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General Forum: Religion | | aadhyaatmika praSnalu | |
| Posted by: Keerty At: 18, Apr 2006 6:11:53 PM IST
naakenduku kashTam ? miNugurupurugulatOnE chali kaachukunTaananTE alaagE kaanIyanDi.
mIrudaharinchina SlOkaartham sariggaatelusukunTE alaaga chepparu.
yEyathaa maam prapadyantE taam stathaiva bhajaamyaham mama vartmaanu vartantE manushyaa@h paartha sarvaSa@h bha.gI.4-11
daanartham . jNjaanulaku, traividyulaku upaasanalO tEDaa vunTundi. jNjaanulaku mOkshamu traividyulaku svargaadi bhOgamulu kalugajEstaaDu aa bhagavantuDu. antE gaani evarevaru E ruupamlo kolistE aaruupamlOnE Palamu istaaDani kaadu. itara dEvatalaku svatantryamugaa Palamu nichchE adhikaaramu lEdu. aa vishNuvu anujNjatOnE ivvagalaru.
inkO SlOkam samOham sarvabhuutEshu namEdvEshyOsti na priya@h
yE bhajanti tu maam bhaktyaa mayitE tEshu chaapyaham bha. gI. 9-29
dInartham .. bhaktulandu vairulandu(dvEshulandu) okE vidhamugaa vunDuTa (sama@h ) kaadu.
enta bhakti chEstE anta Palamu, enta dvEsham chEstE antE vimuKatvamu chuupistaaDaa bhagavantuDu.
antaa samamE ayitE I saadhanalenduku andaruu dvEshamE cheyyochchukadaa! maamuulu laukikajNjaanam lO kooDaa andarnI samamgaa chuuDaDam kaadu.
adE vErE chOTa
12va adhyaayam 13 nunchi 20 va SlOkam varaku tanaku prIti paatruDagu bhaktuni lakshaNamulu vivarinchinadantaa tappEnaa?
eppaTikI kaadu. aayana bhakta vatsaluDu. bhakta sulabhuDu. jNjaanamutO chEyu bhakti sarvatraa goppadi. aajNjaanamE (vishNuvu sarvOttamuDu, sarvaantaryaami, prapanchamantaTikI dhaarakuDu, pOshakuDu ani telusukoni upaasana cheyyaDamE mOkshasaadhanamu.
avunu marichaa mIku mOkshamakkaralEdu. SankaruDE mIkishTam annaaru kadaa!
nEnu cheppEdi EmanTE saman~vayam chEsukoni artham chEsukOvaalani mI ankul tO cheppanDi.
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 19, Apr 2006 3:28:19 PM IST
jagadvyaaptakatvamu.
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 19, Apr 2006 2:26:35 PM IST
pasalEdani mIranTE saripOyindaa?
vEdapramaaNam cheptE chaaladanTE, puraaNam , adikooDaa chaaladanTE bhaktula pramaaNam . evaru cheppinaa adi nijamainadi ayinappuDu graahyamE.(satyamainadi).
mIraDiginadi bRuhadaaraNYaka upanishattulO vundi. SlOkamula sanKya rEpu pOshTuchEstaanu.
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 19, Apr 2006 2:18:42 PM IST
Posted by: Mrs. Anupama K At: 19, Apr 2006 5:22:05 AM IST
ISa anTE prabhuvu. bhuuta,piSaachagaNaalaku prabhuvu kaabaTTE ISa, kailaasaaniki prabhuvukaabaTTi girISa, goppa prabhuvu(indraadulakanTE goppavaaDu kaabaTTi) mahESa annI Sankarunaku saripOtaayi. mEmu kooDaa mahadEvarudruDu anianTaamu.
nEnintaku munupu vivarinchinaTlu aa vishNumuurti pErulanu andaru dEvataluu peTTukonaaru. maanavulalO sItaapati, umaamahESvararaavu laaga.
