Value of Values

[Guest guest]

Hari OM!

 

This topic mainly deals with the 13th Chapter of Srimad Bhagwad

Geetha,

there are few verses what we may call values, and Swami Dayananda

Saraswathi

has written a very good commentary on this. the text by name Value

of Values.

 

ACtually Knowledge requires three factors,

 

1. the Knower

2. the object of knowledge

3, the means of knowledge.

 

All these factors are straight forward but the third factor may

require some

analysis.

 

Mind must back the sense organs.The sense organs along with the mind

are the means of knowledge, when all factors including the mind are

present knowledge takes place.

 

Mind must be prepared, The means of knowledge should be appropriate

capable and backed by an attentive mind, the mind not only be

capable and attentive but it must be prepared.

 

Words as a means of knowledge. Words of any teaching to convey

knowledge, they must be understood in the same sense as they are

understood by the teacher who wields them, means of knowledge are

available to the one who wants the knowledge, there must be present

some obstacle which is reponsible for knowledge not occuring. The

only such obstacle is the lack of preparation of the mind.

 

Jnanam prepares the Mind for KNowledge (Vedanta)

 

So the Geetha raises the appropriate values to the status of

knowledge, terming them Jnanam, (knowledge), The Jnanam of values is

preparation for gaining of self knowledge, without appropriate

values jnanam cannot occur.

 

 

Value of a Value

 

Any value whether it is universal or situational, is a value when I

see it as valuable to me, the comfortable me--- is the source of my

values

 

For the person with assimilated ethical values, LIfe becomes very

simple. NO conflicts cloud his mind. For such a person, the teaching

of Vedanta is like the meeting of gas and fire, knowledge ignites in

a flash.

 

In the coming days, we shall discuss the following values from

Srimad Bhagwad Geetha.

 

1. Amanitvam

2.Adambhitvam

3.Ahimsa

4.Ksanti

4.Arjavam

5.Acharyopasanm.

6.Saucham

7.Sthairyam

8.Atmavinigraha

9.Indriyartheshu Vairagyam

10. Anahankara

11.Janmamrtyujaravyadhiduhkhadosanudarsanam

12.Asakthi

13.Anabhisvangah Putradaragrahadisu

14.Nityam Samachittatvam Istanistopapattishu

15.Mayi Cha Ananyayogena Bhaktih Avyabhicarini

16.Vivikthadesasevitvam

17.Artih Janasamsadi

18.Tattvajnanarthadarsanam

19.Adhyatmajnananityatvam

20.Jnanam

 

With Love & OM!

 

Krishna Prasad

 

 

 

 

advaitin, "advaitins" <advaitins> wrote:

>

> advaitin, Krishna Prasad <rkrishp99@g...>

wrote:

> > Hari OM!

> >

> > I can be a discussion lead for the topic Value of Values.

> >

> > With Love & OM!

> >

> > Krishna Prasad

> >

>

> Namaste Krishna Prasad-ji,

>

> Our sincere appreciation for your offer to lead the

> discussion. Please post your introduction/abstract when you read

this.

>

>

> Regards,

>

> List Moderators

[Guest guest]

Hari Aum, shri Krishna Prasad-ji!

 

what a beautiful gift from Lord Krishna right before Deepavali,(

krishna prasadam) the festival of Lights. Light always

signifies 'knowledge' or Jnana!

 

You are off to an auspicious start!

 

Thanx for listing the 20 valuable tresures!

 

May i kindly request you to list side by side the English translation

of these twenty attributes! I am sure you plan to do this in your

subsequent postings.

 

Meanwhile, thank you so much and i am amazed how you came up with

this wonderful posting at such a short notice !

 

with all my blessings,

 

yours humbly

 

 

 

 

 

 

 

>

> This topic mainly deals with the 13th Chapter of Srimad Bhagwad

> Geetha,

> there are few verses what we may call values, and Swami Dayananda

> Saraswathi

> has written a very good commentary on this. the text by name Value

> of Values.

>

> ACtually Knowledge requires three factors,

>

> 1. the Knower

> 2. the object of knowledge

> 3, the means of knowledge.

>

> All these factors are straight forward but the third factor may

> require some

> analysis.

