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  1. #1

    jnana yoga

    This is a new yoga I've never heard of and I have a question. It is taught in chrsitianity that sex outside of marriage is a sin. Is there sin in Hinduism? I've also read it's not the act it's the attachment. Is it possible to do this without sinning and begin unattached?

    B

  2. #2

    Re: jnana yoga

    There are two languages: Language of Morality and Language of Immortality. Language of Morality is a language in progress, while Immortal Language is eternal, sanatan.

    Language of Morality is required, for a time being, when the seeker is still evolving. But to make that language into a permanent form, i.e., religion, would be like conceding that Evil also exists, is also real.

    So when in Rig-Veda Varun, the God of Life & Desire, extends his kingdom, starting from Earth, up to Heaven, an "expansion" is implied rather than a "contraction" or a "denial". Marriage itself, in its real essence, is more than a ceremony.

  3. #3

    Re: jnana yoga

    Quote Originally Posted by Kalicharan Tuvij View Post
    There are two languages: Language of Morality and Language of Immortality. Language of Morality is a language in progress, while Immortal Language is eternal, sanatan.

    Language of Morality is required, for a time being, when the seeker is still evolving. But to make that language into a permanent form, i.e., religion, would be like conceding that Evil also exists, is also real.

    So when in Rig-Veda Varun, the God of Life & Desire, extends his kingdom, starting from Earth, up to Heaven, an "expansion" is implied rather than a "contraction" or a "denial". Marriage itself, in its real essence, is more than a ceremony.
    I've never heard of the language or "morality and immorality" in progress. Could you eloborate a little or on that if you can?

    Bill

  4. #4

    Re: jnana yoga

    Quote Originally Posted by billcu View Post
    I've never heard of the language or "morality and immorality" in progress. Could you eloborate a little or on that if you can?

    Bill
    Agni, or the Vaisvanara, is the universal Man, and represents our spiritual self. He is therefore also called Jata Veda, that is, the knower or root of people. It is his struggle to become everything, become Aditi. Aditi is Immortality (not to be misread immorality).

    That struggle is a moral one: when one uses images of "good" and "bad". But that is an incomplete language because the journey is incomplete. Even though the language may look like unchanging, may give comfort.

    Immortal language on the other hand looks like constantly changing, and capable of innumerable forms. But this is also not true; for it is eternal, Sanatana.

    To use other form, Church belongs to morality, Christ to immortality.

    Or, as the famous Gayatri mantra of Rig Veda suggests, there are four realms: Aum (Brahamnaspati), Bhu (Pusan), Bhuvah (Savitar) and Svah (Soma), and the winning of the four is Immortality. Aditi is the sum of the four.

    I think this stuff will be of interest to you.

  5. #5

    Re: jnana yoga

    Quote Originally Posted by billcu View Post
    I've never heard of the language or "morality and immorality" in progress. Could you eloborate a little or on that if you can?

    Bill
    Agni, or the Vaisvanara, is the universal Man, and represents our spiritual self. He is therefore also called Jata Veda, that is, the knower or root of people. It is his struggle to become everything, become Aditi. Aditi is Immortality (not to be misread immorality).

    That struggle is a moral one: when one uses images of "good" and "bad". But that is an incomplete language because the journey is incomplete. Even though the language may look like unchanging, may give comfort.

    Immortal language on the other hand looks like constantly changing, and capable of innumerable forms. But this is also not true; for it is eternal, Sanatana.

    To use other form, Church belongs to morality, Christ to immortality.

    Or, as the famous Gayatri mantra of Rig Veda suggests, there are four realms: Aum (Brahamnaspati), Bhu (Pusan), Bhuvah (Savitar) and Svah (Soma), and the winning of the four is Immortality. Aditi is the sum of the four.

    I think this stuff will be of interest to you.

  6. #6

    Re: jnana yoga

    Quote Originally Posted by Kalicharan Tuvij View Post
    Agni, or the Vaisvanara, is the universal Man, and represents our spiritual self. He is therefore also called Jata Veda, that is, the knower or root of people. It is his struggle to become everything, become Aditi. Aditi is Immortality (not to be misread immorality).

    That struggle is a moral one: when one uses images of "good" and "bad". But that is an incomplete language because the journey is incomplete. Even though the language may look like unchanging, may give comfort.

    Immortal language on the other hand looks like constantly changing, and capable of innumerable forms. But this is also not true; for it is eternal, Sanatana.

    To use other form, Church belongs to morality, Christ to immortality.

    Or, as the famous Gayatri mantra of Rig Veda suggests, there are four realms: Aum (Brahamnaspati), Bhu (Pusan), Bhuvah (Savitar) and Svah (Soma), and the winning of the four is Immortality. Aditi is the sum of the four.

    I think this stuff will be of interest to you.
    This sounds like what the Jews call "Adam Kadmon". The original soul that shattered into so many and that process has continued. Yes this fascinates me.

    How do we obtain Krishna's grace? Does a teacher have to give you a sadhanna or something. Must one visit an Ashram to meet the teacher in person?

    Bill

  7. #7

    Re: jnana yoga

    Quote Originally Posted by billcu View Post
    This sounds like what the Jews call "Adam Kadmon". The original soul that shattered into so many and that process has continued. Yes this fascinates me.

    How do we obtain Krishna's grace? Does a teacher have to give you a sadhanna or something. Must one visit an Ashram to meet the teacher in person?

    Bill
    No, it is not theology. Agni, means literally, "fire", and he himself is a mighty God.

    A Deity chooses his own devotee, it is hardly the other way round!

