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सनत्सुजातीयम्~Sānatsujātiyam : ii
An Unusual Parallel :
A little digression is Worthwhile here.
Sānatsujāta has listed the 6 most fundamental Virtues that any seeker should have,
before even embarking on the Spiritual path Upward.
(1/21)
#Sānatsujātiyam
#SanātanaDhārma
An Unusual Parallel :
A little digression is Worthwhile here.
Sānatsujāta has listed the 6 most fundamental Virtues that any seeker should have,
before even embarking on the Spiritual path Upward.
(1/21)
#Sānatsujātiyam
#SanātanaDhārma
In the same #Mahābhārata ., there is another context occurring very much earlier in the Chronology of events,
Which lists for Us the 6 most Fundamental Evils one should Avoid.
Đ Scene is in Sabha Parva, (the 2nd one out of 18 Parvas) where Yudhishthira has just been crowned the
Which lists for Us the 6 most Fundamental Evils one should Avoid.
Đ Scene is in Sabha Parva, (the 2nd one out of 18 Parvas) where Yudhishthira has just been crowned the
prince of Indraprastha.
Đ Divine roving Rṣi Narada appears on the Scene & in his blessings to the Newly crowned prince,
gives pieces of advice in the form of some Rhetorical Questions.
One of these Questions is whether as a King & Adminstrator He has avoided certain 6 Evils.
Đ Divine roving Rṣi Narada appears on the Scene & in his blessings to the Newly crowned prince,
gives pieces of advice in the form of some Rhetorical Questions.
One of these Questions is whether as a King & Adminstrator He has avoided certain 6 Evils.
A few more samples from sanat sujAtiyam on the nature of the individual self, as a continuation to this thread:
pramAdAd vA asurAh parAbhavan apramAdAd brahmabhUtAh surASca
[AsurAs failed to realize true nature of the self due to error of considering body as the self (pramAda). Devas, by careful discrimination of self & body (apramAda) attained the nature of the self, similar to Brahman]+
[AsurAs failed to realize true nature of the self due to error of considering body as the self (pramAda). Devas, by careful discrimination of self & body (apramAda) attained the nature of the self, similar to Brahman]+
The above describes the episode of Indra and Virochana learning from PrajApati in the Chandogya (pratyagAtma vidya). Virochana mistook the teachings as self = body, while Indra understood the self as different from the body.+
As I said here, the sanat sujAtiyam discourses on nature of the jIvAtman. ParamAtman is described too, but only as a means to attain jIvAnubhava. A few tongue twisting shlokAs that some have tried to interpret (unsuccessfully) - advaita-vedanta.org/archives/advai…
Due to the beautiful construction of the shlokAs, I decided to have a go. First one:
na vedAnAm veditA kaScidasti vedena vedam na vidurna vedyam |+
#Hinduism #Mahabharata #SanatanaDharma #Sanatsujatiyam #Vedas
na vedAnAm veditA kaScidasti vedena vedam na vidurna vedyam |+
#Hinduism #Mahabharata #SanatanaDharma #Sanatsujatiyam #Vedas
[Not any acts like seeing, speaking, hearing about jIvAtma (vedAnAm), is capable of knowing it truly. By knowledge in form of seeing differences (vedena), one can't know the nature of self that is identical in all (vedam) & the body belonging to it, so distinct from it (vedyam)]+
