Page 3 of 8 FirstFirst 1234567 ... LastLast
Results 21 to 30 of 72

Thread: BRAHMA IN BHAGAVAT GITA

  1. #21
    Join Date
    December 2007
    Age
    63
    Posts
    3,218
    Rep Power
    4728

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste Japmala,

    I am delighted to see that your posts are now taking consideration of my views too (and it is not just a monologue which I felt it was earlier) and therefore, I hope that we can have a fruitful dialogue on the issue at hand. So, I have decided to continue with the discussion for the time being.

    I will try to explain the points that you have raised herein above :

    a) There is no doubt that Bhagwad Gita is essence of Upanishads. However, you must be knowing that there are more than 200 Upanishads and 108 of them have been considered canonical. Some Upanishads like Brahdaranyak Upanishad, Chhandogya Upanishad etc. are quite voluminous. Again there are Upanishads which go into detail of different yogic practices. Therefore, it is just not possible that everything whatever has been said in Upanishads can be brought into Bhagwad Gita.

    The second aspect we must not forget while studying BG is the aim of Bhagwad Gita. The aim of BG comes from the circumstances described in Chapter 1 of BG. This was imparted to Arjuna who was confused to understand what his Dharma was during war. How could he kill his own relatives and even teachers ? So, the entire lecture by Lord Krishna in BG focuses on Karma-yoga mainly and therefore JnAna Yoga has taken a back seat in BG. Now, JnAna Yoga is not complete without Karma Yoga. In fact, even Bhakti Yoga is not complete without Karma Yoga. BG excels in its teaching when it comes to decide what is right and what is wrong for a man. Lord Krishna didn't want to make Arjuna a JnAna Yogi ... it was not a demand of the situation at the time of war. Unless we keep the first chapter of BG in mind, we are sure to draw faulty conclusions from BG. The first chapter of BG is the framework on which the whole of BG stands.

    2) Your thinklng that your questions are the basics of Advaita is not correct. Advaitins have many more important things to do than always indulging in such exercises. I am a practising Advaitin and you can believe me on this issue. See, there are some Advaitic scriptures like AshTavakra Gita etc. which talk of pure JnAna without giving much importance to Bhakti. However, all Shankara's schools give due importance to Bhakti. I should tell you that three of Shankara's orders are Vaishnavas. These are Advaitins who accept Lord Rama/Krishna/Vishnu as their chosen deity and still they are Advaitins. There is no conflict. I personally know such saints. If you ever visit a Kumbh Mela, you try to meet Vaishnavas Advaitins from Digmabar Akhara, Nirmohi Akhara or NirvAni Akhara. Similarly, 10 Akharas of Shankara are Shaiva.

    What I am trying to convince you that the orders of Shankara's schools accept Bhakti as the essential part of Advaita Sadhana. They may not resort to Murti Pooja etc. but Bhakti through meditation and following Yamas and Niyamas, bhajans, reciting Ramcharitmanas etc.. Kabeer too was a JnAna yogi. However, in his bhajans and teachings, his love for God/Rama is conspicuous. Then there are Shaiva sects (Kashmir Shaivism, Aghoris and Shaiva schools of Shankara) who are Advaitins but worship Lord Shiva as Brahman. On internet discussions, somehow, it has been spread that JnAna Yogis have been projected as against Bhakti but that is not true.

    3) You say that Bhakti yoga is easier but I don't think it is so easy either. We learn from BG that Bhakti without Karma Yoga is not of much value. How many true Bhaktas we see in huge crowds of self-proclaimed bhaktas in our life ? Chapter 12 of BG is dedicated to Bhakti Yoga. In Verses 13 to 20 of this chapter, Lord Krishna describes the qualities a Bhakta should have. How many of today's Bhaktas follow the requirements of verses 13 to 20 of BG ? If they don't, are they true Bhaktas ? .... and if they fulfill the requirements of verses 13 to 20, then JnAna Yoga is not difficult for those Bhaktas, I feel. Because those requirements are the most difficult part for both the JnAna Yogi and a Bhakta.