I jagattantaTikI prabhuvu aa vishNuvE.
nEnintakumunupu cheppinaTlu jagadvaapakatvamu SivuDu(SankaruDu) ki lEdu. daaniki gajEndramOkshamulO pOtana padyam kooDaa intaku munupu vraasaanu.
ikkaDa ISaavaasya midam sarvam ani vundi anTE anniTilOnunna (sarva vyaapti) ISa anTE vishNuvanE artham cheyyaali
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 19, Apr 2006 11:37:40 AM IST
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 17, Apr 2006 4:40:29 PM IST
pai pOshTingulO ISa anTE vishNuvanE artham vundi gamaninchalEdaa? ISa anTE prabhuvu ani I jagattanTaTikI prabhuvu vishNuvE. kaabaTTI akkaDa alaa artham chEyaDamlO tappulEdu. paigaa anni naamaalu aa vishNuvunE cheptaayi ani RugvEdam lOnu vundi, bhaallavEya SRutilO kooDaa vundi. avi renDU intaku mundu udaharinchinavE. taruvaata upanishattulO vachchEvi baTTi kooDaa artham chEsukOvaali.
inka vishNu bhaktulaku prakshiptam chEsE avasaram lEdu. adEmainaa vunTE advaitulaku, Sivuni sarvOttamamu cheppEvaarikE vunTundi/. endukanTE sarva saatvika Saastraaluu vishNuvunE sarvOttamunigaa teliyajEstunnaayi. Sivuni sarvOttamunigaa cheppE Saastraalu taamasa Saastraalu. kaabaTTE vishNusarvOttamamu cheppE SaastraalalO kooDaa prakshiptam chEsukonnaaru.
kaLLunna guDDI vaaLLaki elaa chuupEdi? Sankaraachaaryulavaaru aham annapadaaniki ahEyuDu ani artham chEsinadi bRuhadaaraNya upanishattu ani daani sanKya 5-5-4 anikooDaa I krindi pOshTingulO ichchaanu
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 17, Apr 2006 3:22:51 PM IST
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 19, Apr 2006 11:07:41 AM IST
Sri^mabhagavadgi^ta padakonDava adhyaayamu viSwaru^pa pradrSana yo^gamu
Slo^kamu 14.
paSyaami de^vaamstana de^va de^he^
sarvaamstathaa bhu^taviSe^sha sanghaan`
brahmaaNami^Sam kamalaasanastham`
Rushi^mScha sarvaanuragaamScha divyaan`
o^ de^vaadide^vaa! ni^ viraaT`ru^pamunandu sakala de^vatalanu naanaavidhapraaNiko^Tini , kamalaasanuDaina brahmanu , mahaade^vuDaina Sankaruni , samasta Rushulanu ,divyasarpamulanu chu^chuchunnaanu
Posted by: Mr. Bhaskar At: 18, Apr 2006 8:05:40 PM IST
baagundanDi mee vaadOpavAdAlu...prosID . naaku teliyani ennO vishayaalu telusukunTunnaanu.
Posted by: Mr. uday At: 18, Apr 2006 4:28:00 PM IST
Posted by: Mrs. Anupama K At: 18, Apr 2006 7:43:44 AM IST
idE bRuhadaaraNyaka upanishattulO kooDaa vundi. vaaTini KanDinchani vaaru kooDaa andha@h tamassulO paDataaru ani.
bhagavadgItalO kooDaa vEdaiSchasarvai ahamEva vEdyO ani.
SrIkRushNuni kanTE , naaraayaNaavataarulaina vyaasulakanTE goppaa Sankaraachaaryulu? aayanaku annI telusu. kaani mIlaanTi vaaru mOhamu chendaalani bhagavantuni aajNjatO alaa mOhaka Saastraalu vraasi prachaaram chEsaaru. daani vivaraNa intaku munupE varaahapuraaNam , skanda puraaNam lOvi ichchi vunnaanu.
