Guest guest Posted December 25, 2001 Report Share Posted December 25, 2001 Hari Om !! Indeed the terminology can communicate wrong information and lead to serious misinterpretation. As I understand "EGO" is not "KSHETRAJNA". Refer to 3 rd sloka of 13 th Chapter of Gita: "Know me as the Knower (Kshetrajna) of all the Fields" So, Kshetrajna is that All Pervading Intelligence Absolute the Atman, and not the "Individual Ego". See the pitfall otherwise, when Reaalization takes place, Ego disapperas, does it mean KNOWER, the Krishna disappears ???? I will put my thoughts together to explain the confusion and role of this "Individuality - EGO" in another posting in the context of Kshetrajna. Om Namo Narayanaya !! Srikrishna advaitin, "raghavakaluri" <raghavakaluri> wrote: > > > Ego does not mean either "Pride or lack of it" > > > > > > Ego is the thought of Essential I-ness and > > > subsequent Myness. It is > > > not to be used strictly in a derogatory sense. It > > > just means > > > individuality. > > > Pride can be only one of the attributes or > > > qualities or Ego; > > > otherwise refer to those whom you think are > > > "Prideless", should not > > > they be ralised souls ? But the fact is they are > > > not. > > > > > Namaste Srikrishna garu > Thanks for the clarifications. > Here we have more for further contemplation from Gita ch.13. > > THIS BODY O! SON OF KUNTI, IS CALLED THE FIELD this mechanical > age, it is very easy to understand that there must be a 'field' for > energy to play in, and that, then alone it can manifest as work done > and serve man. Steam-energy cannot be resolved into locomotion unless > it is made to pass through a steam-engine. Electricity cannot give us > breeze unless it passes through the machine of a fan. The equipments > (or assembly of matter layers), through which Life passes when an > individuality is expressed, are defined here by Krishna as > the "Field." > > HE WHO KNOWS IT, IS CALLED THE "KNOWER-OF-THE-FIELD" --- This field > is made up of lifeless matter, the minerals. And yet, as long as it > lives and functions, it KNOWS. This "principle-of-knowing," > functioning in the "field" is the "enjoyer-of-the-field;" > the "knower," the EGO. > > As long as life exists in any living organism, it expresses an urge > to know. The degree of this urge may vary from individual to > individual in the Universe. But the urge to know, expressed through > an equipment, is what we recognise as its life. The capacity of an > organism to receive stimuli and send forth responses is the > transaction of life, and when this "knower" --- the individuality, > has departed from the equipment, we consider it as dead. This is > the "Knower-of-the-Field" (Kshetrajna). > > BY THOSE WHO KNOW OF THEM --- Here, Lord Krishna has assured his > listeners that the definitions given by him to the terms "body" and > the "knower-of-the-body" are not arbitrary declarations or > hypothetical suppositions, but are in keeping with the actual > experiences of all the great Masters of yore. In short, here we have > a definition of matter (Kshetra) and the Spirit functioning through > it (Kshetrajna). The entire world-of-objects constitutes the kingdom > of matter; and the vital knower of the world-of-matter, constituted > of the equipments and their array of perceptions, feelings and > thoughts, is the Spirit. > > IS THIS ALL THE KNOWLEDGE THAT ONE HAS TO ACQUIRE ABOUT THEM? --- > NO, --- LISTEN: > > -- More in the Advaitin files section - Gita Ch13, Chinmaya > > Kind Regards, > Raghava Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 Greetings Shree SriKrishna Garu, --- srikrishna_ghadiyaram <srikrishna_ghadiyaram wrote: > So, Kshetrajna is that All Pervading Intelligence > Absolute the Atman, > and not the "Individual Ego". > This is a wonderful deduction. > See the pitfall otherwise, when Reaalization takes > place, Ego > disapperas, does it mean KNOWER, the Krishna > disappears ???? > > I will put my thoughts together to explain the > confusion and role of > this "Individuality - EGO" in another posting in the > context of > Kshetrajna. > I eagerly look forward to the post, Sir. May I also recommend the entire 13th chapter, especially the detailed enumeration of 'objects' falling within the scope of 'Kshetram', done so beautifully by the Lord. With best Wishes, Raghava Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 dear srikrishna namaskar u r perfectecly right ego is not khshetragya ego is actualy individual ahankar a part of khshetra as very clearly indicated in shloka 5 of adhaya 13 for ready reference it can be clicked and seen by friends http://in.geocities.com/gitabykrishna/index_text.html