    4) As for BG as the authoritative scripture for JnAna Yoga : JnAna Yogis accept three authoritative scriptures as per Shankara's schools of Advaitins. These are Bhagwad Gita, Upanishads and Brahmsutras. As I told you, Karma-yoga is common to Bhkati and JnAna and for that BG is authoritative. There are many verses in BG which as per Adavitins are Advaitic in essence. If you are interested to know those verses, you can tell me. I can list out all those verses from Chapter 2 to Chapter 18. What has happened that some Vaishnava schools like ISKCON and MAdhacharya have explained those verses differently. However, when I studied Udhdhva Gita which is part of Bhagwat PurAna, I came to know that this PurANa, in no uncertain terms, endorses Advaita along with Bhakti.

    5) If you read Chapter 6 of Bhagwad Gita, Lord Krishna describes how to meditate and attain JnAna. This is exactly what the JnAn yogis or Advaitins do. So, here too you can see that Bhagwad Gita describes a path for the JnAna Yogis. Though the methodology of meditation varies from one school to the other depending upon Guru. Nevertheless, the result is the same, as Truth doesn't change with adopted path. All these practices lead to Self-Realisation.

    If you read the above post carefully, most of your doubts on Advaita may be clear.

    OM
    Last edited by devotee; 23 July 2015 at 02:30 AM. Reason: typos and clarity
    "Om Namo Bhagvate Vaasudevaye"

  2. #22
    Join Date
    February 2012
    Location
    india
    Age
    63
    Posts
    171
    Rep Power
    0

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste devotee

    Welcome back. I am pleased to have discussion with you . But now I would like to put one straight question to you in particular and all worshiper of unmanifested brahma in general. First , I like to put some facts about you that is you are a declared Krishna follower. You also acknowledge that sri Krishna is both nirguna and saguna brahma and being advaitin you also acknowledge that Gita is one of the authoritative scriptures so far sankara’s advaita is concerned. Am I wrong ? if not then, tell frankly, are you doing right thing to take the path of worshiping the unmanifested Brahman by going just opposite what sri Krishna says Arjuna in verses 2 to 5 in chapter 12. You talk or write so much about Brahman in justifying the philosophy you belong to and here is that very Brahman who is giving you a direction to follow but you are not ready to respect his words. I find it very much silly to note that you are trying to justify the path of unmanifested brahman on the ground that sri Krishna does not say “ advaita path is not a valid path” . Do you think it is an intelligent argument ? Dont you think that you are disrespecting brahman by ignoring him. I just want you to forget all philosophies you know for some time and with a simple and innocent mind read the question put by Arjuna to Sri Krishna once again ( although you have been reading since your childhood days) and then read the answer given by sri Krishna in chapter 12 verses 1 to 5 with that simple and innocent mind and please tell the viwers of HDF what you have read without any “ifs” and “ buts” . My dear friend I am just confused to see the audacity of an well versed man like you who can deny brahman’s intention expressed distinctively in these verses to his dearest follower. It is a question of preference of worshiping either nirguna nirakar or saguna sakar brahma. I want to know what makes you so strong to dishonour brahman’s ( sri Krishna) words in these verses. I mean to say when sri Krishna ( Brahman) is telling that following the path of unmanifested Brahman is very difficult for us but still you have chosen that difficult path knowing very well that by doing so you will not be able to gain any more than what a manifested Brahman follower will. I am very much thirsty for your answer. Please don’t take it otherwise. It is plain and simple question raised out of curiosity only.

    With regards

  3. #23
    Join Date
    November 2010
    Posts
    1,278
    Rep Power
    1651

    Re: BRAHMA IN BHAGAVAT GITA

    Greetings,

    I suggest that the "jalpa/vitanda" subforum is more suited for this original/opening post.

    Sincerely
    WM

  4. #24
    Join Date
    December 2007
    Age
    63
    Posts
    3,218
    Rep Power
    4728

