#Ajam Soul | Explore Tumblr Posts and Blogs

chaitanyavijnanam · 11 months

Text

శ్రీమద్భగవద్గీత - 375: 10వ అధ్., శ్లో 03 / Bhagavad-Gita - 375: Chap. 10, Ver. 03

🌹. శ్రీమద్భగవద్గీత - 375 / Bhagavad-Gita - 375 🌹 ✍️. శ్రీ ప్రభుపాద, 📚. ప్రసాద్ భరద్వాజ 🌴. 10వ అధ్యాయము - విభూతి యోగం - 03 🌴 03. యో మామజమనాదిం చ వేత్తి లోకమహేశ్వరమ్ | అసమ్మూఢ: స మర్త్యేషు సర్వపాపై: ప్రముచ్యతే ||

🌷. తాత్పర్యం :

నన్ను పుట్టుకలేనివానిగను, అనాదిగను, సర్వలోకములకు దివ్యప్రభువుగను తెలిసికొనినవాడు మాత్రమే మనుజులందరిలోను భ్రాంతిరహితుడై, సర్వపాపముల నుండి ముక్తుడగును.

🌷. భాష్యము :

“మనుష్యాణాం సహస్రేషు కశ్చిద్యతతిసిద్ధయే” యని సప్తమాధ్యాయమున (7.3) తెలుపబడినట్లు ఆధ్యాత్మికానుభవ స్థాయిని పొందుటకై యత్నించువారు సామాన్యజనులు కానేరరు. ఆధ్యాత్మికానుభవమునకు సంబంధించిన జ్ఞానము ఏ మాత్రములేని కోట్లాది సామాన్యమానవుల కన్నను వారు నిక్కము ఉత్తములు. కాని ఆ విధముగా తమ ఆధ్యాత్మికస్థితిని అవగాహన చేసికొన యత్నించువారిలో శ్రీకృష్ణుడు దేవదేవుడు, సర్వమునకు ప్రభువు, పుట్టుకలేనివాడనెడి అవగాహనకు వచ్చినవాడు ఆత్మానుభవప్రాప్తిలో కృతకృత్యుడైనట్టివాడు. శ్రీకృష్ణుని దివ్యస్థితిని సంపూర్ణముగా నెరుగగలిగిన స్థితి యందే మనుజుడు సర్వవిధములైన పాపఫలముల నుండి ముక్తుడు కాగలడు.

ఇచ్చట శ్రీకృష్ణభగవానుడు అజునిగా (పుట్టుకలేనివానిగా) వర్ణింపబడినాడు. ద్వితీయాధ్యాయమున జీవులు సైతము అజులుగా తెలుపబడినను భగవానుడు వారికి భిన్నమైనవాడు. భౌతికబంధకారణముగా జన్మించుచు మరణించు జీవులకు అతడు భిన్నుడు. ఆ బద్ధజీవులు తమ దేహములను మార్చుచుండ, భగవానుని దేహము మార్పురహితమై యున్నది. అతడు భౌతికప్రపంచమునకు అరుదెంచినను అజునిగనే అరుదెంచును. కనుకనే శ్రీకృష్ణభగవానుడు తన అంతరంగశక్తి ద్వారా న్యునమైన భౌతికశక్తికి అధీనుడుగాక సదా దివ్యశక్తియందే స్థితుడై యుండునని చతుర్థాధ్యాయమున తెలుపబడినది.

🌹 🌹 🌹 🌹 🌹

🌹 Bhagavad-Gita as It is - 375 🌹 ✍️ Sri Prabhupada, 📚 Prasad Bharadwaj 🌴 Chapter 10 - Vibhuti Yoga - 03 🌴 03. yo mām ajam anādiṁ ca vetti loka-maheśvaram asammūḍhaḥ sa martyeṣu sarva-pāpaiḥ pramucyate

🌷 Translation :

He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is freed from all sins.

🌹 Purport :

As stated in the Seventh Chapter (7.3), manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye: those who are trying to elevate themselves to the platform of spiritual realization are not ordinary men; they are superior to millions and millions of ordinary men who have no knowledge of spiritual realization. But out of those actually trying to understand their spiritual situation, one who can come to the understanding that Kṛṣṇa is the Supreme Personality of Godhead, the proprietor of everything, the unborn, is the most successful spiritually realized person. In that stage only, when one has fully understood Kṛṣṇa’s supreme position, can one be free completely from all sinful reactions.

