Raghav Kumar | 2 Jan 2012 06:57
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Re: Analysis of attributes and their locus

sri venkatesh murthy ji
namaste
can you please indicate, where in the dharma shastras, is it said that
"Gruhastha has to work for a
> couple of hours per day to maintain his family."

my question is a bit peripeheral to the overall topic in this thread,
nevertheless -

your idea (please note that i am in sympathy with it) - seems to be
that the modern (esp. corporate) work culture and lifestyle engenders
a needless workaholism, where all work targets should have been met
yesterday itself. And the traditional ideal of the grihashtha was to
have a more balanced work culture, leaving enough liesure for
contemplation and sadhana etc. I am curious - can you give the exact
reference from the dharma shashtra referring to the 2-hour-a-day,
14-hours-a-week vedic work culture.

thank you
Raghav

i am curious
On Fri, Dec 30, 2011 at 4:33 PM, Venkatesh Murthy
<vmurthy36@...> wrote:
> Namaste
>
> If you read Dharma Sastra books you can see Gruhastha has to work for
> couple of hours per day to maintain his family. He has to earn only
> enough wealth for maintenance of family and others like Sannyasis
> depending on him and not more. But nowadays people want to earn more
(Continue reading)

Venkatesh Murthy | 2 Jan 2012 12:20
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Re: Analysis of attributes and their locus

Namaste Sri Raghav

On Mon, Jan 2, 2012 at 11:27 AM, Raghav Kumar
<raghavkumar00@...> wrote:
> sri venkatesh murthy ji
> namaste
> can you please indicate, where in the dharma shastras, is it said that
> "Gruhastha has to work for a
>> couple of hours per day to maintain his family."
>
> my question is a bit peripeheral to the overall topic in this thread,
> nevertheless -
>
> your idea (please note that i am in sympathy with it) - seems to be
> that the modern (esp. corporate) work culture and lifestyle engenders
> a needless workaholism, where all work targets should have been met
> yesterday itself. And the traditional ideal of the grihashtha was to
> have a more balanced work culture, leaving enough liesure for
> contemplation and sadhana etc. I am curious - can you give the exact
> reference from the dharma shashtra referring to the 2-hour-a-day,
> 14-hours-a-week vedic work culture.
>
Kindly refer to the book 'The Daily Practice of the Hindus' Page 1-
http://books.google.co.in/books?id=VKT5PdG8PhsC&printsec=frontcover&dq=daily+practice+hindus&hl=en&sa=X&ei=NH8BT9_oFIaHrAfn3tDbDw&ved=0CDgQ6AEwAA#v=onepage&q=daily%20practice%20hindus&f=false

The correct time for earning for family is 9 to 10.30 A.M. every day.
But nowadays we have to work hard from 9 A.M. to 6 P.M in the office
neglecting important Dharmic matters. This is the Sudra Vrutti doing
unnecessary hard work and earning unnecessary money. This unnecessary
money spoils us and becomes poisonous to our Dharmic practices because
(Continue reading)

kuntimaddi sadananda | 3 Jan 2012 06:05
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Why realization is difficult?

PraNAms
to all.

 

This
aspect was discussed before in the My Perspective series in the past - I am
coping some segment from that - since there seems to be lot of discussion on
this topic under the heading attributes and their locus.Complete write up can
be obtained from the advaita-l archives or by going to www.advaitaforum.org
under the title- tat tvam asi. 

------------

 The
confusion for many Vedantic students can be formulated in terms of four ways: 

1.
I have an understanding, but I am not a jnaani, since I have no knowledge of
Brahman.

2.
I have understanding, but I have not realized; I am not a jiivan mukta.

3.
I have understanding, but I have no experience or Brahma anubhava, I need to
meditate on it; no more these intellectual gymnastics.

4.
I have understanding, but I am not liberated or I am not mukta.
(Continue reading)

Rajaram Venkataramani | 3 Jan 2012 06:55
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Re: Why realization is difficult?

On Tue, Jan 3, 2012 at 5:05 AM, kuntimaddi sadananda <
kuntimaddisada@...> wrote:

>  It is pure understanding of a fact as
> a fact. That is the knowledge that removes the wrong notions of taking
> ‘this’
> as ‘I am’, which is the very essence of ego. That knowledge is immediate
> and
> direct, if the pratibandhaas or obstacles for the knowledge are removed.
>
Rajaram: Very nice. What are the obstacles? Who has that? Why is he not
able to remvoe them?
Bhaskar YR | 3 Jan 2012 11:38
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Re: Why realization is difficult?

praNAms
Hare Krishna

What are the obstacles? 

> ajnAna

Who has that? 

>  the person who has this question in his mind & asking it for the 
clarification (reference vide sUtra bhAshya of shankara)

Why is he not able to remvoe them?

>  lack of sAdhana

Hari Hari Hari Bol!!!
bhaskar

PS:  Sorry to be blunt in my reply.  You can expect more elaborated answer 
from Sri Sadananda prabhuji.
kuntimaddi sadananda | 3 Jan 2012 11:38
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Re: Why realization is difficult?

Shree Rajaram - PraNAms

I have addressed these in my series on A perspective. I will send you separately the pertinent post.
Goudapaada discusses these in his Kaarika - 4th chapter- alaatashanti prakaraNa.

Hari Om!
Sadananda

--- On Tue, 1/3/12, Rajaram Venkataramani <rajaramvenk@...> wrote:

>
Rajaram: Very nice. What are the obstacles? Who has that? Why is he not
able to remvoe them?
Bhaskar YR | 3 Jan 2012 12:59
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Re: A reference to 'jIvAshritA avidyA'

Bhamati considers this as a position that emphasizes tUlAvidyA and 
jIvAshritAvidyA.

praNAms Sri Devanathan prabhuji
Hare Krishna

Sorry for the belated reply as I was busy with year end activities at 
office.