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste japmala,

    Quote Originally Posted by jopmala View Post
    are you doing right thing to take the path of worshiping the unmanifested Brahman by going just opposite what sri Krishna says Arjuna in verses 2 to 5 in chapter 12. You talk or write so much about Brahman in justifying the philosophy you belong to and here is that very Brahman who is giving you a direction to follow but you are not ready to respect his words. I find it very much silly to note that you are trying to justify the path of unmanifested brahman on the ground that sri Krishna does not say “ advaita path is not a valid path” . Do you think it is an intelligent argument ? Dont you think that you are disrespecting brahman by ignoring him. I just want you to forget all philosophies you know for some time and with a simple and innocent mind read the question put by Arjuna to Sri Krishna once again ( although you have been reading since your childhood days) and then read the answer given by sri Krishna in chapter 12 verses 1 to 5 with that simple and innocent mind and please tell the viwers of HDF what you have read without any “ifs” and “ buts” . My dear friend I am just confused to see the audacity of an well versed man like you who can deny brahman’s intention expressed distinctively in these verses to his dearest follower. It is a question of preference of worshiping either nirguna nirakar or saguna sakar brahma. I want to know what makes you so strong to dishonour brahman’s ( sri Krishna) words in these verses. I mean to say when sri Krishna ( Brahman) is telling that following the path of unmanifested Brahman is very difficult for us but still you have chosen that difficult path knowing very well that by doing so you will not be able to gain any more than what a manifested Brahman follower will. I am very much thirsty for your answer. Please don’t take it otherwise. It is plain and simple question raised out of curiosity only.
    I hope you have carefully gone through what I wrote in my reply above. If you have not done so, we will be gong round circles without reaching anywhere.

    a) We don't do anything what is not prescribed by God. First of all, please read Chapter 12.3 and 12.4 of BG. It assures without any doubt that those who meditate upon the unmanifest aspect of Brahman reach God/Brahman alone. So, your conclusion, that meditating upon unmanfiest aspect of Brahman has been proscribed by God, is not correct.

    b) What do you think we do ? As I told you earlier in my post that we meditate upon Self within ourselves. Is this prohibited by Lord Krishna ? Please read Chapter 6 verses 7 to 32. In these verses Lord Krishna advises the practitioner to meditate upon Self (which is none but Lord Krishna/God) ... "AhamAtmA gudAkeshah SarvabhUtAshaya sthitah". How do you say that we don't do what God advises us to do ? Chapter 12 is dedicated to Bhakti Yoga and therefore, the emphasis is upon Bhakti whereas in Chapter 6 the emphasis is upon Self-Realisation.

    c) Moreover, Bhagwad Gita cannot be seen in isolation from other scriptures of VedAnta. Who is the Real Creator/revealer of VedAnta ? Lord Krishna or Brahman Itself. Lord Krishna says in Bhagwad Gita Chapter 15 verse 15, "I am the creator/revealer of VedAnta and (real) knower of the Vedas". So, VedAnta too is the word of God and Bhagwad Gita is. We can't see the two separated or in isolation. When we read Bhagwad Gita and VedAnta (i.e Upanishads) together, we know the Real Nature of Brahman and also how to attain that. Upanishads advise you to meditate upon Self/Brahman.

    d) Now, read your post again. You have used the words, "not respecting Brahman, Ignoring what Lord Krishna says, audacity to act against directions of Brahman etc.". What do these words reflect ? "Fear of God or Brahman". Why should we be afraid of God/Brahman ? Why should we act as slaves in front of God / Brahman ? I find this ridiculous. From God/Brahman we come and to God/Brahman we go. He is our father/mother, right ? Why should I act as a slave in front of my own Father / Mother ? Why not just love Him/Her ? That is why I like this path more than paths adopted by self-proclaimed Bhaktas who are always in fear and act as slaves.

    e) You should also see how the self-proclaimed Bhaktas act. Lord Krishna says in Chapter 13 that Brahman alone is the Creator (BrahmA), Nourisher (Vishnu) and the Destroyer (Shiva). In Chapter 10 too, He says the same thing. However, in this forum itself, you won't find many Vaishnavs respecting Lord Shiva with the same reverence. Again, He also says that He alone is the AtmA in the heart of all beings. He says in Chapter 5 that one should see all beings with equanimity (Ref : Vidya vinay sampanne BrAhmane Gavi Hastini, Shuni chaiva shvapAke cha PanditA samdarshinah). How many Bhaktas do you see who has this view ? I find most of the Bhaktas hating people of so-called lower castes, hating dogs and hating all human beings who have a different view of God than them. Are they Bhaktas in real sense ?

