DOCSLIB.ORG

The Three Fundamental Instructions

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Three Fundamental Instructions Çré Papamocani Ekadäsé Issue no:108 1st April 2019 THE THREE FUNDAMENTAL INSTRUCtiONS THE SAINTS NARADA AND ANGIRA SHOULD WE MAKE DISCIPLES? INSTRUCT KING CHITRAKETU Srila Bhaktisiddhanta Saraswati Thakura Srila Sukadeva Goswami INSTRUCTIONS ON ASSOCIATION FOR WHY DID SRILA RUPA GOSWAMI ONLY GIVE MAHARAJA CHITRAKETU BRIEF INSTRUCTIONS IN HIS UPADESAMRITA? His Divine Grace Srila Bhaktivinoda Thakura A.C.Bhaktivedanta Swami Prabhupada THREE FUNDAMENTAL INSTRUCTIONS FROM BHAKTI-RASÄMÅTA-SINDHU Circulaton 28, 676 Srila Vishvanatha Chakravarti Thakura Issue no 108, Page — 2 nityaà bhägavata-sevayä THE SAINTS NARADA AND ANGIRA certainly not interested in the temporary INSTRUCT KING CHITRAKETU cosmic manifestation. Nonetheless, just Srila Sukadeva Goswami as a boy at the beach creates something of sand which he is not truly interested Sri Sukadeva Goswami said: While in, the Lord, keeps everything under His King Chitraketu, overcome by lamentation, control, and causes creation, maintenance lay like a dead body at the side of the and annihilation. He creates by engaging dead body of his son, the two great sages a father to beget a son, He maintains by Narada and Angira instructed him about engaging a government or king to see to spiritual consciousness as follows. the public’s welfare, and He annihilates O King what relationship does the dead through agents for killing, such as snakes. body for which you lament have with The agents for creation, maintenance you, and what relationship do you have and annihilation have no independent with him? You may say that you are now potency, but because of the spell of the related as father and son, but do you think illusory energy, one thinks himself the this relationship existed before? Does creator, maintainer or annihilator. it truly exist now? Will it continue in the As from one seed another seed is future? generated, O King, so from one body [the O King, as small particles of sand body of the father], through another body sometimes come together and are [the body of the mother], a third body sometimes separated due to the force of is generated [the body of a son]. As the the waves, the living entities who have elements of the material body are eternal, accepted material bodies sometimes come the living entity who appears through these together and are sometimes separated by material elements is also eternal. Divisions the force of time. When seeds are sown of generalization and specification, such in the ground, they sometimes grow into as nationality and individuality, are the plants and sometimes do not. Sometimes imagined notions of persons who are not the ground is not fertile, and the sowing advanced in knowledge. of seeds is unproductive. Similarly, Thus enlightened by the instructions sometimes a prospective father, being of Narada and Angira, King Chitraketu impelled by the potency of the Supreme became hopeful with knowledge. Wiping Lord, can beget a child, but sometimes his shriveled face with his hand, the King conception does not take place. Therefore began to speak. one should not lament over the artificial King Chitraketu said: You have both relationship of imagined parenthood, come here dressed like avadhütas, which is ultimately controlled by the liberated persons, just to cover your Supreme Lord. identities, but I see that of all people, you O King, both you and ourselves, your are the most elevated in awareness. You advisers, wives and ministers, as well know everything as it is. Therefore you as everything moving and not moving are the greatest of all great personalities. throughout the entire cosmos, are in a Brähmaëas who are elevated to the temporary situation. Before our birth position of Vaisnavas (the dearest servants this situation did not exist, and after our of Krishna) sometimes dress like madmen. death it will no longer exist. Therefore our Just to bring benefit to materialists like current situation is temporary, although it us, who are always attached to sense is not false. gratification, and just to dissipate our The Supreme Personality of Godhead, ignorance, these Vaisnavas wander the the master and proprietor of everything, is Earth according to their desire. O great Bhāgavata Mahāvidyālaya www.ibmedu.org nityaà bhägavata-sevayä Issue no 108, Page—3 souls, I have heard that among the great same in that they are certainly temporary. and perfect persons wandering the surface One’s kingdom, military power, treasury, of the earth to instruct knowledge to people servants, ministers, friends and relatives are covered by ignorance are Sanat-kumara, all causes of fear, illusion, lamentation and Narada, Rbhu, Angira, Devala, Asita, distress. They are like a castle in the sky, Apantaratama [Vyasadeva], Markandeya, a non-existent palace that one imagines to Gautama, Vasistha, Bhagavan