[Guruvayur/Guruvayoor] we can, we can, we can but WILL WE ?

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Jai Sreekrishna Thank you Balagopalji for this informative message Humbly Syamalabalagopal ramakrishnan <rbalpal wrote: HARI AUMIs it really difficult to recognize right and wrong?Cannot we generally agree upon that a particularaction/thought is right or wrong?YES WE CAN and we DO most of the times too. Latestreports says that this discriminative ability isencrypted in our brain. Inspite

of that theatrocities continue. Answering Arjuna, Bhagavan hadsaid: ‘kamaeshakrodhaesha..(verse 37 chapter 3). Oncewe know that the ‘vasanas’ are the culprit, we canwork out how to stop new ones and deplete the existingones. In this verse (23 chapter 13) he has shown a verysimple, easy and practical way to move towards endingthe ‘duality’.“upadrushtanumantha cha bhartha bhoktha maheswarahaparamatmeti chapyuktho deheasmin purushaha paraha”So if we want ‘him’ within us exactly as ‘he’ is(maheswara), then what we do shall be exactly inconsonance with ‘him’. That is, it shall be 100%‘dharmic’. It is then we attain what we call‘realisation’. We ‘realise’ that ‘i’ and ‘he’ is one.THAT THWAUM ASI. AHAM BRHAHMASMI. As the degree of‘dharma’ decreases ‘his’ presence within us shiftsfrom that of ‘maheswaraha’ to that of ‘bharta’,‘bhoktha’ and ‘anumantha’ and lastly when our actionsare

totally ‘adharmic’ ‘he’ sits silently as a‘witness’(upadrushta).Next time we do something just check –we want 'him'within us as:–A WITNESS ?(upadrushta)(kill,plunder,loot,rape..100%adharma)–PERMITTER ? (anumanta)(some what legal, ethical andmoral)-FULLFILLER ? (bharta)(legal,but not fully ethical andmoral)–ENJOYER ? (bhoktha)(completely legal,ethical andmoral)-GOD OF GODS ? (maheswaraha)(exactly as our Bhagavanacted, thought and lived)….and then go ahead and do accordingly. Stop the longlists of excuses we invent conveniently, the ‘ifs’ and‘buts’ … and all those we put together to rationaliseand compromise on the ‘dharma’.The Choice is ours.RegardsBalagopalNARAYANA NARAYANA NARAYANA ________ India Answers: Share what you know. Learn

something newhttp://in.answers./

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It is easier said than done,easier read than understood., easire seen than found,easier thought of than realised. But to know right and wrong one need have realisation.The sloka quoted says, The descent of man from the state of infinite bliss which is his real nature is trced by Krishna. dhyayato vishayaan pumsah sangastheshoopajaayate. This is the first step by which one descends from his mansion of bliss. When we think about an object continuously we get attached to it. This is sanga .Then we start desiring it sangat sanjaayate kaamah, which, when thwarted , results in anger kaamaat krodho abhijaayate. Then comes sammoha delusion. When the intellect is clouded with anger one is not .able to think straight. That is, we imagine something

which is not there and that is delusion. sammohaat smrti vibramah.’. From sammoha arises confusion of memory. When angry we forget whom we are talking to,and what they have been to us in the past. In the Sundarakanda of the Valmiki Ramayana, Hanuman says kruddho hanyat guroon api,.angry man will not hesitate to kill even his elders or even his preceptor. This will happen because he forgets everything except the cause of his anger, not caring whom he hurts. The confusion of memory results in the loss of reason buddhinaasah due to which he comes to ruin. As Krishna elaborates later, kaama or desire is the principal enemy of man followed by the other forces of destruction , namely , anger , delusion pride, avarice and jealousy. So the only way to avoid downfall is to cultivate placidity of mind. This is achieved by self control. Arjuna expresses a wish to know more about the highwaymen, raga and dvesha so that he can avoid them. He observes that men commit sin as though impelled by some great force even though they know that it is wrong and asks Krishna the reason for this. A sin is something which you feel guilty of doing. Every one has an intellect which tells him what is right and what is wrong. A sinner is the one who goes and does something fully well knowing that it is wrong. Kama and krodha, coupled as one, is the formidable enemy of man, says Krishna. Kama esha krodha esha rajogunasamudhbhavah , born out of rajas. The craving for something is kama which changes to krodha when obstructed. Hence they