Here the Lord is described by the word aja, meaning “unborn,” but He is distinct from the living entities who are described in the Second Chapter as aja. The Lord is different from the living entities who are taking birth and dying due to material attachment. The conditioned souls are changing their bodies, but His body is not changeable. Even when He comes to this material world, He comes as the same unborn; therefore in the Fourth Chapter it is said that the Lord, by His internal potency, is not under the inferior, material energy, but is always in the superior energy.

🌹 🌹 🌹 🌹 🌹

#prasad bharadwaj #bhagavad gita #శ్రీమద్భగవద్గీత

1 note · View note

iskconchd · 1 year

Photo

श्रीमद्‌ भगवद्‌गीता यथारूप 2.21 https://srimadbhagavadgita.in/2/21 वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २.२१ ॥ TRANSLATION हे पार्थ! जो व्यक्ति यह जानता है कि आत्मा अविनाशी, अजन्मा, शाश्र्वत तथा अव्यय है, वह भला किसी को कैसे मार सकता है या मरवा सकता है ? PURPORT प्रत्येक वस्तु की समुचित उपयोगिता होती है और जो ज्ञानी होता है वह जानता है कि किसी वस्तु का कहाँ और कैसे प्रयोग किया जाय । इसी प्रकार हिंसा की भी अपनी उपयोगिता है और इसका उपयोग इसे जानने वाले पर निर्भर करता है । यद्यपि हत्या करने वाले व्यक्ति को न्यायसंहिता के अनुसार प्राणदण्ड दिया जाता है, किन्तु न्यायाधीश को दोषी नहीं ठहराया जा सकता है, क्योंकि वह न्यायसंहिता के अनुसार ही दूसरे व्यक्ति पर हिंसा किये जाने का आदेश देता है । मनुष्यों के विधि-ग्रंथ मनुसंहिता में इसका समर्थन किया गया है कि हत्यारे को प्राणदण्ड देना चाहिए जिससे उसे अगले जीवन में अपना पापकर्म भोगना ना पड़े । अतः राजा द्वारा हत्यारे को फाँसी का दण्ड एक प्रकार से लाभप्रद है । इसी प्रकार जब कृष्ण युद्ध करने का आदेश देते हैं तो यह समझना चाहिए कि यह हिंसा परम न्याय के लिए है और इस तरह अर्जुन को इस आदेश का पालन यह समझकर करना चाहिए कि कृष्ण के लिए किया गया युद्ध हिंसा नहीं है क्योंकि मनुष्य या दूसरे शव्दों में आत्मा को मारा नहीं जा सकता । अतः न्याय के हेतु तथाकथित हिंसा की अनुमति है । शल्यक्रिया का प्रयोजन रोगी को मारना नहीं अपितु उसको स्वस्थ बनाना है । अतः कृष्ण के आदेश पर अर्जुन द्वारा किया जाने वाला युद्ध पूरे ज्ञान के साथ हो रहा है, उससे पापफल की सम्भावना नहीं है । ----- Srimad Bhagavad Gita As It Is 2.21 vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam TRANSLATION O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? PURPORT Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed, because he orders violence to another person according to the codes of justice. In Manu-saṁhitā, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king’s punishment of hanging a murderer is actually beneficial. Similarly, when Kṛṣṇa orders fighting, it must be concluded that violence is for supreme justice, and thus Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Kṛṣṇa, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Kṛṣṇa is with full knowledge, so there is no possibility of sinful reaction. ----- #krishna #iskconphotos #motivation #success #love #bhagavatamin #india #creativity #inspiration #life #spdailyquotes #devotion

