Guest guest Posted August 19, 2006 Report Share Posted August 19, 2006 Dear Sirs; Brahman is a state of self realization of Sri Krishna. Sri Krishna is never on the front (face to face) but (‘updrasta’) looking from behind (like child in lap of mother and both watching in same direction). With increasing pace of self realization, the child moves backward only to get submerged in Sri Krishna. That means, when meditation culminates in light of knowledge of Sri Krishna, this knowledge is a Brahman. Bhagwat Gita is not a law book that cannot speak itself. Sri Krishna is not an outsider; he is only teacher of the Bhagwat Gita. He is inside our thoughts and actions, by His power of the nature (astdaprakriti). All of us are His instruments and it belongs to Him. Each instrument differs in its functionality. Every action thus performed by Sri Krishna is action of the Brahman. Those with this knowledge cannot discriminate between a saint and a butcher. This state of awareness of prakriti a cause of illusion of choice is Brahman. The knowledge of discrimination comes with prakriti. The 3 guna created the discrimination or sensory or empirical reasoning. The knowledge tree standing up side down, gets branched into 3 parts. These 3 parts in multiple combination produce ‘vishaya’ (subjects) and those who deal with it are VAISYA. And those who cut the branches of Vishaya are called CHATRIA. For example, physics, chemistry, biology are vishaya or branches of the truck of general sciences. A person who is good in physics, also chemistry and also biology cannot discriminate amongst all of these, and thus said to cut off the branches. He is CHATRIA. In other words, VAISYA is a professor of physics but a CHATRIA is professor of general philosophy of sciences after cutting off all branches into unified knowledge. On the similar way, when CHATRIA transcendences the 3 guna and becomes fully aware of these classification, then he is Sri Krishna. K G Misra On Behalf Of avadhuta maharaja Saturday, August 19, 2006 10:04 AM Re: Re: Advaita Sadhaks; I have understood from the statements of Gita 14.27 that 'brahman' is established by Krishna-'pratishtaaham'. It means as per the very grammar that the impersonal effulgence is under or subordinate to the person of Krishna. That is specifically, it is His own glow coming from His form or 'swaroop'. If Krishna's form was established by the glow or 'brahman' then the Sanskrit would have been spoken differently to show that the 'brahman' has established the form of Krishna. But this is not the case. To woship Krishna as He is and then leave Him for merging into Brahman is an offense to the Lord, for which such a person has to face living in a realm of emptiness where there is no Lord, no devotion and no individuality. In other words, spiritual suicide. Better to go to the personal abode of the Lord of which this material world is but a perverted reflection, or a tree with its roots going up and branches down as Krishna tells in chapter 15. bv avadhoot sadhak_insight <sadhak_insight wrote: " Gopi Krishna Paritala " <paritalagopikrishna.com> Sloka 27 of Chapter 14 - Gunatraya Vibhaaga Yogah Dear Brother and Sister Fellow-Travellers, Love and Love alone.... I have been thinking of writing and/or reproducing a few lines of commentary on Sloka 27 of Gunatraya Vibhaaga Yogah of Srimad Bhagavad Gita, for quite some time. Here it is now: Brahmanohi pratishtaaham amrutasyaavyayasya cha Saswatasya cha dharmasya sukhasyaikaamthikasya cha Indeed, the power of God through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power, which is Brahman itself, am I. For a power and the possessor of that power are non-different or " Brahman " means the conditioned Brahman, since It (too) is referred to by that word. Of that Brahman, I -- none else -- am the Abode. Myself, the conditioned Brahman. The use of the adjective 'Avyayasya' with the substantive 'Brahman' shows that the latter stands here for the formless and attributeless supreme Spirit, and not for prakriti. And the intention of the God is declaring Himself as the ground of that imperishable Brahman is to convey that the letter is not different from Him, Who is the same as God possessed of attributes, and that He is not different from Brahman. In reality, Sri Krishna and Brahman are not two different entities, but represent one and the same Reality. Therefore, the attainment of Brahman, referred to in the preceding verse, i.e., 14:26 is the same as the realisation of Sri Krishna or God with attributes. For, it is the one Supreme Brahman or God, Who is said to be endowed with different forms in order that He may be