Guest guest Posted April 4, 2008 Report Share Posted April 4, 2008 Dear Fellow Travellers In the Bhagwat Gita, the words of Sri Krishna include Dhyan (Meditation), Gyan (knowledge) and Satya (Truth). Can we discuss precise dfferences in these and what it meant by Sri Krishna? Krishna used terms and never errs. By knowing terms, Bhagwat Gita becomes practical and eternal (nitya). Gandhi took a clue from it and chose his life as experiments with truth. He himself a barrister from Cambridge had finally renounced the livelihood from profession of law and became a weaver like Kabir. What is his realization of the word Truth? How is knowledge different from Truth? Krishna Gopal (KG) Misra ---------------------------- FROM THE MODERATOR The following are the guidelines for Gita-Talk discussions. GITA TALK GROUP GUIDELINES: 1. Purpose of the group is to help Sadhakas clarify their doubts related to Gitaji shalokas. Therefore, responses which further clarify the understanding of Gitaji, will only be posted. 2. Wherever possible, please quote Gitaji or other scriptures to substantiate your response. 3. Kindly limit personal feelings, opinions, beliefs etc. to the extent that they further help in understanding the Gita shlokas 4. Please be as concise and to the point as possible, respecting sadhaka's time. 5. Kindly focus your writing to the subject at hand only. 6. Please do not include links to the other sites or other organizations. 7. Kindly do not include your personal information such as phone number, address etc. 8. Please do not address the response to a particular individual since the message is going to the entire group. 9. Due to the large readership, all responses may not be posted. 10. Moderator at his discretion, may modify the posting, if content is unclear or not appropriate for distribution to the group. 11. Please respond taking into consideration the novices, youth, westerners, non-sectarian audience. Kindly limit the use to Sanskrit words only, rather provide the English word with Sanskrit bracketed wherever possible. MODERATOR Ram Ram Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 6, 2008 Report Share Posted April 6, 2008 ------------------------------- Dear Sadhakas, Namaste! I appreciate the opportunity to explore together the Truth as we understand it and as expounded in BG initiated by KG Misraji. Gandhiji saw Truth of Gita to be same as Ishwara. Ishwara, to me, conveys the experience of Absolute Existence-Being. He/She is the substratum of all allegedly diverse appearances(relative existences of objects) we experience by being Aware of them. Consciousness(Awareness) manifests what we call Jagat which in truth is Beingness or God, Brahman, Sat-Chit-Ananda experience. When Awareness is identified outwardly we see Jagat-World full of objects including body we call mine! It is perception. When Awareness liberates from ignorance of identification and becomes aware of Itself by turning within, it sees Itself everywhere!It is apperception! This is Absolute knowledge(Gyan) Krishna is talking about), according to my understanding. To get there Krishna suggest meditation as one way which is contemplation on Truth behind our experiences! Much emphasis should be put on observing our experiences as we relate to the world and ourselves. If one gets interested in Truth, one will be totally devoted to It like Gandhi did. Truth(or Supreme Consciousness Raamsukhdasji calls) is Krishna which historical Krishna realized as Him. SO whenever I read Krishna in Gita, it means Consciousness Supreme speaking to enlighten us Arjunas! Finally Knowledge as we generally use the term is a specific discipline, Chemistry, Physics, Math etc etc. However, our inner experience of knowledge is knowingness, so to speak, in which specific knowledge arises. In other words, Knowingness makes it possible all knowledge as disciplines. This Knowingness is our nature, Chit, behind everything we know or we don't know! To say I don't know physics, is this Knowingness or Consciousness that knows " I don't know " ! Sat-Chit is our undenyable The Experince, unlike any other of our experiences! Namaskars... Pratap (Pratap Bhatt) -------------------------------- Gandhiji did NOT get a degree Bar-at-Law from Cambridge. Namaste. bp ------------------------------- , " sadhak_insight " <sadhak_insight wrote: > > Dear Fellow Travellers > In the Bhagwat Gita, the words of Sri Krishna include Dhyan > (Meditation), Gyan (knowledge) and Satya (Truth). Can we discuss > precise dfferences in these and what it meant by Sri Krishna? > Krishna used terms and never errs. By knowing terms, Bhagwat Gita > becomes practical and eternal (nitya). > > Gandhiji took a clue from it and chose his life as experiments with > truth. He himself a barrister from Cambridge had finally renounced > the livelihood from profession of law and became a weaver like > Kabir. What is his realization of the word