Guest guest Report post Posted October 30, 2003 i have some shlokas selected for you which give a description of prakriti.these shlokas are from gita-- now to know the origin of thought we should know the origin of mind.what mind is? krishna says-- Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature divided eightfold. This is the inferior Prakriti, O mighty-armed (Arjuna)! Know thou as different from it My higher Prakriti (Nature), the very life-element by which this world is upheld. this inferior prakriti is avidya & see mind,intellect & egoism all are a part of it. now about the three gunas of prakriti-- Purity(sattwa), passion(rajas) and inertia(tamas)—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible! Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one! Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action! But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, sleep and indolence! Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only! Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas! When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant. Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna! Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna! krishna also says-- There is no being on earth or again in heaven among the gods that is liberated from the three qualities born of Nature. now out of these three gunas which one is mainly responsible for the bondage? which is mainly responsible for all the sins?arjuna too asks this question-- But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force? krishna answers-- It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world). As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire! The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom. so rajas is the chief offender.in another shloka krishna says-- Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion(rajas)is quieted who has become Brahman, and who is free from sin. now leaving this i come to antahkarna (this shloka is from vivek chudamani) The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in. if you are interested in various chitvrittis, have a look on panjali's yoga darshan. this can also help in your research. now in the last i come to the word you asked me to find out gvya brahman gvya,which i have found,refers to cow. now in what context you have read this word i don't know. if this meaning does not help,send me the whole shloka. gvya brahman can have different meanings but somehow related with cow as cow is referred to as a holy animal in our vedas. whether it helps you or not, do inform me. love, gautam. Exclusive Video Premiere - Britney Spears Quote Share this post Link to post Share on other sites
Guest guest Report post Posted October 31, 2003 Respected Gautam garu, Thank you so much for your kind email. Now, I feel I am on the right track because your thinking is aligning with my own!!! Great !!! Glory be to my Master Sri Samkara Bhagavatpujyapada!!!! My thesis is based on this guna,vasana,and anthahkarana complex that make up the svabhavam of an individual.I have already written my thesis and I am correcting the typos.But the typos have become a problem.His will be done!Antha mana manchike' All is for our good only'. I humbly submit to you that My master made me read the Githa from this perspective very intensely.I read the guna thraya vibhagam and the other cantos also to get a very deep understanding of what these gunas are.I also went through Viveka Chudamani and some of my master's treatises that include Atma Bodha,Drik Drsya Vivekam,Upadesa Sahasri,in addition to Vedantha Sara,Vedantha Paribhasha,and Vichara Sagaram and Yoga Vasishtam.It is SRI DAKSHINAMURTHY WHO DID THE MAGIC through MY Master's DIVINE SLOKAS!!! I am taking three of them.It is too much for a thesis like mine. One word BEEja or Sasvamisambandhatah is enough for my thesis. But I have to motivate the formation,choice ,use and comprehension of proverbs in conversation.I have to argue my case through Prof. Michael Halliday's Systemic Functional Linguistics which is the leader in linguistic theories and show that my Karmik Theory offers a holistic description of language.MY theory - I claim- offers a unified theory of formal and functional perspectives and accounts for all the features of proverbs.It is closely linked with advaitha and springs from it. Of course Patanjali's yoga sutras and especially that on samskaras is invaluable indeed! I have done Gayathri japam to find out the state of Pasyanthi.As I wrote earlier,beyond the ego ,I am not able to pierce the darkness!!! That is why I want to know whether any one who has done yoga has experienced the formation of language in a top down process.I already formulated my definition of language a long time ago as: THE IMPRESSIONAL,SOCIAL,COGNITIONAL, SEMIOTIC(REPRESENTATIONAL) ACTION OF ACTION.I AM LOOKING FOR VERIFICATION FROM A YOGIC PERSPECTIVE. There is a huge mind boggling interconnected network of actions lying behind even a simple utterance of a word in a context.For example,as I write this letter,please see the millions of years of building up for this simple letter to be typed!!!!!!!! I argue my case from social psychology and psychology and physics,chemistry,maths and of course advaitha.But my purpose of writing to this