    Advaita makes me see all beings as different aspects of the same God. I see Lord Krishna, Lord Shiva and Mother Goddess Durga as the same Brahman. I celebrate JanmAshTami, ShivarAtri and Durga Pooja with same reverence. I have same reverence towards even Christian saints and Sufi saints as I have for the Hindu Saints. I don't differentiate people on the basis of caste, creed or colour. Again as I told you, how many Bhaktas follow what Lord Krishna says in Bhagwad Gita in Cgapter-12 verses 13 to 20 ? I have not found many.

    I think this is enough. Everyone follows his heart when it comes to belief system. I follow my heart and you follow yours. Basically, it is as simple as that.

    Please read this one very carefully. I think it answers all your questions.

    OM
    "Om Namo Bhagvate Vaasudevaye"

  5. #25

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste Devotee,

    I think your comments about Bhaktas are far to general and not correct. But as you say ultimately each to their own and they should find the peace and wealth within their own practice.

  6. #26
    Join Date
    December 2007
    Age
    63
    Posts
    3,218
    Rep Power
    4728

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste Markandeya,

    Quote Originally Posted by markandeya 108 dasa View Post
    I think your comments about Bhaktas are far to general and not correct. But as you say ultimately each to their own and they should find the peace and wealth within their own practice.
    I agree that my comment is general in nature but this is what I have observed. These people have utmost respect and reverence for God in the Murti they worship but they fail to see the same God in fellow human beings and animals. Lord Krishna says in BG : MayA tatam idam sarvam jagat avyaktamurtinA ===> This whole world is full of God through and through (as Ice-cube is with water) in His unmanifest aspect. Then it is said, "I am in the heart of all beings as their AtmA". Now where is the place, what is the being where God is not ? People will spend Crores in offering ornaments of diamonds to God's Murti but won't spend even Rs. 100 thousand to feed the poor or help the poor student continue his/her studies !

    ... and for treating all paths with equanimity ... is far too much to expect from most of them. In this forum itself, Advaitins have been called as ""Rascals"" and "Demons"". Search for those threads with keyword "demon", "rascals"etc. and most probably you will find them unless those have been deleted under moderation.

    ... treating different forms of God with equanimity ? People have no qualms in calling Lord Shiva as Demi-God in this very forum !

    OM
    "Om Namo Bhagvate Vaasudevaye"

  7. #27

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste Devotee,

    What you say is true, but its still to much of general statement, I can gladly put my hand on heart and never once I have called anyone in advaita a rascal, I treat animals nicely and there are maybe other devotees who are of the same nature, but maybe not enough.

    Personally as a study I find this subject of Brahman fascinating, but it maybe a dialogue that has worn out its welcome, especially online.

  8. #28
    Join Date
    February 2012
    Location
    india
    Age
    63
    Posts
    171
    Rep Power
    0

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste devotee

    Actually your post has tempted me to write so many things but I am getting hard to manage time .

    I shall want to know which sanskrit word in 12.3 and 12.4 verses of BG do indentify with what you say “those meditate upon the unmanifested aspect of Brahman reach Brahman alone” please specify the word in the above two verses which does mean alone. Secondly , I have not concluded that worshiping of unmanifested brahma is incorrect. Sri Krishna does not say that. Sri Krishna says those who worship unmanifested Brahman also attains to him but they have to face a harder task. I have never said worshiping unmanifested brahma is an authorized way. Please . But yes I say reaching delhi from kolkata by train via chennai and mumbai instead of direct shortest route is not wise

    According to you chapter 6 is dedicated to self realization but to me self realization is not the ultimate outcome of yoga so far Gita is concerned. Even in his own essential identity ,self himself is not the be-all and end-all of everything. He recognizes the eternal relationship between himself and the absolute and in this way he enters the realm of bhakti . In bhakti ,the individual person joyfully devotes himself to serving the absolute personality who joyfully and unlimitedly reciprocates . Shri Krishna says firstly, those who united with yoga sees self in all being and all beings in the self ( 29.6) secondly, He who sees ME in everywhere and and sees all things in ME , I am never out of his sight nor is he ever out of my sight (30.6), thirdly, He who firmly planted in unity worships me as dwelling in all beings (31.6) . My question is if this ME or I is self ? If yes ,why then sri krishna repeating same thing in two verses in continuance ? I shall be waiting for your interpretation of verse 35 chapter IV ( bhutani asheshani draksyasy atmany atho moyi ) also.

