Arjuna was a grhastha, and Sri Krishna seemed fairly confident that he could practice detachment. Otherwise, why 700 shlokas lecturing him on the subject?
Arjuna was a grhastha, and Sri Krishna seemed fairly confident that he could practice detachment. Otherwise, why 700 shlokas lecturing him on the subject?
Philosoraptor
"Wise men speak because they have something to say. Fools speak because they have to say something." - Plato
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As a matter of fact, it did help. Both the mahAbhArata and the bhAgavata document that the pAndavas gave up worldly life towards the end. This no doubt was easier for them because of their more regulated lifestyles prior to this. But your point is well taken that worldly life involves attachments, however regulated they may be. Still, Krishna's message is clearly one of practicing regulated detachment, and this is what makes it relevant. In other words, it is not about being 100% detached throughout worldly life. This is a laudable goal but not easy to attain. It is about regulated detachment (and enjoyment), with works performed with an attitude of giving up their fruits. This kind of practice enables one to better cope with the kinds of tragedies and conflicts which worldly life brings. A jnaani may go through the typical emotional reaction when confronted with the loss of a loved one, but he is better able to rebound from it, having an intellectual framework within which to understand this as the inevitable result of worldly life.
Philosoraptor
"Wise men speak because they have something to say. Fools speak because they have to say something." - Plato
Agree. from a shaiva perspective, Turiya,Prajna, Taijasa and Vishva are PERSONS.
Turiya- Shiva
Prajna- Rudra
Taijasa-Vishnu
Vishva- Brahma
Shruti Pramana-
Atharvashika Upanishad-
4. The first part (Matra) of it represents the Earth, the letter Akara, the hymns of the Rigveda, Brahma, Vasus (eight in number), Gayatri metre and Garhapatya fire.
5. The second represents antariksha (Bhuvarloka), the letter U, the various Yajurmantras of Yajurveda, Vishnu, Rudras (eleven in number), Trishtup metre, and Dakshinagni.
6. The third represents heaven, the letter M, Samaveda with the Samans, Rudras and Adityas (twelve in number), Jagati metre, and Ahavaniya fire.
7. That which is the fourth and last of it (Om) with Ardhamatra represents Soma Regions, Omkara, (in full) Atharvaveda with Atharva mantras, Samvartaka fire, Maruts (seven in number), Virat, (Universal one), Ekarshi (a seer in the Atharvaveda Vide Mundaka-Up. 6-10).
8. Thus said to be, these (four parts) are resplendent ones.
9. The first is said to be red and yellowish and has the great Brahma as its presiding Deity.
10. The second is bright and blue and has Vishnu as its presiding Deity.
11. The third, which is auspicious and otherwise, is white, and has Rudra as its presiding Deity.
12 & 13. That which is the fourth and last with Ardha-Matra, has all bright colours, and Purusha is its presiding Deity.
Brahma Upanishad
3. Now this Purusha has four seats, the navel, the heart, the throat, and the head. In these shines forth the Brahman with four aspects: the state of wakefulness, of dream, of dreamless sleep, and the fourth or transcendental state. In the wakeful state, He is Brahma; in the dreaming state, He is Vishnu; in dreamless sleep He is Rudra; and the fourth state is the Supreme Indestructible One; and He again is the Sun, the Vishnu, the Ishwara, He is the Purusha, He the Prana, He the Jive or the animate being, He the Fire, The Ishwara, and the Resplendent; (yea) that Brahman which is transcendent shines within all these !
namastE astu bhagavan vishveshvarAya mahAdevAya tryaMbakAya|
tripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAya mRtyuJNjayAya sarveshvarAya sadAshivAya shrIman mAhAdevAya ||
Om shrImAtrE namah
sarvam shrI umA-mahEshwara parabrahmArpaNamastu
A Shaivite library
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The other name for Jiva is VishwaTaijasaPrajna and this Jiva is itself the Brahman.
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