Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 19. dAnaM brahmArpaNaM yat-kriyata iha nRbhiH syAt-kshhamA’krodha-samjnA shraddhA-stikyaM ca satyaM sad-iti param-ataH setu-samjnaM catushhkaM / tat-syAt-bandhAya jantor-iti catura imAn-dAna-pUrvaish-caturbhiH tIrtvA shreyo’mRtam-ca shrayata iha naraH svar-gatiM jyotir-AptiM // nRbhiH iha : By people, in this world, yat : whatever kriyate : is done brahmArpaNaM : as an offering (dedication) to the brahman dAnaM : is the real charity; akrodha-samjnA : An action based on absence of anger kshhamA : is the real patience; AstikyaM : Beleief in the existence of the Self shraddhA : is the real Faith; sat : Absolute Reality satyaM : is the real Truth. ataH paraM : And in consequence of these (there are) catushhkaM : four (opposites) setu-samjnaM : in the form of barriers. Tat syAt : That becomes bandhAya : a bondage jantopH : for the being. tIrtvA : By transcending catura imAn : these four, dAna-pUrvaiH caturbhiH : by means of the four, starting with ‘dAna’ (gift), naraH shrayate : man obtains shreyaH : happiness, amRtaM : immortality, svargatiM : heavenward progress, jyotir-AptiM ca : and, realisation of Light. Note: ‘dAnaM’, ‘kshhamA’, ‘shraddhA’, ‘satyaM’ are the four pillars on which any spiritual ascent has to be built. 20. annaM devA-tithibhyo’rpitam-amRtam-idaM cAnyathA mogham-annaM yasch-AtmArthaM vidhatte tad-iha nigaditaM mRtyu-rUpaM hi tasya / loke’sau kevalAgho bhavati tanu-bhRtA kevalAdI ca yaH syAt tyaktvA prANAgni-hotraM vidhivad-anudinaM yo’shnute so’pi martyaH // annaM : Food arpitaM : that is dedicated deva-atithibhyaH : to the Lord and to the guests amRtaM : is immortal nectar. anyathA : Otherwise, idaM annaM : the same food moghaM : (is) useless (i.e., in vain). yaH : One who vidhatte : prepares (food) AtmArthaM : for just oneself -- Tat hi : that, indeed, nigaditaM : has been declared as tasya mRtyu-rUpaM : a form of his death. Loke : In this world tanubhRtA : among human beings yaH kevalAghaH syAt : the person who eats by himself kevalAdi bhavati : becomes wholly sinful; yaH sah api : and, he too, who ashnute anudinaM : eats daily, tyaktvA : without performing prANAgni-hotraM :the consecration of food to Fire of Life (prANa) vidhivat : according to prescriptions, martyaH : remains mortal. Note: “kevalAgho bhavati kevalAdI” are exact words from the yajur-veda; probably it occurs in the other vedas also. It is a delight to see how the Acharya dexterously, but effortlessly, handles passages from their original vedic source. PraNAms to all students of Adi Shankaracharya. profvk ===== Prof. V. Krishnamurthy My website on Science and Spirituality is http://www.geocities.com/profvk/ You can access my book on Gems from the Ocean of Hindu Thought Vision and Practice, and my father R. Visvanatha Sastri's manuscripts from the site. Also see my webpages on Live Happily, the Gita Way at http://www.geocities.com/profvk/gohitvip/contentsbeach11.html Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 --- "V. Krishnamurthy" <profvk wrote: > > Note: “kevalAgho bhavati kevalAdI” are exact words > from > the yajur-veda; probably it occurs in the other > vedas also. > It is a delight to see how the Acharya dexterously, > but > effortlessly, handles passages from their original > vedic > source. Namaste Professor, Here it is in the Rgveda Samhita RV X.117. see 6 6 The foolish man wins food with fruitless labour: that food -I speak the truth- shall be his ruin. He feeds no trusty friend, no man to love him. All guilt is he who eats with no partaker. 'nAryamaNaM puSyati no sakhAyaM kevalAgho bhavatikevalAdI' Thank you for this series, Ken Knight Complete hymn: 1 na vA u devAH kSudhamid vadhaM dadurutAshitamupagachanti mRtyavaH uto rayiH pRNato nopa dasyatyutApRNanmarDitAraM na vindate ya AdhrAya cakamAnAya pitvo.annavAn sanraphitAyopajagmuSe sthiraM manaH kRNute sevate purotocit sa marDitAraM na vindate sa id bhojo yo gRhave dadAtyannakAmAya carate kRshAya aramasmai bhavati yAmahUtA utAparISu kRNute sakhAyam na sa sakhA yo na dadAti sakhye sacAbhuve sacamAnAyapitvaH apAsmAt preyAn na tadoko asti pRNantamanyamaraNaM cidicHet pRNIyAdin nAdhamAnAya tavyAn drAghIyAMsamanupashyeta panthAm o hi vartante rathyeva cakrAnyam\-anyamupa tiSThanta rAyaH moghamannaM vindate apracetAH satyaM bravImi vadha it satasya nAryamaNaM puSyati no sakhAyaM kevalAgho bhavatikevalAdI kRSannit phAla AshitaM kRNoti yannadhvAnamapa vRN^ktecaritraiH vadan brahmAvadato vanIyAn pRNannApirapRNantamabhi SyAt ekapAd bhUyo dvipado vi cakrame dvipAt tripAdamabhyetipashcAt catuSpAdeti dvipadAmabhisvare sampashyanpaN^ktIrupatiSThamAnaH samau cid dhastau na samaM viviSTaH sammAtarA cin nasamaM duhAte yamayoshcin na samA vIryANi jñAtI citsantau na samaM pRNItaH ===== ‘From this Supreme Self are all these, indeed, breathed forth.’ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 Namaste, Gita is even more emphatic! 