    See ‘bhakti yoga’ is unique in Gita . Before Gita, no scriptures of sanatan hindu dharma discuss bhakti yoga in details. Before Gita , karma and jnan were of course the prevailing paths to attain moksha ( 2.3 and 3.3) but there was nearly no mention of bhakti. Performing vaidic karma without bhakti is directed towards heaven and acquiring vaidantic jnan without bhakti is directed towards Nirvan.Sri Krishna in his teaching in the Gita has added bhakti with karma and jnan . Thus when bhakti is combined with karma then only every work is not only directed towards bhagavan but for pleasure of bhagavan also. 27.9 says ‘ whatever you do eat whatever you offer, do that as an offering unto ME”. 38.4 says “ he who has reached perfection through karma yoga realizes all by himself in course of time” . also read 45.18 and 46.18. 56 to 57.18. In the same way when jnan is acquired with bhakti, it is the jnan of the “ puroshottama’ and not simply about nirguna brahma. 54.18 which says “ having attained the ultimate goal of jnan i.e. Brahman , he attains supreme devotion unto ME” . Even dhyan yoga is also incomplete if it is not combined with bhakti. Verse 47.6 says “even among all the yogis, he is held by ME to be most intimate, who devoutly worships ME with his inner self centred in ME” ( sradhavan bhajate yo mam). Therefore although emphasis on bhakti yoga is in chapter 12 but almost every chapter of Gita speaks bhakti yoga in some way or other. Having fully aware of various paths and aspects of brahma ( 15.9) , Arjune puts the question to sri Krishna about his preference of worshiping i.e. manifested or unmanifested aspect . so Arjune’s question should not be seen as an isolation. I do not know whether you identify yourself as Krishna bhakta or not but it is the Gita only where a jnani is also a bhakta ( 17.7 tesham jnani nityayukta ekabhaktir vishishyate) . Sri Krishna describes the path of jnan or jnan yoga ( 4th chapter) to Arjune only because Arjune is his devotee ( 3.4 bhakto’si me sakha) and also in 67.18 sri Krishna advises Arjune not to speak Gita to anyone who is lacking in devotion “ na’bhaktaya kadachana” . sri krishna says to Arjune the jnan which is the secret of secrets in 63.18 . He goes on “ become MY minded, MY lover and adorer, a secrificer to ME, bow yourself to ME, you shall come to ME, this is MY pledge and promise to you”-65.18 , “ Abandon all dharmas and take refuge in ME alone. Grieve not , I shall deliver you from all sin and evil”-66.18 . do these verses not speak of bhakti yoga ? I am not saying you are following the path which is not prescribed by brahma but see what sri krishna says to Arjune in 64.18 “the most secret of all , as you are dearly beloved of ME, I tell you what is best for you”. And the best is in 65.18 and 66.18 sarvadharma parityajya mamekam saranam vraja. Is it not bhakti yoga ? you know you have to cross the barrier of triguna or maya to get realized and sri Krishna in 26.14 says “He who worships ME with unfaltering love transcends these gunas only”( Mam cha yo’vyabhicharena bhaktiyogena sevate) and same thing can be seen in 14.7 “ those who seek refuge in ME alone can transcend this maya” ( Mam eva ye prapadyante mayam etam taranti te). Do all these not indicate bhakti yoga ? Sri krishna never says in Gita or anywhere that by acquiring jnan one can cross the barrier of maya.