Truth? How is knowledge > different from Truth? > > Krishna Gopal (KG) Misra > ---------------------------- > FROM THE MODERATOR > > The following are the guidelines for Gita-Talk discussions. > > GITA TALK GROUP GUIDELINES: > 1. Purpose of the group is to help Sadhakas clarify their doubts > related to Gitaji shalokas. Therefore, responses which further > clarify the understanding of Gitaji, will only be posted. > 2. Wherever possible, please quote Gitaji or other scriptures to > substantiate your response. > 3. Kindly limit personal feelings, opinions, beliefs etc. to the > extent that they further help in understanding the Gita shlokas > 4. Please be as concise and to the point as possible, respecting > sadhaka's time. > 5. Kindly focus your writing to the subject at hand only. > 6. Please do not include links to the other sites or other > organizations. > 7. Kindly do not include your personal information such as phone > number, address etc. > 8. Please do not address the response to a particular individual > since the message is going to the entire group. > 9. Due to the large readership, all responses may not be posted. > 10. Moderator at his discretion, may modify the posting, if content > is unclear or not appropriate for distribution to the group. > 11. Please respond taking into consideration the novices, youth, > westerners, non-sectarian audience. Kindly limit the use to Sanskrit > words only, rather provide the English word with Sanskrit bracketed > wherever possible. > > MODERATOR > Ram Ram > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 9, 2008 Report Share Posted April 9, 2008 Dear Sadhakas, Namaste! I appreciate the opportunity to explore together the Truth as we understand it and as expounded in BG initiated by KG Misraji. Gandhi saw Truth of Gita to be same as Ishwara. Ishwara, to me, conveys the experience of Absolute Existence-Being. He/She is the substratum of all allegedly diverse appearances(relative existences of objects) we experience by being Aware of them. Consciousness(Awareness) manifests what we call Jagat which in truth is Beingness or God, Brahman, Sat-Chit-Ananda experience. When Awareness is identified outwardly we see Jagat-World full of objects including body we call mine! It is perception. When Awareness liberates from ignorance of identification and becomes aware of Itself by turning within, it sees Itself everywhere! It is apperception! This is Absolute knowledge(Gyan) Krishna is talking about), according to my understanding. To get there Krishna suggest meditation as one way which is contemplation on Truth behind our experiences! Much emphasis should be put on observing our experiences as we relate to the world and ourselves. If one gets interested in Truth, one will be totally devoted to It like Gandhi did. Truth(or Supreme Consciousness Raamsukhdasji calls) is Krishna which historical Krishna realized as Him. SO whenever I read Krishna in Gita, it means Consciousness Supreme speaking to enlighten us Arjunas! Finally Knowledge as we generally use the term is a specific discipline, Chemistry, Physics, Math etc etc. However, our inner experience of knowledge is knowingness, so to speak, in which specific knowledge arises. In other words, Knowingness makes it possible all knowledge as disciplines. This Knowingness is our nature, Chit, behind everything we know or we don't know! To say I don't know physics, is this Knowingness or Consciousness that knows " I don't know " ! Sat-Chit is our undenyable The Experince, unlike any other of our experiences! Namaskars... Pratap (Pratap Bhatt) - Dear Friend: Dhyana/Gnyana/Satya: The more we try to define certain words, more discrete we become in our existence (Sat) and our appreciation (Bhava). In fact, the need for definition is the root cause for the lack of Sat and Bhava in our presence. Yet, to mitigate the ignorance that is smeared in our very person we need to understand these words to help ourselves dig out our ignorance for its eventual mitigation. Therefore, let me dare defining these words for you. Again we should caution ourselves not get carried away with such definitions seriously to be The Truth. Yet they are good tools to unearth the roots of all our miseries in terms of our inertia and ignorance for our truthful observations. Therefore, to help ourselves in this process, let us dare defining these words. Let us keep all such definitions as tentative just to get rid of ignorance and inertia beneath them rather than taking them for The Truth. Dhyana (The Contemplation): Acceptance of nothing but The Truth in everything. This involves three components " Tapa, Dama and Karma " proactive focus, restraint and effort. Gnyana (The Knowledge): Awareness of The Truth in everything. This involves infinite components " Vedas " all the sources of knowledge that dig out the ignorance smeared in our existence. Satya (The Truth): The Invariant amongst the