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 18, Apr 2006 11:44:27 AM IST
Posted by: Mrs. Anupama K At: 18, Apr 2006 7:43:44 AM IST
EmI teliyakunDaanE aDDugOlugaa vaadinchEstuu vunTE elaaga. naaku teliyanidi nEnu maaTlaaDanu. vEdamulannI vishNuvunE teliyajEstaayi. adi manam saman~vayamu chEsi artham telusukOvaali. daanikE vyaasula vaaru brahma suutraalu vraasaaru. vaaTini baTTi artham chEsukOvaali. sariggaa artham chEsukOlEni vaaru andha@htamassulO paDataaru.
ISaavaasya upanishattu 3 SlOkam lO adE vundi. mIkOsam ikkaDa istunnaanu.
However, not all will accept the Lord’s decree. Thus, for the person who has obtained (or is in
the process of obtaining) the required qualifications, in order to produce interest in the Param¯atm¯a,
those with incorrect understanding (that which does not follow the principles laid down thus far) are
criticized —
asury¯a n¯ama te lok¯a andhena tamas¯a’vr. t¯ah. j
t¯am. ste prety¯abhigacchanti ye ke c¯atmahano jan¯ah. k 3 k
asury¯a = of great misery, or belonging to asura-s (demons); n¯ama = ni´scitametat = thus is certain; te
= they, those; lok¯a = worlds; andhena tamas¯a = nibid. ¯andhak¯aren. a = of relentless, blinding darkness;
¯avr. t¯ah. = covered with, enveloped by; t ¯an = (to) them; pretya = upon death; abhigacchanti = fall
x
into, are trapped into; ye ke = those who; ¯atmahanah. = yath¯avad ¯atmaj˜n¯anamaj˜n¯atv¯a vaipar¯ıtyena
j¯anantah. = having failed to know the (Parama-) ¯ Atm¯a correctly, persist in false knowledge only; jan ¯ah.
= persons.
The worlds of eternal misery, covered with unremitting darkness, indeed, do they fall into
without recourse, they who, having failed to realize the truth about the Lord (in spite of
opportunity), persist in false knowledge.
The question now becomes, what is this truth about the ¯I ´sa that should be realized? The next verse
therefore states the character of the Lord —
anejadekam. manaso jav¯ıyo nainaddev¯a ¯apnuvanp¯urvamars. at j
taddh¯avato’ny¯anatyeti tis. t.hattasminnapo m¯atari´sv¯a dadh¯ati k 4 k
anejat = not trembling, free of all fear; ekam. = one, alone, the primary; manasah. = (than) the mind;
jav¯ıyah. = swifter than; na = not; enat = it, this one; dev ¯ah. = the deities headed by Brahm¯a; ¯apnuvat
= s¯akalyena vyaj¯anan = comprehend or know fully; p¯urvam. = from before, since beginningless time;
ars. at = knowing (freely and from His own nature); tad = that [Brahman]; dh ¯avatah. = those running,
moving fast; any¯an = others; atyeti = surpasses, overtakes; tis. t.hat = rests, exists, remains; tasmin = in
Him, in that Hari; apah. = karm¯an. i = actions; M¯atari´sv¯a = Mukhya Pr¯an. a; dadh¯ati = samarpayati =
dedicates, offers.
(The Supreme is) completely free of fear, for being the primary Being; He is swifter than the
mind, and cannot be fully comprehended (even) by the deities (headed by Brahm ¯ a), while
He knows all by His own nature, from beginningless time; though unchanging, staying asis,
He effortlessly overtakes all, no matter how they may run; to that Lord, Mukhya Pr ¯an.a
dedicates all the actions performed by all creatures.
tadejati tannaijati tadd¯ure tadvantike j
tadantarasya sarvasya tadu sarvasya b¯ahyatah. k 5 k
tad = tasm¯at = from him; ejati = bibheti = tremble (in awe or stupefaction); tat = He, Himself; na =
(does) not; d¯ure = far off; tadu = tadeva = He alone; antike = near, close by; antah. = within, inside
of; asya = of this; sarvasya = of all; b¯ahyatah. = outside of.
He causes all to tremble or quake in fear of Him, but He Himself fears none (for being independent);
He is very far off (He exists even at infinite distances), and He is also very close
by (because He is omnipresent); He is within everyone and everything, and also outside
everyone and everything (His presence is all-pervasive).
xi
It has been said that Hari is all-pervasive, the controller of all, and all-powerful. Now, the use of
knowing this is clarified —
yastu sarv¯an. i bh¯ut¯any¯atmanyev¯anupa´syati j
sarvabh¯utes. u c¯atm¯anam. tato na vijugupsate k 6 k
yah. = (he) who; tu = but, indeed; sarv¯an. i = all; bh¯ut¯ani = beings, creatures, objects, ¯atmani = in the
Supreme Being; eva = only; anupa´syati = excellently beholds, clearly understands; sarva bh ¯utes. u =
in all beings; ca = and; ¯atm¯anam. = the Lord, the Ruler of the innermost self; tatah. = thus, therefore,
by reason of; na = (does) not; vijugupsate = wish to hide or seek concealment.
One who sees all animate and inanimate nature in the Supreme (for He exists outside them
and is their support), and also sees the Supreme in all of them (for He exists in them, and is
their controller from within), by this reason, he becomes free of fear and does not ever need
to seek concealment.
One who perceives ´Sr¯ı Hari as being the sole independent entity and the motivator of all, has no fear
of anyone, since he knows that all power belongs to the Lord only, not to any other. Verse 5 has
already expressed the idea that the Supreme is omnipresent; the repetition of the same notion here is
for the purpose of explaining the significance of such omnipresence (why it is important to understand
it).
The same notion is further clarified —
yasminsarv¯an. i bh¯ut¯any¯atmaiv¯abh¯udvij¯anatah. j
tatra ko mohah. kah. ´soka ekatvamanupa´syatah. k 7 k
yasmin = in whom; sarv¯an. i = all; bh¯ut¯ani = beings [exist], the word tis. t.hanti being implied here; ¯atm¯a
= the Supreme Being; eva = only; abh¯ut = present, exists within; vij ¯anatah. = who understands this
very well (the prefix vi signifying vi´ses. en. a, “specially” is added to j ¯anatah. , “who knows,” the purport
being that the Lord is understood as special as compared with the individual, or that He is very well
understood); tatra = in that person; kah. = what; mohah. = delusion; ´sokah. = sorrow; ekatvam. = identity
(of the Lord existing in any one being and Him existing in all others); anupa´syatah. = perceives well.
For one who clearly understands that all beings exist in the Supreme, and that He exists
within all of them (as their controller), and who thus sees the unity of the Lord as existing
(without change) everywhere, what could possibly cause delusion, or sorrow?
Nothing at all, thus is intended.
At this, one would ask, ‘How can it be said that there is lack of delusion, &c. merely upon knowing
the Lord?’ To answer this, it is said —
xii
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 18, Apr 2006 11:36:08 AM IST
Posted by: Mrs. Anupama K At: 15, Apr 2006 4:19:18 PM IST
evaru sariggaa artham chEsukOlEka pOtunnaarO telustuunE vundi. annamaachaaryulu gaaru raasina daaniki sariayina nighanTuvulOvunna artham vivarinchinaa , bhEdamu chuupE itarakIrtana lichchinaa telusukOlEka pOyaaranTE aadEvI maaya mImIda entagaa vundO telustunnadi.
daivI hyEshaa guNamayI ... bha.gI.7-14
Posted by: Mr. HAYAGREEVA MURTY Rachuri At: 18, Apr 2006 11:24:55 AM IST
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