Parasurama, exist. Because they are impermanent, they Kapila, Sukadeva, Durvasa, Yajnavalkya, are no better than illusions, dreams and Jatukarna and Aruni. Others are Romasa, mental concoctions. These visible objects Cyavana, Dattatreya, Asuri, Patanjali, like wife, children and property are like the great sage Dhaumya who is like the dreams and mental concoctions. Actually head of the Vedas, the sage Pancasikha, what we see has no permanent existence. Hiranyanabha, Kausalya, Srutadeva and It is sometimes seen and sometimes not. Rtadhvaja. You must certainly be among Only because of our past actions do we them. create such mental concoctions, and Because you are great personalities, because of these concoctions, we perform you can give me real knowledge. I am as further activities. The living entity in the foolish as a village animal like a pig or dog bodily conception of life is absorbed in because I am merged in the darkness of the body, which is a combination of the ignorance. Therefore, please ignite the physical elements, the five senses for torch of knowledge to save me. gathering knowledge, and the five senses Angira said: My dear King, when you of action, and the mind. Through the desired to have a son, I approached you. mind the living entity suffers three kinds Indeed, I am the same Angira Åñi who of tribulations known as ädhyätmika, gave you this son. As for this Åñi, he is adhibautika, adhidaivika. Thus this body the great sage Narada, the direct son is naturally a source of miseries. of Lord Brahma. My dear King, you are Therefore, O King Chitraketu, carefully an advanced devotee of the Supreme consider the position of the ätma. In other Personality of Godhead. To be absorbed words, try to understand who you are; in lamentation for the loss of something body, mind or soul. Consider where you material is unsuitable for a person like you. Therefore we have both come to relieve have come from, where you are going you from this false lamentation, which is after giving up this body, and why you are due to your being merged in the darkness under the control of material lamentation. of ignorance. For those who are advanced Try to understand your real position in this in spiritual knowledge to be affected by way, and then you will be able to give up material loss and gain most undesirable. your unnecessary attachment. You will When I first came to your home, I could also be able to give up the belief that this have given you the supreme transcendental material world, or anything not directly in knowledge, but when I saw that your mind touch with service to the Supreme Lord was absorbed in material things, I gave Krishna, is eternal. Thus you will obtain you only a son, who caused you jubilation true peace. and lamentation. My dear King, now you The great sage Narada continued: are actually experiencing the misery of a My dear King, attentively receive from me person who has sons and daughters. a mantra, which is most auspicious. By O King, owner of the state of Shurasena, chanting it with rapt attention, in seven one’s wife, his house, the opulence of his nights you will be able to see the Lord kingdom, and his various other plenitudes face to face. My dear King, in former days and objects of sense perception are all the Lord Siva and other demigods in this way took shelter of the lotus feet of Sankarsana. www.ibmedu.org Bhāgavata Mahāvidyālaya Issue no 108, Page — 4 Top left 4 nityaà bhägavata-sevayä devotee of the Supreme Personality of Godhead. To be absorbed in lamentation for the loss of something material is unsuitable for a person like you. Therefore we have come to relieve you from this false lamentation, which is due to your being merged in the darkness of ignorance. For those who are advanced in spiritual knowledge to be affected by material loss and gain is not at all desirable. Several words in this verse are very important. The word mahä-puruña refers to advanced devotees and also to the Supreme Personality of Godhead. Mahä means "the supreme," and puruña means "person." One who always serves the Supreme Lord with complete purity is called mahä-pauruñika. Thus Sukadeva Goswami and Maharaja Pariksit are sometimes addressed as mahä-pauruñika. A devotee should always aspire to engage themself in the service of advanced Thus they immediately got free from the devotees. illusion of duality and achieved unequaled Srila Narottama dasa Thakura has sung: and unsurpassed glories in spiritual life. You will very soon attain that very same täìdera caraëa sevi bhakta-sane väsa position. janame janame haya, ei abhiläña — Çrémad-Bhägavatam » Canto 6: Prescribed Duties for Mankind » Chapter 15. » Verses 1-28. A devotee should aspire to constantly live in the association of advanced devotees INSTRUCTIONS ON ASSOCIATION FOR and always engage in the service of the MAHARAJA CHITRAKETU Lord through the paramparä (disciplic His Divine Grace succession ) system.
