Bhakti and Jnanam

[Guest guest]

Namaste Dr. Yaduji.

 

Lord's reference is only to those ignorant who personify Him without

recognizing his transcendantal (all-pervading) Overlordship over

creation (mama bhuutamaheshvaraM paraM bhaavamajaananto mUDhAh maaM

mAnuSIM tanumaashritaM avajaananti).

 

Those who appreciate the Truth are thus excluded. If the latter

should decry mUrtipUjA is debatable. In my humble opinion, they need

not. As it has been pointed out here, all personifications are in

the transactional. Well, we have only the transactional. All talk

about the transcendantal is only in the transanctional. Then, if not

a personal, at least a conceptual is unavoidable. The form (abstract

or descriptive), gender etc. don't matter *provided* one understands

the Truth.

 

Shri Subbu-ji is, therefore, right.

 

PraNAms.

 

Madathil Nair

_______________

 

 

advaitin, "ymoharir" <ymoharir> wrote:

> Can some one elaborate on giitaa (9.11) in association with the

> above statement?

>

> avajaananti maaM muuDhaa maanushhii.n tanumaashritam.h .

> paraM bhaavamajaananto mama bhuutamaheshvaram.h .. (9.11)..

>

> To me this is like a cautionary statement (yellow signal light) to

> all who have embraced bhakti maarga and teaches us not be attached

> to the muurti pujaa.

[Guest guest]

Madathil Rajendran Nair <madathilnair wrote: Namaste Dr.

Yaduji.

 

Lord's reference is only to those ignorant who personify Him without

recognizing his transcendantal (all-pervading) Overlordship over

creation (mama bhuutamaheshvaraM paraM bhaavamajaananto mUDhAh maaM

mAnuSIM tanumaashritaM avajaananti).

 

Respected sir,

Your averments as regards the transcendental and

the transactional, are very pithy and illuminating. Thank you vey much.

Sankarraman

 

 

 

 

 

 

 

 

[Guest guest]

Bhakti and Jnanam

 

The glory of the Lord is supreme and infinite. So, even a Jnani's mind

inclines towards Iswara. This does not mean that he has not realised his own

True nature. Though he has realised the Tattva, the body and the mind can be

engaged in actions pertaining to devotion towards Iswara. There is this sloka

in the Srimadbhaagavatam:

 

Aatmaa-raamaascha munayo nirgranthaa apyurukrame |

Kurvantyahaitukiim bhaktim ittham-bhoota-guno HariH ||

 

The sages who remain reposed in the Self and are without any attachment also

have infinite devotion to Hari for no specific reason. Such is the Lord's Glory

!

 

 

 

Advaitasiddhi is a principal work in Advaitavedanta studied and discussed in

the scholarly circles. Sri Madhusudana Saraswati is the author of this renowned

work. He has also written a commentary on the Bhagavadgita known by the name:

Goodharthadeepika. He was also a great Krishna-bhakta. Legend has it that

Krishna, as a young lad, would come every day to receive the morsels of curd

rice from the hands of this great Bhakta, Sri Madhusudana Saraswati. Here is a

verse indicating his great devotion to Saguna Iswara even though he was an

Advaitin par excellence:

 

Dhyaanaabhyaasa-vashiikrtena manasaa yannirgunam nishkriyam

JyotiH kinchana yogino yadi param pashyanti pashyantu te |

Asmaakam tu tadeva lochana-chamatkaaraaya bhuuyaacchiram

Kaalindiipulineshu tatkimapi yanniilam maho dhaavati ||

 

With minds brought under control by meditation, if sages adept in Yoga

perceive some supreme divine effulgence (of Brahman) that is devoid of qualities

and actions, let them perceive. However, let that wonderful sight of Krishna

playing on the sands of the river Yamuna always fill our vision.

 

*****

Sri Shankara Bhagavatpada prays to Sri Rama in the Ramabhujanga stotram:

 

Shilaapi Tvadanghri-kshamasangi-renu-

prasaadaaddhi chaitanyamaadhatta Raama |

Naras-Tvatpada-dvandva –sevaa-vidhaanaat

suchaitanyametiiti kim chitramatra ||16||

 

O Rama ! By the Grace of the dust of Your foot-step, even the stone attained

consciousness; where is the wonder in it if man attains the consciousness of

Godhood by doing service at Your Feet ?

(The reference here is to the episode in the Ramayanam where Ahalya, under the

spell of a curse, was existing in the form of a stone. When Sri Rama came to

that spot, His foot contacted the stone and up emerged Ahalya, freed from the

curse.)

*****

 

 

 

 

 

 

 

 

 

[Guest guest]

Hi

 

thebyo devebyaha hytadaksharamuvaacha da iti

manushebyaha hytadaksharamuvaacha da iti

Asurebyaha hytadaksharamuvaacha da iti

 

Brihadaranyaka Upanishad

 

In this Indra teaches deva, Manava and Rakshas as "Da", but devas

ubderstand it as "Dama" Manushya understood as "Daana" and Rakshas

understands as "Daya", depending upon their prakriti, depending upon

their current way of thinking, people understands the same thing

differently because of different perception.

 

Bakti is a great force by itself, which streamlines the gnana to be

understood in a particular way, this is very important, That is the

reason the rishis always first used to teach Bhakti and then when the

student attains a state, they used to give Gnana, even in Bagavt gita

we have three phases (Karma, Bakti and Gnaana).

 

I also think the timing of Bagavt Gita is so important, propably if it

wood have been told in other circumstance it would not have created

such an impact for Arjuna.

 

At the Time of the Bagavat Gita

Arjuna's karma was NiSwarta and Non Self centric (Kim rajyena Govinda...)

He had enormous faith on Govinda, and Full devotion to Lord Krishna,

he says that what ever you tell I will do that (Bagavet Arpanam of

oneself)

and that is the right time for Gnaana.....

 

Karma is for purification of mind (Chitasya shuddaye Karmaha)

Bhakti is to Focus our mind on a single thing, (whatis the better

thing in this world to focus, than on Paramaatma)

and Gnaana is Mukti Dyakam (Releaves from all sorrows of Life)

 

 

Thanks

Prashanth.K