with regards nk bali --- srikrishna_ghadiyaram <srikrishna_ghadiyaram wrote: > Hari Om !! > > Indeed the terminology can communicate wrong > information and lead to > serious misinterpretation. > > As I understand "EGO" is not "KSHETRAJNA". > > Refer to 3 rd sloka of 13 th Chapter of Gita: > > "Know me as the Knower (Kshetrajna) of all the > Fields" > > So, Kshetrajna is that All Pervading Intelligence > Absolute the Atman, > and not the "Individual Ego". > > See the pitfall otherwise, when Reaalization takes > place, Ego > disapperas, does it mean KNOWER, the Krishna > disappears ???? > > I will put my thoughts together to explain the > confusion and role of > this "Individuality - EGO" in another posting in the > context of > Kshetrajna. > > Om Namo Narayanaya !! > > Srikrishna > > > > > > advaitin, "raghavakaluri" > <raghavakaluri> wrote: > > > > Ego does not mean either "Pride or lack of it" > > > > > > > > Ego is the thought of Essential I-ness and > > > > subsequent Myness. It is > > > > not to be used strictly in a derogatory sense. > It > > > > just means > > > > individuality. > > > > Pride can be only one of the attributes or > > > > qualities or Ego; > > > > otherwise refer to those whom you think are > > > > "Prideless", should not > > > > they be ralised souls ? But the fact is they > are > > > > not. > > > > > > > > Namaste Srikrishna garu > > Thanks for the clarifications. > > Here we have more for further contemplation from > Gita ch.13. > > > > THIS BODY O! SON OF KUNTI, IS CALLED THE FIELD --- > In this > mechanical > > age, it is very easy to understand that there must > be a 'field' for > > energy to play in, and that, then alone it can > manifest as work > done > > and serve man. Steam-energy cannot be resolved > into locomotion > unless > > it is made to pass through a steam-engine. > Electricity cannot give > us > > breeze unless it passes through the machine of a > fan. The > equipments > > (or assembly of matter layers), through which Life > passes when an > > individuality is expressed, are defined here by > Krishna as > > the "Field." > > > > HE WHO KNOWS IT, IS CALLED THE > "KNOWER-OF-THE-FIELD" --- This field > > is made up of lifeless matter, the minerals. And > yet, as long as it > > lives and functions, it KNOWS. This > "principle-of-knowing," > > functioning in the "field" is the > "enjoyer-of-the-field;" > > the "knower," the EGO. > > > > As long as life exists in any living organism, it > expresses an urge > > to know. The degree of this urge may vary from > individual to > > individual in the Universe. But the urge to know, > expressed through > > an equipment, is what we recognise as its life. > The capacity of an > > organism to receive stimuli and send forth > responses is the > > transaction of life, and when this "knower" --- > the individuality, > > has departed from the equipment, we consider it as > dead. This is > > the "Knower-of-the-Field" (Kshetrajna). > > > > BY THOSE WHO KNOW OF THEM --- Here, Lord Krishna > has assured his > > listeners that the definitions given by him to the > terms "body" and > > the "knower-of-the-body" are not arbitrary > declarations or > > hypothetical suppositions, but are in keeping with > the actual > > experiences of all the great Masters of yore. In > short, here we > have > > a definition of matter (Kshetra) and the Spirit > functioning through > > it (Kshetrajna). The entire world-of-objects > constitutes the > kingdom > > of matter; and the vital knower of the > world-of-matter, constituted > > of the equipments and their array of perceptions, > feelings and > > thoughts, is the Spirit. > > > > IS THIS ALL THE KNOWLEDGE THAT ONE HAS TO ACQUIRE > ABOUT THEM? --- > > NO, --- LISTEN: > > > > -- More in the Advaitin files section - Gita > Ch13, Chinmaya > > > > Kind Regards, > > Raghava > > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ For Stock Quotes, Finance News, Insurance, Tax Planners, Mutual Funds... Visit http://in.finance./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 --- Narinder Bali <jaynkbali wrote: > dear srikrishna > namaskar > u r perfectecly right > ego is not khshetragya > ego is actualy individual ahankar a part of khshetra > as very clearly indicated in shloka 5 of adhaya 13 > Namaste. Having concluded as much regarding Kshetra and Kshetrajna, let us also not forget the other side of the coin : "Yo mam pasyati sarvatra sarvan ca mayi pasiti - those who see me in everything and sees evertything in me" - From an earlier Shree Sadananda's post today Kind Regards, Raghava Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 dear raghava thanks for the prompt reply