worshipped by man or varying capacities. That which pervades the entire universe, which is all-supporting, which sustains and nourishes all, is the qualified unmanifest or formless aspect. Sri Siva, Sri Vishnu, Sri Rama, Sri Krishna and others are the manifest forms of God, while the entire universe is His Cosmic Body. Therefore, it is surely appropriate that he who meditates on Me, the unconditioned Brahman, qualifies for becoming Brahman. The intense fervour of Bhakta ends with his becoming Brahman. " The devotee sees Ishwara in many forms. But, when he gets into Samadhi, this very Ishwara is realised by him as the formless Infinite Nirguna Brahman. It is in this realisation that bhakti or jnana get harmonised. He who traverses the three Gunas and get into Brahman, Who is supremely beyond them. This world is the forest. The three Gunas, as thieves, are always alert to rob divine qualities of the wayfarer is Jivatma. Of the three Gunas, Tamas tries to destroy him, Rajas binds him with lust, greed and anger. Sattva saves him from fetters and shows him the way to God realisation. As sun-rays are not different from Sun, as waves are not different from ocean, Brahman is not different from God. They are all one and the same. When Lord Krishna declares that He is the abode of Brahman, He means to say, that He has His identity, with Brahman. As being fire which is seen, and fire present in a piece of wood, which is not seen, are one and the same. Similarly, the Lord is the same, as endowed with form and also, without form. As the nose smells the same food, while the tongue tastes it. Similarly, the same Lord is Brahman, for a devotee following the discipline of knowledge, and Lord Krishna for a devotee of devotion. In fact, Lord Krishna and Brahman, are one and the same. The Lord has used the term 'Brahman' for Himself in 5:10 and also 'unmanifested form' in 9:4. So, He is both with form and without form. All the above commentary I have quoted from different sources of Srimad Bhagavad Gita. IN ADDITION: Dear Bhagavad Bhandus, Love and Love alone... Continuation from above Gita 14:27, I would like to reproduce what Poojya Sri Ramsukh Das ji said: Worship of God with attributes is easier, as it is simple and straightforward to think of Him, to visualize Him, to adore Him, to depend totally on Him, to offer all actions to Him, to be aware of His grace at all times.God Himself destroyes the ignorance of such devotees, releases them from any subtle vices, grants them the wisdom by which, they attain Him. God pays more attention to their devotion, love and faith rather than their defects (12:5). Also, please refer to Slokas 3:5, 8:14, 9:22, 10:10, 10:11, 12:7, 18:46, 18:56-58 for more insights. A spiritual aspirant that worships attributeless God, has to rely on his own efforts and abilities for his Self Realization. Controlling the mind is difficult for all, particularly if lacking in dispassion, or having body consciousness, in which case it is even more difficult to renounce sense objects, to give up pride of doership, egoism, and attachment. A spiritual guide that is Self- Realized is essential in this path, and they are difficult to recognize. Such spiritual aspirants attain the Absolute, only after possessing perfect discrimination and a burning dispassion, which is difficult, so long as, there is attachment to the world. Please refer to Slokas 3:43, 4:34, 4:39, 5:24, 13:7, 13:34 for more details. Love and Love alone... Paritala Gopi Krishna , " Gopi Krishna Paritala " <paritalagopikrishna wrote: > > Dear Fellow-Brothers and Sisters, > > Love and Love alone: > > In continuation of my earlier posting today, let me also quote what > Brihadaaranyaka Upanishad 1.4.2 says: > > *Dvitiyaad vai bhayam bhavati, which means certainly fear is born of > duality.* > > Can we negate the Truth? Can we stop the Sun from shining by putting hand > over our eyes? Can we realise the Truth or reach the Reality by simply > denouncing or condemning the other? What is the way out then? As far as I am > concerned, the only way out is to do anything and everything with Love and > Tyaga. In fact, Love includes Tyaga too, but I am putting Tyaga separately > next to Love is only to emphasise the fact that we should not get into that > love, which is with expectation - a barter system. Love for Love alone. It > is easy to get provoked and retort or comment upon on others approach, but > it is very difficult to look into one's own self and realise where we are > going wrong and what steps should we initiate to stem the rot, before it > becomes a dreaded habit. Here, I would like to quote the great saint, Sri > Ramskkh Das ji's words, which I read only today: I quote: *Pride is at the > root of seeing faults in others. Also, impurities in inner senses, makes us > see faults. We have no right to think of others as bad. By not seeing > others as bad, solid and pervasive goodness automatically arises from > within. To remove our flaws, to protect our innocence, we should not see > faults in any one, neither in ourselves nor in others. Therefore, let us > not see faults in others, as no one benefits from this " .