Article sent from The Hindu on indiaserver.com

[Guest guest]

:-)

 

Ram Chandran wrote:

>

> Harih Om Frankji:

>

> Your criticism about the article is quite valid and the article does have the

> potential to mislead the reader on the nature of Brahman. Any description of

> Brahman from the point of view of Advaita or dvaita is always subject to

> confusion because all such descriptions assume a subject and an object! Isn't

> true that 'vyavahara' and 'paramarthika' are always disconnected?

>

> warmest regards,

>

> Ram Chandran

 

I love the warmth manners & commitment at this list. Thankyou everyone.

 

Love,

 

Col

[Guest guest]

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This article is emailed to you by Ram Chandran ( rchandran )

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Source: The Hindu (http://www.the-hindu.com)

 

God incarnates for the sake of humanity

 

CHENNAI, SEPT. 18. It is paradoxical that the greatest and the

invaluable treasures of the world are freely available, but man

seldom utilises them for his advantage. The scriptures are a case

in point. Unlike this modern age when every creative output is

being patented, the scriptures bequethed by great sages to

humanity were written by them not for self-gratification but out

of great compassion for those suffering in the world so that they

can peruse them and be benefited by them.

 

In one of the famous prayers enshrined in the Bhagavata Purana

which is in the form of the creator, Brahma, adoring the Lord

just before His advent as Krishna in the world, he brings

attention to the great legacy of the sages to mankind by way of

leaving behind them the knowledge by which they attained

liberation from bondage.

 

The same prayer also points out the means by which man need not

be born again in this world of bondage. It says that by hearing

and reciting, contemplating on and helping others remember His

auspicious names and forms, he whose mind is fixed on His lotus

feet even when he is engaged in activities of various kinds puts

an end to transmigration.

 

Thus cultivating devotion is the objective of the scriptures and

it is not a commodity that can be purchased. The desire for

liberation must be strong and with this end in mind the aspirant

must adopt the prescriptions outlined in the scriptural texts

like the Puranas to develop devotion. These texts narrate the

glory of the Lord in His various incarnations and by listening to

them devotion to Him took root in the mind, said Sri B.Sundar

Kumar in his discourse.

 

The manifestations of the Supreme Being by which the Earth has

become sanctified were undertaken by Him with the purpose of

protecting His devotees. When the Earth was troubled by the likes

of Kamsa, the celestials under Brahma prayed to Lord Vishnu,

``Relieve the burden of the Earth on this occasion even as You

have protected us as well as all the three worlds at other times

having descended in the form of a fish, a horse (Lord Hayagriva),

a tortoise, a man-lion, a boar, a swan, Prince Rama, Parasurama

and the divine dwarf.''

 

Another significant point that this prayer states is that there

is no need for the Almighty to incarnate in this world and hence

it is out of compassion for humanity that He sportingly manifests

every time there is an occasion for His direct intervention.

Vasudeva and Devaki had the singular fortune of not only becoming

the parents of Lord Krishna but also the knowledge of His divine

nature.

 

Copyrights: 2000 The Hindu & Tribeca Internet Initiatives Inc.

 

Republication or redissemination of the contents of this screen are expressly

prohibited without the consent of The Hindu & Tribeca Internet Initiatives Inc.

[Guest guest]

Harih Om Frankji:

 

Your criticism about the article is quite valid and the article does have the

potential to mislead the reader on the nature of Brahman. Any description of

Brahman from the point of view of Advaita or dvaita is always subject to

confusion because all such descriptions assume a subject and an object! Isn't

true that 'vyavahara' and 'paramarthika' are always disconnected?

 

warmest regards,

 

Ram Chandran

[Guest guest]

Ram Chandran wrote:

> Your criticism about the article is quite valid and the article does have the

> potential to mislead the reader on the nature of Brahman. Any description of

> Brahman from the point of view of Advaita or dvaita is always subject to

> confusion because all such descriptions assume a subject and an object! Isn't

> true that 'vyavahara' and 'paramarthika' are always disconnected?

 

hariH OM! ramji-

 

namaste.

 

undoubtedly, descriptions of brahman

are futile and impossible; yet in the

jnana darshan attempts have to be made

to satisfy the demands and insatiable

curiosity of the relative Mind to know.

 

as far as vyavahara and paramarthika

being always disconnected--unless i'm

misinterpreting your last sentence,

i have to disagree.

 

before i explain why, it should be stressed

how important it is--as is the case with

*any* attempt at communication [including

the subjective process in manana!]--to

establish as clear an understanding as

possible re the terms/ideas being used.

this factor alone is monumental in *any*

pursuit in learning/teaching. (someone

once said, "if it weren't for the degree

of our innate psychic capacity, we'd

never understand eachother at all!")

 

if the vyavahara is regarded as brahman's

leela, then it has an intimate connection

to paramarthika. on the other hand--as is

the common error being made prior to moksha

--if it's regarded as the field wherein the

ego-Mind *exclusively* operates, then it is

unreal and obviously can have no connection

to the paramarthika.

 

an attempt to summarize what i'm saying:

we only need realize what we really are: That

substratum infinite brahman--enjoying, in turn,

our mysterious projected Play in manifestation.

 

TATTVAMASI

 

peacelove in One,

frank

[Guest guest]

Hari Om Frankji:

 

Namaskar,

 

I agree that it is possible to develop a framework of

thought (based on our belief and conviction) to build

the bridge between vyavahara and Paramarthika states

of realities. Frameworks are quite useful for getting

clarity provided we agree to discard them at the

appropriate time. Every framework should be also

regarded as Brahman's leela or the spell of 'mAyA.'

Any attempt to explain His leela or mAyA will equally

be incomplete!

 

Finally, the summary 'tat-tvam-asi'does explain

everything without introducing any framework or

concepts!

 

warmest regards,

 

Ram Chandran

 

f. maiello wrote:

 

.......

if the vyavahara is regarded as brahman's

leela, then it has an intimate connection

to paramarthika. on the other hand--as is

the common error being made prior to moksha

--if it's regarded as the field wherein the

ego-Mind *exclusively* operates, then it is

unreal and obviously can have no connection

to the paramarthika.

 

an attempt to summarize what i'm saying:

we only need realize what we really are: That

substratum infinite brahman--enjoying, in turn,

our mysterious projected Play in manifestation.

 

TATTVAMASI

 

peacelove in One,

frank

[Guest guest]

Ram Chandran wrote:

> I agree that it is possible to develop a framework of

> thought (based on our belief and conviction) to build

> the bridge between vyavahara and Paramarthika states

> of realities. Frameworks are quite useful for getting

> clarity provided we agree to discard them at the

> appropriate time. Every framework should be also

> regarded as Brahman's leela or the spell of 'mAyA.'

> Any attempt to explain His leela or mAyA will equally

> be incomplete!

>

> Finally, the summary 'tat-tvam-asi'does explain

> everything without introducing any framework or

> concepts!

 

yes! well said.

 

it's all finally pure Mystery

within/without...

coming to terms with is likened to

ganesha riding the mouse of the Mind...

 

namaskaar.