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Tarun

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  1. Like
    Tarun got a reaction from AnePi in VedAnta-sUtra 2nd adhyAya, 1st . (37)   
    anusmRtez ca
    from remembrance also
    Memory & recollection both prove things r not momentary.
  2. Like
    Tarun got a reaction from AnePi in VedAnta-sUtra 1.3.1-43   
    "itara parAmarzAt sa iti cet, na, asambhavAt"
    other one, that is jIva; due to reference; he = jIva; thus if not; because of possibility
    82) If it b objected: reference to other as jIva in dahara passage exists, ergo, it means jIva;
    vaisnavas say no:
    for it's impossible epithets applied to dahara should =ly apply to jIva too.
    Chh Up 8.7.3 yields 8 epithets such as free from sin, free from decay...
    Can these apply to jIva jAgo jIvAtma?
    Indradev heard from Prajapati of a self free from sin, old-age...
    So these 8 r applicable to jIva too? VedavyAs goes deeper...
  3. Like
    Tarun got a reaction from AnePi in VedAnta-sUtra: 4th adhyAya   
    dattvA vidyAuSadhaM bhaktAn, niravadyAn karoti yaH |
    dRk pathaM bhajatu zrImAn, zrI tyAtmA sa hariH svayam ||
    He who gives vidyA tonic to His devotees, making them disease-free,
    may that Joyous One, Hari Himself, come within my vision's scope.
    adhyAya/section 4.pAda/part, root 1.sUtra/code 1
    4.1.1 AvRttir asakRd upadezAt
    Repetition repeatedly instructions
    Practice sAdhana requires repetition because scripture itself repeats instructions.
    482
    4.1.2 lingAt
    Due to/from indication
    And there's indication showing repetition's necessity.
    483
    4.1.3 Atmeti tupagacchanti grAhayanti ca
    Supreme Self as but acknowledge apprehend and.
    But Masters contemplate Brahman & teach it so to their disciples.
    484
    4.1.4 na pratike na hi
    Not in symbols not because
    Brahman is not contemplated as Self in symbols like manas/mind for the symbol is not God.
    485
    4.1.5 brahma dRStir utkarSAt
    View of Brahman due to superiority
    God should be thought of as Brahman, for such meditation is most exalted.
    486
    4.1.6 AdityAdi matayaz cAnga upapatteH
    About Sun etc. ideas and in limbs that being proved reasonable
    Contemplation that Sun etc. (emanates from His Eyes) should be held with regard yo His Limbs due to its reasonableness.
    487
    4.1.7 AsInaH sambhavAt
    sitting due to, from possibility
    God should be meditated upon by devotee in sitting posture.
    488
    4.1.8 dhyAnAn ca
    due to concentrated meditation and
    And because meditation is possible in sitting posture only.
    489
    4.1.9 Acalatvan cApexa
    motionlessness indeed referring to
    And zruti refers to motionlessness as dhyAna condition.
    490
    4.1.10 smaranti ca
    They recall (mentioned in SmRti) also
    SmRtis also teach same (sitting posture meditation requisite)
    491
    4.1.11 yatraikAgratA tatrAvizeSAt
    where mind concentration unspecified
    Whenever mind's one-pointedness occurs, there let meditation be performed.
    492
  4. Like
    Tarun got a reaction from Lewsnic in VedAnta-sUtra 2nd adhyAya, 1st . (37)   
    anusmRtez ca
    from remembrance also
    Memory & recollection both prove things r not momentary.
  5. Like
    Tarun got a reaction from Lewsnic in VedAnta-sUtra: 4th adhyAya   
    dattvA vidyAuSadhaM bhaktAn, niravadyAn karoti yaH |
    dRk pathaM bhajatu zrImAn, zrI tyAtmA sa hariH svayam ||
    He who gives vidyA tonic to His devotees, making them disease-free,
    may that Joyous One, Hari Himself, come within my vision's scope.
    adhyAya/section 4.pAda/part, root 1.sUtra/code 1
    4.1.1 AvRttir asakRd upadezAt
    Repetition repeatedly instructions
    Practice sAdhana requires repetition because scripture itself repeats instructions.
    482
    4.1.2 lingAt
    Due to/from indication
    And there's indication showing repetition's necessity.
    483
    4.1.3 Atmeti tupagacchanti grAhayanti ca
    Supreme Self as but acknowledge apprehend and.
    But Masters contemplate Brahman & teach it so to their disciples.
    484
    4.1.4 na pratike na hi
    Not in symbols not because
    Brahman is not contemplated as Self in symbols like manas/mind for the symbol is not God.
    485
    4.1.5 brahma dRStir utkarSAt
    View of Brahman due to superiority
    God should be thought of as Brahman, for such meditation is most exalted.
    486
    4.1.6 AdityAdi matayaz cAnga upapatteH
    About Sun etc. ideas and in limbs that being proved reasonable
    Contemplation that Sun etc. (emanates from His Eyes) should be held with regard yo His Limbs due to its reasonableness.
    487
    4.1.7 AsInaH sambhavAt
    sitting due to, from possibility
    God should be meditated upon by devotee in sitting posture.
    488
    4.1.8 dhyAnAn ca
    due to concentrated meditation and
    And because meditation is possible in sitting posture only.
    489
    4.1.9 Acalatvan cApexa
    motionlessness indeed referring to
    And zruti refers to motionlessness as dhyAna condition.
    490
    4.1.10 smaranti ca
    They recall (mentioned in SmRti) also
    SmRtis also teach same (sitting posture meditation requisite)
    491
    4.1.11 yatraikAgratA tatrAvizeSAt
    where mind concentration unspecified
    Whenever mind's one-pointedness occurs, there let meditation be performed.
    492
  6. Like
    Tarun got a reaction from Lewsnic in VedAnta-sUtra 1.3.1-43   
    "itara parAmarzAt sa iti cet, na, asambhavAt"
    other one, that is jIva; due to reference; he = jIva; thus if not; because of possibility
    82) If it b objected: reference to other as jIva in dahara passage exists, ergo, it means jIva;
    vaisnavas say no:
    for it's impossible epithets applied to dahara should =ly apply to jIva too.
    Chh Up 8.7.3 yields 8 epithets such as free from sin, free from decay...
    Can these apply to jIva jAgo jIvAtma?
    Indradev heard from Prajapati of a self free from sin, old-age...
    So these 8 r applicable to jIva too? VedavyAs goes deeper...
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