0 notes

thevaisnava · 1 year

Text

TEXT 21 vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam SYNONYMS veda—knows; avināśinam—indestructible; nityam—always existing; yaḥ—one who; enam—this (soul); ajam—unborn; avyayam—immutable; katham—how; saḥ—that; puruṣaḥ—person; pārtha—O Pārtha (Arjuna); kam—whom; ghātayati—causes to hurt; hanti—kills; kam—whom. TRANSLATION O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? PURPORT Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed, because he orders violence to another person according to the codes of justice. In Manu-saṁhitā, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king's punishment of hanging a murderer is actually beneficial. Similarly, when Kṛṣṇa orders fighting, it must be concluded that violence is for supreme justice, and thus Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Kṛṣṇa, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Kṛṣṇa is with full knowledge, so there is no possibility of sinful reaction. TEXT 22 vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro 'parāṇi tathā śarīrāṇi vihāya jīrṇāny anyāni saṁyāti navāni dehī SYNONYMS vāsāṁsi—garments; jīrṇāni—old and worn out; yathā—just as; vihāya—giving up; navāni—new garments; gṛhṇāti—does accept; naraḥ—a man; aparāṇi—others; tathā—in the same way; śarīrāṇi—bodies; vihāya—giving up; jirṇāni—old and useless; anyāni—different; saṁyāti—verily accepts; navāni—new sets; dehī—the embodied. TRANSLATION As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones. PURPORT Change of body by the atomic individual soul is an accepted fact. Even the modern scientists who do not believe in the existence of the soul, but at the same time cannot explain the source of energy from the heart, have to accept continuous changes of body which appear from childhood to boyhood and from boyhood to youth and again from youth to old age. From old age, the change is transferred to another body. This has already been explained in a previous verse (2.13). Transference of the atomic individual soul to another body is made possible by the grace of the Supersoul. The Supersoul fulfills the desire of the atomic soul as one friend fulfills the desire of another. The Vedas, like the Muṇḍaka Upaniṣad, as well as the Śvetāśvatara Upaniṣad, compare the soul and the Supersoul to two friendly birds sitting on the same tree. One of the birds (the individual atomic soul) is eating the fruit of the tree, and the other bird (Kṛṣṇa) is simply watching His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend. Kṛṣṇa is the witnessing bird, and Arjuna is the eating bird. Although they are friends, one is still the master and the other is the servant. Forgetfulness of this relationship by the atomic soul is the cause of one's changing his position from one tree to another, or from one body to another. The jīva soul is struggling very hard on the tree of the material body,

but as soon as he agrees to accept the other bird as the supreme spiritual master—as Arjuna agreed to do by voluntary surrender unto Kṛṣṇa for instruction—the subordinate bird immediately becomes free from all lamentations. Both the Muṇḍaka Upaniṣad (3.1.2) and Śvetāśvatara Upaniṣad (4.7) confirm this: samāne vṛkṣe puruṣo nimagno 'nīśayā śocati muhyamānaḥ juṣṭaṁ yadā paśyaty anyam īśam asya mahimānam iti vīta-śokaḥ "Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But if in some way or other he turns his face to his friend who is the Lord and knows His glories—at once the suffering bird becomes free from all anxieties." Arjuna has now turned his face towards his eternal friend, Kṛṣṇa, and is understanding the Bhagavad-gītā from Him. And thus, hearing from Kṛṣṇa, he can understand the supreme glories of the Lord and be free from lamentation. Arjuna is advised herewith by the Lord not to lament for the bodily change of his old grandfather and his teacher. He should rather be happy to kill their bodies in the righteous fight so that they may be cleansed at once of all reactions from various bodily activities. One who lays down his life on the sacrificial altar, or in the proper battlefield, is at once cleansed of bodily reactions and promoted to a higher status of life. So there was no cause for Arjuna's lamentation. TEXT 23 nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ na cainaṁ kledayanty āpo na śoṣayati mārutaḥ SYNONYMS na—never; enam—this soul; chindanti—can cut to pieces; śastrāṇi—weapons; na—never; enam—this soul; dahati—burns; pāvakaḥ—fire; na—never; ca—also; enam—this soul; kledayanti—moistens; āpaḥ—water; na—never; śoṣayati—dries; mārutaḥ—wind. TRANSLATION The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. PURPORT All kinds of weapons—swords, flame weapons, rain weapons, tornado weapons, etc.—are unable to kill the spirit soul. It appears that there were many kinds of weapons made of earth, water, air, ether, etc., in addition to the modern weapons of fire. Even the nuclear weapons of the modern age are classified as fire weapons, but formerly there were other weapons made of all different types of material elements. Firearms were counteracted by water weapons, which are now unknown to modern science. Nor do modern scientists have knowledge of tornado weapons. Nonetheless, the soul can never be cut into pieces, nor annihilated by any number of weapons, regardless of scientific devices. The Māyāvādī cannot explain how the individual soul came into existence simply by ignorance and consequently became covered by the illusory energy. Nor was it ever possible to cut the individual souls from the original Supreme Soul; rather, the individual souls are eternally separated parts of the Supreme Soul. Because they are atomic individual souls eternally (sanātana), they are prone to be covered by the illusory energy, and thus they become separated from the association of the Supreme Lord, just as the sparks of a fire, although one in quality with the fire, are prone to be extinguished when out of the fire. In the Varāha Purāṇa, the living entities are described as separated parts and parcels of the Supreme. They are eternally so, according to the Bhagavad-gītā also. So, even after being liberated from illusion, the living entity remains a separate identity, as is evident from the teachings of the Lord to Arjuna. Arjuna became liberated by the knowledge received from Kṛṣṇa, but he never became one with Kṛṣṇa. TEXT 24 acchedyo 'yam adāhyo 'yam akledyo 'śoṣya eva ca nityaḥ sarva-gataḥ sthāṇur acalo 'yaṁ sanātanaḥ SYNONYMS acchedyaḥ—unbreakable; ayam—this soul; adāhyaḥ—unable to be burned; ayam—this soul; akledyaḥ—insoluble; aśoṣyaḥ—not able to be dried; eva—certainly; ca—and; nityaḥ—everlasting; sarva-gataḥ—all—pervading; sthāṇuḥ—unchangeable; acalaḥ—immovable; ayam—this soul; sanātanaḥ—eternally the same.