* Unquote > Love and Love alone.... > > P. Gopi Krishna > ====== > > On 8/14/06, Gopi Krishna Paritala <paritalagopikrishna wrote: > > > Dear Esteemed Travellers, > > > > Love and Love alone.... > > > > While thanking you all for your kind words and responses, I would like to > > quote below what Sri Ramakrishna Paramahansa said: > > > > Excerpted from the Gospel of Sri Ramakrishna, Page 191 - The Master Said: > > > > " Some people indulge in quarrels, saying, 'One cannot attain anything > > unless one worships our Krishna', or, 'Nothing can be gained without the > > worship of KAlee, our Divine Mother', or, One cannot be saved without > > accepting the Christian religion.' This is pure dogmatism. The dogmatist > > says, 'My religion alone is true, and the other religions are false.' This > > is a bad attitude. God can be reached by different paths. " > > > > It is a clear signal for me that I am on the right path, as today, after > > reading the postings in g-mail, I went to another group to see the postings, > > where I found the above quote. Is it not sufficient enough to feel very > > confident that I am on the right path? If not, what else? I firmly believe > > that God has put a stamp of approval on what I have been writing here. > > > > Love and Love alone.... > > > > P. Gopi Krishna. > > ===== > > > > On 8/13/06, sadhak_insight <sadhak_insight wrote: > > > > > shree hari > > > > > > MODERATOR HAS COMBINED MULTIPLE MESSAGES. SADHAKAS, EACH MESSAGE > > > SHOULD ATTEMPT TO ENHANCE THE UNDERSTANDING OF GITA, BY POINTING OUT > > > SHOKLAS WHERE GOD HAS EXPRESSED A PARTICULAR PHILOSOPHY. PLEASE > > > KINDLY PUT IN THE EXTRA EFFORT TO REFERENCE THE SHLOKAS. THANK YOU! > > > RAM RAM > > > > > > " Anil Aggarwal " <aaggarwal@> > > > > > > Namaskar! > > > > > > I echo your statement in totality. The entire discussion of Sagun > > > Brahman vs Nirguna Brahman is useless. Each individual is unique, > > > whatever he or she can relate to that is what he or she needs to focus > > > on. > > > > > > Anil Aggarwal > > > > > > " AMS " <athreya > > > > > > What may be interesting to reflect upon is that some Dawaitins and > > > Vihishtaadwaitins, not all, feel the need to attack Advaita, while, on > > > the other hand, Advaitins do not feel threatened by D and V. GKP's > > > counsel of integration is wise. > > > > > > - Your saadhak > > > > > > <%40>, > > > " sadhak_insight " > > > <sadhak_insight@> wrote: > > > > > > > > " Gopi Krishna Paritala " <paritalagopikrishna@> > > > > > > > > > > > My Dear Avadhuta Maharaja ji and Other Friends in the Group! > > > > > > > > Love and Love alone... > > > > > > > > Where the question of impersonal God at all? Why things are getting > > > > confusing leading to prolonged, and at times, unnecessary and > > > > unpleasant, discussions? I am really surprised. Great Saints (I can > > > > give you a huge list of saints, starting from Adi Sankaracharya) > > > > have repeatedly asserted that Advaita does not mean denouncing the > > > > other paths at all. They also did not say that it is the ONLY Path > > > > for God realisation. It is also one of the ways to reach the > > > > Ultimate. But, unfortunately, any reference on Advaita is leading to > > > > unhealthy discussion. Sad indeed. The Dwaitin or the Vishsitadwaitin > > > > can interpret Srimad Bhagavad Gita or for that matter any text as it > > > > suits to him or her, but it does not mean that the other paths, > > > > which equally vouchsafes for the emancipation of one's life, are > > > > wrong. Kindly avoid this kind of wrongful thinking. Kindly remember, > > > > unless we develop that " tyaga bhava " we will not proceed in our > > > > sadhana. My sincere request to one and all is kindly do not look at > > > > the things from a myopic point of view. Let us have a larger outlook > > > > so as to understand all paths and assimilate what is good in each > > > > and every path. There is nothing wrong in it. Is it not? With folded > > > > hands, I pray to you all not to get into unhealthy slanging match of > > > > words. I hope I am not asking for too much. > > > > > > > > Love and Love