>

> Mind must back the sense organs.The sense organs along with the

mind

> are the means of knowledge, when all factors including the mind are

> present knowledge takes place.

>

> Mind must be prepared, The means of knowledge should be appropriate

> capable and backed by an attentive mind, the mind not only be

> capable and attentive but it must be prepared.

>

> Words as a means of knowledge. Words of any teaching to convey

> knowledge, they must be understood in the same sense as they are

> understood by the teacher who wields them, means of knowledge are

> available to the one who wants the knowledge, there must be present

> some obstacle which is reponsible for knowledge not occuring. The

> only such obstacle is the lack of preparation of the mind.

>

> Jnanam prepares the Mind for KNowledge (Vedanta)

>

> So the Geetha raises the appropriate values to the status of

> knowledge, terming them Jnanam, (knowledge), The Jnanam of values

is

> preparation for gaining of self knowledge, without appropriate

> values jnanam cannot occur.

>

>

> Value of a Value

>

> Any value whether it is universal or situational, is a value when I

> see it as valuable to me, the comfortable me--- is the source of my

> values

>

> For the person with assimilated ethical values, LIfe becomes very

> simple. NO conflicts cloud his mind. For such a person, the

teaching

> of Vedanta is like the meeting of gas and fire, knowledge ignites

in

> a flash.

>

> In the coming days, we shall discuss the following values from

> Srimad Bhagwad Geetha.

>

> 1. Amanitvam

> 2.Adambhitvam

> 3.Ahimsa

> 4.Ksanti

> 4.Arjavam

> 5.Acharyopasanm.

> 6.Saucham

> 7.Sthairyam

> 8.Atmavinigraha

> 9.Indriyartheshu Vairagyam

> 10. Anahankara

> 11.Janmamrtyujaravyadhiduhkhadosanudarsanam

> 12.Asakthi

> 13.Anabhisvangah Putradaragrahadisu

> 14.Nityam Samachittatvam Istanistopapattishu

> 15.Mayi Cha Ananyayogena Bhaktih Avyabhicarini

> 16.Vivikthadesasevitvam

> 17.Artih Janasamsadi

> 18.Tattvajnanarthadarsanam

> 19.Adhyatmajnananityatvam

> 20.Jnanam

>

> With Love & OM!

>

> Krishna Prasad

>

>

>

>

> advaitin, "advaitins" <advaitins> wrote:

> >

> > advaitin, Krishna Prasad <rkrishp99@g...>

> wrote:

> > > Hari OM!

> > >

> > > I can be a discussion lead for the topic Value of Values.

> > >

> > > With Love & OM!

> > >

> > > Krishna Prasad

> > >

> >

> > Namaste Krishna Prasad-ji,

> >

> > Our sincere appreciation for your offer to lead the

> > discussion. Please post your introduction/abstract when you read

> this.

> >

> >

> > Regards,

> >

> > List Moderators

[Guest guest]

Namaskar, I would like to ask something about #10.

Krishna says in chapter 14 that even Satgun lead to

Ahankar since the person in question starts thinking

he is achieving something or doing something by being

a good man in daily life. Personally, I find Krishna's

words absolutely true. How to overcome this ahankar

which comes from Satguna or spiritual pursuits ?

Also, while chapter 13 lists these values, we must

also remember chapter 14 which says we should try to

become Trigunateet (i.e. simply watch things taking

place and think that gunas are playing among

themselves). Thoughts/Comments from the experienced

folks ??

 

thanks,

Seeker.

 

> 1. Amanitvam

> 2.Adambhitvam

> 3.Ahimsa

> 4.Ksanti

> 4.Arjavam

> 5.Acharyopasanm.

> 6.Saucham

> 7.Sthairyam

> 8.Atmavinigraha

> 9.Indriyartheshu Vairagyam

> 10. Anahankara

> 11.Janmamrtyujaravyadhiduhkhadosanudarsanam

> 12.Asakthi

> 13.Anabhisvangah Putradaragrahadisu

> 14.Nityam Samachittatvam Istanistopapattishu

> 15.Mayi Cha Ananyayogena Bhaktih Avyabhicarini

> 16.Vivikthadesasevitvam

> 17.Artih Janasamsadi

> 18.Tattvajnanarthadarsanam

> 19.Adhyatmajnananityatvam

> 20.Jnanam

>

 

 

 

 

 

 

Check out the new Front Page.

www.