ever-variant perceptions inherent in everything within which everything is established. All variances vanish altogether within The Truth. Therefore, True Dhyana or True Gnyana or True Anything can be nothing but The Truth as such. Therefore, the litmus test for our practice of Dhyana and Gnyana is the variance †" if we observe variance, there is no Dhyana and Gnyana. The practice should continue till The Invariant is established in our presence. Kenopanishad teaches us " if you aspire to attain The Truth, keep it on the pedestal at first and always. Empower your awareness to retain yourself that way. Exercise all the resources you have to maintain yourself that way " That is Karma Yoga. That is Gnyana Yoga. That is Bhakti Yoga. That is Dhyana Yoga. That is Raja Yoga. That is all yogas that you could ever perceive in all sanity and sincerity. If our definitions are right they should automatically terminate themselves at the pedestal THE TRUTH. If not, they become the biggest hurdle for our very spiritual progress. Experiments with The Truth: An experiment with The Truth is a misnomer, a myth, a lie †" an impossibility (Asadhya) and hence can never be a way (Sadhana) to attain The Truth. Perpetual experimentation with the lies is perceivably possible (Sadhya) and the only way (Sadhana) to attain The Truth. A Sadhaka should focus on the Sadhya; not on Asadhya. Experiment to trigger certain process for vigilant observation. The Truth can neither be a process nor be subjugated to any kind of observation. Even the scientists accept the experimentation on two principles falsifiability and testifiability. The Truth is neither testifiable as only something that could be grasped within our perception could be subjected to any tests. Nor is THAT falsifiable since The Truth cannot be subjected to validation within the domain of falsehood! No observations could be made that cannot be held within our perceptions. Then how can anybody attempt make experiments with The Truth?! Therefore, experimentation with The Truth is definitely is self contradictory bunch of lies. Kathopanishad says, THAT can never be located, identified, addressed, observed, understood, etc. by any amount of analysis, information, experimentation, practice, etc. The very experimentation is an effort to objectify something for a better appreciation within our perception. Anything that is beyond perception can never be experimented. On the other hand, all the perceptions remain nothing but lies in the spiritual context as mentioned above in terms of Dhyana, Gnyana and Satya. As all the perceptions can never reveal The Complete in anything, as all the perceptions can never reveal the continuity across their own discrete fragments, as all the perceptions can never bridge themselves to remain consistent at any time, they all remain as lies from the sadhana point of view. Then how can one make a mistake of thinking of experimenting with The Truth, The Unlimited, with aid of lies in terms the limited thoughts and actions through a limited body-sense-mind cluster? On the other hand, experimentation with lies is the only sadhana I can think of to mitigate the same from our existence. In fact, that is what I understand from all our scriptures †" perpetual awareness of ignorance and inertia in our transactions. Realization of the lies in our behavior (Abhava) and of the lies in our very existence (Asat) is The Dhyana. Mitigating the lies in our behavior and existence to purify each from their corruptions due to our perceptions and bridging all the gaps between the two apparently disconnected aspects in all respects is The Dharana. The resulting awareness of the unity in the conjugation of the apparently distinct existence and behavior (Satbhava) is the Gnyana. Being diffused in the Satbhava having no room for lies is The Samadhi. The experiments with our lies should eventually result in The Truth when all the lies are purged. Kathopanishat says " that is the ultimate state " ... the state wherein all our organs, senses, mind and even the intellect take recluse having no ayota of their regular persistence, restlessness and opaqueness. Respects. Naga Narayana. -- Kris Nah is eternal happiness. People who abandon wealth, pleasures etc are Buddha, Adi Sankara, Pattinathar, Arunagiri, Thirumagai Alwar, Ramadoss, Tukaram, so many kings and very rich people. They knew that this prakuthi (nature) around is MAYA and there is something beyond everything, which is Truth (SAT). Sat is all pravading, that which was, that which is, and that which will be eternally. To realise that truth one has to sacrifice heavily. Just to obtain a master degree one sacrifices 5 years of his life span. That degree gives him material world not Divinity. B.Sathyanarayan --- , " sadhak_insight " <sadhak_insight wrote: > > ------------------------------- > Dear Sadhakas, Namaste! > I appreciate the opportunity to explore together