Load more

Recommended publications
  • Book Only Cd Ou160053>
    TEXT PROBLEM WITHIN THE BOOK ONLY CD OU160053> Vedant series. Book No. 9. English aeries (I) \\ A hand book of Sri Madhwacfaar^a's POORNA-BRAHMA PH I LOSOPHY by Alur Venkat Rao, B.A.LL,B. DHARWAR. Dt. DHARWAR. (BOM) Publishers : NAYA-JEEYAN GRANTHA-BHANDAR, SADHANKERI, DHARWAR. ( S.Rly ) Price : Superior : 7 Rs. 111954 Ordinary: 6 Rs. (No postage} Publishers: Nu-va-Jeevan Granth Bhandar Dharwar, (Bombay) Printer : Sri, S. N. Kurdi, Sri Saraswati Printing Press, Dharwar. ,-}// rights reserved by the author. To Poorna-Brahma Dasa; Sri Sri : Sri Madhwacharya ( Courtesy 1 he title of my book is rather misleading for though the main theme of the book is Madhwa philosophy, it incidentally and comparitively deals with other philosophies such as that of Sri Shankara Sri Ramanuja and Sri Mahaveer etc. So, it is use- ful for all those who are interested in such subjects. Sri Madhawacharya, the foremost Vaishnawa philosopher, who is the last of the three great Teachers,- Sri Shankara, Sri Ramanuja and Sri Madhwa,- is so far practically unknown to the English-reading public of India. This is, therefore the first attempt to present his philosophy to the wider public. Madhwa philosophy has got two aspects, one universal and the other, particular. I have tried to place before the readers both these aspects. I have re-assessed the values of Madhwa and other philosophies, and have tried to find out also the greatest common factor,-an angle of vision which has not been systematically adopted by any body. He is a great Harmoniser. In fact mine isS quite a new approach, I have tried to put old things in a new way.
    [Show full text]
  • Shankara Was a Contemporary of Patanjali and His Chela
    Shankara was a contemporary of Patanjali and his chela Shankara was a contemporary of Patanjali and his chela v. 17.11, www.philaletheians.co.uk, 3 April 2018 Page 1 of 20 BUDDHAS AND INITIATES SERIES SUBBA ROW ON SHANKARA’S DATE AND DOCTRINE Contents Subba Row on Shankara’s date and doctrine A question about Sri Shankaracharya’s date of birth 3 Reply by Tallapragada Subba Row Shankara was born in 510 BC, 51 years and 2 months after the date of Buddha’s nirvana. He had nothing to do with Buddhist persecution. 3 De Zirkoff on the higher sources of Subba Row’s reply Shankara was a contemporary of Patanjali and his chela v. 17.11, www.philaletheians.co.uk, 3 April 2018 Page 2 of 20 BUDDHAS AND INITIATES SERIES SUBBA ROW ON SHANKARA’S DATE AND DOCTRINE A question about Sri Shankaracharya’s date of birth1 From Blavatsky Collected Writings, (INQUIRIES SUGGESTED BY MR. SINNETT’S “ESOTERIC BUDDHISM” – QUESTION No. 8) V, p. 140. Śamkarāchārya’s date is variously given by Orientalists, but always after Christ. Barth, for instance, places him about 788 A.D. In Esoteric Buddhism he is made to succeed Buddha almost immediately.2 Can this discrepancy be ex- plained? Has not Śamkarāchārya been usually classed as Vishnuite in his teaching? And similarly has not Gaudapāda been accounted a Sivite, and placed much later than Esoteric Buddhism 3 places him? We would willingly pursue this line of inquiry, but think it best to wait and see to what extent the Adepts may be willing to clear up some of the problems in Indian religious his- tory on which, as it would seem, they must surely possess knowledge which might be communicated to lay students without indiscretion.