TRANSLATION This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same. PURPORT All these qualifications of the atomic soul definitely prove that the individual soul is eternally the atomic particle of the spirit whole, and he remains the same atom eternally, without change. The theory of monism is very difficult to apply in this case, because the individual soul is never expected to become one homogeneously. After liberation from material contamination, the atomic soul may prefer to remain as a spiritual spark in the effulgent rays of the Supreme Personality of Godhead, but the intelligent souls enter into the spiritual planets to associate with the Personality of Godhead. The word sarva-gata ("all-pervading") is significant because there is no doubt that living entities are all over God's creation. They live on the land, in the water, in the air, within the earth and even within fire. The belief that they are sterilized in fire is not acceptable, because it is clearly stated here that the soul cannot be burned by fire. Therefore, there is no doubt that there are living entities also in the sun planet with suitable bodies to live there. If the sun globe is uninhabited, then the word sarva-gata—"living everywhere"—becomes meaningless. TEXT 25 avyakto 'yam acintyo 'yam avikāryo 'yam ucyate tasmād evaṁ viditvainaṁ nānuśocitum arhasi SYNONYMS avyaktaḥ—invisible; ayam—this soul; acintyaḥ—inconceivable; ayam—this soul; avikāryaḥ—unchangeable; ayam—this soul; ucyate—is said; tasmāt—therefore; evam—like this; viditvā—knowing it well; enam—this soul; na—do not; anuśocitum—to lament; arhasi—you deserve. TRANSLATION It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body. PURPORT As described previously, the magnitude of the soul is so small for our material calculation that he cannot be seen even by the most powerful microscope; therefore, he is invisible. As far as the soul's existence is concerned, no one can establish his existence experimentally beyond the proof of śruti, or Vedic wisdom. We have to accept this truth, because there is no other source of understanding the existence of the soul, although it is a fact by perception. There are many things we have to accept solely on grounds of superior authority. No one can deny the existence of his father, based upon the authority of his mother. There is no source of understanding the identity of the father except by the authority of the mother. Similarly, there is no source of understanding the soul except by studying the Vedas. In other words, the soul is inconceivable by human experimental knowledge. The soul is consciousness and conscious—that also is the statement of the Vedas, and we have to accept that. Unlike the bodily changes, there is no change in the soul. As eternally unchangeable, the soul remains atomic in comparison to the infinite Supreme Soul. The Supreme Soul is infinite, and the atomic soul is infinitesimal. Therefore, the infinitesimal soul, being unchangeable, can never become equal to the infinite soul, or the Supreme Personality of Godhead. This concept is repeated in the Vedas in different ways just to confirm the stability of the conception of the soul. Repetition of something is necessary in order that we understand the matter thoroughly, without error. TEXT 26 atha cainaṁ nitya-jātaṁ nityaṁ vā manyase mṛtam tathāpi tvaṁ mahā-bāho nainaṁ śocitum arhasi SYNONYMS atha—if, however; ca—also; enam—this soul; nitya-jātam—always born; nityam—forever; vā—either; manyase—you so think; mṛtam—dead; tathā api—still; tvam—you; mahā—bāho—O mighty—armed one; na—never; enam—about the soul; śocitum—to lament; arhasi—deserve. TRANSLATION If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.

