About Life

[Guest guest]

Namasthe,

I have a question here.If the sole purpose of human

life is to worshio God who has given birth to him

then why did god created the man at all.

 

A teacher wants a student to do his homewrok pefectly

and not to praise him. Similarly a man should do his

worldly duties perfectly. Does he need to praise the

teacher again and again.

 

In short,

What is the sole purpose of god in creating man

Thanks

sudha

sudha rama

[Guest guest]

Good question.

 

The highest principle of life (praana) is called

samaana. samaana is the fifth and highest of the

components of life namely praana, apaana, vyana,

udaana and samaana. samaana is an equalizing principle.

 

Whatever happens in the world is equalized by

samaana. samaana is like an elastic ruber band.

You stretch it, it will pull back. If God created

man that is an action in one direction only, which

needs to be equalized by samaana. The equal and

opposite action is man reaching God. There is really

no effort needed in the opposite action. All we need

to know is that we will go back to that state we

came from, like a rubber band, if we know the samaana,

the internal judge within us.

 

The example of Guru and shishya is a little more

complicated because Guru is usually a live person

unlike God who is not seen. But effectively the

relationship is same here also. guru and shishya

work together to unite their minds just like

paramaatma and atma unite. The separation of both was

artificial to begin with, so they unite again.

 

As we see only one side of the action (what we do

to reach paramaatma), we don't realize the other

side of it. But there are two sides to it. As much

we try to reach paramaatma, so much paramaatma

tries to reach us, and so much guru tries to meet

shishya. Each side sees only one part of the reality.

To see the truth one has to see both sides.

 

Regards

Bhadraiah

[Guest guest]

>Sudha wrote...

>A teacher wants a student to do his homewrok

>pefectly and not to praise him. Similarly a

>man should do his worldly duties perfectly.

>Does he need to praise the teacher again and again??

 

Dear Sudhaji,

With complete surrender to Acharya Ramanuja....

 

The answer to your question can be found in

Sri Sri Sri Tridandi Ramanuja Chinna Jeeyar

Swami's Pravachanams on Srimad Bhagavad Gita.

If you understand Telugu/Sanskrit then you

can secure all the knowlege by visiting:

http://www.chinnajeeyar.org/products.htm

 

 

Here is the translation

____

 

We speak many words , but we do not know the exact

meanings of them. The same word can mean different

things depending upon the context. One of the words

is 'a:nandam'. We think 'a:nandam' means 'sukham'.

But 'a:nandam' is superior to 'sukham'. Sukham is

a feeling to the 'sari:ra' (body) while 'a:nandam'

applies to the 'a:thma' and 'jnanam'.

 

 

Anything we like or which ever pleases us is termed

as 'sukham' while anything that goes against our

wishes causes grief and is termed as 'duhkkham'

'anuku:lataya: ve:dani:yam' is sukham. If this

applies to the atma, inside the body then it is

'a:nandam'. sukham is fleeting while anandam is not.

 

 

What will give us 'a:nandam'?

 

Upanishads answer this question. Upanishads say

only Bhagavan can give us a:nanda so we need to

surrender to Bhagavan.

 

If you want to stay cool, then you have to depend

on its source which is water. Water might be in

various forms but coolness being a quality

(attribute) of water, only by depending on the

source can one receive in full what they seek.

 

'Prakruthi', nature, has some qualities. It is

ache:thana. The things in this world which we want

and enjoy change their state and qualities all the

time. So as we experience them even our experience

and joy is always changing like them. It does not

give us continuous, unbreaking happiness. It is

only temporary.

 

Sathva, Rajas and Tamas are three guna:s, qualities,

that the 'nature' possesses. If you depend on prakruthi

since it has these three qualities there is no chance

that one will get 'a:nandam'. One can only get sukham

which is temporary. If we surrender and depend on

prakruthi we get it's qualities. So we will end up with

ache:thana qualities. So for anandam we need to depend

on something which is not ache:tana.

 

For making sweets we mix sugar and add honey and

all other sweet substances to make it even sweeter.

Things that are sweet will be pleasing to some.

Sweetness is a quality these things possess. So to

sweeten coffee or tea we need to add these

substances which are the source.

 

Similarly a:nandam is the Lord's belonging. He is

"rasagganaha" says Upanishad. The super sweet pure

juice of ananda if solidified is the Lord. Though

Paramatma does not melt and lose identity like sugar

does, but this is a nice analogy. Upanishad also says

He is also analogised to "saindhavaghanaha", crystals

of salt.

 

 

To be continued...