the Truth as we > understand it and as expounded in BG initiated by KG Misraji. > > Gandhiji saw Truth of Gita to be same as Ishwara. Ishwara, to me, > conveys the experience of Absolute Existence-Being. He/She is the > substratum of all allegedly diverse appearances(relative existences > of objects) we experience by being Aware of them. > Consciousness(Awareness) manifests what we call Jagat which in truth > is Beingness or God, Brahman, Sat-Chit-Ananda experience. > When Awareness is identified outwardly we see Jagat-World full of > objects including body we call mine! It is perception. When > Awareness liberates from ignorance of identification and becomes > aware of Itself by turning within, it sees Itself everywhere!It > is apperception! > This is Absolute knowledge(Gyan) Krishna is talking about), > according to my understanding. To get there Krishna suggest > meditation as one way which is contemplation on Truth behind our > experiences! Much emphasis should be put on observing our > experiences as we relate to the world and ourselves. > If one gets interested in Truth, one will be totally devoted to It > like Gandhi did. Truth(or Supreme Consciousness Raamsukhdasji calls) > is Krishna which historical Krishna realized as Him. SO whenever I > read Krishna in Gita, it means Consciousness Supreme speaking to > enlighten us Arjunas! > Finally Knowledge as we generally use the term is a specific > discipline, Chemistry, Physics, Math etc etc. However, our inner > experience of knowledge is knowingness, so to speak, in which > specific knowledge arises. In other words, Knowingness makes it > possible all knowledge as disciplines. This Knowingness is our > nature, Chit, behind everything we know or we don't know! To say I > don't know physics, is this Knowingness or Consciousness that > knows " I don't know " ! > Sat-Chit is our undenyable The Experince, unlike any other of our > experiences! > Namaskars... Pratap > (Pratap Bhatt) > -------------------------------- > Gandhiji did NOT get a degree Bar-at-Law from Cambridge. > Namaste. > bp > ------------------------------- > , " sadhak_insight " > <sadhak_insight@> wrote: > > > > Dear Fellow Travellers > > In the Bhagwat Gita, the words of Sri Krishna include Dhyan > > (Meditation), Gyan (knowledge) and Satya (Truth). Can we discuss > > precise dfferences in these and what it meant by Sri Krishna? > > Krishna used terms and never errs. By knowing terms, Bhagwat Gita > > becomes practical and eternal (nitya). > > > > Gandhiji took a clue from it and chose his life as experiments > with > > truth. He himself a barrister from Cambridge had finally renounced > > the livelihood from profession of law and became a weaver like > > Kabir. What is his realization of the word Truth? How is knowledge > > different from Truth? > > > > Krishna Gopal (KG) Misra > > ---------------------------- > > FROM THE MODERATOR > > > > The following are the guidelines for Gita-Talk discussions. > > > > GITA TALK GROUP GUIDELINES: > > 1. Purpose of the group is to help Sadhakas clarify their doubts > > related to Gitaji shalokas. Therefore, responses which further > > clarify the understanding of Gitaji, will only be posted. > > 2. Wherever possible, please quote Gitaji or other scriptures to > > substantiate your response. > > 3. Kindly limit personal feelings, opinions, beliefs etc. to the > > extent that they further help in understanding the Gita shlokas > > 4. Please be as concise and to the point as possible, respecting > > sadhaka's time. > > 5. Kindly focus your writing to the subject at hand only. > > 6. Please do not include links to the other sites or other > > organizations. > > 7. Kindly do not include your personal information such as phone > > number, address etc. > > 8. Please do not address the response to a particular individual > > since the message is going to the entire group. > > 9. Due to the large readership, all responses may not be posted. > > 10. Moderator at his discretion, may modify the posting, if > content > > is unclear or not appropriate for distribution to the group. > > 11. Please respond taking into consideration the novices, youth, > > westerners, non-sectarian audience. Kindly limit the use to > Sanskrit > > words only, rather provide the English word with Sanskrit > bracketed > > wherever possible. > > > > MODERATOR > > Ram Ram > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 10, 2008 Report Share Posted April 10, 2008 Dear Sadhakas, HariOm ! We are expressing our views on what I understood and has come to know " TRUTH as in its entirety can only truly be when one becomes that .... " a river on meeting the ocean , is the OCEAN.... " In its entirety OUR OWNSELF IS TRUTH !! with LOVE KC (Kishin Chandiramani) -------------------------------- Nagaji has a point of view on definition of words, and absolute difficulty in comprehension of these abstract words. He has beautifully