    [Show full text]
  • Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets
    Perichoresis Volume 18.2 (2020): 73–94 DOI: 10.2478/perc-2020-0012 SUBSTANTIAL AND SUBSTANTIVE CORPOREALITY IN THE BODY DISCOURSES OF BHAKTI POETS YADAV SUMATI* PG Govt. College for Girls, Chandigarh, India ABSTRACT. This paper studies the representation of human corporeal reality in the discours- es of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolu- tionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay- Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism. KEYWORDS: corporeality, body, liberation, salvation, bhakti In this Kali Yug the body is full of woe, care, wickedness and diverse pains. Where there is steadfastness, peace and all purity, rise, Kabir, and meet it there. (Kabir) Those powerful rulers who had conquered the whole world, even made Yamraj (the God of death) their captive and tied him up—even they became the food of Kaal (Time), what do you count then? Contemplate and think about the whole matter seriously yourself—what is the truth, what is the reality.
    [Show full text]
  • The Yoga Aphorisms of Patanjali
    The Yoga Aphorisms of Patanjai TRANSLATED WITH A NEW COMMENTARY BY SWAMI PRABirtA ANDA AND CHRISTOPHER 0 . SI AMAKISA MA 1 SI AMAKISA MA OA MYAOE MAAS - IIA PUBLISHED BY © THE PRESIDENT SRI RAMAKRISHNA MATH MADRAS-600 004 FIRST PUBLISHED , BY VEDANTA SOCIETY OF SOUTHERN CALIFORNIA ALL RIGHTS RESERVED 2-MC 2 82 PRINTED IN INDIA PHOTOCOMPOSED AT AUROPHOTOSE'TTERS, PONDICHERRY rntd t O O OSE ESS, Mdr2 UISES O E It th rt plr tht prnt t r rdr th Indn Edtn f t n Gd b S rbhvnnd. h Enlh trnltn f tnjl Y Str rnll pblhd b th dnt St, Sthrn Clfrn fr th bnft f Wtrn rdr h d nt n Snrt nd t r ntrtd n Indn phl hh plb th dpth f th hn nd. S rbhvnnd h h t h rdt h ld xptn `Srd hvd Gt, th d f Gd, `rd f vn v nd th Srn n th Mnt rdn t dnt h tn pl pn n th b t prnt th phlph nd prt f Y n nnthnl, ptdt phrl tht n b ndrtd nd njd b ll nrn nd. r th bnft f r Indn rdr hv ddd l th txt f tnjl Str n vnr. W r r tht th ll fnd th b nntl hlpfl n thr ptl prt. W r thnfl t S rbhv nndj nd th dnt St, Sthrn Clfrn fr nd prn t brn t th Indn dtn. Sr rhn Mth UISE Mdr600 004. CONTENTS Translators' Foreword The Yoga Aphorisms of Patanfali I YOGA A IS AIMS 1 II YOGA A IS ACICE 57 I OWES 112 Iv.
    [Show full text]
  • Patanjali Yoga Sutras
    Mandukya Upanishad: An inquiry into what is Real And Unreal T.N.Sethumadhavan Bracelet is an illusory appearance of gold; only when the gold is forgotten does one see a bracelet. Even so, are the illusory notions of a nation or the world and also that of repeated births. When the false notion of the bracelet is rejected, the truth of the gold is revealed; and when the false notion of the subject-object is rejected, there is no ignorance to create a division. Thought alone creates all these divisions and illusions. When it ceases, creation ceases too, then you realize that all the waves constitute one ocean, dolls are wood, pots are clay and the three worlds are absolute Brahman. – Yoga Vasishtha. PREAMBLE The statement “Brahma Satyam jagat mithya – Brahman is the only reality and all the others are mithya or illusory, an unending dream” puts in a nutshell the entire non- dualistic philosophy of Adi Sankara and his teacher’s teacher Gaudapada. But any person even with a minimum intelligence is bound to argue how this everlasting universe perceived by him and others like him day in and day out in the waking state be a dream? The response to this question is very meticulously investigated and expounded in the great MANDUKYA UPANISHAD and its explanatory or auxiliary treatise Mandukya Karika by Acharya Gaudapada. It may be noted that Gudapada’s Karika on the Mandukya Upanishad is the first systematic exposition of Advaita Vedanta which has come down to us from Pre-Sankara days. Bhagavan Adi Sankara was so fascinated by the theme of this Upanishad that he commented upon both the Upanishad and the Karika.
