concern even for liberation; hence the love of devotion is itself a major siddhi. If a devotee expects to gain something through such love, then it will become an instrument to obtain that fruit, and the 'union' experienced in it will be lost. Miracles attributed to devotees are in fact the interventions of the Divine Power for the sake of the devotees. siddha also refers to the completeness/perfection/fulfilment; and one who has the love of devotuion(bhakti-prema0 gets it in full measure, for nothing else remains to be accomplished by such a devotee. [ to be cotd. ----Original Message Follows---- "Ravisankar S. Mayavaram" <msr shriimaataa NBS - 4 Mon, 27 Dec 1999 19:01:53 -0600 yat.h labdhvaa puumaan.h siddho bhavati amR^ito bhavati tripto bhavati || 4 || yat.h labdhvaa - having attained which puumaan.h - a man (a person, bhakta) siddho bhavati - becomes perfect amR^ito bhavti - becomes immortal tripto bhavati - becomes contented Having attained which (communion or oneness with God) the devotee becomes perfect, immortal, and contented. One does not desire anything and remains contented after attaining this because there is no sense of lacking in God. It is puurNam (complete), hence contented. Once the veil of ignorance is lifted through the constant loving contemplation of God, our true nature which is also puurNam is realized. sahasranAma describes ambaaL as tuShTiH (SHE who is content) and nitya triptaa (SHE who is ever contented). There is no sense of lacking in God. When bhakta and bhagavati become one through the communion called bhakti, contentment automatically becomes manifest. One becomes perfect after attaining this because God is perfect. In communion with GOD the devotee becomes perfect. What that causes imperfection and creates agony, is removed. Identifying with the body and mind, and the transient fleeting thoughts causes imperfection (through avidya and mAya). Once ekAgra (oneness) is attained through bhakti one becomes a siddha or a perfected one, as the mis-identification with the imperfections are removed. GOD is the perfect "perfect". As HER children and as HER own, that is indeed our true nature. In the previous suutra aspect of amR^itatvam in bhakti was discussed. In bhakti-marga not only the goal, the means is also equally sweet and blissful. The loving bond that is formed between the bhakta and bhagavatii cast asunders all the mortal bonds that create death and misery, and bestows amR^itatvam. GOD is sudhasrutiH (the source of amR^itatvam). When forest fires of worldiness scorches the devotee in saMsaara and creates the illusion of mortality, GOD comes as a rain of nectar to quench this destructing fire and bestows immortality to the communing devotee (bhava dAva sudhA vR^ishhTiH) God is perfect, loving, contented and eternal. Being made in HER image that is the true nature of the jiiva who through mis-identification suffers through imperfection, discontentment and mortality. Having attained communion with GOD, the knowledge that arises out of that communion destroys all these flaws. Comments, corrections, and suggestions are welcome Ravi ------ AUM shrImAtre namaH Archives : / : http://www.geocities.com/kaamaakshi/ Contact : miinalochanii & lotus ------ GRAB THE GATOR! FREE SOFTWARE DOES ALL THE TYPING FOR YOU! Gator fills in forms and remembers passwords with NO TYPING at over 100,000 web sites! Get $100 in coupons for trying Gator! http://click./1/340/4/_/57766/_/946343059 -- Create a poll/survey for your group! -- /vote?listname=&m=1 ____ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 29, 1999 Report Share Posted December 29, 1999 NBS #4: tr. extr. cotd.: amR^itaH : Love being of the nature of nectar(of immortality), a devotee acquires immortality as a consequence. One may ask what is meant by a devotee becoming immortal? The body cannot become immortal; the soul is in itself immortal. A creature, by reason of its forgetfulness of its true nature, assumes that the enjoyments of the senses is the ultimate happiness. Through a combination of selfless actions, company of individuals who have realised the true nature of existence, and a study of scripturs, a person begins to realise the ephemeral nature of the world, and seeks perpetual happiness. Thus begins the journey of love for the Divine. As said in the Gita [9:33]: " anityam asukha.n lokam imaM praapya bhajasva maam.h . " Coming into this world that is transitory and lacking happiness, worship me. In other words, the devotee does not aspire for physical indestructibility, but feels that if one is of the same nature as The Divine, then Death cannot touch one. Again, as Gita puts it[9:31]: " na me bhaktaH praNashyati ." My devotee never meets with destruction. In some redactions of the sutras, the word ' amR^itii' occurs, denoting 'sweetnees'. This the devotee exemplifies in the qualities of humility, being a well-wisher of one and all, oblivious to praise and blame, pain or pleasure; no trace of bitterness remains in such a devotee. [ to be cotd. ----Original Message Follows---- "Ravisankar S. Mayavaram" <msr shriimaataa NBS - 4 Mon, 27 Dec 1999 19:01:53 -0600 yat.h labdhvaa puumaan.h siddho bhavati amR^ito bhavati tripto bhavati || 4 || yat.h labdhvaa - having attained which puumaan.h - a man (a person, bhakta) siddho bhavati - becomes perfect amR^ito bhavti - becomes immortal tripto bhavati - becomes contented Having attained which (communion or oneness with God) the devotee becomes perfect, immortal, and contented. One does not desire anything and remains contented after attaining this because there is no sense of lacking in God. It is puurNam (complete), hence contented. Once the veil of ignorance is lifted through the constant loving contemplation of God, our true nature which is also puurNam is realized. sahasranAma describes ambaaL as tuShTiH (SHE who is content) and nitya triptaa (SHE who is ever contented). There is no sense of lacking in God. When bhakta and bhagavati become one through the communion called bhakti, contentment automatically becomes manifest. One becomes perfect after attaining this because God is perfect. In communion with GOD the devotee becomes perfect. What that causes imperfection and creates agony, is removed. Identifying with the body and mind, and the transient fleeting thoughts causes imperfection (through avidya and mAya). Once ekAgra (oneness) is attained through bhakti one becomes a siddha or a perfected one, as the mis-identification with the imperfections are removed. GOD is the perfect "perfect". As HER children and as HER own, that is indeed our true nature. In the previous suutra aspect of amR^itatvam in bhakti was discussed. In bhakti-marga not only the goal, the means is also equally sweet and blissful. The loving bond that is formed between the bhakta and bhagavatii cast asunders all the mortal bonds that create death and misery, and bestows amR^itatvam. GOD is sudhasrutiH (the source of amR^itatvam). When forest fires of worldiness scorches the devotee in saMsaara and creates the illusion of mortality, GOD comes as a rain of nectar to quench this destructing fire and bestows immortality to the communing devotee (bhava dAva sudhA vR^ishhTiH) God is perfect, loving, contented and eternal. Being made in HER image that is the true nature of the jiiva who through mis-identification suffers through imperfection, discontentment and mortality. Having attained communion with GOD, the knowledge that arises out of that communion destroys all these flaws. Comments, corrections, and suggestions are welcome Ravi ____ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 30, 1999 Report Share Posted December 30, 1999 NBS #4: contd. tR^iptaH : A creature's actions are all oriented to the goal of satisfaction of the senses, be they thirst, hunger, libido; but these are dependent on external objects,and when these are lacking unhappiness sets in. Satisfaction of the senses only provokes more desire, like adding fuel to the fire. In effect, the true bliss of the Divine is covered over by the ego's preoccupation with these actions. In Vedanta, tR^ipti, is considered the last step gained through knowledge. " aj~naanamaavR^itistadvadvikshepashcha parokshadhiiH . aparokshamatiH shokamokshastR^ptirnira~Nkushaa. " pa~nchadashii - tR^ptidiipa- 33 aj~naana- ignorance; aavR^iti- covering; vikshepa- projection are the three steps during the phase of lack of knowledge. parokshadhiiH- objective knowledge;aparokshamatiH- intuitive understanding; shokamoksha- end of grief; tR^iptiH nira~Nkushaa- contentment that does not decrease [ vs. saa~Nkushaa = return of unhappiness after satisfaction of desire]. The Gita refers to this contentment in 3:17 : "yastvaatmaratirevasyaadaatmatR^ipatashcha maanavaH." and in 4:20 : "nityaR^ipto niraashrayaH ." Thus the devotee's love remains uninterrupted and free from hurdles, because its source lies in the Divine. >From another perspective, even in such love there is an element of incompletenes, for this love cannot stop at anything or anywhere! Yet, the devotee is content even in this partial fulfilment, for it exceeds all the joys of a person steeped in sensorial satisfactions. bhavati : One may wonder why the word bhavati occurs thrice instead of just once!The reason is that if all the fruits of devotion were combined and subsumed under one verb, they would be regarded as on par with one another. If three separate sutras were made, then the preceding sutra would have assumed a higher status. The present structure of the sutra exemplifies