alone... > > > > > > > > P. Gopi Krishna > > > > > > > > (MESSAGE EDITED BY MODERATOR) > > > > > > > > <% 40>, > > > avadhuta maharaja > > > > <avadhutamaharaja@> wrote: > > > > > > > > > > Gita talkers; > > > > > > > > > > Love and love alone implies a lover and a beloved, right? Then > > > > again, the act of loving, correct? Well , if we to the > > > > impersonal path which is condemned in verse 5 of chapter 12 of the > > > > Gita, then there is neither love, lover or loved. Everything is > > > > homogenized in the Oneness of Brahman, which is why also the Lord in > > > > the Bhagavad Gita spoke out strongly against such misconceptions: > > > > > > > > > > Bhagavad Gita 7.24 > > > > > > > > > > avyaktm vyaktim aapannam manyante maam abuddhayah param bhaavan > > > > ajaananto mamaavyanam anuttamam > > > > > > > > > > " Unintelligent men who do not know Me perfectly, think that I > > > > was impersonal and have now manifested a personality. Due to their > > > > small knowledge they do not know My higher nature which is > > > > imperishable and supreme. " > > > > > > > > > > More clearly, an 'Advaitain' may accept a form to worship such > > > > as Krishna or Vishnu or virtually any form of God or demigod, but > > > > solely for the purpose of achieving going beyond all forms and > > > > quaities for the Advaitin feels that there is no such thing as > > > > spiritual form or qualities. All is ultimately void or 'brahman'. > > > > So, if one argues that the > > > > > 'advaitin' is not averse to manifest forms that is really only a > > > > ploy, for the goal is to realize a non-distinct, featureless, > > > > qualitiless, absolute , without name or form. > > > > > This is ultimately atheistic, since real theism must accept the > > > > form and features of a personal God, who is does not have a material > > > > form composed of matter. > > > > > Thus, it is imperative for a student of the Gita to realize that > > > > Shree Krishna is not manifest from a greater impersonal energy, but > > > > rather the impersonal energy is simply subordinate to Him as the > > > > Lord states clearly in chapter 14, verse 26, 'brahmano hi > > > > pratishtaham', " this impersonal brahman is established by Me'. > > > > > > > > > > I hope that helps some realize some of the perils of the path of > > > > impersonal knowledge[jnana]. > > > > > > > > > > Yours truly, > > > > > > > > > > bv avadhuta maharaja > > > > > > > > > > > > > > > > > > > > Paritala Gopi Krishna <paritalagopikrishna@> wrote: > > > > > Dear Fellow Travellers, > > > > > > > > > > Love and Love alone... > > > > > > > > > > After reading the below reproduced statement of Swami > > > > Vivekananda,I > > > > > felt like sharing it with you all. I welcome your comments, > > > > keeping in > > > > > view Srimad Bhagavat Gita. > > > > > > > > > > " The advaita is the only system which gives unto man complete > > > > > possession of himself, takes off all dependence and its associated > > > > > superstitions, thus making us brave to suffer, brave to do and in > > > > the > > > > > long run attain to absolute freedom. " - Swami Vivekananda > > > > > > > > > > Love and Love alone... > > > > > > > > > > P. Gopi Krishna > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > How low will we go? Check out Messenger's low PC-to- Phone > > > > call rates. > > > > > > > > > > > > > > > > > > > > > > > > > > -- > > > > Paritala Gopi Krishna > > > > > > -- > Paritala Gopi Krishna > Everyone is raving about the all-new Mail Beta. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 19, 2006 Report Share Posted August 19, 2006 Aspirants for Krishna[Prema];We should know what our goal is before we begin the journey. Before we jump in a car , we should have a map and destination. Our goal is not Krishna. We do not want to become Krishna. As He tells us in Ch.15, verse 7 'jeeva bhutah sanaatanah', we the living beings are His eternal parts. The part never becomes the whole. Our desire should be to serve the supreme whole, not to become the whole. An eternal part is always an eternal part and parcel.Our goal is actually Krishna-prema-love of God. Love does not mean you become the lovable object. We love our father, but we do not want to become our father.Krishna is simultaneously all-pervasive and the perfect personality. He is driving the chariot of Arjuna as his friend but as the Supersoul of all living beings is situated in the hearts of all animate objects as stated in Chapter 18, verse number 61. So, although He is everywhere, He is localized as well. To love Him or perform 'bhakti' bestows the abode of the Supreme Brahman. Krishna is the Parambrahman, or Supreme