    Krishna is an incarnation, of a Deity. So either one can directly connect (via Vedic study and chants) to that particular Deity (called "Aditya", Sarasvati in this case) and become him/her, or one can make some hearty reading of that incarnate's life-story (Mahabharata and Gita in this case).

    Beyond this, I guess, we are on our own!

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    Re: jnana yoga

    Namaskar devoteeji

    Knowing very well that in nirgun state brahma has no attributes or forms , you are saying that for the sake of the convenience of the seeker even in nirgun state brahma may be called as Krishna. Being incapable to describe by Upanishad how you put any name in nirgun nirakar state for any one sake which obviously carries form also .Is this acceptable to your advaitin friends as well ? . Actually I understand your problem with the name sri Krishna . Once you say Krishna is itself nirgun brahma then you shift and say krishna is sagun iswara. I think you should remember when we talk of sri Krishna , it is all about a particular form ( rupa) and Name with full of attributes which is real and not apparent as evident from Mahabharata and Gita. If Krishna is apparent then Gita is also apparent. Is Vedas apparent ?

    I have read your posts in other threads where you mentioned “Iswara is apparent , reflection of the nirgun brahma. Nirgun brahma is achintya and can not be perceived by the power of mind. So mind sees the same nirgun brahma as the iswara. Iswara is unreal from the point of view of Absolute ( turiya).” etc etc .

    In this context I am quite eager to know whether you treat sri Krishna as ultimate brahma (turiya) or sagun brahma in the third leaving fourth for ultimate brahma but unfortunately you have not answered straight way. My question is whether advaitin accepts sri Krishna as ultimate brahma ( in turiya) or not .

    When I read you it seems to me that brahma is mere mind business only and nothing else. You do not keep both nirgun brahma and sagun brahma ( iswara) at the same level that is to you nirgun brahma is real, ultimate and sagun brahma is apparent and reflection . One is real and another is apparent. I think this is not acceptable to those who respect Gita which put much importance on sagun aspect and less importance on nirgun aspect .
    In sloka 2 to 5 of chapter 12 of Gita Sri Krishna says “ Those who fix their minds on me and worship me with complete faith, them I regard the most disciplined ( yuktatama )” , “ The exertion of those whose minds are attached to the unmanifest is greater for the unmanifest state is difficult to reach by embodied beings” . Therefore worshiping of sagun sakar brahma is regarded superior to that of nirgun nirakar brahma

    You know very well than me how Krishna has been depicted in Gita and after reading the following slokas in particular and whole Gita in general I do not have any confusion to accept that Krishna is ultimate brahma. Nigun nirakar aspect is meant for tattwa only and sagun sakar aspect is lila where bhakta desires to enjoy the seva-phal through prem bhakti. . Therefore to me sri krishna is nirgun nirakar nirvishes in tattva and sagun sakar savishes in lila and nothing remain beyond his form and attributes. It is his form and attributes which attract me towards him.

    I request you to share your opinion on these slokas of Gita in regard to sri Krishna being ultimate and absolute authority as sagun sakar

    1) Gita sloka 7 of chap-7 “ there is nothing higher than me”( mattah paratarang nanyata ),
    2) Sloka 9 of chap-4 “ One who is conversant with the divine nature of my birth and action is not born again when he leaves his body he comes to me”
    3) Sloka 11 of chap-9 –“ the deluded despise me when I dwell in a human body not knowing my higher nature as the ultimate controller of beings”
    4) Sloka 19 of chap-9- “ I am the existent and non existent”( sadasachaham)
    5) Sloka 27 of chap-14- “ I am the original foundation of the brahma , of the immortal and the imperishable, of the eternal law and of the absolute bliss”
    6) sloka 18 of chap 15- “ Because I transcend the mutable and am higher than the immutable I am celebrated in the world and in the Vedas as supreme ( Purushottam)”
    7)Sloka 65 of chap 18-“ just think of me be my devotee worship me offer obeisance unto me certainly you will come to me I promise this in truth to you being dear to me”

    I do not know whether Ram Krishna cut his Maa (Kali, a hurdle ! ) into pieces but I shall definitely confirm myself about it. But I like to remind you that during the ages of vaishnab achariya ( Yamunachariya, Ramanujachariya, Madhvachariya, Nimbarkachriya and Chaitanya Mahaprabhu) many great advaita preachers left advaita and began to follow vaishnab prem bhakti marg and attained their desired destination.

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    Re: jnana yoga

    Quote Originally Posted by billcu View Post
    This is a new yoga I've never heard of and I have a question. It is taught in chrsitianity that sex outside of marriage is a sin. Is there sin in Hinduism? I've also read it's not the act it's the attachment. Is it possible to do this without sinning and begin unattached?

    B
    Vannakkam: If you google jnana yoga, you'll get a lot of hits. Opinions vary on the nature of jnana yoga, moetly in where this intelligence comes from. There is no 'sin' in Hinduism in the same way there is in other faiths. There is dharmic and adharmic. Adultery would be considered adharmic, yes, and in that sense you are accruing 'bad'' karma. The marriage samskara is considered a vow for life.

    It is not possible to do it without attachment. You may intellectually convince yourself its okay somehow, but that's just anava.

    Perhaps you'll get different opinions on this, though.

    Aum Namasivaya

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    Re: jnana yoga

    Quote Originally Posted by billcu View Post
    This is a new yoga I've never heard of and I have a question. It is taught in chrsitianity that sex outside of marriage is a sin. Is there sin in Hinduism? I've also read it's not the act it's the attachment. Is it possible to do this without sinning and begin unattached?

    B
    if you are not attached and not looking for some form of gain you wouldnt even go there, would you? Namaste and welcome.

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