Saturday, September 26, 2015
Konkani audio-Prayer- 150927_002 (made with Spreaker)
Prayer
Four kinds of virtuous men worship Me, O Arjuna, the dissatisfied, the seeker of (systematised) knowledge, the seeker of wealth, and the wise, O best among the Bharatas. -Bhagavadgita
Chapter7 Shloka16
Wednesday, September 23, 2015
Effect of Maya -"The Hindu"dated 2015-09-22 (made with Spreaker)
Effect of Maya
The Adyatma Ramayana features Rama’s birth in Ayodhya on the lines of the Bhagavata Purana. Just as Devaki is wonderstruck at the sight of the divine child with four arms and all the divine insignia and offers her obeisance to the Lord spontaneously, Kausalya also is shown as a realised soul who understands the supreme nature of the child. Both of them also represent the dilemma of the jivatma caught in samsara, as they are unable to tear asunder the veil of Maya that distorts and confuses, pointed out Srimati Jaya Srinivasan in a discourse.
Though they are aware of the truth of His Supreme Nature, they request Him to assume a human form. Kausalya bows to the Lord whom she addresses as the Supreme Spirit, the highest of all beings, all-pervading and limitless. The Vedas declare Him as indescribable with words and ungraspable by the conceptual process of the intellect. The radiance in the sun, moon, stars, and in fire, lightning, and in all luminous objects is because of the Supreme Brahman. All the beings and objects in the universe derive their respective faculties and forms through His grace, say the Upanishads.
By His power of Maya and in association with the Gunas, He creates, sustains and destroys the universe.
Kausalya perceives clearly her involvement in Samsara and worldly concerns and prays to the Supreme Lord to protect her from the illusory effects of Maya. Maya infatuates the whole world, affects and overpowers all.
She knows that a jivatma can overcome the formidable darkness of ignorance and gain Viveka and Vairagya only with the Lord’s grace. His charming form confers bliss on all who see it. The Lord replies that He has assumed this human form to relieve the earth of the atrocities of Ravana.
The Adyatma Ramayana features Rama’s birth in Ayodhya on the lines of the Bhagavata Purana. Just as Devaki is wonderstruck at the sight of the divine child with four arms and all the divine insignia and offers her obeisance to the Lord spontaneously, Kausalya also is shown as a realised soul who understands the supreme nature of the child. Both of them also represent the dilemma of the jivatma caught in samsara, as they are unable to tear asunder the veil of Maya that distorts and confuses, pointed out Srimati Jaya Srinivasan in a discourse.
Though they are aware of the truth of His Supreme Nature, they request Him to assume a human form. Kausalya bows to the Lord whom she addresses as the Supreme Spirit, the highest of all beings, all-pervading and limitless. The Vedas declare Him as indescribable with words and ungraspable by the conceptual process of the intellect. The radiance in the sun, moon, stars, and in fire, lightning, and in all luminous objects is because of the Supreme Brahman. All the beings and objects in the universe derive their respective faculties and forms through His grace, say the Upanishads.
By His power of Maya and in association with the Gunas, He creates, sustains and destroys the universe.
Kausalya perceives clearly her involvement in Samsara and worldly concerns and prays to the Supreme Lord to protect her from the illusory effects of Maya. Maya infatuates the whole world, affects and overpowers all.
She knows that a jivatma can overcome the formidable darkness of ignorance and gain Viveka and Vairagya only with the Lord’s grace. His charming form confers bliss on all who see it. The Lord replies that He has assumed this human form to relieve the earth of the atrocities of Ravana.
Saturday, September 19, 2015
Summing up -"The Hindu "dt 2015-09-19 (made with Spreaker)
Summing up
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The Mahabharata is a sweet ocean and the Bhagavad Gita is nectar from that ocean, said M.K. Srinivasan in a discourse. Those who teach the Gita, those who listen to it being taught and those who study it with faith will be able to exit the sweltering heat of worldly life and shine with spiritual intelligence.
In the 18th chapter of the Bhagavad Gita, the Lord sums up what He has elaborated upon thus far and utters the famous verse which enjoins surrender to Him as a sure means to liberation. Subsequently, in verses 68 and 69, He talks about the Acharyas who teach the Gita to their disciples. This is a part of karma-yoga which He has talked about earlier. In verse 70, He talks about disciples who understand that there is none greater than Him. So here the Lord is talking about jnana-yoga. In verse 71, He refers to those who listen to discourses on the Gita with complete faith and act upon it. He says such people will attain moksha. So, in this verse, the Lord can be said to talk about bhakti-yoga. Thus, in these verses, the Lord sums up all three yogas, which He has explained in detail in the preceding 17 chapters.
Sage Vyasa perceived the events in Mahabharata with his divine vision and dictated the story to Ganesa. Sage Narada taught it to the celestials. Suka taught it to the Gandharvas and Yakshas. A sage called Devala told the story to pitrus (manes). Sage Vaisampayana, a disciple of Vyasa, related the Mahabharata to Janamejaya, son of Parikshit. This happened after Janamejaya was dissuaded from performing a yaga for destroying all the snakes in this world to avenge his father’s death, which was caused by being bitten by the snake Takshaka. Thus, through Janamejaya, the Mahabharata, including the Bhagavad Gita, came to all mankind.
Thursday, September 17, 2015
Tuesday, September 15, 2015
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