    Since you have referred to chapter 15 so I would like to know from you how do you see puroshattama in the light of advaitavada of sankarachariya . I mean who is puroshattama ? is it nirguna aspect or saguna aspect or both ? By the way,you advaitin do not believe in the ultimate reality or paramarthika level of truth of sagun brahma or brahma with form and attributes. To you, brahma with form and attributes is nothing but a creation of maya or trigunas of satta raja and tama. See, I am in deep confusion when I read you ‘ who is the real creator/revealer of vedanta. Lord Krishna or brahma itself”. Now If I go by your philosophy, this creation or revelation of Vedanta is not the task of nirgun brahma and at the same time you do not believe in paramarthika satya of sagun brahma or sri Krishna. How do you relate this two different points. If revelation in Vedanta coming from a source which itself is not bassd on paramarthika satya in other words being under the influence of maya ( since vyavaharika satya is not beyond maya), how far it is true to say that sri Krishna is the creator of vedanta. as according to advaita philosophy the creation is a projection by maya, so Vedanta also created by maya. The follower in advaitavada enters in real world from dream world and vice versa at his convenience . this is my point. You say you know the real nature of brahma and how to attain that. To you self is brahma and nothing else. In Gita there are verses where sri Krishna makes difference between him and jiva but also there are verses where sri Krishna says I am the self. The point is advaitavad has taken only those verses which says “I am the self”. Verse 19.10 where sri Krishna is telling his vibhuthies to Arjune and saying so he asserts in 20.10 that ahamatma gudakesha ……. . Here you are ignoring the point that self is his vibhuthi only amongst so many other vibhuthis. what about 7.15 Mamai’va’msho jivaloke jivabhuta sanatana. What about 42.10 vishtabhya’ham idam kritsnam ekamshena sthito jagat. What about 5.7 jivabhutam mahabaho yaye’dam dharyate jagat. Therefore if Gita says self is Brahman then Gita also says atma or self is my vibhuti . you can see waves in sea but you can not see sea in waves although waves come out of sea water. Sparks are part of big ball of fire but sparks are not ball of fire although without ball of fire there will be no spark. Since self is coming out of brahman , some similarities are found between self and supreme self but the differences are not noticed by the advaitins. How can the supreme self with all his vibhuties reside in the heart of beings ? The supreme self has given its definition in 17 to 18.15 where sri Krishna says “ there are three kinds of persons perishable , imperishable and the supreme. All beings are perishable, the changeless one is imperishable. I am beyond the perishable and superior to the imperishable . Hence I am the supreme person”.

    According to you bhakti yoga is practiced by slaves. You find it ridiculous to act as slaves in front of Brahman. But what I find ridiculous is that being the worshiper of unmanifested ,attributeless ,actionless Brahman whom you can not even think ,define ,relate talking of loving the Brahman. Are you correct in saying “from God/Brahman we come and to God/Brahman we go” if self is God/Brahman and nothing else then where is the question of coming and going to and from ? To me, he is supreme self and we are only self. He is our prabhu or master. What is the harm of being slaves to God/Brahman ? bhakta is regarded as the nitya dasa of sri Krishna . you have definitely heard of five categories of rasas like santa, dasya, sakhya, batsalya and madhur . bhakatas are seen in worshiping sri Krishna in these rasas. How can I offer if he is equeal to me ? how can I surrender if he is equal to me ? how can I follow him if he is equal to me ? slaves not only afraid of his master but also have full hearted love for his master. If you feel to love Brahman you have to go to sagun sakar Brahman. I would like to tell you how we as slaves love our manifested Brahman. 26.9 “what ever man gives ME in true devotion pattram, pushpam phalam etc I accept that gift of love”, 27.9 “ what ever you do, do that as an offering unto ME”, 29.9 “those who worship ME devotedly dwell in ME and I too dwell in them”, 34.9 “ Manmana bhava madbhakto madyaji mam namaskaru, fill your mind with ME, be MY devotee, worship ME and bow down to ME. Thus steadfastly uniting your heart with ME alone and making ME your goal, you will come to ME”. 54.11 “By single minded devotion alone – bhaktya tv ananyaya shakya aham – I can thus be seen in this form and known in essence and even entered into”. Who are those self proclaimed bhaktas according to you who always in fear but I know that bhaktas need not fear since he is assured by sri Krishna in 31.9 “na me bhakta pranashyati- MY devotee never comes to grief”

    You say you find most of the bhaktas hating people of so called lower castes , hating dogs etc. Do you mean to say advaitin or jnani are not engaged in such heinous act ? we should talk of those jnani or bhaktas who treat all equal . bad elements are present in all faiths. We have to ignore them. How will you assess the most renowned advaitin sri Ram Krishna who allowed animal sacrificing before goddess Kali in Dakshineshwar Temple when he was serving as purohit there . without the blessings of bhagavan or bhagavad kripa , sadhu bhakta can not be met.

    Lastly if advaita makes you to celebrate Janmasthami, shivaratri and Durga puja with same reverence , it is good for you since you follow your heart . I agree , we should not differentiate people on the basis of caste creed or colour ? Bhaktavatar sri chaitanya mahaprabhu sets example in this regard .