the unity of the three 'fruits', and their sequence indicates the maturational process. This 4th aphorism has shown the positive aspects in which love operates. The next one will be phrased to show its conquest of negative aspects of life. [ concluded. [ Note: If readers notice some disontinuity & abrupt change in the discussion, it is because I have not included translations of extensive quotations from the Marathi saints' literature, which the author uses liberally. If the readers find these postings not adding to their knowledge or understanding of the sutras, please let me know; as I would not wish to do a disservice to the author's work. Thank you.] ----Original Message Follows---- "Ravisankar S. Mayavaram" <msr shriimaataa NBS - 4 Mon, 27 Dec 1999 19:01:53 -0600 yat.h labdhvaa puumaan.h siddho bhavati amR^ito bhavati tripto bhavati || 4 || yat.h labdhvaa - having attained which puumaan.h - a man (a person, bhakta) siddho bhavati - becomes perfect amR^ito bhavti - becomes immortal tripto bhavati - becomes contented Having attained which (communion or oneness with God) the devotee becomes perfect, immortal, and contented. One does not desire anything and remains contented after attaining this because there is no sense of lacking in God. It is puurNam (complete), hence contented. Once the veil of ignorance is lifted through the constant loving contemplation of God, our true nature which is also puurNam is realized. sahasranAma describes ambaaL as tuShTiH (SHE who is content) and nitya triptaa (SHE who is ever contented). There is no sense of lacking in God. When bhakta and bhagavati become one through the communion called bhakti, contentment automatically becomes manifest. One becomes perfect after attaining this because God is perfect. In communion with GOD the devotee becomes perfect. What that causes imperfection and creates agony, is removed. Identifying with the body and mind, and the transient fleeting thoughts causes imperfection (through avidya and mAya). Once ekAgra (oneness) is attained through bhakti one becomes a siddha or a perfected one, as the mis-identification with the imperfections are removed. GOD is the perfect "perfect". As HER children and as HER own, that is indeed our true nature. In the previous suutra aspect of amR^itatvam in bhakti was discussed. In bhakti-marga not only the goal, the means is also equally sweet and blissful. The loving bond that is formed between the bhakta and bhagavatii cast asunders all the mortal bonds that create death and misery, and bestows amR^itatvam. GOD is sudhasrutiH (the source of amR^itatvam). When forest fires of worldiness scorches the devotee in saMsaara and creates the illusion of mortality, GOD comes as a rain of nectar to quench this destructing fire and bestows immortality to the communing devotee (bhava dAva sudhA vR^ishhTiH) God is perfect, loving, contented and eternal. Being made in HER image that is the true nature of the jiiva who through mis-identification suffers through imperfection, discontentment and mortality. Having attained communion with GOD, the knowledge that arises out of that communion destroys all these flaws. Comments, corrections, and suggestions are welcome Ravi ------ AUM shrImAtre namaH Archives : / : http://www.geocities.com/kaamaakshi/ Contact : miinalochanii & lotus ------ GRAB THE GATOR! FREE SOFTWARE DOES ALL THE TYPING FOR YOU! Gator fills in forms and remembers passwords with NO TYPING at over 100,000 web sites! Get $100 in coupons for trying Gator! http://click./1/340/4/_/57766/_/946343059 -- Create a poll/survey for your group! -- /vote?listname=&m=1 ____ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 30, 1999 Report Share Posted December 30, 1999 On Thu, 30 Dec 1999, Sunder Hattangadi wrote: > If the readers find these postings not adding to their knowledge or > understanding of the sutras, please let me know; as I would not wish to do a > disservice to the author's work. Thank you.] Please continue to post and your postings illuminate the verses further. What I post is based on my limited understanding and I am not following Saraswathy's text either. Hence, my view may be wrong or incomplete. So I would request all the members to come forward with their understanding. It will be exceedingly sweet if they can find quotes and elaboration from works related ambaaL. Besides this, if you find time you can take up the translation of some works on . That will a useful addition to and also to the Jaguar site. Thank you for your hard work. Wish you and all the members a very happy new year. With respects, Ravi "Love of God presupposes knowledge of God" Swami Yogananda Quote Link to comment Share on other sites More sharing options...
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