like the earlier one u r agai v correct the fruits of what u quoted is also reaching the Supreme Brahma as can be seen in the chapter 13 verses 27 and 28 http://in.geocities.com/gitabykrishna/index_text.html with regards n k bali --- Raghava Kaluri <raghavakaluri wrote: > --- Narinder Bali <jaynkbali wrote: > > dear srikrishna > > namaskar > > u r perfectecly right > > ego is not khshetragya > > ego is actualy individual ahankar a part of > khshetra > > as very clearly indicated in shloka 5 of adhaya 13 > > > Namaste. > Having concluded as much regarding Kshetra and > Kshetrajna, let us also not forget the other side of > the coin : > "Yo mam pasyati sarvatra sarvan ca mayi pasiti - > those > who see me in everything and sees evertything in > me" > - From an earlier Shree Sadananda's post today > > Kind Regards, > Raghava > > > > > > Send your FREE holiday greetings online! > http://greetings. > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ For Stock Quotes, Finance News, Insurance, Tax Planners, Mutual Funds... Visit http://in.finance./ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 --- Narinder Bali <jaynkbali wrote: > dear raghava > thanks for the prompt reply > like the earlier one u r agai v correct > the fruits of what u quoted is also reaching the > Supreme Brahma as can be seen in the > chapter 13 verses 27 and 28 > with regards > n k bali > Dear Narinder, Thanks for the reply. Perhaps one day I will get to verses 27,28. Right now I am stuck at #8. :-) Raghava Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 26, 2001 Report Share Posted December 26, 2001 Hari Om !! This is not any break through deduction. It has been so clearly stated in the 13 th Chapter of Bhagavad Gita. Sloka 2. Idam Sareeram Kaunteya Kshetram iti abhidhiyate Etad Yo vetti tam Prahuh Kshetrajna iti tadvidah This Body, Oh, son of Kunti, is called the Field. He who knows the Field is known as the Knower of the Field; the wise who know both decrare so. (Jiva is the Knower and all the rest is Kshetra) Sloka 3. Oh, Arjuna, know Me as the Kshetrajna in all the Kshetras. (This means Jiva is Paramatman Himself.) Sloka 4. That Kshetra - what it is, how it is, how it changes, and from what and how it is born ....etc. ( ..... Meaning Kshetra is all that is Born for Some Reason (Cause .. may be Ignorance or Gunas) and it changes or undergoes modification .....) Sloka 6 and 7 describe in BRIEF the Kshtram. From this list of (Mula Prakriti (Avyakta), and Vyakta ... Five Great Elements - Pancha Bhutas, Antahkarana (Inner Organ) with its four aspects i.e Ahamkara, Mind, Budhi, Chitta, Five Jnana Indriyas, Five Karma Indriyas, The five objects of senses i.e Sound, Form, Smell, Taste, Touch, all modifications of the mind such as desire, hatred, and including good qualities such as Fortitude etc. etc. .... All this is referred as BODY in the Sloka 2. The word BRIEF means that all that is left out, and can be DESCRIBED otherwise is also Kshetra. Kshetrajna is only ONE. The Supreme Brahman (Sloka 13) that is what is to be Known. The path of Jnana can work to produce results of IMMORTALITY only for one who is endowed with Viveka i.e discrimination that ONLY BRHHMAN (ATMAN) is RELITY and all the rest is UNREAL, is said in a different way as Kshetra and Kshetrajna. Other words being Drishya (Scene) and Drik (Seer). It puzzles me a lot why we end up talking about EGO so much, and leave out the Absolute Reality expounded in TRUE (Classical) Advaita as explained by Gaudapada and Vasishta. Even the Upanishads do not use the words of EGO or Ahamkara (to my little knowledge, except while describing Sarga or evolution. But, we end up confusing ourselves a lot and give a grand shape and existance to it, and side track from the true import of the Scriptures. Ego is our CONCEPTION of What We are: derived from our state of life (youth, old etc.) stages of Varna Asrama (Caste, Bhahmachari, Householder etc. ), Social and Religious groupings and association etc. The fact is we are none of the above, and One and only One Atman or Knower. So, when we look from this perspective EGO is a FICTITIOUS entity, other than the SELF of ALL, the Kshetrajna. Let us understand this and minimize our CONCEPTION of ourselves and just BE. Om Namo Narayanaya !! Srikrishna advaitin, Raghava Kaluri <raghavakaluri> wrote: > Greetings Shree SriKrishna Garu, > > > --- srikrishna_ghadiyaram > <srikrishna_ghadiyaram> wrote: > > So, Kshetrajna is that All Pervading Intelligence > > Absolute the Atman, > > and not the "Individual Ego". > > > > This is a wonderful deduction. > > > > See the pitfall otherwise, when Reaalization takes > > place, Ego > > disapperas, does it mean KNOWER, the Krishna > > disappears ???? > > > > I will put my thoughts together to explain the > > confusion and role of > > this "Individuality - EGO" in another posting in the > > context of > > Kshetrajna. > > > > I eagerly look forward to the post, Sir. May I also > recommend the entire 13th chapter, especially the > detailed enumeration of 'objects' falling within the > scope of 'Kshetram', done so beautifully by the Lord. > > With best Wishes, > Raghava > > > > > Send your FREE holiday greetings online! > http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 27, 2001 Report Share Posted December 27, 2001 Greetings SriKrishna garu. Here is what I think. Why study an object that is within Prakriti. Yes, we are not really interested deeply in the study of the object itself, but its relation with Purusha. So is the case with any object which we encounter. #35. They who, with their eye-of-wisdom come to know the distinction between the "Field" and the "Knower-of-the-Field, " and of the liberation from the "PRAKRITI of the being, " go to the Supreme. Question arises, is there a sanctity to Prakriti ? Here we have possible answers: #20. Know you that Matter (PRAKRITI) and Spirit (PURUSHA) are both beginningless; and know you also that all modifications and qualities are born of PRAKRITI. #31. When one sees the whole variety-of-beings, as resting in the One, and spreading forth from That (One) alone, he then becomes BRAHMAN. Here, the diversity of beings includes all of Prakriti, I guess. I humbly invite all to feel free to correct or add or remark. Kind Regards, Raghava Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 27, 2001 Report Share Posted December 27, 2001 Hari Om !! All is well if you can discriminate and live so clearly, that you are not Prakriti, but you are Purusha. All of us, because of the Beginningless Avidya, are so thoroughly convinced that we are Prakriti i.e Body, Mind, Intellect. That is why we are studying the NATURE of Prakriti and Purusha, so that based on that knowledge, we become aptly discriminative. That is why it is essential to study the nature of Subject and Objects. Another explanation is as follows: Suppose we have to gain the knowledge of an aeroplane, how do we get ? ... The mind should undergo a modification of aeroplane. This is called "aeroplane Vritti". So also to know the Kshetrajna the mind should undergo a modification of "Kshetrajna Vritti". This we will get only when we enquire into the nature of "Kshetrajna". You can not get an idea of a thing or being, of which we know nothing. This is called "Vritti-Jnana". When this "Vritti-Jnana" of "Kshetrajna" or "Atman" takes place; then REALIZATION takes place. All this is needed if you want to follow the path of JNANA. If you are so convinced that "Purusha" alone is "Desired by YOU", then the path is Bhakti. Revel in the Glory and Lila of the Personal God whom you consider as Purusha. But, it will not work for all, being so sceptical to take "Krishna" or "Vishnu" or "Siva" or "Devi" to be that Supreme Being, and Surrender to Him without questioning, and leave out any question about Prakriti which matter we are made of. So, sublimate the EGO and surrender to the Personal God, or Virat Purusha, or Hranya Garbha or Avyakrita Iswara or the Nirguna Parabrahman and meditate on Him. Of course, you will start a journey wondering what to meditate on !! Om Namo Narayanaya !! Srikrishna advaitin, Raghava Kaluri <raghavakaluri> wrote: > Greetings SriKrishna garu. > Here is what I think. > > Why study an object that is within Prakriti. Yes, we > are not really interested deeply in the study of the > object itself, but its relation with Purusha. So is > the case with any object which we encounter. > > #35. They who, with their eye-of-wisdom come to know > the distinction between the "Field" and the > "Knower-of-the-Field, " and of the liberation from the > "PRAKRITI of the being, " go to the Supreme. > > Question arises, is there a sanctity to Prakriti ? > Here we have possible answers: > > #20. Know you that Matter (PRAKRITI) and Spirit > (PURUSHA) are both beginningless; and know you also > that all modifications and qualities are born of > PRAKRITI. > > #31. When one sees the whole variety-of-beings, as > resting in the One, and spreading forth from That > (One) alone, he then becomes BRAHMAN. > > Here, the diversity of beings includes all of > Prakriti, I guess. > > I humbly invite all to feel free to correct or add or > remark. > > Kind Regards, > Raghava > > > > Send your FREE holiday greetings online! > http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 27, 2001 Report Share Posted