Spirit Whole. Brahman is His effulgence. In that Brahmajyoti are innumerable spiritual planets, the topmost of which is His planet of cows, Goloka. In the Gita, 18.56 the Lord says that His devotee will attain this abode, 'shaashvatam padam avyayam'.That is the devotee of Krishna, who only aspires to serve His lotus feet will go to Him as see Him face-to-face, as He says in the Gita 10.10, 'yena maam upayaanti te'. Thus real meditation means 'bhakti' or devotion to the form of Krishna and which ultimately controls Him. We can control God by our love, not by our wanting to become Him. In the Gita 2.12 Krishna says to Arjuna that there was never a time when He did not exist, nor Arjuna or all other kings on the field of battle and that as eternal individuals , they would continue to exist in the future. But where?If we serve with love and devotion the lotus feet of the Lord, we go to His abode in the spiritual world for ever and ever with no returning to this world of matter.bv avadhoot maharajKrishna Gopal Misra <kg wrote: Dear Sirs; Brahman is a state of self realization of Sri Krishna. Sri Krishna is never on the front (face to face) but (‘updrasta’) looking from behind (like child in lap of mother and both watching in same direction). With increasing pace of self realization, the child moves backward only to get submerged in Sri Krishna. That means, when meditation culminates in light of knowledge of Sri Krishna, this knowledge is a Brahman. Bhagwat Gita is not a law book that cannot speak itself. Sri Krishna is not an outsider; he is only teacher of the Bhagwat Gita. He is inside our thoughts and actions, by His power of the nature (astdaprakriti). All of us are His instruments and it belongs to Him. Each instrument differs in its functionality. Every action thus performed by Sri Krishna is action of the Brahman. Those with this knowledge cannot discriminate between a saint and a butcher. This state of awareness of prakriti a cause of illusion of choice is Brahman. The knowledge of discrimination comes with prakriti. The 3 guna created the discrimination or sensory or empirical reasoning. The knowledge tree standing up side down, gets branched into 3 parts. These 3 parts in multiple combination produce ‘vishaya’ (subjects) and those who deal with it are VAISYA. And those who cut the branches of Vishaya are called CHATRIA. For example, physics, chemistry, biology are vishaya or branches of the truck of general sciences. A person who is good in physics, also chemistry and also biology cannot discriminate amongst all of these, and thus said to cut off the branches. He is CHATRIA. In other words, VAISYA is a professor of physics but a CHATRIA is professor of general philosophy of sciences after cutting off all branches into unified knowledge. On the similar way, when CHATRIA transcendences the 3 guna and becomes fully aware of these classification, then he is Sri Krishna. K G Misra On Behalf Of avadhuta maharaja Saturday, August 19, 2006 10:04 AM Re: Re: Advaita Sadhaks; I have understood from the statements of Gita 14.27 that 'brahman' is established by Krishna-'pratishtaaham'. It means as per the very grammar that the impersonal effulgence is under or subordinate to the person of Krishna. That is specifically, it is His own glow coming from His form or 'swaroop'. If Krishna's form was established by the glow or 'brahman' then the Sanskrit would have been spoken differently to show that the 'brahman' has established the form of Krishna. But this is not the case. To woship Krishna as He is and then leave Him for merging into Brahman is an offense to the Lord, for which such a person has to face living in a realm of emptiness where there is no Lord, no devotion and no individuality. In other words, spiritual suicide. Better to go to the personal abode of the Lord of which this material world is but a perverted reflection, or a tree with its roots going up and branches down as Krishna tells in chapter 15. bv avadhoot sadhak_insight <sadhak_insight > wrote: "Gopi Krishna Paritala" <paritalagopikrishna.com> Sloka 27 of Chapter 14 - Gunatraya Vibhaaga Yogah Dear Brother and Sister Fellow-Travellers, Love and Love alone.... I have been thinking of writing and/or reproducing a few lines of commentary on Sloka 27 of Gunatraya Vibhaaga Yogah of Srimad Bhagavad Gita, for quite some time. Here it is now: Brahmanohi pratishtaaham amrutasyaavyayasya cha Saswatasya cha dharmasya sukhasyaikaamthikasya cha Indeed, the power of God through which Brahman sets out, comes forth, for the purpose of favouring the devotees, etc., that power, which is Brahman itself, am I. For a power and the