[Advaita-l] On Bhagavat Geeta -Part II
kuntimaddisada at yahoo.com
Sun Jan 7 21:16:49 EST 2018
Shree Kameswararao - PraNAms
Glad to know your views. I would say that for us aourusheya Vedas are our basic pramaaana. We do not need to compare with Christianity where they do not have similar authoritative scriptures.
Vedanta is Science of Spirituality and we accept in principle any religious statement as long as it agrees with Vedas and reject those that do not agree with Vedanta. We do not follow even if the Lord takes avataara and says something that does not agree with Vedanta. Bhagavat Geeta is manual of self-unfoldment that has basis on Vedanta. Shraddhaa is defined as shaastrasya guruvaakya satya budhyaavadhaarana saa shraddhaa. Shaastra comes first. A guru is accepted as long as he is first a shotria. A proper guru is one who directs the disciples to Vedanta pramaana and not to himself as authority. That is the basis of our sanaatana dharma.
On Monday, January 8, 2018, 7:26:50 AM GMT+5:30, KAMESWARARAO MULA via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Dear Acharya Sadananda Ji, Sir, you have explained nicely on most of the things.Although In on of my previous mail , i mentioned that GITA is Bible, actually it for the answer sake for some one question that what book y we have have equivalent to Bible in Christianity
GITA does not follow the concept of 'Sin -Wahsings/forgiveness', it goes like that for any action you perform , we are the fruit bearers of it. Where as the other say that if you commit a bad action, you ask for givens or pray, so that your sins are washed away. We don't have any washing concepts in Hindu Dharma.
I again repeat that Lord krishna said in the battle filed to arjuna, O ' my friend, do your duty by stilling the Chittha (mind), don't look back, you have already entered in to battle field. Once you perform your action as duty , then its results/fruits are also to be beared as DUTY only. Then where is the question of mud falling on your skin or Tainnting of blood stain, so it doesn't exists. Once you are in Battle field you come back as the winner of the war soldier or die in that war, only two way's and both have equal 'Karma Phala' and goes to the 'Jannat' i.e The GOD'S DOER.
The war solider who is dying the battle field is god's messenger and equal to the winner of the war , why because 'Veera Maranam' is nothing like to take a birth, I mean to say if you do that there is no need to born again. God will take of the soldiers who dies for the protection of their mother land. It will Happen.
yahda yadahi Dahrmasya, Sambhavami yuge yuge.
Another important point which I would like to bring the attention of all the learned people is that:
Some people want's to speak to their mind, i feel it is not any easy task, and it can be possible only after you forgetting the Kosabhimana. More over, the Ceremony of the Gita in the battle field by Lord krishna to Arjuna is nothing but the same.
If some one declares that if will speaks to his mind, he will be speaking right only after leaving his physical body or otherwise he has some wested interests/benefits lies in his subtle mind. Some times he may have underlying plans/networks to cheat people, as I saw people like this.
Why because, now a days we are seeing in the country, there exists many fake Guru's (as our forum made a good list of those people) who are taking our dharma in their hands and speaking just like that they came from God's mouth and misleading people with their charms /tricks and making the mockery of the people's faith towards making money. So time will teach a lesson to them after their fruits were ripened.
Finally my conclusion is that, Still of the chittha (mind) is not an easy task , it could only be possible by a combination of self-control, asana, yama, dharnana, niyama, dhyana procedures as per the cosmic TIME/Biological-Clock. For this you may require the helping hand of 'SriGuru".
pls contribute your views co-ordially
Dr. M.Kameswara RaoSenior Scientist, P&T Division,Defence Research & Development Establishment, Ministry of Defence, Govt of IndiaJhansi Road, Gwalior-474002,IndiaPh 91-(0)751-2390368(0) Imp Note:The information contained in this electronic message and any attachments to this message are intended for the exclusive use of the addressee(s) and may contain proprietary, confidential or privileged information. If you are not the intended recipient, you should not disseminate, distribute or copy this e-mail. Please notify the sender immediately and destroy all copies of this message and any attachments if any.