December 27, 2001 namaskar SriKrishna garu. some other methods for the same objective are given in shloka 24 and 25 of same adhaya 13 refer http://in.geocities.gitabykrishna/index_text.html sh. 13.24 & 13.25 with regards n k bali --- Raghava Kaluri <raghavakaluri wrote: > Greetings SriKrishna garu. > Here is what I think. > > Why study an object that is within Prakriti. Yes, we > are not really interested deeply in the study of the > object itself, but its relation with Purusha. So is > the case with any object which we encounter. > > #35. They who, with their eye-of-wisdom come to know > the distinction between the "Field" and the > "Knower-of-the-Field, " and of the liberation from > the > "PRAKRITI of the being, " go to the Supreme. > > Question arises, is there a sanctity to Prakriti ? > Here we have possible answers: > > #20. Know you that Matter (PRAKRITI) and Spirit > (PURUSHA) are both beginningless; and know you also > that all modifications and qualities are born of > PRAKRITI. > > #31. When one sees the whole variety-of-beings, as > resting in the One, and spreading forth from That > (One) alone, he then becomes BRAHMAN. > > Here, the diversity of beings includes all of > Prakriti, I guess. > > I humbly invite all to feel free to correct or add > or > remark. > > Kind Regards, > Raghava > > > > Send your FREE holiday greetings online! > http://greetings. > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ Download Logos, Picture Messages & Ringtones for your mobile phone Visit http://mobile..co.in Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 28, 2001 Report Share Posted December 28, 2001 dear sir, u r right let's surrender completely and leave every thing on Him let's refer 18.66 http://in.geocities.com/gitabykrishna/index_text.html with regards n k bali --- srikrishna_ghadiyaram <srikrishna_ghadiyaram wrote: > Hari Om !! > > All is well if you can discriminate and live so > clearly, that you are > not Prakriti, but you are Purusha. > > All of us, because of the Beginningless Avidya, are > so thoroughly > convinced that we are Prakriti i.e Body, Mind, > Intellect. That is why > we are studying the NATURE of Prakriti and Purusha, > so that based on > that knowledge, we become aptly discriminative. That > is why it is > essential to study the nature of Subject and > Objects. > > Another explanation is as follows: > > Suppose we have to gain the knowledge of an > aeroplane, how do we > get ? ... The mind should undergo a modification of > aeroplane. This > is called "aeroplane Vritti". So also to know the > Kshetrajna the mind > should undergo a modification of "Kshetrajna > Vritti". This we will > get only when we enquire into the nature of > "Kshetrajna". You can not > get an idea of a thing or being, of which we know > nothing. > > This is called "Vritti-Jnana". When this > "Vritti-Jnana" > of "Kshetrajna" or "Atman" takes place; then > REALIZATION takes place. > > All this is needed if you want to follow the path of > JNANA. > > If you are so convinced that "Purusha" alone is > "Desired by YOU", > then the path is Bhakti. Revel in the Glory and Lila > of the Personal > God whom you consider as Purusha. But, it will not > work for all, > being so sceptical to take "Krishna" or "Vishnu" or > "Siva" or "Devi" > to be that Supreme Being, and Surrender to Him > without questioning, > and leave out any question about Prakriti which > matter we are made > of. So, sublimate the EGO and surrender to the > Personal God, or Virat > Purusha, or Hranya Garbha or Avyakrita Iswara or the > Nirguna > Parabrahman and meditate on Him. Of course, you will > start a journey > wondering what to meditate on !! > > Om Namo Narayanaya !! > > Srikrishna > > > > > advaitin, Raghava Kaluri > <raghavakaluri> wrote: > > Greetings SriKrishna garu. > > Here is what I think. > > > > Why study an object that is within Prakriti. Yes, > we > > are not really interested deeply in the study of > the > > object itself, but its relation with Purusha. So > is > > the case with any object which we encounter. > > > > #35. They who, with their eye-of-wisdom come to > know > > the distinction between the "Field" and the > > "Knower-of-the-Field, " and of the liberation from > the > > "PRAKRITI of the being, " go to the Supreme. > > > > Question arises, is there a sanctity to Prakriti ? > > Here we have possible answers: > > > > #20. Know you that Matter (PRAKRITI) and Spirit > > (PURUSHA) are both beginningless; and know you > also > > that all modifications and qualities are born of > > PRAKRITI. > > > > #31. When one sees the whole variety-of-beings, as > > resting in the One, and spreading forth from