Jai Srimannarayana

________

[Guest guest]

RE our birth where did we originiate?:-

 

scholars explain it asparamtmans LEELA BUT MY

PERSONLA VIEW Is that our limited knowledge will

not helpus to fathom the answer to such queries

when we introspect we wil reach a stage when

such questions cease .iam personally reaching

that stage where there is nodoubt and no questions

We will find answere ourselves if at all such

questions arise for that we need HIS grace and

our constant BHAKTI

[Guest guest]

Priya Sriman Bhadriahji!

Jai Srimannarayana!

 

Your discription about the 'samana' is wonderful.

As it is said in Sanskrit Ko:sa "sama:no: nabhi

samstthithaha". The life-force 'sama:na' stays at

the Naval, the centre of the body. It takes the

responsibility to distribute the energy through

out the body equally for our sustinence. So also

the 'energy-distributing-power' to the whole world

is also called 'sama:na', a form of Universal Soul,

whom we call as paramathma or God. This has been

widely discribed in a Upanishad called

"prasno:panishad".

 

As you felt, God did not create the man. The Soul,

got different bodies, out of his own KARMA. God

only helps that soul in getting the body, for the

souls are helpless in taking the bodies as and

when they need to get them, depending upon their

own karmas. For the soul is so small and suttle i.e.,

'ANU' and the God is 'greater than the greatest'

what is said as 'VIBHU', the soul does not have the

ability to choose the bodies he deserves. Whereas

God knowing all the things and also al-powerful

and also omni-potent, He can and He helps the souls

in getting the bodies, according to their own

karmas.

 

The purpose of giving the body is to reduce or

remove all the karmas easily. Unfortunately the

souls are increasing the ka:rmic loads, instead

of reducing them.

 

As you said the example of Guru-sishya is very much

complicated one and it is not like that of God & Soul

relation-ship. One soul once approached one guru,

that is the end of the life-death cycle to that soul,

as said in the Chhando:gyo:panishad

"THASYA THA:VADE:VA CHIRAM, YA:VAN NA VIMO:KSHYE:"

 

This means, when the soul gives up the body and

bondage of the last karma, by the grace of the

guru, it reaches the ultimate goal THE DIVINE ABODE

OF LORD. Here the relationship of the Guru to the

soul is not said as eternal, which means "no begining

nor ending". The Soul, while crossing throgh somany

bodies without the grace of guru, suddenly blessed

by God to get a right Guru and that particular life

will be wonderful life and and last birth to the soul

also. This means the relation-ship between the Soul and

guru is made by God only, in the middle. But the

realtionship with God & Soul is not like that. This is

eternal. No begining or ending , even the soul

realizes or not. No one could seperate this. Not even

God Himself could break this. As Andal in one of her

songs Thiruppavai says that "undanno:du URAVE:L

namakku ingu ozhikka oziya:du". The close meaning of

this passage is " O Lord! the relation-ship-eternal

we have with You, is inseperable and unbreakable by

us or even by You also".

 

This relationship is not there with Guru. That comes in

between by God's grace only. That has no ending but

has a beginning. The Mighty Hanuman's relationship

with Mother Sitha in Sri: Ra:ma:yanam, was not there from

the beginning. But it lasted for ever, even today that is

prevailing, right!. So also here. Keep the Guru in the

place of The Mighty Hanuman and the soul in the place of

TheMother Sitha. Mother Sitha's goal is not Hanuman. It

was only Srira:ma. The Hanuman is only the MEANS or a

right channel, which Rama chose by Himself. So also

THE ACHARYA OR GURU. Now, go through the whole story.

We are sure you understood the concept.

 

We appreciate your anology.

=chinnajeeyar=

 

Bhadraiah Mallampalli

Sunday, May 19, 2002 12:00 AM

Re: About Life

 

 

Good question.

 

The highest principle of life (praana) is called

samaana. samaana is the fifth and highest of the

components of life namely praana, apaana, vyana,

udaana and samaana. samaana is an equalizing principle.

 

Whatever happens in the world is equalized by

samaana. samaana is like an elastic ruber band.

You stretch it, it will pull back. If God created

man that is an action in one direction only, which

needs to be equalized by samaana. The equal and

opposite action is man reaching God. There is really

no effort needed in the opposite action. All we need

to know is that we will go back to that state we

came from, like a rubber band, if we know the samaana,

the internal judge within us.

 

The example of Guru and shishya is a little more

complicated because Guru is usually a live person

unlike God who is not seen. But effectively the

relationship is same here also. guru and shishya

work together to unite their minds just like

paramaatma and atma unite. The separation of both was

artificial to begin with, so they unite again.