learned group is to get evidence,empirical evidence in terms of structuration of this process from yoga to check my own understanding. Sri Harsha's second response is itself a proof of my theory about the patterning of thought and language.But the origins are always different if not separate from the developments as in the case of any creative act.For example,an aeroplane in its beginnigs and now is wings apart. I will post my theory a little later when I am through with a few problems of typing. Thank you very much for your kind interest and help. On Thu, 30 Oct 2003 Gautam Madan wrote : >namaskaar bhuvan ji, > >i have some shlokas selected for you which give a description of prakriti.these shlokas are from gita-- >now to know the origin of thought we should know the origin of mind.what mind is? >krishna says-- >Earth, water, fire, air, ether, mind, intellect and egoism—thus is My Nature divided eightfold. >This is the inferior Prakriti, O mighty-armed (Arjuna)! Know thou as different from it My higher Prakriti (Nature), the very life-element by which this world is upheld. > >this inferior prakriti is avidya & see mind,intellect & egoism all are a part of it. > >now about the three gunas of prakriti-- >Purity(sattwa), passion(rajas) and inertia(tamas)—these qualities, O mighty-armed Arjuna, born of Nature, bind fast in the body, the embodied, the indestructible! > Of these, Sattwa, which from its stainlessness is luminous and healthy, binds by attachment to knowledge and to happiness, O sinless one! > Know thou Rajas to be of the nature of passion, the source of thirst (for sensual enjoyment) and attachment; it binds fast, O Arjuna, the embodied one by attachment to action! >But know thou Tamas to be born of ignorance, deluding all embodied beings; it binds fast, O Arjuna, by heedlessness, sleep and indolence! >Sattwa attaches to happiness, Rajas to action, O Arjuna, while Tamas, shrouding knowledge, attaches to heedlessness only! > Now Sattwa prevails, O Arjuna, having overpowered Rajas and Tamas; now Rajas, having overpowered Sattwa and Tamas; and now Tamas, having overpowered Sattwa and Rajas! >When, through every gate (sense) in this body, the wisdom-light shines, then it may be known that Sattwa is predominant. >Greed, activity, the undertaking of actions, restlessness, longing—these arise when Rajas is predominant, O Arjuna! > Darkness, inertness, heedlessness and delusion—these arise when Tamas is predominant, O Arjuna! > >krishna also says-- >There is no being on earth or again in heaven among the gods that is liberated from the three qualities born of Nature. > >now out of these three gunas which one is mainly responsible for the bondage? which is mainly responsible for all the sins?arjuna too asks this question-- >But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force? > >krishna answers-- > It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world). >As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that. >O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire! > The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom. > >so rajas is the chief offender.in another shloka krishna says-- >Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion(rajas)is quieted who has become Brahman, and who is free from sin. > >now leaving this i come to antahkarna (this shloka is from vivek chudamani) >The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in. > >if you are interested in various chitvrittis, have a look on panjali's yoga darshan. >this can also help in your research. > >now in the last i come to the word you asked me to find out gvya brahman >gvya,which i have found,refers to cow. >now in what context you have read this word i don't know. >if this meaning does not help,send me the whole shloka. >gvya brahman can have different meanings but somehow related with cow as cow is referred to as a holy animal in our vedas. >whether it helps you or not, do inform me. > >love, > >gautam. > > > > >Exclusive Video Premiere - Britney Spears Quote Share this post Link to post Share on other sites
Guest guest Report post Posted November 1, 2003 namaskaar bhuvan ji, you asked about the origin of thought that's why i had to post some excerpts from nada bindu upnishad because that explained the turya state where there is no mind. the state which is beyond the three states of jagriti swapna & sushupti. there is one more shloka from tantra-sangrah(though i have not read it, but my gurudev made me know this shloka)-- from the unmanifested arises prana & from prana the mind from the mind arise the words(vaak) & the vaak gets absorbed in the mind. even if we have to think we need words. even if we are not saying something, we are just thinking, we are using words.(mind acts through the five senses it's clear) but when words are not there how will mind function? words(shabda) are the property of the element ether(five elements & their five properties). nada gives rise to element ether. nada is akaash-sangyak(see in nada bindu upnishad). so in this nada brahman pranav all the words,mind gets absorbed. one shloka says-- even before vedas pranav was there & it gave rise to all the all the langauages(or words). love, gautam Exclusive Video Premiere - Britney Spears Quote Share this post Link to post Share on other sites