That > > (One) alone, he then becomes BRAHMAN. > > > > Here, the diversity of beings includes all of > > Prakriti, I guess. > > > > I humbly invite all to feel free to correct or add > or > > remark. > > > > Kind Regards, > > Raghava > > > > > > > > Send your FREE holiday greetings online! > > http://greetings. > > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ Download Logos, Picture Messages & Ringtones for your mobile phone Visit http://mobile..co.in Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 28, 2001 Report Share Posted December 28, 2001 Namaste and greetings Srikrishna garu. --- srikrishna_ghadiyaram <srikrishna_ghadiyaram wrote: > Hari Om !! > > All is well if you can discriminate and live so > clearly, that you are > not Prakriti, but you are Purusha. > Sorry to thoroughly disappoint you Sir, if this is addressed towards me. > All of us, because of the Beginningless Avidya, are > so thoroughly > convinced that we are Prakriti i.e Body, Mind, > Intellect. That is why > we are studying the NATURE of Prakriti and Purusha, > so that based on > that knowledge, we become aptly discriminative. That > is why it is > essential to study the nature of Subject and > Objects. > I think we have an agreement in so far as the need to study Prakriti/Purusha for developing discrimination. I stressed more on a study from a perspective of Divine relation of any object with Purusha. For instance, the same 'Ego' may be viewed entirely materially or as 'having divine reflection' thereby making it positive even materially. This is inline with the Upanshadic statement, "A person loves an object not because it is an object but because of the relation with Divinity in the object". > > If you are so convinced that "Purusha" alone is > "Desired by YOU", > then the path is Bhakti. Revel in the Glory and Lila > of the Personal > God whom you consider as Purusha. Purusha is not necessarily a personal God. It may be perosnal God if one chooses. Hence all the 4 methods are applicable in the pursuit. Kind Regards, Raghava Send your FREE holiday greetings online! http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 28, 2001 Report Share Posted December 28, 2001 Hari Om !! While reviewing Chapter 13 slokas, and clarifying that EGO is not "Kshetrajna" I mentioned the following: Sloka 2. Idam Sareeram Kaunteya Kshetram iti abhidhiyate Etad Yo vetti tam Prahuh Kshetrajna iti tadvidah This Body, Oh, son of Kunti, is called the Field. He who knows the Field is known as the Knower of the Field; the wise who know both decrare so. (Jiva is the Knower and all the rest is Kshetra) Sloka 3. Oh, Arjuna, know Me as the Kshetrajna in all the Kshetras. (This means Jiva is Paramatman Himself.) The only problem that comes to me (rather us) often when I/we read different books from different authors, (with the added confusion of how the word Jiva is interpreted or used or conceptualised by Sankara and Ramanuja), is that "EGO" is used as a substitute word for "JIVA", where as Jiva gets "EGO" by Mutual Superimposition with Manomaya Kosa, and subsequently with Annamaya Kosa. I read the sentences such as "Jiva disappears in deep sleep" etc. and wasted several months trying to find the correct import. I guess the correct sentence should have been "EGO disappears in deep sleep". I wasted my time completely, and got thoroughly consfused, when I read Mandukya Upanishad with "EGO" as experiencer or Hero of the subjective search. All through the Upanishad, we refer to the Reflected Consciousness of Brahman, Atman as the experiencer ( identified with adjuncts he is referred as Jiva .. as Viswa, Taijasa, Prajna in the three states). Now, I prefer to use the word "Atman" for Individual Self or Individual Soul as much as possible to save myself from confusion. I would welcome you all to comment on my perception of difficulty with the word "EGO" as used in books. Om Namo Narayanaya !! Srikrishna advaitin, Raghava Kaluri <raghavakaluri> wrote: > Greetings Shree SriKrishna Garu, > > > --- srikrishna_ghadiyaram > <srikrishna_ghadiyaram> wrote: > > So, Kshetrajna is that All Pervading Intelligence > > Absolute the Atman, > > and not the "Individual Ego". > > > > This is a wonderful deduction. > > > > See the pitfall otherwise, when Reaalization takes > > place, Ego > > disapperas, does it mean KNOWER, the Krishna > > disappears ???? > > > > I will put my thoughts together to explain the > > confusion and role of > > this "Individuality - EGO" in another posting in the > > context of > > Kshetrajna. > > > > I eagerly look forward to the post, Sir. May I also > recommend the entire 13th chapter, especially the > detailed enumeration of 'objects' falling within the > scope of 'Kshetram', done so beautifully by the Lord. > > With best Wishes, > Raghava > > > > > Send your FREE holiday greetings online! > http://greetings. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 29, 2001 Report Share Posted December 29, 2001 Dear Srikrishna Namaskar I agree with u, that more u road, more confused u become. This is specialy true when u are allready confused. With me also same thing is happening and I think it happens with almost all the seekers. One way is that in place of studying more and more authors,we study again and again the same author, and should restrict the number of authors to one or two only. Personaly speaking sh Chinmayanand and sh Jaydyal goyandaka of gita press appeal more to me. Coming to the raised doubt I give below my understanding and I am sure learned persons in the group will definitely correct me if I am wrong or give their approval if I am right.In any case I request them to comment. Since nothing else is realy existing whatever seems to exist is only 'He' or 'I', rest all is mithya ,asat and hence not worth talking about. Now this 'He' or 'I' , ( only for our understanding ) is same as well different. If u open a window of http://in.geocities.com/gitabykrishna/index_text.html it will be little easier to make a reference First about the confusion. 1. in 13.2 Lord says I am the soul in every body 2. in 13.22 Soul in all bodies is supereme (cofirms 1) 3. in 13.14 He says he is the enjoyer (bhokta) 4. in 13.29 He says Self is un-doer every thing done by prakriti (seemingly contradicts 3). So one is confused wether the Brahma is a doer or a non doer. My understood is like this. Brahma is at once 'One' ( Since there is nothing else except Him) but at same time He appears to be at 3 different stages. 1.One when He is with prakriti and becomes individual enjoyer(13.14) 2.Second when he is available every where and does not do any thing ie Brahma(13.29) 3.Thirdly the One who is above Atma or Brahma and is Paramaatma the Supreme (Refer 15.17 and 15.18) Now, He is at-once all these three. A very good example for explanation was given by sh Chinmayanand jee merely for understanding for people like u and me. Think of the air in a pot, several such pots are in a room. Inside the pot there is air, it is there in the room also and out side room also. We have 3 types of air; in pot, inroom, and open. Now suppose the pot is broken. Walls of room are also broken. All the air is same. Basically it is all same but it behaves as bhokta when in contact with prakriti (which creats the pot the 'khshetra'). I hope, I have not confused u further. With regards, N K Bali --- srikrishna_ghadiyaram <srikrishna_ghadiyaram wrote: > Hari Om !! > > While reviewing Chapter 13 slokas, and clarifying > that EGO is > not "Kshetrajna" I mentioned the following: > > Sloka 2. Idam Sareeram Kaunteya Kshetram iti > abhidhiyate > Etad Yo vetti tam Prahuh Kshetrajna iti tadvidah > > This Body, Oh, son of Kunti, is called the Field. He > who knows the > Field is known as the Knower of the Field; the wise > who know both > decrare so. (Jiva is the Knower and all the rest is > Kshetra) > > Sloka 3. Oh, Arjuna, know Me as the Kshetrajna in > all the Kshetras. > (This means Jiva is Paramatman Himself.) > > The only problem that comes to me (rather us) often > when I/we read > different books from different authors, (with the > added confusion of > how the word Jiva is interpreted or used or > conceptualised by > Sankara and Ramanuja), is that "EGO" is used as a > substitute word > for "JIVA", where as Jiva gets "EGO" by Mutual > Superimposition with > Manomaya Kosa, and subsequently with Annamaya Kosa. > > I read the sentences such as "Jiva disappears in > deep sleep" etc. and > wasted several months trying to find the correct > import. I guess the > correct sentence should have been "EGO disappears in > deep sleep". > > I wasted my time completely, and got thoroughly > consfused, when I > read Mandukya Upanishad with "EGO" as experiencer > or Hero of the > subjective search. All through the Upanishad, we > refer to the > Reflected Consciousness of Brahman, Atman as the > experiencer ( > identified with adjuncts he is referred as Jiva .. > as Viswa, > Taijasa, Prajna in the three states). Now, I prefer > to use the > word "Atman" for Individual Self or Individual Soul > as much as > possible to save myself from confusion. > > I would welcome you all to comment on my perception > of difficulty > with the word "EGO" as used in books. > > Om Namo Narayanaya !! > > Srikrishna > > > > > advaitin, Raghava Kaluri > <raghavakaluri> wrote: > > Greetings Shree