Thanks for taking time to present the bhAmati position on jIvAshritAvidyA. 
 Prabhuji, kindly clarify is there any attempt in SLS to reconcile this 
difference (jeevAshrita and brahmAshrita avidyA)  between bhAmati & 
vivaraNa by Sri Appayya Deekshita??  Shankara clearly says that there is 
no other chaitanya exists  apart from brahman and from vyavahAra drushti 
we have to say that the brahman himself the sAdhaka and he himself 
realizes his own svarUpa & attains sarvAtmatva.  Shankara further 
clarifies that there is no dOsha in this assumption since  the shAstra 
itself says this.  ( sarvO lOkavyavahArO brahmaNyeva kalpitaH, 
shAstrOpAlambhAt, na hyasmatkalpaneyaM shAstra krutA tu ) BTW, for the 
tUlAvidyA (jeevAshrita adhyAsa) the upAdAna kAraNa is mUlAvidyA  which is 
brahmAshrita and not mere jnAnAbhAva so clarifies vivaraNa.  But what 
bhAmati says is vivekAgrahaNa is kAraNAvidyA due to this adhyAsa rUpAtmaka 
kAryAvidyA happens.  I think bhAmati calls this as 'laya & vikshepa' and 
clarifies that jeeva and adhyAsa both are anAdi like bijAnkura.  I read 
somewhere in Sri SSS works that in kalpataru, the vyAkhyAnakAra admits 
mUlAvidyA as upAdAna kAraNa.  Please clarify prabhuji.

Hari Hari Hari Bol!!!
bhaskar

(Continue reading)

Bhaskar YR | 3 Jan 2012 13:34
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Re: Analysis of attributes and their locus

praNAms Sri Venkatesh prabhuji
Hare Krishna

Namaste

If you read Dharma Sastra books you can see Gruhastha has to work for
couple of hours per day to maintain his family. 

>  I am interested to see the particular reference in dharma shAstra 
kindly help. 

He has to earn only enough wealth for maintenance of family and others 
like Sannyasis
depending on him and not more. But nowadays people want to earn more and 
more and are not satisfied. How can they get Mumukshutva?

>  I agree with this..But I dont think 'middle-class' can be spared from 
this..Because they too have their own commitments & obligations.  Just 
sharing the practical life problem of the middle class family..mine is one 
of those middle class families :-))

How many rich people you know are like Buddha and renouncing wealth?
99.9999% of them are greedy and want more and more. They avoid taxes
very cleverly even if they are rich. They are in a mad race to get
richer and richer all the time. The material desires are never ending.
How can they get Mumukshutva?

> I humbly think, this is just one side of the story...If we see the 
bygone history & mythological  characters, they are all kings (rich) but 
they are religious & mahAjnAni-s as well...I think, even in current 
(Continue reading)

Sunil Bhattacharjya | 3 Jan 2012 20:30
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Re: Adi Sankara knew Earth is round and rotating

Namaste,

Aryabhatta was born in 1325 BCE, according to one source (P.C.Sengupta quotes the relevant verse) and
according to several  other sources (Dr. Kosla Vepa quotes that verse) Aryabhatta was born even much
earlier. Aryabhatta was the first among the ancient Indians to say that the Earth moved round the Sun. The
Vedas also have allusion to that. A great Vedic scholar Adi Sankara is obviously expected to know that the
Earth moved round the earth. 

Regards,

Sunil KB

________________________________
 From: Venkatesh Murthy <vmurthy36@...>
To: A discussion group for Advaita Vedanta
<advaita-l@....org> 
Sent: Tuesday, December 20, 2011 6:52 AM
Subject: [Advaita-l] Adi Sankara knew Earth is round and rotating

Namaste

In Bruhadaranyaka 6-2-11 Adi Sankara has said Pruthvi Chayam Hi
Sharvaram Tama Acakshate- They say the shadow portion of Earth is
Darkness of Night

The Sunlight portion  is Day and the Shadow portion is Night. He knew
Earth is rotating and round before Westerners discovered the same.

--

-- 
Regards
(Continue reading)

Sumitha Ramachandran | 4 Jan 2012 09:27
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Re: Why realization is difficult?

Namaste.
        It was a happy coincidence.
I am reproducing here a mail I received from another group today. 
 
humbly,
smt.sumitha
 
A Nama from Vishnu Sahasranama:
 
778 OM durgamaaya namaH . 
"One Who is realized with difficulty."* In Bhaagavata there is a statement 
that the Lord is easily obtained (A-dur-gamah). For those who have not already 
developed extreme meditative abilities in their devoted hearts, the processes 
of self development, when studied from a book or heard from a teacher, the 
immediate reaction in the bosom of such students will be that it is very 
difficult. But as he marches forward in his saadhanaa he gains the further 
guidance and inspiration to 'go-forward'. More bounteous aspects on him beam 
and the 'kindly light' leads him safely to the goal through all obstacles. A 
candle or torch can at best light up only ten or fifteen yards in front of a 
traveller. It can never illuminate the whole path of one or two miles at a 
stretch. He has to start and proceed as far as he can see and as he marches 
ahead the forward stretches will be illuminated. 
* (Durgam pathastatkavayo vadanti.) --Kathopanishad-1.3.14. 

________________________________
From: Bhaskar YR <bhaskar.yr@...>
To: A discussion group for Advaita Vedanta
<advaita-l@....org> 
Sent: Tuesday, 3 January 2012 4:08 PM
Subject: Re: [Advaita-l] Why realization is difficult?
(Continue reading)


Gmane