    [Show full text]
  • Patanjali: Missed Or Messed up Opportunity?
    Journal of Critical Reviews ISSN- 2394-5125 Vol 7, Issue 12, 2020 PATANJALI: MISSED OR MESSED UP OPPORTUNITY? 1Dr. Kiran S Nair , 2Dr. Sapna Rakesh , 3Ankit Baranwal 1Assistant Professor of Management, Abu Dhabi School of Management Abu Dhabi, United Arab Emirates, [email protected]. 2Director, IMS Gazhiabad.India, [email protected] 3Faculty IMS Ghaziabad Uc campus. [email protected]. Received: 07.03.2020 Revised: 09.04.2020 Accepted: 10.05.2020 Abstract Patanjali Ayurved, a leading fast-moving consumer good (FMCG) company in India, was founded in 2003 and incorporated in 2006. Initially, the company manufactured ayurvedic medicines, but with the vast acceptance of Patanjali as a brand, the company launched other product categories, including beauty, hair, hygiene and food, with a focus on natural and swadesi (Indian) as the core essence of the brand. Acharya Balakrishna, the Managing Director of Patanjali and majority shareholder with a 92% stake, was concerned about the latest financial results for 2017-2018. After giving multinational corporations (MNCs) in India a run for their money in the past few years, the company’s financials showed a decline for the second consecutive year. In the 2018 financial year, the company barely achieved a turnover of USD 1.13 billion, versus USD 1.4 billion in the previous financial year. The company had reached a turning point: should they continue to expand and work towards reaching their USD 2.8 billion or determine if this target and their global ambitions were based on solid ground or pure ambition? Key Words : Marketing, Product,Price,Place, Promotion © 2020 by Advance Scientific Research.
    [Show full text]
  • The Light of the Soul: Yoga Sutras of Patanjali PDF Book
    THE LIGHT OF THE SOUL: YOGA SUTRAS OF PATANJALI PDF, EPUB, EBOOK Alice A. Bailey | 458 pages | 01 Apr 1983 | Lucis Press Ltd | 9780853301127 | English | London, United Kingdom The Light of the Soul: Yoga Sutras of Patanjali PDF Book Main article: Dharana. The body becomes healthy, and absolute Knowledge is gained. The goal is to move towards enlightenment with good intentions and little to no ego. Samadhi has several levels:. All such arguments [for a late date] are problematic. We will all eventually reach the state where Pure Unbounded Consciousness remains forever established in its own Absolute nature. If you continue to use this site we assume that you will be happy. Certificate Course Info - Click Here. The Yoga Sutras of Patanjali are further categorized into four main parts, each with an intention behind the selected sutras. In Yoga, the aspirant is asked to follow a somewhat different eight fold path, which also culminates in samadhi. Chevron Left Back. Patanjali begins his treatise by stating the purpose of his book in the first sutra, followed by defining the word "yoga" in his second sutra of Book 1: [39]. Bryant, Edwin F. Whether they are the same or different people remains a scholastic argument. Kanada , Prashastapada. Pratyahara means not taking any input or any information from the sense organs. Patanjali defines contemplation Dhyana as the mind process, where the mind is fixed on something, and then there is "a course of uniform modification of knowledge". Raja Yoga. Summary : Note that due to the limitations of some ereading devices not all diacritical marks can be shown.