[Guest guest]

Namaste Mahadevaji:

 

You have raised an important question regarding the attitude of the

sadhaka. When the seeker treats the spiritual growth as a special and

impossible achievement, such a seeker achieves only 'Ahankar.' The

spiritual growth of such a seeker becomes a mere illusion. When the

pole-vaulter keeps the pole to jump, he can never jump over the fence

and this is the myth. Gunas are transitional and the goal of the

seeker is transcendental. The only to transcend all gunas is get rid

of the attitude of 'achievements' and learn to witness and

become 'detached' from all achievements including the achievement

of 'Satgun.' The message of Lord Krishna in chapter 14 is quite

subtle.The organization of the chapters 13 and 14 is quite

remarkable. The chapter 14 on 'gunas' comes immediately after a

lengthy discussion on the illusionary duality of 'field and the

knower of the field in chapter 13.'

 

This summary of chapter 14 provided below is compiled from Swami

Krishnananda's excellent book, "The Universal Scope of Bhagavad

Gita." The answer to your question become visible to those who

contemplate on the entire discussion.

 

Warmest regards,

 

Ram Chandran

=================

Purusha and Prakriti, are the two arms of the Omnipresence. God works

through two hands, as it were the Prussia and Prakriti of the Samkhya

philosophy. And the subject and the object we are speaking of,

consciousness and matter, are not two different things, they are the

two modes of one seamless being. Here the Bhagavadgita is going head

and shoulder above the dualistic philosophy of Samkhya dogmatism. The

Purusha, which is pure impersonal consciousness, feature less

transparency, works, or rather appears to work, through the medium of

Prakriti which is constituted of the three Gunas, or properties,

known as Sattva Rajas and Tamas. The Fourteenth Chapter is devoted

entirely to a discussion of the nature of these Gunas, the strands of

Prakriti, the Field of action.

 

Pure equilibrium, harmony, luminosity, are the characteristics of

Sattva; distraction, activity, dissipation, division are the

characteristics of Rajas; inertia, stability, fixity, lethargy,

sleepiness, are the characteristics of Tamas. The individual is a

component of all these qualities, Sattva, Rajas and Tamas. We are not

free from them at any time. Sometimes the one preponderates and at

other times the other. We pass through various moods in our lives,

some times dejected and melancholy are we, sometimes we are spirited

and active and run about, and sometimes we are sublime and sober and

enlightened in our outlook. But we do not maintain this attitude

throughout the day and night, inasmuch as, like the spokes of a wheel

that moves, which go up and down with the motion of the wheel.

 

The properties of Prakriti do not maintain a single position always,

they move with the evolutionary process of the cosmos. And with this

evolutionary process we are also dragged as contents of this vast

universe. Hence it is that we are not in any particular mood at all

times. In the progression of the soul in its aspiration and travel to

the Supreme Being it has to transcend the lower for the sake of the

higher. It may appear, for all practical purposes, that we have to

rise from Tamas to Rajas, and from Rajas to Sattva, though this is

not a mathematical movement or travel along a beaten track. There is

a commingling of qualities and we are not always, entirely, in one

state alone.

 

We are not hundred percent Tamasika, hundred percent Rajasika or

hundred percent Sattvika; all these things are present in us always.

Yet there is a tentative need to prepare us for the purpose of a

routine of practice which takes the shape of self-transcendence from

Tamas to Rajas, and from Rajas to Sattva. Those who are Tamasika are

lethargic, stupid, idiotic, in capable of thinking properly and

sleepy, gluttonous, etc. Those who are Rajasika are restless,

passionate, and full of desires, run about here and there, never

finding -peace in them and not having a moment of rest. Those who are

Sattvika are the people of knowledge, sedate in behavior, calm and

judicious in judgement, and these are the aspirants who are religious

and spiritual. People who pass away from this world at the time of

the preponderance of one quality or other have a corresponding

experience after death. Those who die when the quality of Sattva

preponderates go to the higher regions, the realm of angels,

paradise, Svarga-loka as we call it. Those who are Rajasika if they

die in that condition, come back to the mortal world of restless

activity. Tamas drags one down to the nether regions, to the lower

realms of suffering and unconsciousness. These Gunas are rotating and

revolving perpetually like a wheel, and they never rest in themselves

in a state of harmony at any time.

