SaRup

Dear Devotees, What part of the Padma Purana does the Damodarastakam belong to? Is it of the original section or is it a newly added section? ys sr

Here is the link to JVS http://users.primushost.com/~india/ejvs/

Sudevi phone my office Deakin University 03 52271128 or write to me umm@deakin.edu.au If I can help you I will

Namaste Could somebody please translate and transliterate these two verses. kripaya kAmaM naitatprasha.nsanti santaH svabalasa.nstavam . guNasa~NkIrtana.n chApi svayameva shatakrato .. 2..\\ shravaNAttasya tIrthasya nAma sa~NkIrtanAdapi . mR^ittikA lambhanAdvApi naraH pApAtpramuchyate .. 75..\\ umm

Shashi2, As I remember it – (cannot be sure though) Jiva in his Sandarbhas mentions that when the jiva is in the susupti state (or the state of dreamless sleep) the jiva is closest to the paramatma. I have my own theory about macro-micro correlation between Snakara’s nirguna-brahman and saguna-brahma and what Jiva as with Ramanuja express of susupti It is interesting to note that if Shankara’s ‘nirguna-brahman and saguna-brahman” are viewed as macro perspective of susupti (nirguna-brahman) and maya or the active principle as (saguna-brahman) then the susupti in dualists, such as Jiva and Ramanuja are saying a similar thing except on a micro level. Of course as we both know each ontological position is different, but the similarity is found in the theoretical structure of each presentation. The view that Shankara’s nirguna-brahman is a macro form of the susupti found in “Ramanuja (that is the Hypothesis). I.E. In Ramanuja susupti is of the jiva. For Shankara susupti is all existence. We could try extending this theory further to the notion of the creation principle. We could ask what of the yoga-nidra of Mahavishnu and what of the state of pradhan? Is not pradhan not a form of susupti of the material creation? Just a thought [This message has been edited by SaRup (edited 02-06-2002).]

Does anybody know where the following verse is from? kalera dharma krsna nama sañkîrtana krsna sakti vina nahe tara pravartana.

Namaste, I am interested to find out where the term "sa.nkiirtana" (sankirtana) first appears in Indian text. I have found references to "sa.nkiirtan" in the Bhagavat Purana (5th ­7th C. CE). Does anybody know of earlier references?

“ ‘Bhakti was born in Draavidha, grew up in Kar.naataka, became worn out in MaharaaS.tra and Gurjera, sought refuge with her two sons Knowledge and Dispassion in Vrindavana, and regained her vigor there… Enough of vows, sacred fords, disciples, sacrifices, discourse about knowledge, faith alone bestows release!(Padma 6.189.51; 190.22)’” (Demmitt & van Buitenen 1978:11).

In this context - how much of this is mukti? How and why does mukti differ from moksa? [This message has been edited by SaRup (edited 11-06-2001).]

Do you mean that the notion that “faith alone bestows release" first arise in the Vedanta Sutras? [This message has been edited by SaRup (edited 11-06-2001).]

Namaste Certainly I agree that "Bhakti was born in Draavidha," in the time of yore. But look at what the "Padma Puraa.na" says. Bhakti did not reach Vrindavan until a later stage. But what is important to ask here is: When did the notion that “faith alone bestows release! (Padma 6. 190.22)” first arise - if not in the Padma (4th C –1000th C CE)? Shvu: “Some also believe Madhva's [13th century] concepts of hell, etc were influenced by the Bible.” Yes I believe it was Basham who promoted that view. Certainly the notion of nitya-badda (spelling??) is unique to Madhva as with his views on distinct dualistic categorical distribution in transcendence (ie a distinct division between the divine and the jiva (his dwaita-vedanta) however, the notion of “hell” pre-dates Christianity and is more a Persian view. Remember the “Christian Creed” does not speak of “Hell” it only speaks of earth and sky sr

Given the above - could it not then be argued that the Padma Puraa.na is influenced by the Christian notion of ‘belief” or “faith” as sufficient for salvation to occur? That is - the belief that “one only needs to have faith in Christ” and one will attain salvation. [This message has been edited by SaRup (edited 11-06-2001).]

Originally posted by Satyaraja on “Faith vs. Literalism” Satyaraj: Yes, the Vedanta (1.1.3) states: sastrayonivat. The Truth is attainable by scriptures. Scriptures should cause vidya (God-knowledge) and not faith, nor religion. There is no guarantee that one would be freed from avidya due faith, or faith being the cause of vidya. As well as there is no mention of any religious practices as the cause of that vidya.

“…Padma Puraa.na points to a southern origin for bhakti, and provides a clue to the geographical location of some Puraa.nic traditions as well” (Demmitt & van Buitenen 1978:11). “ ‘Bhakti was born in Draavidha, grew up in Kar.naataka, became worn out in MaharaaS.tra and Gurjera, sought refuge with her two sons Knowledge and Dispassion in Vrindavana, and regained her vigor there… Enough of vows, sacred fords, disciples, sacrifices, discourse about knowledge, faith alone bestows release!(Padma 6.189.51; 190.22)’” (Demmitt & van Buitenen 1978:11).

“…Padma Puraa.na points to a southern origin for bhakti, and provides a clue to the geographical location of some Puraa.nic traditions as well” (Demmitt & van Buitenen 1978:11). “ ‘Bhakti was born in Draavidha, grew up in Kar.naataka, became worn out in MaharaaS.tra and Gurjera, sought refuge with her two sons Knowledge and Dispassion in Vrindavana, and regained her vigor there… Enough of vows, sacred fords, disciples, sacrifices, discourse about knowledge, faith alone bestows release!(Padma 6.189.51; 190.22)’” (Demmitt & van Buitenen 1978:11).