explained this proposition as digging ones' ignorance by contemplation of self and finding new definition with every depth of inquiry. In world of physical nature, truth is hidden although it filled entire universe including seer (observer) and to be seen (observed). Enduring practice of mind takes one to recognition of 'updrashta' where one sees itself and every action of it. (I am witness of myself). The observation without attachment to self is a purifying force, and reveals truth. Truth is rational (understanding) but not empirical (evidence). At this point, there is neither you nor me, and not even a particular point of view and everything is correct and mechanical in processes of universe with its laws. Truth is this awareness of defects of observation and error of having a point of view. In absense of ego, no reaction or violence is possible and therefore Gandhi says truth as non violence. Truth is self proved by bliss and fulfilment. Gyan or knowledge is awareness of swabhaav and doing things that fits the swabhaav. Bhaav is boundary wall between two swabhaav and higher is this boundary, more is restriction of swabhaav. Knowedge is a decision for defenses of swabhaav. In Bhagwat Giita, it emphasised on the desirability of Gyan for deciding ones' karma. And that gyan is not physical but the self nature. By wrong knowledge, one is unable to act in self nature and will loose the war. Dhyan is contemplation or taming of mind and is step to begin. Regards K G Misra , " sadhak_insight " <sadhak_insight wrote: > > Dear Sadhakas, Namaste! > I appreciate the opportunity to explore together the Truth as we > understand it and as expounded in BG initiated by KG Misraji. > Gandhi saw Truth of Gita to be same as Ishwara. Ishwara, to me, > conveys the experience of Absolute Existence-Being. He/She is the > substratum of all allegedly diverse appearances(relative existences of > objects) we experience by being Aware of them. > Consciousness(Awareness) manifests what we call Jagat which in truth > is Beingness or God, Brahman, Sat-Chit-Ananda experience. > When Awareness is identified outwardly we see Jagat-World full of > objects including body we call mine! It is perception. When Awareness > liberates from ignorance of identification and becomes aware of > Itself by turning within, it sees Itself everywhere! It > is apperception! > This is Absolute knowledge(Gyan) Krishna is talking about), according > to my understanding. To get there Krishna suggest meditation as one > way which is contemplation on Truth behind our experiences! Much > emphasis should be put on observing our experiences as we relate to > the world and ourselves. > If one gets interested in Truth, one will be totally devoted to It > like Gandhi did. Truth(or Supreme Consciousness Raamsukhdasji calls) > is Krishna which historical Krishna realized as Him. SO whenever I > read Krishna in Gita, it means Consciousness Supreme speaking to > enlighten us Arjunas! Finally Knowledge as we generally use the term > is a specific discipline, Chemistry, Physics, Math etc etc. > However, our inner experience of knowledge is knowingness, so to > speak, in which specific knowledge arises. In other words, > Knowingness makes it possible all knowledge as disciplines. This > Knowingness is our nature, Chit, behind everything we know or we don't > know! To say I don't know physics, is this Knowingness or > Consciousness that knows " I don't know " ! Sat-Chit is our undenyable > The Experince, unlike any other of our experiences! > Namaskars... Pratap > (Pratap Bhatt) > > - > Dear Friend: > > Dhyana/Gnyana/Satya: > > The more we try to define certain words, more discrete we become in > our existence (Sat) and our appreciation (Bhava). In fact, the need > for definition is the root cause for the lack of Sat and Bhava in our > presence. Yet, to mitigate the ignorance that is smeared in our very > person we need to understand these words to help ourselves dig out our > ignorance for its eventual mitigation. Therefore, let me dare defining > these words for you. Again we should caution ourselves not get carried > away with such definitions seriously to be The Truth. Yet they are > good tools to unearth the roots of all our miseries in terms of our > inertia and ignorance for our truthful observations. Therefore, to > help ourselves in this process, let us dare defining these words. Let > us keep all such definitions as tentative just to get rid of ignorance > and inertia beneath them rather than taking them for The Truth. > > Dhyana (The Contemplation): Acceptance of nothing but The Truth in > everything. This involves three components " Tapa, Dama and Karma " > proactive focus, restraint and effort. > > Gnyana (The Knowledge): Awareness of The Truth in everything. This > involves infinite components " Vedas " all the sources of knowledge > that dig out the ignorance smeared in our existence. > > Satya (The