 

The whole universe is constituted of these Gunas, the substance of

Prakriti; inside and outside only these are present. These are the

building bricks of the cosmos. Everyone gets the opportunity to

visualize, unattached, the presence of these characters of Prakriti,

who cognizes the fact that the whole world is a drama played by these

properties. Those who remain as a witness of this entire play enacted

in the arena of experience by the Gunas but stand above them

unaffected and are able to transcend the Gunas and they go beyond the

operations of Prakriti. They are the one fit to enter into the bosom

of Brahman - the Absolute.

 

 

advaitin, ABC12 XYZ34 <mahadevadvaita>

wrote:

>

> Namaskar, I would like to ask something about #10.

> Krishna says in chapter 14 that even Satgun lead to

> Ahankar since the person in question starts thinking

> he is achieving something or doing something by being

> a good man in daily life. Personally, I find Krishna's

> words absolutely true. How to overcome this ahankar

> which comes from Satguna or spiritual pursuits ?

[Guest guest]

advaitin, "Ram Chandran" <RamChandran@a...> wrote:

>

> This summary of chapter 14 provided below is compiled from Swami

> Krishnananda's excellent book, "The Universal Scope of Bhagavad

> Gita."

 

Namaste,

 

The complete (downloadable) book is at URL:

 

http://www.swami-krishnananda.org/gita_00.html

 

 

Regards,

[Guest guest]

Namaste,

 

For comparison, one may also refer to Chapter 16, where

most of these values are repeated under the title 'daivii sampat'

(divine qualities).

 

ahiMsaa

abhayam

achaapalam

aarjava

akrodha

aloluptvam

apaishunam

daanam

dama

dayaa

dhR^iti

hriiH

jnanayogavyavasthitiH

kShamaa

maardavam

naatimaanitaa

sattvasa.nshuddhiH

satya

shaantiH

shaucha

adroha

svaadhyaaya

tapa

teja

tyaaga

yajna

 

 

Regards,

 

Sunder

 

 

 

advaitin, "Krishna Prasad" <rkrishp99@g...> wrote:

>

> This topic mainly deals with the 13th Chapter of Srimad Bhagwad

> Geetha,

> there are few verses what we may call values,

>

>

> Value of a Value

>

> Any value whether it is universal or situational, is a value when I

> see it as valuable to me, the comfortable me--- is the source of my

> values

>

> In the coming days, we shall discuss the following values from

> Srimad Bhagwad Geetha.

>

> 1. Amanitvam

> 2.Adambhitvam

> 3.Ahimsa

> 4.Ksanti

> 4.Arjavam

> 5.Acharyopasanm.

> 6.Saucham

> 7.Sthairyam

> 8.Atmavinigraha

> 9.Indriyartheshu Vairagyam

> 10. Anahankara

> 11.Janmamrtyujaravyadhiduhkhadosanudarsanam

> 12.Asakthi

> 13.Anabhisvangah Putradaragrahadisu

> 14.Nityam Samachittatvam Istanistopapattishu

> 15.Mayi Cha Ananyayogena Bhaktih Avyabhicarini

> 16.Vivikthadesasevitvam

> 17.Artih Janasamsadi

> 18.Tattvajnanarthadarsanam

> 19.Adhyatmajnananityatvam

> 20.Jnanam

>

[Guest guest]

Thank you Sunder-ji !

 

first, for bringing us bck to this month's topic 'value of values' -

a topic started by chief discussant shri Krishna Prasad-ji!

 

There was a digression and we all started discussing miscellaneous

topics - so, let us facilitate SHHRI Krishna Prasad's resumption of

the original topic *value of values.*

 

sunder-ji, if you will recall , i had already DESCRIBED the DAIVI

SAMPATH in Message 24556 !

 

HERE IT IS

 

Gitacharya bhagwan shri krishna describes these qualities of Divine

Nature AS 'DAIVI SAMPATH' in chapter 16, verse 1 ...