SriKrishna Garu, > > > > > > --- srikrishna_ghadiyaram > > <srikrishna_ghadiyaram> wrote: > > > So, Kshetrajna is that All Pervading > Intelligence > > > Absolute the Atman, > > > and not the "Individual Ego". > > > > > > > This is a wonderful deduction. > > > > > > > See the pitfall otherwise, when Reaalization > takes > > > place, Ego > > > disapperas, does it mean KNOWER, the Krishna > > > disappears ???? > > > > > > I will put my thoughts together to explain the > > > confusion and role of > > > this "Individuality - EGO" in another posting in > the > > > context of > > > Kshetrajna. > > > > > > > I eagerly look forward to the post, Sir. May I > also > > recommend the entire 13th chapter, especially the > > detailed enumeration of 'objects' falling within > the > > scope of 'Kshetram', done so beautifully by the > Lord. > > > > With best Wishes, > > Raghava > > > > > > > > > > Send your FREE holiday greetings online! > > http://greetings. > > ===== with best wishes, N.K.BALI Visit my site on ' Bhagavad Gita ', a spiritual delight.You will love it. http://in.geocities.com/gitabykrishna ______________________ Download Logos, Picture Messages & Ringtones for your mobile phone Visit http://mobile..co.in Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 29, 2001 Report Share Posted December 29, 2001 Hi! Often times the words in English are used interchangeably for want of the "right" translated word from Sanskrit. Other times many erudite scholars use Sanskrit words in the midst of explaining something profound from Scriptures, not spending a few more minutes to explain at least the equivalent English meaning of those words. This creates so much confusion that treatises are written to explain and re-explain ending in words, words, and more words and even books! Although your specific point of use of "Ego" and "Jiva" may be one example, I am sure there are too many others, such as "I", "self", "Self", "Soul", "Atma", "Jiva", "mind",etc. To remove ignorance clarity is needed, not more confusion!! -- Vis - "srikrishna_ghadiyaram" <srikrishna_ghadiyaram <advaitin> Friday, December 28, 2001 1:58 PM Fwd: Re: Samadhi - EGO is not KSHETRAJNA > The only problem that comes to me (rather us) often when I/we read > different books from different authors, (with the added confusion of > how the word Jiva is interpreted or used or conceptualised by > Sankara and Ramanuja), is that "EGO" is used as a substitute word > for "JIVA", where as Jiva gets "EGO" by Mutual Superimposition with > Manomaya Kosa, and subsequently with Annamaya Kosa. > > I read the sentences such as "Jiva disappears in deep sleep" etc. and > wasted several months trying to find the correct import. I guess the > correct sentence should have been "EGO disappears in deep sleep". > > I wasted my time completely, and got thoroughly consfused, when I > read Mandukya Upanishad with "EGO" as experiencer or Hero of the > subjective search. All through the Upanishad, we refer to the > Reflected Consciousness of Brahman, Atman as the experiencer ( > identified with adjuncts he is referred as Jiva .. as Viswa, > Taijasa, Prajna in the three states). Now, I prefer to use the > word "Atman" for Individual Self or Individual Soul as much as > possible to save myself from confusion. > > I would welcome you all to comment on my perception of difficulty > with the word "EGO" as used in books. > > Om Namo Narayanaya !! > > Srikrishna > > > > > advaitin, Raghava Kaluri <raghavakaluri> wrote: > > Greetings Shree SriKrishna Garu, > > > > > > --- srikrishna_ghadiyaram > > <srikrishna_ghadiyaram> wrote: > > > So, Kshetrajna is that All Pervading Intelligence > > > Absolute the Atman, > > > and not the "Individual Ego". > > > > > > > This is a wonderful deduction. > > > > > > > See the pitfall otherwise, when Reaalization takes > > > place, Ego > > > disapperas, does it mean KNOWER, the Krishna > > > disappears ???? > > > > > > I will put my thoughts together to explain the > > > confusion and role of > > > this "Individuality - EGO" in another posting in the > > > context of > > > Kshetrajna. > > > > > > > I eagerly look forward to the post, Sir. May I also > > recommend the entire 13th chapter, especially the > > detailed enumeration of 'objects' falling within the > > scope of 'Kshetram', done so beautifully by the Lord. > > > > With best Wishes, > > Raghava > > > > > > > > > > Send your FREE holiday greetings online! > > http://greetings. > > > > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > > > Your use of is subject to > > > Quote Link to comment Share on other sites More sharing options...
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