    [Show full text]
  • Meditation According to the Upanishads
    MEDITATION ACCORDING TO THE UPANISHADS SWAMI KRISHNANANDA The Divine Life Society Sivananda Ashram, Rishikesh, India Website: www.swami-krishnananda.org Spoken on January 14th, 1973. We have been traversing through the courses of different kinds of meditation beginning with the systems expounded in the Kathopanishad, the Bhagavadgita, the Yoga Sutras of Patanjali, the Epics and Puranas, and so forth. Today we shall have an excursion into the Upanishadic method of meditation, which is the predominant note of all these Vedantic texts. Though we have already looked into the method expounded in the Kathopanishad last time, that cannot be regarded as an example of the Upanishadic technique because it was more akin to the Bhagavadgita and the Yoga Sutras than the main current of thought in the Upanishads, which distinguishes them from other approaches to Reality. The Upanishadic approach to Truth is out-and-out philosophical and mystical. The Upanishads take a comprehensive view from three angles of vision: the external, the internal, and another feature which transcends them both. The Mandukya, the Taittiriya and the Aitareya Upanishads may be taken as examples of this type of approach, which also receives elaborate treatment and profound consideration in the Chhandogya and Brihadaranyaka Upanishads. The Upanishadic method is something not unknown to students of Vedanta, but yet the Upanishads have a peculiarity of their own which demands a very acute understanding and a thoroughgoing philosophical approach from the student. This is what is generally called the jnana method of approach, also known as the jnana yoga path, wherein meditation becomes identical with understanding.
    [Show full text]
  • Shankara: a Hindu Revivalist Or a Crypto-Buddhist?
    Georgia State University ScholarWorks @ Georgia State University Religious Studies Theses Department of Religious Studies 12-4-2006 Shankara: A Hindu Revivalist or a Crypto-Buddhist? Kencho Tenzin Follow this and additional works at: https://scholarworks.gsu.edu/rs_theses Part of the Religion Commons Recommended Citation Tenzin, Kencho, "Shankara: A Hindu Revivalist or a Crypto-Buddhist?." Thesis, Georgia State University, 2006. https://scholarworks.gsu.edu/rs_theses/4 This Thesis is brought to you for free and open access by the Department of Religious Studies at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Religious Studies Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. SHANKARA: A HINDU REVIVALIST OR A CRYPTO BUDDHIST? by KENCHO TENZIN Under The Direction of Kathryn McClymond ABSTRACT Shankara, the great Indian thinker, was known as the accurate expounder of the Upanishads. He is seen as a towering figure in the history of Indian philosophy and is credited with restoring the teachings of the Vedas to their pristine form. However, there are others who do not see such contributions from Shankara. They criticize his philosophy by calling it “crypto-Buddhism.” It is his unique philosophy of Advaita Vedanta that puts him at odds with other Hindu orthodox schools. Ironically, he is also criticized by Buddhists as a “born enemy of Buddhism” due to his relentless attacks on their tradition. This thesis, therefore, probes the question of how Shankara should best be regarded, “a Hindu Revivalist or a Crypto-Buddhist?” To address this question, this thesis reviews the historical setting for Shakara’s work, the state of Indian philosophy as a dynamic conversation involving Hindu and Buddhist thinkers, and finally Shankara’s intellectual genealogy.
    [Show full text]
  • Review of the Roque Mesquita's “Madhva's Unknown Literary Sources”
    Review of the Roque Mesquita’s “Madhva’s Unknown Literary Sources” Problems of methodology Prof. V. N. Pandurangi Head, Dept. of Darshanas, J.R. Rajasthan Sanskrit University, Jaipur Roque Mesquita of the University of Vienna has recently launched a new front in the war against the Dvaitavedanta. In “Madhva’s Unknown Literary Sources: some observations”1 He wants to prove that most of the sources quoted by Madhvacharya in his works are truly composed by Madhvacharya himself as they were/are nowhere and in no time available to other people. In this small paper I would like to examine his methodology and expose some of the truth, because it is beyond the scope of this work to analyze his full paper. Reviews are from preface to p. 33 in the descending order. 1. The Western problem The problem of Western scholars, not certainly all of them; there are some exceptionally good scholars, trying to read and interpret Shastra works in general and Dvaita works in particular is their lack of serious knowledge of the Shastras. One need to undergo a long and hard training under the qualified Shastragnas to be able to understand and interpret Shastras. It is the one and only one way to get the knowledge of the Shastras. Instead of acknowledging the problem these Western scholars try to read and interpret the texts in their own way which leads them to serious misunderstanding resulting in the mistranslation and misinterpretation as evidenced in my review of Robert Zydenbose.2 Moreover the problem gets multiplied as there is no direct engagement between the Indian traditional side and Western side.