 

sri-bhagavan uvaca

abhayam sattva-samsuddhir

jnana-yoga-vyavasthitih

danam damas ca yajnas ca

 

svadhyayas tapa arjavam

ahimsa satyam akrodhas

tyagah shantir apaisunam

daya bhutesv aloluptvam

 

Mardavam hrir acapalam

tejah ksama dhrtih shaucam

adroho nati-manita

bhavanti sampadam daivim

abhijatasya bharata

 

 

The Supreme Personality of Godhead said: Fearlessness; purification

of one's existence; cultivation of spiritual knowledge; charity; self-

control; performance of sacrifice; study of the Vedas; austerity;

simplicity; nonviolence; truthfulness; freedom from anger;

renunciation; tranquillity; aversion to faultfinding; compassion for

all living entities; freedom from covetousness; gentleness; modesty;

steady determination; vigor; forgiveness; fortitude; cleanliness; and

freedom from envy and from the passion for honor—these transcendental

qualities, O son of Bharata, belong to godly men endowed with divine

nature.

 

(BHAGWAT GITA AS IT IS -Srila Prabhupada)

 

**********************************************************************

so, let us drop all other subjects -such as Fasting etc and return to

'value of values' so our chief discussant feels motivaated to resume

his posts!

 

i apolgize for the 'detour'

 

harihi aum!

 

 

 

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

>

> Namaste,

>

> For comparison, one may also refer to Chapter 16, where

> most of these values are repeated under the title 'daivii sampat'

> (divine qualities).

>

[Guest guest]

Namaste:

 

I am very pleased to see the note from Sri Adiji regarding her

decision to focus more on `values' and less on diversions. We all

know that `values' get devalued whenever the mind misses the

attention span. The entire Bhagavadgita is an illustration of this

point. Arjuna who believed on high moral values became the victim of

such diversions. The brave warrior allowed the mind to conduct an

intellectual analysis of what is right and what is wrong.

Consequently, he got confused threw his weapon on the battle field

and became helpless and pitiful. Our first lesson of Gita is not to

allow our mind to indulge in `self analysis' instead of `Self-

Awareness.' The entire Gita focuses on `Self-Knowledge' and Swami

Dayananda Saraswati's book on Value of Values describe how to acquire

jnanam (wisdom) through mind purification.

 

I am personally very thankful to Sri Krishna Prasad for undertaking

this excellent topic, "Value of Values" and the materials for this

topic come from Swami Dayananda Saraswati of Arsha Vidya

Gurukulam.Swamiji's book on Value of Values contains ton of

materials on this topic. Swamiji states - "No one who lives in this

world and relates to other people and things can run away from

values. And yet, values can often be a cause of conflict. This

conflict arises when the universal values are not completely

assimilated as personal values for the individual. This book can help

students and lay persons discover his/her own values for many

universal values."

The book is available at Arsha Vidya Gurukulam

(http://www.arshavidya.org) ( ISBN: 1-888325-02-8 Price; $7.00)

=====================================

These excerpts from the Book provide the theme as rightly pointed out

Sri Krishnaprasadji:

Knowledge as used here does not mean knowledge of Self but stands for

those qualities of the mind which must be present for the mind of the

seeker to be prepared for the knowledge of the Self. Knowledge of

self in this case is indicated by jneyam - that which is to be

known. Jnanam, indicates those qualities of mind which must be

present for the Vatsu, the Truth (that which is ultimately Real; that

which cannot be resolved into anything else), to be known.

 

For values to be personally valuable they must be discovered through

knowledge (seen as valuable by the value holder) and not simply

impressed from without. Therefore, the term 'jnanam' is quite

appropriate. The list of values constituting jnanam is long but the

qualities are interrelated, defining a harmonious frame of mind in

which knowledge can occur. Each of the terms used by Lord Krishna

highlights a certain attitude, the value for which must be discovered

personally in order that the attitude becomes a natural aspect of the

seeker's frame of mind.

 

Although the primary purpose of jnanam values (as told by Lord

Krishna to Arjuna) is to prepare the mind for self-knowledge, when

the total value of these values is understood one sees that these

attitudes have the highest personal values for everyone. The jnanam

values, impartially, bless and make more effective both the mind of

the everyday struggler who seeks fullness in the pursuit of artha

(securities) and kama (pleasures) and the mind of the mumuksu-

jijnyasu (the seeker of the knowledge for the sake of liberation)

who, having discerned the futility of limited ends and means, seeks

fullness through the gain of Self-knowledge - through the study of

Vedanta.