are not two but one,. Incited by which, man commits sin. The knowledge of right and wrong becomes obscured by this craving for the object of desire and hence Kama is called jnaninah nithyavairi, the perpetual foe of man. Wisdom becomes obscured by desire as the fire is by the smoke, mirror by dirt and the embryo by the womb. Dhoomenaavriyathe vahnih yathaadharso malenacha yatho ulbena aavrtho garbah thathaathenedhamaavrtham. Aavrtho jnanamethena jnaanino niyhyavairinaa. The desire is insatiable like fire. This is why it is termed as a formidable and perpetual enemy of man. Desire never becomes extinguished by fulfilling it. On the other hand it only increases like fire being fed with fuel. The three analogies given to describe the obscuration of wisdom by desire are significant. First is the fire

being obscured by smoke. This denotes a nature predominant of satthva where the wisdom is slightly obscured as the fire with smoke. Once the smoke clears of its own accord the fire becomes visible. Similarly a person who is of saathvik temperament needs only a little help from the sastras or his guru to clear his ignorance which is only slight like smoke that conceals the fire. The next example of mirror covered with dust refers to one who has more rajas and thamas due to karma accumulated in the past lives. It takes time for a mirror to become covered with dust. This can be removed only through persistent effort like cleaning a mirror with a cloth. That is the wisdom can be acquired only through diligent spiritual discipline. The third example of the foetus being concealed in the womb is applicable to those whose nature is predominant of thamas. The ignorance is so great that it can be removed only in course of time just as the baby is born only at the

appropriate time. The first step towards fighting the enemy consists in locating him. Krishna points out that the senses, mind and intellect are abode of desire and hence the control of these is the only way to vanquish and destroy this foe of man who hides behind the senses, mind and intellect using them as his fortress deludes the embodied soul by obstructing jnana and vijnana, knowledge and realization Krishna then proceeds to show the way to control the body, mind and intellect in order to conquer desire. Indhriyaani paraanyaahuh indriyebhyah param manah manasasthu

paraa bhaudhdhiih yo budhdheh parathasthu saha evem bhudhdheh param bhudhdhvaa samsthabhyaathmaanamaathmanaa jahi sathrum mahaabhaaho kaamaroopam dhurasadham. The senses are said to be greater than the body but greater than the senses is the mind. Intellect is greater than the mind but the Self is the greatest of all. Therefore the inaccessible enemy in the form of desire can only be destroyed by resorting to the support of the Atman, the Self. To understand this we must examine the process by which the desire overpowers man. Does Krishna advise that one should wish for nothing in life and live like a vegetable? No! It is absolutely alright to have a wish for something or enjoy anything with which the senses come into contact. But, as already explained in the previous chapter only when the mind dwells upon the object it becomes

desire. So mind is more powerful than the senses. But even then the intellect has got the power to turn one away from the object of desire. To do this the intellect should identify itself with the self and not with the mind. This is what Krishna means by saying, samsthabhyaathmanamaathmana, controlling the intellect by the power of the. Self, Atmashakthi. How to acquire this is explained by Krishna in the subsequent chapters of the Gita. Iwill continuethis later . May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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It is a question of sorts.What is right to one may be wrong to another and vice versa.We can't define this as the same is left to the person concerned.Of course the ability to disciminate what is right and what is wrong is within our control but how we use the same is the question.The working of brain is not controlled by research and nobody can say how it will work at a particular point of time.It is agreed that desire is the most destructive foe of man.When this desire is obstructed it transforms into wrath.The Lord therefore treats both as one.It takes origin in Rajas and aggravates further.As fire can't be satiated with feeding it with fuel,desirecan't be appeased by suppluing it with sense objects.The more it gluts the more it craves.Sin increases in direct proportion to desire.It is the arch enemy of man.Time an again man gets humiliated becoz of his being victim to lust and greed.Still he is unable to recoil from them and give thought to

God.This is the factual position. What is dharma we hv discussed many times.Manifold are the activities taking place in the human body.The jivatman enshrouded in ignorance imagines himself as the author thereof.But the fact is that is this jivatman is merely a reflection of the Great Lord enshrined in the body as rightly pointed out by you.His glories too hv been been enumerated by you nicely.In the midst of His comprehensive relationship with Prakriti,He is eternally established in His Entirety and is no way affected by the modifications of the Prakriti.He is therefore,Paramatma-the Supreme Self,residing in the human tabernacle.But what is proclaimed can the same be adopted in actual practice?No doubt the Lord is the silent witness of what is passing thru one's mind and what you think can be accompolished it will be a wonderful thing.Do you believe that will happen? Hare Krishna. balagopal ramakrishnan <rbalpal wrote: HARI AUMIs it really difficult to recognize right and wrong?Cannot we generally agree upon that a particularaction/thought is right or wrong?YES WE CAN and we DO most of the times too. Latestreports says that this discriminative ability isencrypted in our brain. Inspite of that theatrocities continue. Answering Arjuna, Bhagavan hadsaid:

‘kamaeshakrodhaesha..(verse 37 chapter 3). Oncewe know that the ‘vasanas’ are the culprit, we canwork out how to stop new ones and deplete the existingones. In this verse (23 chapter 13) he has shown a verysimple, easy and practical way to move towards endingthe ‘duality’.“upadrushtanumantha cha bhartha bhoktha maheswarahaparamatmeti chapyuktho deheasmin purushaha paraha”So if we want ‘him’ within us exactly as ‘he’ is(maheswara), then what we do shall be exactly inconsonance with ‘him’. That is, it shall be 100%‘dharmic’. It is then we attain what we call‘realisation’. We ‘realise’ that ‘i’ and ‘he’ is one.THAT THWAUM ASI. AHAM BRHAHMASMI. As the degree of‘dharma’ decreases ‘his’ presence within us shiftsfrom that of

‘maheswaraha’ to that of ‘bharta’,‘bhoktha’ and ‘anumantha’ and lastly when our actionsare totally ‘adharmic’ ‘he’ sits silently as a‘witness’(upadrushta).Next time we do something just check –we want 'him'within us as:–A WITNESS ?(upadrushta)(kill,plunder,loot,rape..100%adharma)–PERMITTER ? (anumanta)(some what legal, ethical andmoral)-FULLFILLER ? (bharta)(legal,but not fully ethical andmoral)–ENJOYER ? (bhoktha)(completely legal,ethical andmoral)-GOD OF GODS ? (maheswaraha)(exactly as our Bhagavanacted, thought and lived)….and then go ahead and do accordingly. Stop the longlists of excuses we invent conveniently, the ‘ifs’ and‘buts’ … and all those we put together to rationaliseand compromise on the

‘dharma’.The Choice is ours.RegardsBalagopalNARAYANA NARAYANA NARAYANA ________ India Answers: Share what you know. Learn something newhttp://in.answers./

Find out what India is talking about on - Answers India Send FREE SMS to your friend's mobile from Messenger Version 8. Get it NOW

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Hari OM!

 

if everyone is realized then, there is no world, only one in 10,000 in a century realized souls

walk above this earth, and lot of them we will never know. they are realized they live like

ordinary common people, but their mental plane is different as King Janaka!

 

So everything is Lord's play!!! the leelas. and again desire and thinking and actions are

connected to purva karmas and also Sanjitha, and Prarabdhakarma which makes aagami

karmas.. but through self effort Purushartha we can decide our destinations.

 

if there is no bad in the world then whom will we call good? And vice versa also.. so in this

Maya everything is possible and impossible also.

 

Hare Guruvayurappa!

 

Krishna Prasad

On 11/10/06, GANAPATHY RAMAN <agraman62 wrote:

 

 

 

 

 

 

It is a question of sorts.What is right to one may be wrong to another and vice versa.We can't define this as the same is left to the person concerned.Of course

the ability to disciminate what is right and what is wrong is within our control but how we use the same is the question.The working of brain is not controlled by research and nobody can say how it will work at a particular point of time.It is agreed that desire is the most destructive foe of man.When this desire is obstructed it transforms into wrath.The Lord therefore treats both as one.It takes origin in Rajas and aggravates further.As fire can't be satiated with feeding it with fuel,desirecan't be appeased by suppluing it with sense objects.The more it gluts the more it craves.Sin increases in direct proportion to desire.It is the arch enemy of man.Time an again man gets humiliated becoz of his being victim to lust and greed.Still he is unable to recoil from them and give thought to God.This is the factual position.

 

What is dharma we hv discussed many times.Manifold are the activities taking place in the human body.The jivatman enshrouded in ignorance imagines himself as the author thereof.But the fact is that is this jivatman is merely a reflection of the Great Lord enshrined in the body as rightly pointed out by you.His glories too hv been been enumerated by you nicely.In the midst of His comprehensive

relationship with Prakriti,He is eternally established in His Entirety and is no way affected by the modifications of the Prakriti.He is therefore,Paramatma-the Supreme Self,residing in the human tabernacle.But what is proclaimed can the same be adopted in actual practice?No doubt the Lord is the silent witness of what is passing thru one's mind and what you think can be accompolished it will be a wonderful thing.Do you believe that will happen?

 

Hare Krishna.

balagopal ramakrishnan <rbalpal (AT) (DOT) co.in> wrote:

 

 

 

HARI AUMIs it really difficult to recognize right and wrong?Cannot we generally agree upon that a particularaction/thought is right or wrong?YES WE CAN and we DO most of the times too. Latest

reports says that this discriminative ability isencrypted in our brain. Inspite of that theatrocities continue. Answering Arjuna, Bhagavan hadsaid: 'kamaeshakrodhaesha..(verse 37 chapter 3). Oncewe know that the 'vasanas' are the culprit, we can

work out how to stop new ones and deplete the existingones. In this verse (23 chapter 13) he has shown a verysimple, easy and practical way to move towards endingthe 'duality'."upadrushtanumantha cha bhartha bhoktha maheswaraha

paramatmeti chapyuktho deheasmin purushaha paraha"So if we want 'him' within us exactly as 'he' is(maheswara), then what we do shall be exactly inconsonance with 'him'. That is, it shall be 100%'dharmic'. It is then we attain what we call

'realisation'. We 'realise' that 'i' and 'he' is one.THAT THWAUM ASI. AHAM BRHAHMASMI. As the degree of'dharma' decreases 'his' presence within us shiftsfrom that of 'maheswaraha' to that of 'bharta','bhoktha' and 'anumantha' and lastly when our actions

are totally 'adharmic' 'he' sits silently as a'witness'(upadrushta).Next time we do something just check –we want 'him'within us as:–A WITNESS ?(upadrushta)(kill,plunder,loot,rape..100%adharma)

–PERMITTER ? (anumanta)(some what legal, ethical andmoral)-FULLFILLER ? (bharta)(legal,but not fully ethical andmoral)–ENJOYER ? (bhoktha)(completely legal,ethical andmoral)-GOD OF GODS ? (maheswaraha)(exactly as our Bhagavan

acted, thought and lived)….and then go ahead and do accordingly. Stop the longlists of excuses we invent conveniently, the 'ifs' and'buts' … and all those we put together to rationaliseand compromise on the 'dharma'.

The Choice is ours.RegardsBalagopalNARAYANA NARAYANA NARAYANA ________ India Answers: Share what you know. Learn something new

http://in.answers./

 

 

Find out what India is talking about on - Answers India

Send FREE SMS to your friend's mobile from Messenger Version 8.

Get it NOW

-- dotcompals:

www.dotcompals.in .Org domain Names for just 2.5 USDKrishna PrasadDare to give up the comfort of the 'known' and venture into the 'unknown' The more we know, the more we will come to realize what we do not know.

If we want to achieve our true potential and live life to the fullest. As Poojya Gurudev said it, "Open your eyes. Burst your shell. Spread your wings and fly!"Swami ChinmayanandaHate not the sinner - hate the sin; and always hate the sin even with an excess of hatred. "

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I give below the xcerpt from virodhaparihaara by DVedanathadesika whier he answers questions regarding the concepts of visishtadhvaitha., which iam working on at present to be published as a ebook in the website Sundarasimha,since it tis relevant to the subject matter. Even though the Lord is the creator,annihilator of the world and its sole cause, the jivas are seen to protect one another ,attack one another, lead one another and so on. So how can the statements of the sasthras to the effect that the Lord alone is the doer, protector and killer etc. be valid? The reference is to the texts like 'Ekah sAsthA na dhvitheeyO asthi, (MB.Asva.parva.-27-1)there is only one ruler without a second and 'kah kEna hanyathE janthuh kah kEna parirakshyathE, (VP.1-18-31) who is killed by whom and who is protected by whom.' There is nothing incongrous in this, says Desika. bhAdhakathva-niyanthrthva-rakshakathvAdhikam thrishu eesvarAyattham EthamAth kah kEnaEthyAdhiyujyathE. Attacking, controlling and protecting , all these three are only through the command of the Lord and that is why it is said 'by whom and who,' etc. The Lord alone is the sarvakarthA, doer of all. The jivas act influenced by their karma and hence not independent. Protected by one or harmed by others happen according to one's puNya or pApa in the poorvajanma.Through His grace only a jiva follows the path of devotion or prapatthi. The Lord os the kartha and kArayitha because through His will only

any effort is taken by the jiva.But at the same time the Lord is also udhAseena, unconcerned as He is the cause of all actions and has no likes and dislikes.When the jiva starts an action the Lord becomes the anumanthA, one who permits, and initiates the jiva to continue the action. He is the sakshi, witness as nothing happens without his knowledge. As He aids in all endeavours He is the sahakari, the helper. He is the phalapradha, bestower of the fruit of endeavour.In short as Ramanuja has declared in his nithyagrantha 'thasmAth sarvAthmanA bhagavathpartahnthra Eva ayam jeevah,' jiva is dependent on the Lord in all respets. May god bless you, Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit.

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