3:12-13 - The DEVAS , nourished by the sacrifice, will give you the desired objects. " Indeed he who enjoys objects, given by the DEVAS , without offering (in return) to them, is verily a thief. The righteous, who eat the "remnants of the sacrifices" are freed from all sins; but those sinful ones, who cook food (only) for their own sake, verily eat but sin. [tr. - Sw. Chinmayananda] Regards, Sunder advaitin, ken knight <anirvacaniya> wrote: > --- "V. Krishnamurthy" <profvk> wrote: > > > > Note: "kevalAgho bhavati kevalAdI" are exact words > > from > > the yajur-veda; probably it occurs in the other > > vedas also. > > It is a delight to see how the Acharya dexterously, > > but > > effortlessly, handles passages from their original > > vedic > > source. > > Namaste Professor, > Here it is in the Rgveda Samhita > > RV X.117. see 6 > 6 The foolish man wins food with fruitless labour: > that food -I speak the truth- shall be his ruin. > He feeds no trusty friend, no man to love him. All > guilt is he who eats with no partaker. 'nAryamaNaM > puSyati no sakhAyaM kevalAgho bhavatikevalAdI' Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 Namaskar Sundar-Ji: Are we to understand that "deva" is separate from the one who is making the offering? This sounds more like a literal "dvita"? or am I missing something? Please enlighten. Thank you, Regards, Dr. Yadu advaitin, "Sunder Hattangadi" <sunderh> wrote: > Namaste, > > Gita is even more emphatic! 3:12-13 - > > The DEVAS , nourished by the sacrifice, will give you the desired > objects. " Indeed he who enjoys objects, given by the DEVAS , > without offering (in return) to them, is verily a thief. > > The righteous, who eat the "remnants of the sacrifices" are freed > from all sins; but those sinful ones, who cook food (only) for their > own sake, verily eat but sin. > > [tr. - Sw. Chinmayananda] > > Regards, > > Sunder > > > > > > advaitin, ken knight <anirvacaniya> wrote: > > --- "V. Krishnamurthy" <profvk> wrote: > > > > > > Note: "kevalAgho bhavati kevalAdI" are exact words > > > from > > > the yajur-veda; probably it occurs in the other > > > vedas also. > > > It is a delight to see how the Acharya dexterously, > > > but > > > effortlessly, handles passages from their original > > > vedic > > > source. > > > > Namaste Professor, > > Here it is in the Rgveda Samhita > > > > RV X.117. see 6 > > 6 The foolish man wins food with fruitless labour: > > that food -I speak the truth- shall be his ruin. > > He feeds no trusty friend, no man to love him. All > > guilt is he who eats with no partaker. 'nAryamaNaM > > puSyati no sakhAyaM kevalAgho bhavatikevalAdI' Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 23, 2004 Report Share Posted June 23, 2004 Namaste Yadu-ji, Until 'Atma-siddhi' is realized, that would be the state of affairs (vyAvahArika). 'Doership-Enjoyership' (kartRtva-bhoktRtva) state of mind cannot escape this obligation! Regards, Sunder advaitin, "ymoharir" <ymoharir> wrote: > Namaskar Sundar-Ji: > > Are we to understand that "deva" is separate from the one who is > making the offering? This sounds more like a literal "dvaita"? or am > I missing something? > > > > > advaitin, "Sunder Hattangadi" <sunderh> > wrote: > > Namaste, > > > > Gita is even more emphatic! 3:12-13 - > > > > The DEVAS , nourished by the sacrifice, will give you the desired > > objects. " Indeed he who enjoys objects, given by the DEVAS , > > without offering (in return) to them, is verily a thief. > > > > The righteous, who eat the "remnants of the sacrifices" are freed > > from all sins; but those sinful ones, who cook food (only) for > their > > own sake, verily eat but sin. > > > > [tr. - Sw. Chinmayananda] > > > > Regards, > > > > Sunder > > > > > > > > > > > > advaitin, ken knight <anirvacaniya> > wrote: > > > --- "V. Krishnamurthy" <profvk> wrote: > > > > > > > > Note: "kevalAgho bhavati kevalAdI" are exact words > > > > from > > > > the yajur-veda; probably it occurs in the other > > > > vedas also. > > > > It is a delight to see how the Acharya dexterously, > > > > but > > > > effortlessly, handles passages from their original > > > > vedic > > > > source. > > > > > > Namaste Professor, > > > Here it is in the Rgveda Samhita > > > > > > RV X.117. see 6 > > > 6 The foolish man wins food with fruitless labour: > > > that food -I speak the truth- shall be his ruin. > > > He feeds no trusty friend, no man to love him. All > > > guilt is he who eats with no partaker. 'nAryamaNaM > > > puSyati no sakhAyaM kevalAgho bhavatikevalAdI' Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 24, 2004 Report Share Posted June 24, 2004 Learned Sunderji comments ... Until 'Atma-siddhi' is realized, that would be the state of affairs (vyAvahArika). 'Doership-Enjoyership' (kartRtva- bhoktRtva) state of mind cannot escape this obligation! Yes! a thousand Ladoos for this! Adi Shankara Bhagvadapada, a BraHma Jnani, says " O Paramatman, though the distinction that obtained between thee and me has been obliterated and in consequence the sameness has set in between us, I am really Thine. Never art though mine. For even though the ocean and the wave are identical and non-different, the wave is after all the ocean's and the wave can never claim the ocean as a part of it. " Jaya Jaya Shankara ! Hara Hara Shankara! Quote Link to comment Share on other sites More sharing options...
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