possessor of that power are non-different or "Brahman" means the conditioned Brahman, since It (too) is referred to by that word. Of that Brahman, I -- none else -- am the Abode. Myself, the conditioned Brahman. The use of the adjective 'Avyayasya' with the substantive 'Brahman' shows that the latter stands here for the formless and attributeless supreme Spirit, and not for prakriti. And the intention of the God is declaring Himself as the ground of that imperishable Brahman is to convey that the letter is not different from Him, Who is the same as God possessed of attributes, and that He is not different from Brahman. In reality, Sri Krishna and Brahman are not two different entities, but represent one and the same Reality. Therefore, the attainment of Brahman, referred to in the preceding verse, i.e., 14:26 is the same as the realisation of Sri Krishna or God with attributes. For, it is the one Supreme Brahman or God, Who is said to be endowed with different forms in order that He may be worshipped by man or varying capacities. That which pervades the entire universe, which is all-supporting, which sustains and nourishes all, is the qualified unmanifest or formless aspect. Sri Siva, Sri Vishnu, Sri Rama, Sri Krishna and others are the manifest forms of God, while the entire universe is His Cosmic Body. Therefore, it is surely appropriate that he who meditates on Me, the unconditioned Brahman, qualifies for becoming Brahman. The intense fervour of Bhakta ends with his becoming Brahman. "The devotee sees Ishwara in many forms. But, when he gets into Samadhi, this very Ishwara is realised by him as the formless Infinite Nirguna Brahman. It is in this realisation that bhakti or jnana get harmonised. He who traverses the three Gunas and get into Brahman, Who is supremely beyond them. This world is the forest. The three Gunas, as thieves, are always alert to rob divine qualities of the wayfarer is Jivatma. Of the three Gunas, Tamas tries to destroy him, Rajas binds him with lust, greed and anger. Sattva saves him from fetters and shows him the way to God realisation. As sun-rays are not different from Sun, as waves are not different from ocean, Brahman is not different from God. They are all one and the same. When Lord Krishna declares that He is the abode of Brahman, He means to say, that He has His identity, with Brahman. As being fire which is seen, and fire present in a piece of wood, which is not seen, are one and the same. Similarly, the Lord is the same, as endowed with form and also, without form. As the nose smells the same food, while the tongue tastes it. Similarly, the same Lord is Brahman, for a devotee following the discipline of knowledge, and Lord Krishna for a devotee of devotion. In fact, Lord Krishna and Brahman, are one and the same. The Lord has used the term 'Brahman' for Himself in 5:10 and also 'unmanifested form' in 9:4. So, He is both with form and without form. All the above commentary I have quoted from different sources of Srimad Bhagavad Gita. IN ADDITION: Dear Bhagavad Bhandus, Love and Love alone... Continuation from above Gita 14:27, I would like to reproduce what Poojya Sri Ramsukh Das ji said: Worship of God with attributes is easier, as it is simple and straightforward to think of Him, to visualize Him, to adore Him, to depend totally on Him, to offer all actions to Him, to be aware of His grace at all times.God Himself destroyes the ignorance of such devotees, releases them from any subtle vices, grants them the wisdom by which, they attain Him. God pays more attention to their devotion, love and faith rather than their defects (12:5). Also, please refer to Slokas 3:5, 8:14, 9:22, 10:10, 10:11, 12:7, 18:46, 18:56-58 for more insights. A spiritual aspirant that worships attributeless God, has to rely on his own efforts and abilities for his Self Realization. Controlling the mind is difficult for all, particularly if lacking in dispassion, or having body consciousness, in which case it is even more difficult to renounce sense objects, to give up pride of doership, egoism, and attachment. A spiritual guide that is Self- Realized is essential in this path, and they are difficult to recognize. Such spiritual aspirants attain the Absolute, only after possessing perfect discrimination and a burning dispassion, which is difficult, so long as, there is attachment to the world. Please refer to Slokas 3:43, 4:34, 4:39, 5:24, 13:7, 13:34 for more details. Love and Love alone... Paritala Gopi Krishna , "Gopi Krishna Paritala" <paritalagopikrishna wrote: > > Dear Fellow-Brothers and Sisters, > > Love and Love alone: > > In continuation of my earlier posting today, let me also quote what > Brihadaaranyaka Upanishad 1.4.2 says: > > *Dvitiyaad vai bhayam bhavati, which means certainly fear is born of > duality.