    [Show full text]
  • Introduction CHAPTER 1 “Suffering Becomes Beautiful When Anyone
    Introduction CHAPTER 1 Yogenachittasya padena vacha malamshareersya cha vaidyakena yopakarot tum pravarammuninam patanjalim pranjalim ranatosmi Of consciousness through yoga, of speech through linguistics and of the body through medicine, one who removed the impurities, I bow in reverence to that ancient sage Patanjali. yogasthah kuru karmani; With integrity, do your duties, having given up craving, sangamtyktva dhananjaya O one who has conquered greed; Being unperturbed in siddhayasiddahyo samobhutva; gain and loss, equanimity is called yoga. Bhagavad samatvam yoga uchyate Gita, Verse 48, Chapter 2 “Suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through great equanimity of mind.”- Aristotle, Ancient Greek Philosopher and Scientist (384 – 322 BCE), Teacher of Alexander the Great Suffering is universal. From time immemorial humans have enquired into the phenomena of pain and suffering. Seeing of suffering in others arouses compassion. Compassion motivates effort towards finding the means to overcome suffering. So, over the ages philosophy and science have endeavoured to understand and interpret the human condition of suffering and develop means of changing it for the better. Particularly medical science has evolved with the purpose of looking at suffering closely and systematically in the context of health and developing means of restoring health and therefore alleviating suffering. Patanjali Yoga Sutras is an ancient and classical Indian treatise on yoga. It is a highly regarded and respected text not only by traditional followers and students of Indian philosophy but also modern scholars and practitioners of yoga. The Yoga Sutras, at least in part if not in its whole purpose, approaches the phenomenology of suffering by means of philosophical enquiry and with a scientific rational approach.
    [Show full text]
  • Ashtanga Yoga System of Sage Patanjali
    What is Yoga? Sage Patanjali and Yoga-sutra Ashtanga Yoga Yoga styles Asana practice Yoga masters and journals Conclusion Ashtanga Yoga System of Sage Patanjali Dr. Venkat N Gudivada [email protected] Dr. Venkat N Gudivada Ashtanga Yoga System of Sage Patanjali 1/39 What is Yoga? Sage Patanjali and Yoga-sutra Ashtanga Yoga Yoga styles Asana practice Yoga masters and journals Conclusion Outline 1 What is Yoga? 2 Sage Patanjali and Yoga-sutra 3 Ashtanga Yoga 4 Yoga styles 5 Asana practice 6 Yoga masters and journals 7 Conclusion Dr. Venkat N Gudivada Ashtanga Yoga System of Sage Patanjali 2/39 What is Yoga? Sage Patanjali and Yoga-sutra Ashtanga Yoga Yoga styles Asana practice Yoga masters and journals Conclusion Dr. Venkat N Gudivada Ashtanga Yoga System of Sage Patanjali 3/39 What is Yoga? Sage Patanjali and Yoga-sutra Ashtanga Yoga Yoga styles Asana practice Yoga masters and journals Conclusion What is Yoga? One of the six fundamental systems of Indian philosophy: Vaisheshika (Rishi Kanada). Nyaya (Rishi Gotama). Samkhya (Rishi Kapila). Yoga (Rishi Patanjali). Mimamsa (Rishi Jaimini). Vedanta (Rishi Vyasa). Yoga has origins in Vedas | the oldest record of the Indian culture. Dr. Venkat N Gudivada Ashtanga Yoga System of Sage Patanjali 4/39 What is Yoga? Sage Patanjali and Yoga-sutra Ashtanga Yoga Yoga styles Asana practice Yoga masters and journals Conclusion Interpretations of Yoga To come together, or unite. To tie the strands of the mind together. To attain what was previously unattainable. Single pointed focus. A state in which you are always present| really present | in every action, in every movement.
    [Show full text]