    With regards
    Last edited by jopmala; 04 August 2015 at 01:19 PM.

  9. #29
    Join Date
    December 2007
    Age
    63
    Posts
    3,218
    Rep Power
    4728

    Re: BRAHMA IN BHAGAVAT GITA

    Dear Japmala,

    If you cram your posts like the above with so many things without distinct direction towards which you are heading, it would be difficult for my to answer you. In fact, I cannot answer your posts. You should stick to one issue in one post and unless we resolve that we should not add other things.

    I am going to answer only one issue which you have raised first in your post. Once you are satisfied with that please tell me another issue that you want to take up. You have written this :

    I shall want to know which sanskrit word in 12.3 and 12.4 verses of BG do indentify with what you say “those meditate upon the unmanifested aspect of Brahman reach Brahman
    alone” please specify the word in the above two verses which does mean alone. Secondly , I have not concluded that worshiping of unmanifested brahma is incorrect. Sri Krishna does not say that. Sri Krishna says those who worship unmanifested Brahman also attains to him but they have to face a harder task. I have never said worshiping unmanifested brahma is an authorized way. Please . But yes I say reaching delhi from kolkata by train via chennai and mumbai instead of direct shortest route is not wise


    Verse 4 Chapter 12 :

    "
    Sanniyamya Indriyagraamam Sarvatra sambuddhyah te prapnuvanti mAmeva sarvabhUthiteratah"

    Please note the red colored words :
    Te = They
    Prapnuvanti = attain / achieve /reach
    mAmeva = mAm + eva = me + alone

    the word is "eva" which has been translated as "alone" above.
    *******************

    We can take up another issue in next post. Please tell me which issue you want to take up. However, I would like to ask you one question on the issue which you have raised : How do you conclude that Bhakti Yoga is direct path and JnAna Yoga is a time taking longer route ? Did Krishna say this anywhere ? In fact, I would say that JnAna Yoga, though difficult but is direct path. You are going direct to destination i.e. Self-realisation. It is a difficult path for common men and for them Lord has prescribed Bhakti Yoga which is a longer route but a valid one ... just because they are not capable of treading JnAna Yoga at the given stage.

    ******

    I find that you have a lot of misunderstanding about JnAn Yoga / Advaita SAdhana and I can answer all your questions. But please keep one issue at a time (point-wise, if possible ) so that I will be able to understand your difficulty and answer to your complete satisfaction. Otherwise, it will be a cacophony where no one understand what the other is saying.

    OM
    Last edited by devotee; 06 August 2015 at 02:28 AM.
    "Om Namo Bhagvate Vaasudevaye"

  10. #30

    Re: BRAHMA IN BHAGAVAT GITA

    Namaste,

    Jnana is there to purify the jiva of all traces of material existence, to understand the nature of matter and conciosuness itself. Bhakti is both the goal and the supporter of Jnana in variables, like karma Yoga, Nishkam Karma Yoga. Its not an independant process of one or the other.

    If Jnana gets reduced to empirical observation then it becomes dry knowledge, like the scholars and acedemics. All great past said enlightened have been very devoted in one way or another, the path is a sacred one, to recognize the Dharma as sacred then a seed of bhakti arises, and one attains the superior moods of the atma. Jnana takes us to the full point of knowing consciousness itself.

    Jnana and Bhakti are dancing hand in hand, but there is a point where Jnana is not needed but Bhakti or Prem continues.

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Similar Threads

  1. Replies: 0
    Last Post: 03 December 2014, 05:13 AM
  2. bhagavat purana book
    By hinduism♥krishna in forum Puranas
    Replies: 34
    Last Post: 16 September 2013, 04:39 AM
  3. Brahma
    By Jade in forum God in Hindu Dharma
    Replies: 1
    Last Post: 02 February 2010, 08:00 AM
  4. Bhagavat Gita - Chapter 4 - Sloka 34
    By Arvind Sivaraman in forum Bhagavad Gita
    Replies: 1
    Last Post: 14 May 2007, 07:43 PM
  5. Bhagavat Chetana part 1
    By yajvan in forum Vaishnava
    Replies: 0
    Last Post: 08 December 2006, 07:04 PM

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •