Guest guest Posted July 24, 2000 Report Share Posted July 24, 2000 namaste, When I struggle over roman sanskrit I feel like I am watching my grandmother gyrate through modern dance steps. Is it ever possible to see sanskrit in god old devnagari script? vasant ______________ GET INTERNET ACCESS FROM JUNO! Juno offers FREE or PREMIUM Internet access for less! Join Juno today! For your FREE software, visit: http://dl.www.juno.com/get/tagj. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 21, 2000 Report Share Posted December 21, 2000 Namaste, Gita : 12:6, 7 - ye tu sarvaaNi karmaaNi mayi sa.nnyasya mat paraaH . ananyena eva yogena maa.n dhyaayantaH upaasate .. teshhaam aha.n samuddhartaa mR^ityu-sa.nsaara-saagaraat.h . bhavaami nachiraat paartha mayi aaveshita-chetasaam.h .. "But those who, renouncing all actions in Me, and regarding Me as the Supreme, worship Me, meditating on Me with undistracted Yoga; of those whose thoughts have entered into Me, I am soon their deliverer from the ocean of death and transmigration, Arjuna." Regards, s. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 23, 2000 Report Share Posted December 23, 2000 Namaste, There are the following comparisons of the definitions of Bhakthi given by various sages in the Narada Bhakthi Sutras. I give them below. 1. "Poojaadishwanuraga ithi paarasharyaha". "Bhakthi means attraction to worship etc. Thus says the son of Parashara (Vyasa Maharshi)". 2. "Kathadhishwviti Gargaha" "According to Garga, bhakthi is attraction to the stories of God". 3. "Aatmarathyavirodhenethi Shandilyaha" "According to Shandilya , bhakthi is devotion to God as one's Self and renouncinbg everything prejudical to the path of devotion". 4. "Naradastu thadarpithaakhilaachaaraath thadvismarane paramavyaakulathethi" " But Narada feels that devotion is surrender of all activities to God and extreme anguish if He is forgotten". Anand --- sunder hattangadi <sunderh wrote: > Namaste, > > Gita : 12:6, 7 - > > ye tu sarvaaNi karmaaNi mayi sa.nnyasya mat paraaH . > ananyena eva yogena maa.n dhyaayantaH upaasate .. > > teshhaam aha.n samuddhartaa > mR^ityu-sa.nsaara-saagaraat.h . > bhavaami nachiraat paartha mayi > aaveshita-chetasaam.h .. > > "But those who, renouncing all actions in Me, and > regarding Me as the > Supreme, worship Me, meditating on Me with > undistracted Yoga; of > those whose thoughts have entered into Me, I am soon > their deliverer > from the ocean of death and transmigration, Arjuna." > > > Regards, > > s. > > Thousands of Stores. Millions of Products. / Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 25, 2000 Report Share Posted December 25, 2000 namaste. In the whole course of the so-called 'journey' of the soul from pure ignorance to the realization of the highest knowledge 'jIvo brahmaiva naH paraH', there is one event which is momentous and is the turning point from pure ignorance and saMsAra on one side and the dawning of the SELF_Knowledge on the other side. That moment is the springing up of strong and genuine bhakti. Bhakti is described in its full glory in shrImadbhAgavatam, nArada bhaktisUtrA-s and in shivAnandalaharI and various stotrA-s by shri shankara. This bhakti and the moment when genuine bhakti arises transforms the whole human nature. The person becomes a born-again human, born not from mother's womb but born into a whole new life with life taking a whole new meaning. That is, the human really becomes a dwija or twice-born. He/she is no longer the person he/she was before. The jagat will be transformed into heaven. Everything that the person sees, hears and feels becomes filled with enjoyment. Bhakti is love which the sAdhaka has for God, either saguNa or nirguNa. This love is as or more intense than what the people mired in avidyA have for sensual pleasures. Nature of bhakti is extreme devotion. Bhakti is immortal. Obtaining bhakti, the human becomes perfect, becomes satisfied, desires nothing. This person, endowed with bhakti, does not hate, does not grieve and does not take delight in sensual pleasures. One of the greatest bhaktA-s is nAciketa of kaTha upanishad. His devotion to Atma vidyA is so great that he does not accept any of the lesser things offered by Lord yama. Krishna assures such bhaktA-s in bhagavadgItA "I am in them and they are in Me" (BG9.29); "I bear the burden of all such bhakta's concerns" (BG9.22); "On Me alone, fix your mind, discover Me by your understanding and you shall hereafter without doubt enter into me (BG12.8). We can call bhakti of two types: aparabhakti and parabhakti. Worshipping God through images and symbols or as Ishwara in the saguNa form is aparabhakti. Worshipping God as absolute, changeless and unmanifest nirguNa brahman is the parabhakti. Krishna says the nirguNa worship is much more difficult than saguNa worship (BG12.5). Aparabhakti is an excellent preparation and essential prerequisite for parabhakti (nirguNa worship). The reaction of a devotee to aparabhakti is emotional, the parabhakti is emotionless. As I see, aparabhakti corresponds to sAdhanacatuShTaya of a vedantic student. The parabhakti starts in the tranquil mind. It is not emotional and does not depend on any external objects. The saguNabhakta is one person when he/she is in the temple and can be quite a different person when he/she is outside the temple. SaguNabhaktA-s depend, by the very nature of their bhakti, on external environment, external purity and external rituals. The parabhakta (nirguNa meditator) requires no external help. This bhakta realizes that the God that is worshipped is within oneself. In aparabhakti or saguNa worship, the deity is invoked (AvAhana) to a particular seat (Asana). ShoDasopacAra pUjA is conducted. In parabhakti, there is no such objectification. shri shankara says "How could He be invoked from one place to another who is everywhere? how give a seat to Him who is Himself the seat of all? how bathe Him who is eternally pure? how go round Him who is infinite? how bow to Him who alone really is? how take Him back into the heart who is already inside, outside and everywhere? In this, pure pUjA is the feeling at all times and in all places of the Oneness with Him. Parabhakti is the highest achievement of the human. Its fruit is waking once for all from the saMsAra and be a brahmavid. BhagavadgItA says nothing further will have to be known. Regards Gummuluru Murthy --- Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 25, 2000 Report Share Posted December 25, 2000 advaitin , Gummuluru Murthy <gmurthy@m...> wrote: > > > namaste. > > In the whole course of the so-called 'journey' of the > soul from pure ignorance to the realization of the highest > knowledge 'jIvo brahmaiva naH paraH', there is one event > which is momentous and is the turning point from pure > ignorance and saMsAra on one side and the dawning of the > SELF_Knowledge on the other side. That moment is the > springing up of strong and genuine bhakti. Bhakti is > described in its full glory in shrImadbhAgavatam, nArada > bhaktisUtrA-s and in shivAnandalaharI and various > stotrA-s by shri shankara. > > This bhakti and the moment when genuine bhakti arises > transforms the whole human nature. The person becomes > a born-again human, born not from mother's womb but born > into a whole new life with life taking a whole new meaning. > That is, the human really becomes a dwija or twice-born. > He/she is no longer the person he/she was before. The > jagat will be transformed into heaven. Everything that > the person sees, hears and feels becomes filled with > enjoyment. > > Bhakti is love which the sAdhaka has for God, either > saguNa or nirguNa. This love is as or more intense than > what the people mired in avidyA have for sensual pleasures. > Nature of bhakti is extreme devotion. Bhakti is immortal. > Obtaining bhakti, the human becomes perfect, becomes > satisfied, desires nothing. This person, endowed with > bhakti, does not hate, does not grieve and does not take > delight in sensual pleasures. > > One of the greatest bhaktA-s is nAciketa of kaTha upanishad. > His devotion to Atma vidyA is so great that he does not accept > any of the lesser things offered by Lord yama. Krishna assures > such bhaktA-s in bhagavadgItA "I am in them and they are in Me" > (BG9.29); "I bear the burden of all such bhakta's concerns" > (BG9.22); "On Me alone, fix your mind, discover Me by your > understanding and you shall hereafter without doubt enter > into me (BG12.8). > > We can call bhakti of two types: aparabhakti and parabhakti. > Worshipping God through images and symbols or as Ishwara in > the saguNa form is aparabhakti. Worshipping God as absolute, > changeless and unmanifest nirguNa brahman is the parabhakti. > Krishna says the nirguNa worship is much more difficult than > saguNa worship (BG12.5). > > Aparabhakti is an excellent preparation and essential > prerequisite for parabhakti (nirguNa worship). The reaction > of a devotee to aparabhakti is emotional, the parabhakti is > emotionless. As I see, aparabhakti corresponds to sAdhanacatuShTaya > of a vedantic student. > > The parabhakti starts in the tranquil mind. It is not emotional > and does not depend on any external objects. The saguNabhakta > is one person when he/she is in the temple and can be quite a > different person when he/she is outside the temple. SaguNabhaktA-s > depend, by the very nature of their bhakti, on external environment, > external purity and external rituals. The parabhakta (nirguNa > meditator) requires no external help. This bhakta realizes that > the God that is worshipped is within oneself. > > In aparabhakti or saguNa worship, the deity is invoked (AvAhana) > to a particular seat (Asana). ShoDasopacAra pUjA is conducted. > In parabhakti, there is no such objectification. shri shankara > says "How could He be invoked from one place to another who is > everywhere? how give a seat to Him who is Himself the seat of > all? how bathe Him who is eternally pure? how go round Him who > is infinite? how bow to Him who alone really is? how take Him > back into the heart who is already inside, outside and everywhere? > In this, pure pUjA is the feeling at all times and in all places > of the Oneness with Him. > > Parabhakti is the highest achievement of the human. Its fruit > is waking once for all from the saMsAra and be a brahmavid. > BhagavadgItA says nothing further will have to be known. > > > Regards > Gummuluru Murthy > -- - Quote Link to comment Share on other sites More sharing options...
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