=====================================

 

Now that we all have decided to keep one-track mind on focusing on

the Value of Values, let us proceed without further delay!

 

Warmest regards,

 

Ram Chandran

 

advaitin, "adi_shakthi16" <adi_shakthi16>

wrote:

> There was a digression and we all started discussing miscellaneous

> topics - so, let us facilitate SHHRI Krishna Prasad's resumption of

> the original topic *value of values.*

[Guest guest]

Namaste Adiji:

 

Thanks for your kind words and let me take this opportunity to wish

you the very best while you focus your full undivided attention in

preparing your mind for the 'KanyaDhan,' the most sacred Hindu

ritual. This ceremony fits well with the universal values that

Swamiji Dayanand proposes in the book. Across the universe, marriage

is a sacred ceremony where the two minds prepare to join together to

seek for peace and happiness. As the devoted mother, you need to

prepare yourself to be 'detached' and be happy to see her to seek the

happiness and peace with the communion with her soul mate.

 

Now let me refocus on Swamiji's two important themes in the book on

Value of Values:

 

(1) "Universal Values" (Pages 6 to 17 of the book). Swamiji claims

that certain values are universal, regardless of place or culture or

religion.

(2) "Ahimsa," (pages 31-34); Swamiji argues for the ethical mandate

of vegetarianism. Swamiji states that non-injury is a fundamental

component of universal values.

 

Both these themes are quite important and I hope that other members

of the list to join me and Sri Krishnaprasad to further explore these

themes in greater details;

 

Swamiji's first theme confirms the observation by Aldous Huxely in

the book, " The Perennial Philosophy." He declares that the

philosophy of life and soul postulated in Bhagavad Gita is superb and

unique. In the introduction to the New American Library edition of

the Bhagavad Gita, Huxely interprets the Gita as not only the

distillation of Hinduism but also the distillation of religion in

general. Huxley claims that the theology of the Gita is relevant to

all religious people not just to the Hindu because he says it

presents the four basic elements of a spiritual world view. .

Huxley presents four fundamental doctrines as what he calls the

Perennial Philosophy:

 

"First: the phenomenal world of matter and of individualized

consciousness - the world of things and animals and men and even

gods - is the manifestation of a Divine Ground within which all

partial realities have their being, and apart from which they would

be nonexistent.

 

Second: human beings are capable not merely of knowing about the

Divine Ground by inference; they can also realize its existence by a

direct intuition, superior to discursive reasoning. This immediate

knowledge unites the knower with that which is known.

 

Third: man possesses a double nature, a phenomenal ego and an eternal

Self, which is the inner man, the spirit, the spark of divinity

within the soul. It is possible for a man, if he so desires, to

identify himself with the spirit and therefore with the divine

Ground, which is of the same or like nature with the spirit.

 

Fourth: man's life on earth has only one end and purpose: to identify

himself with his eternal Self and so to come to untie knowledge of

the Divine Ground.

 

The greatest proponent of the second theme of Swamiji is Mahatma

Gandhiji. Gandhiji demonstrated to the world, that it is possible

for any human being to live following `Ahimsa,' and maintain the

universal values .

 

Warmest regards,

 

Ram Chandran

 

advaitin, "adi_shakthi16" <adi_shakthi16>

wrote:

>

>

> Please keep sharing your knowledge with all of us

[Guest guest]

Namaste, I thought these lines are very pertinent to this thread and perhaps

Advaita.

 

"This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the

flesh. For the flesh lusteth against the Spirit, and the Spirit against the

flesh: and these are contrary the one to the other: so that ye cannot do the

things that ye would. But if ye be led of the Spirit, ye are not under the law".

Bible (Galatians - New Testament)

 

"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness,

goodness, faith, meekness, temperance: against such there is no law. And they

that are Christ's have crucified the flesh with the affections and lusts. If we

live in the Spirit, let us also walk in the Spirit."

 

Bible (Galatians - New Testamant)

 

 

best regards,

Shailendra

=

 

 

 

The all-new My – What will yours do?