On Sunday, 7 January 2018 12:40 PM, kuntimaddi sadananda via Advaita-l <advaita-l at lists.advaita-vedanta.org> wrote:
Bhagavat Geeta - The Song Celestial - II
Fundamental Human problem
The introductory chapter of Gita captures the attention of one and all – Ajuna viShAda yOga - a dramatization of a war within due to inability to face the war outside. The problem is centered on the one’s delusion due to ignorance of one’s own innate nature. Self-ignorance caused misunderstanding leads to incorrect relationships with others. All human problems are centered on that says Krishna with the declaration that ‘you are crying unnecessarily where there is no reason to cry. Those who have the knowledge do not cry –na anusochanti panDitaaH’. Arjuna’s problem was not temporal, whether to fight or not to fight that particular war–but centered on the fundamental assumption about himself and his relationships with others. He took himself to be what he was not, as the body, as the mind, and as the intellect, as we all do. This misapprehension of himself was due to his self-ignorance, as he did not know his true nature. Hence he grieved for the impending death of his kith and kin, his grandfathers and teachers, whom he revered and that too by his own arrows. He felt that it was better to live on alms than enjoy the kingdom tainted by the blood of his teachers and grandsires. He took himself as the killer, a doer of the heinous act. Thus he considered himself as well as others as mortals, unhappy and ignorant – the three fundamental errors that any human makes due to non-apprehension of his true self.
Arjuna’s problem is a fundamental human problem – non-apprehension of oneself causing misapprehension of oneself. Krishna diagnosed Arjuana’s root cause for his grief and declares immediately that his grieving was unnecessary – asOchyAn anvasochatvam. The Bhagavad Gita teaching started only after Krishna discovered a student in Arjuna – that is only after student completely surrenders himself to the teacher– shishyatvOham sAdhimAm tvAm prapannam.
Problem-Centered on the Self:
Fundamental human problem is centered on one own self. Everyone knows that one is an existent and one is conscious – conscious of objects as well as conscious of oneself (self-conscious). Yet one identifies oneself with the non-self or inert entity as “I am this body or I am this mind and I am this intellect”. With this identification with local body follows the exclusion of others as I am different from the rest of the universe that consists of other bodies and other objects. This misunderstanding leads to -“This is me and this is mine” associated with this localization is “ I will be happier if everything becomes mine”. The inclusion of this as mine automatically excludes that as not mine. That is the essence of ego. The human struggles are centered in trying to make even –that- also as mine. When one identifies oneself with ‘not-self’, which is limited space-wise, time-wise and object-wise, the life struggles continue to overcome these limitations. Gaining things, ‘pravRitti’, that are in harmony with one likes, or getting rid of things that one dislikes, nivRitti goes on throughout life, all to gain absolute uninterrupted happiness. This pursuit becomes the central theme of everybody’s life. Krishna declares “ one who is free from all wants and who revels in himself by himself, he is the who is firmly established in knowledge – he has therefore no more ignorance – prajahAti yadA kAmAn sarvAn pArtha manO gathAn, AtmanyEva AtmanA tuShTaH sthitaprajnastadOchyatE’.
Wanting or longing mind is the desiring mind for ‘objects’, gaining which one feels happy until the desire for another object arises. Krishna says gaining happiness by fulfilling desire is like putting out a fire by pouring petrol. One can only cease to have any more desires for objects if one has all the objects in the universe; nay the universe itself. That is similar to trying to gain infinity by adding finite things, which is even mathematically untenable. One can neither gain infinity nor become infinity by adding finites – at the same time, one cannot be happy with perceived limitations of finiteness that he thinks he is. This is the fundamental human problem. Krishna says wise man is the one who has no more desires for ‘anything’ and he revels in himself by himself, recognizing that happiness comes from himself, not from any objects. Unless the self he revels in, is the self that is unlimited and infinite he can never be happy with himself.
A finite cannot become infinite unless the ‘self’ is already infinite but assumes that one is finite due to ignorance of oneself. Hence it is knowledge or liberation involves realization of what one is since all human problems are due to this ‘self-ignorance’. ‘ayam aatma brama’ this self is infinite, and ‘braha vit brhmiava bhavati, knower of Brahman becomes Brahman- says Vedanta. Knower of any object does not become that object. Yet scriptures say knower of Brahman becomes Brahman – implying the knowledge of Brahman is not objective knowledge but knowledge of my own self. Hence Krishna says a wise man does not cry since he understands the self that he is all-inclusive and does not exclude anything, thus limitless and infinite and hence he revels in himself by himself, and hence he has no other desire since is he is self-contended.
How to gain that knowledge and how to prepare my mind to appreciate and recognize the self that I am is the essential teaching of Bhagavad Gita.
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