Truth): The Invariant amongst the ever-variant perceptions > inherent in everything within which everything is established. > > All variances vanish altogether within The Truth. Therefore, True > Dhyana or True Gnyana or True Anything can be nothing but The Truth as > such. Therefore, the litmus test for our practice of Dhyana and Gnyana > is the variance †" if we observe variance, there is no Dhyana and > Gnyana. The practice should continue till The Invariant is established > in our presence. > > Kenopanishad teaches us " if you aspire to attain The Truth, keep it > on the pedestal at first and always. Empower your awareness to retain > yourself that way. Exercise all the resources you have to maintain > yourself that way " That is Karma Yoga. That is Gnyana Yoga. That is > Bhakti Yoga. That is Dhyana Yoga. That is Raja Yoga. That is all yogas > that you could ever perceive in all sanity and sincerity. If our > definitions are right they should automatically terminate themselves > at the pedestal THE TRUTH. If not, they become the biggest hurdle > for our very spiritual progress. > > Experiments with The Truth: > > An experiment with The Truth is a misnomer, a myth, a lie †" an > impossibility (Asadhya) and hence can never be a way (Sadhana) to > attain The Truth. Perpetual experimentation with the lies is > perceivably possible (Sadhya) and the only way (Sadhana) to attain The > Truth. A Sadhaka should focus on the Sadhya; not on Asadhya. > > Experiment to trigger certain process for vigilant observation. The > Truth can neither be a process nor be subjugated to any kind of > observation. Even the scientists accept the experimentation on two > principles falsifiability and testifiability. The Truth is neither > testifiable as only something that could be grasped within our > perception could be subjected to any tests. Nor is THAT falsifiable > since The Truth cannot be subjected to validation within the domain of > falsehood! No observations could be made that cannot be held within > our perceptions. Then how can anybody attempt make experiments with > The Truth?! Therefore, experimentation with The Truth is definitely is > self contradictory bunch of lies. > > Kathopanishad says, THAT can never be located, identified, addressed, > observed, understood, etc. by any amount of analysis, information, > experimentation, practice, etc. The very experimentation is an effort > to objectify something for a better appreciation within our > perception. Anything that is beyond perception can never be > experimented. On the other hand, all the perceptions remain nothing > but lies in the spiritual context as mentioned above in terms of > Dhyana, Gnyana and Satya. As all the perceptions can never reveal The > Complete in anything, as all the perceptions can never reveal the > continuity across their own discrete fragments, as all the perceptions > can never bridge themselves to remain consistent at any time, they all > remain as lies from the sadhana point of view. Then how can one make a > mistake of thinking of experimenting with The Truth, The Unlimited, > with aid of lies in terms the limited thoughts and actions through a > limited body-sense-mind cluster? > > On the other hand, experimentation with lies is the only sadhana I can > think of to mitigate the same from our existence. In fact, that is > what I understand from all our scriptures †" perpetual awareness of > ignorance and inertia in our transactions. > > Realization of the lies in our behavior (Abhava) and of the lies in > our very existence (Asat) is The Dhyana. Mitigating the lies in our > behavior and existence to purify each from their corruptions due to > our perceptions and bridging all the gaps between the two apparently > disconnected aspects in all respects is The Dharana. The resulting > awareness of the unity in the conjugation of the apparently distinct > existence and behavior (Satbhava) is the Gnyana. Being diffused in the > Satbhava having no room for lies is The Samadhi. The experiments with > our lies should eventually result in The Truth when all the lies are > purged. Kathopanishat says " that is the ultimate state " ... the state > wherein all our organs, senses, mind and even the intellect take > recluse having no ayota of their regular persistence, restlessness and > opaqueness. > > Respects. > > Naga Narayana. > -- > > Kris Nah is eternal happiness. > People who abandon wealth, pleasures etc are Buddha, Adi Sankara, > Pattinathar, Arunagiri, Thirumagai Alwar, Ramadoss, Tukaram, so many > kings and very rich people. They knew that this prakuthi (nature) > around is MAYA and there is something beyond everything, which is > Truth (SAT). Sat is all pravading, that which was, that which is, and > that which will be eternally. To realise that truth one has to > sacrifice heavily. Just to obtain a master degree one sacrifices 5 > years of his life span. That degree gives