* > > Can we negate the Truth? Can we stop the Sun from shining by putting hand > over our eyes? Can we realise the Truth or reach the Reality by simply > denouncing or condemning the other? What is the way out then? As far as I am > concerned, the only way out is to do anything and everything with Love and > Tyaga. In fact, Love includes Tyaga too, but I am putting Tyaga separately > next to Love is only to emphasise the fact that we should not get into that > love, which is with expectation - a barter system. Love for Love alone. It > is easy to get provoked and retort or comment upon on others approach, but > it is very difficult to look into one's own self and realise where we are > going wrong and what steps should we initiate to stem the rot, before it > becomes a dreaded habit. Here, I would like to quote the great saint, Sri > Ramskkh Das ji's words, which I read only today: I quote: *Pride is at the > root of seeing faults in others. Also, impurities in inner senses, makes us > see faults. We have no right to think of others as bad. By not seeing > others as bad, solid and pervasive goodness automatically arises from > within. To remove our flaws, to protect our innocence, we should not see > faults in any one, neither in ourselves nor in others. Therefore, let us > not see faults in others, as no one benefits from this".* Unquote > Love and Love alone.... > > P. Gopi Krishna > ====== > > On 8/14/06, Gopi Krishna Paritala <paritalagopikrishna wrote: > > > Dear Esteemed Travellers, > > > > Love and Love alone.... > > > > While thanking you all for your kind words and responses, I would like to > > quote below what Sri Ramakrishna Paramahansa said: > > > > Excerpted from the Gospel of Sri Ramakrishna, Page 191 - The Master Said: > > > > "Some people indulge in quarrels, saying, 'One cannot attain anything > > unless one worships our Krishna', or, 'Nothing can be gained without the > > worship of KAlee, our Divine Mother', or, One cannot be saved without > > accepting the Christian religion.' This is pure dogmatism. The dogmatist > > says, 'My religion alone is true, and the other religions are false.' This > > is a bad attitude. God can be reached by different paths." > > > > It is a clear signal for me that I am on the right path, as today, after > > reading the postings in g-mail, I went to another group to see the postings, > > where I found the above quote. Is it not sufficient enough to feel very > > confident that I am on the right path? If not, what else? I firmly believe > > that God has put a stamp of approval on what I have been writing here. > > > > Love and Love alone.... > > > > P. Gopi Krishna. > > ===== > > > > On 8/13/06, sadhak_insight <sadhak_insight wrote: > > > > > shree hari > > > > > > MODERATOR HAS COMBINED MULTIPLE MESSAGES. SADHAKAS, EACH MESSAGE > > > SHOULD ATTEMPT TO ENHANCE THE UNDERSTANDING OF GITA, BY POINTING OUT > > > SHOKLAS WHERE GOD HAS EXPRESSED A PARTICULAR PHILOSOPHY. PLEASE > > > KINDLY PUT IN THE EXTRA EFFORT TO REFERENCE THE SHLOKAS. THANK YOU! > > > RAM RAM > > > > > > "Anil Aggarwal" <aaggarwal@> > > > > > > Namaskar! > > > > > > I echo your statement in totality. The entire discussion of Sagun > > > Brahman vs Nirguna Brahman is useless. Each individual is unique, > > > whatever he or she can relate to that is what he or she needs to focus > > > on. > > > > > > Anil Aggarwal > > > > > > "AMS" <athreya > > > > > > What may be interesting to reflect upon is that some Dawaitins and > > > Vihishtaadwaitins, not all, feel the need to attack Advaita, while, on > > > the other hand, Advaitins do not feel threatened by D and V. GKP's > > > counsel of integration is wise. > > > > > > - Your saadhak > > > > > > <%40>, > > > "sadhak_insight" > > > <sadhak_insight@> wrote: > > > > > > > > "Gopi Krishna Paritala" <paritalagopikrishna@> > > > > > > > > > > > My Dear Avadhuta Maharaja ji and Other Friends in the Group! > > > > > > > > Love and Love alone... > > > > > > > > Where the question of impersonal God at all? Why things are getting > > > > confusing leading to prolonged, and at times, unnecessary and > > > > unpleasant, discussions? I am really surprised. Great Saints (I can > > > > give you a huge list of saints, starting from Adi Sankaracharya) > > > > have repeatedly asserted that Advaita does not mean denouncing the > > > > other paths at all. They also did not say that it is the ONLY Path > > > > for God realisation. It is also one of the ways to reach the > > > > Ultimate. But, unfortunately, any reference on Advaita is leading to > > > > unhealthy discussion. Sad indeed. The Dwaitin or the Vishsitadwaitin > > > > can interpret Srimad Bhagavad Gita or for that matter any text as it > > > > suits to him or her, but it does not mean that the other paths, > > > > which equally vouchsafes for the emancipation of one's life, are > > > > wrong. Kindly avoid this kind of wrongful thinking. Kindly remember, > > > > unless we develop that "tyaga bhava" we will not proceed in our > > > > sadhana. My sincere request to one and all is kindly do not look at > > > > the things from a myopic point of view. Let us have a larger outlook > > > > so as to understand all paths and assimilate what is good in each > > > > and every path. There is nothing wrong in it. Is it not? With folded > > > > hands, I pray to you all not to get into unhealthy slanging match of > > > > words. I hope I am not asking for too much. > > > > > > > > Love and Love alone... > > > > > > > > P. Gopi Krishna > > > > > > > > (MESSAGE EDITED BY MODERATOR) > > > > > > > > <% 40>, > > > avadhuta maharaja > > > > <avadhutamaharaja@> wrote: > > > > > > > > > > Gita talkers; > > > > > > > > > > Love and love alone implies a lover and a beloved, right? Then > > > > again, the act of loving, correct? Well , if we to the > > > > impersonal path which is condemned in verse 5 of chapter 12 of the > > > > Gita, then there is neither love, lover or loved. Everything is > > > > homogenized in the Oneness of Brahman, which is why also the Lord in > > > > the Bhagavad Gita spoke out strongly against such misconceptions: > > > > > > > > > > Bhagavad Gita 7.24 > > > > > > > > > > avyaktm vyaktim aapannam manyante maam abuddhayah param bhaavan > > > > ajaananto mamaavyanam anuttamam > > > > > > > > > > "Unintelligent men who do not know Me perfectly, think that I > > > > was impersonal and have now manifested a personality. Due to their > > > > small knowledge they do not know My higher nature which is > > > > imperishable and supreme." > > > > > > > > > > More clearly, an 'Advaitain' may accept a form to worship such > > > > as Krishna or Vishnu or virtually any form of God or demigod, but > > > > solely for the purpose of achieving going beyond all forms and > > > > quaities for the Advaitin feels that there is no such thing as > > > > spiritual form or qualities. All is ultimately void or 'brahman'. > > > > So, if one argues that the > > > > > 'advaitin' is not averse to manifest forms that is really only a > > > > ploy, for the goal is to realize a non-distinct, featureless, > > > > qualitiless, absolute , without name or form. > > > > > This is ultimately atheistic, since real theism must accept the > > > > form and features of a personal God, who is does not have a material > > > > form composed of matter. > > > > > Thus, it is imperative for a student of the Gita to realize that > > > > Shree Krishna is not manifest from a greater impersonal energy, but > > > > rather the impersonal energy is simply subordinate to Him as the > > > > Lord states clearly in chapter 14, verse 26, 'brahmano hi > > > > pratishtaham', " this impersonal brahman is established by Me'. > > > > > > > > > > I hope that helps some realize some of the perils of the path of > > > > impersonal knowledge[jnana]. > > > > > > > > > > Yours truly, > > > > > > > > > > bv avadhuta maharaja > > > > > > > > > > > > > > > > > > > > Paritala Gopi Krishna <paritalagopikrishna@> wrote: > > > > > Dear Fellow Travellers, > > > > > > > > > > Love and Love alone... > > > > > > > > > > After reading the below reproduced statement of Swami > > > > Vivekananda,I > > > > > felt like sharing it with you all. I welcome your comments, > > > > keeping in > > > > > view Srimad Bhagavat Gita. > > > > > > > > > > "The advaita is the only system which gives unto man complete > > > > > possession of himself, takes off all dependence and its associated > > > > > superstitions, thus making us brave to suffer, brave to do and in > > > > the > > > > > long run attain to absolute freedom." - Swami Vivekananda > > > > > > > > > > Love and Love alone... > > > > > > > > > > P. Gopi Krishna > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > How low will we go? Check out Messenger's low PC-to- Phone > > > > call rates. > > > > > > > > > > > > > > > > > > > > > > > > > > -- > > > > Paritala Gopi Krishna > > > > > > -- > Paritala Gopi Krishna > Everyone is raving about the all-new Mail Beta. Everyone is raving about the all-new Mail Beta. Quote Link to comment Share on other sites More sharing options...
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