him material world not > Divinity. > B.Sathyanarayan > > > > -- - > , " sadhak_insight " > <sadhak_insight@> wrote: > > > > ------------------------------- > > Dear Sadhakas, Namaste! > > I appreciate the opportunity to explore together the Truth as we > > understand it and as expounded in BG initiated by KG Misraji. > > > > Gandhiji saw Truth of Gita to be same as Ishwara. Ishwara, to me, > > conveys the experience of Absolute Existence-Being. He/She is the > > substratum of all allegedly diverse appearances(relative existences > > of objects) we experience by being Aware of them. > > Consciousness(Awareness) manifests what we call Jagat which in > truth > > is Beingness or God, Brahman, Sat-Chit-Ananda experience. > > When Awareness is identified outwardly we see Jagat-World full of > > objects including body we call mine! It is perception. When > > Awareness liberates from ignorance of identification and becomes > > aware of Itself by turning within, it sees Itself everywhere!It > > is apperception! > > This is Absolute knowledge(Gyan) Krishna is talking about), > > according to my understanding. To get there Krishna suggest > > meditation as one way which is contemplation on Truth behind our > > experiences! Much emphasis should be put on observing our > > experiences as we relate to the world and ourselves. > > If one gets interested in Truth, one will be totally devoted to It > > like Gandhi did. Truth(or Supreme Consciousness Raamsukhdasji > calls) > > is Krishna which historical Krishna realized as Him. SO whenever I > > read Krishna in Gita, it means Consciousness Supreme speaking to > > enlighten us Arjunas! > > Finally Knowledge as we generally use the term is a specific > > discipline, Chemistry, Physics, Math etc etc. However, our inner > > experience of knowledge is knowingness, so to speak, in which > > specific knowledge arises. In other words, Knowingness makes it > > possible all knowledge as disciplines. This Knowingness is our > > nature, Chit, behind everything we know or we don't know! To say I > > don't know physics, is this Knowingness or Consciousness that > > knows " I don't know " ! > > Sat-Chit is our undenyable The Experince, unlike any other of our > > experiences! > > Namaskars... Pratap > > (Pratap Bhatt) > > -------------------------------- > > Gandhiji did NOT get a degree Bar-at-Law from Cambridge. > > Namaste. > > bp > > ------------------------------- > > , " sadhak_insight " > > <sadhak_insight@> wrote: > > > > > > Dear Fellow Travellers > > > In the Bhagwat Gita, the words of Sri Krishna include Dhyan > > > (Meditation), Gyan (knowledge) and Satya (Truth). Can we discuss > > > precise dfferences in these and what it meant by Sri Krishna? > > > Krishna used terms and never errs. By knowing terms, Bhagwat Gita > > > becomes practical and eternal (nitya). > > > > > > Gandhiji took a clue from it and chose his life as experiments > > with > > > truth. He himself a barrister from Cambridge had finally > renounced > > > the livelihood from profession of law and became a weaver like > > > Kabir. What is his realization of the word Truth? How is > knowledge > > > different from Truth? > > > > > > Krishna Gopal (KG) Misra > > > ---------------------------- > > > FROM THE MODERATOR > > > > > > The following are the guidelines for Gita-Talk discussions. > > > > > > GITA TALK GROUP GUIDELINES: > > > 1. Purpose of the group is to help Sadhakas clarify their doubts > > > related to Gitaji shalokas. Therefore, responses which further > > > clarify the understanding of Gitaji, will only be posted. > > > 2. Wherever possible, please quote Gitaji or other scriptures to > > > substantiate your response. > > > 3. Kindly limit personal feelings, opinions, beliefs etc. to the > > > extent that they further help in understanding the Gita shlokas > > > 4. Please be as concise and to the point as possible, respecting > > > sadhaka's time. > > > 5. Kindly focus your writing to the subject at hand only. > > > 6. Please do not include links to the other sites or other > > > organizations. > > > 7. Kindly do not include your personal information such as phone > > > number, address etc. > > > 8. Please do not address the response to a particular individual > > > since the message is going to the entire group. > > > 9. Due to the large readership, all responses may not be posted. > > > 10. Moderator at his discretion, may modify the posting, if > > content > > > is unclear or not appropriate for distribution to the group. > > > 11. Please respond taking into consideration the novices, youth, > > > westerners, non-sectarian audience. Kindly limit the use to > > Sanskrit > > > words only, rather provide the English word with Sanskrit > > bracketed > > > wherever possible. > > > > > > MODERATOR > > > Ram Ram > > > > > > Quote Link to comment Share on other sites More sharing options...
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