PURPORT There is always a class of philosophers, almost akin to the Buddhists, who do not believe in the separate existence of the soul beyond the body. When Lord Kṛṣṇa spoke the Bhagavad-gītā, it appears that such philosophers existed, and they were known as the lokāyatikas and vaibhāṣikas. Such philosophers maintain that life symptoms take place at a certain mature condition of material combination. The modern material scientist and materialist philosophers also think similarly. According to them, the body is a combination of physical elements, and at a certain stage the life symptoms develop by interaction of the physical and chemical elements. The science of anthropology is based on this philosophy. Currently, many pseudo religions—now becoming fashionable in America—are also adhering to this philosophy, as are the nihilistic nondevotional Buddhist sects. Even if Arjuna did not believe in the existence of the soul—as in the vaibhāṣika philosophy—there would still have been no cause for lamentation. No one laments the loss of a certain bulk of chemicals and stops discharging his prescribed duty. On the other hand, in modern science and scientific warfare, so many tons of chemicals are wasted for achieving victory over the enemy. According to the vaibhāṣika philosophy, the so-called soul or ātmā vanishes along with the deterioration of the body. So, in any case, whether Arjuna accepted the Vedic conclusion that there is an atomic soul or he did not believe in the existence of the soul, he had no reason to lament. According to this theory, since there are so many living entities generating out of matter every moment, and so many of them are being vanquished every moment, there is no need to grieve for such incidents. If there were no rebirth for the soul, Arjuna had no reason to be afraid of being affected by sinful reactions due to his killing his grandfather and teacher. But at the same time, Kṛṣṇa sarcastically addressed Arjuna as mahā-bāhu, mighty-armed, because He, at least, did not accept the theory of the vaibhāṣikas, which leaves aside the Vedic wisdom. As a kṣatriya, Arjuna belonged to the Vedic culture, and it behooved him to continue to follow its principles. TEXT 27 jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca tasmād aparihārye 'rthe na tvaṁ śocitum arhasi SYNONYMS jātasya—of one who has taken his birth; hi—certainly; dhruvaḥ—a fact; mṛtyuḥ—death; dhruvam—it is also a fact; janma—birth; mṛtasya—of the dead; ca—also; tasmāt—therefore; aparihārye—of that which is unavoidable; arthe—in the matter; na—do not; tvam—you; śocitum—to lament; arhasi—deserve. TRANSLATION One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament. PURPORT One has to take birth according to one's activities of life. And after finishing one term of activities, one has to die to take birth for the next. In this way one is going through one cycle of birth and death after another without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order. The Battle of Kurukṣetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kṣatriya. Why should Arjuna be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? He did not deserve to break the law, thereby becoming subjected to the reactions of sinful acts, of which he was so afraid. By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action. TEXT 28 avyaktādīni bhūtāni vyakta-madhyāni bhārata avyakta-nidhanāny eva tatra kā paridevanā SYNONYMS avyakta—ādīni—in the beginning unmanifested; bhūtāni—all

that are created; vyakta—manifested; madhyāni—in the middle; bhārata—O descendant of Bharata; avyakta—nonmanifested; nidhanāni—when vanquished; eva—it is all like that; tatra—therefore; kā—what; paridevanā—lamentation. TRANSLATION All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation? PURPORT Accepting that there are two classes of philosophers, one believing in the existence of the soul and the other not believing in the existence of the soul, there is no cause for lamentation in either case. Nonbelievers in the existence of the soul are called atheists by followers of Vedic wisdom. Yet even if, for argument's sake, we accept this atheistic theory, there is still no cause for lamentation. Apart from the separate existence of the soul, the material elements remain unmanifested before creation. From this subtle state of nonmanifestation comes manifestation, just as from ether, air is generated; from air, fire is generated; from fire, water is generated; and from water, earth becomes manifested. From the earth, many varieties of manifestations take place. Take, for example, a big skyscraper manifested from the earth. When it is dismantled, the manifestation becomes again unmanifested and remains as atoms in the ultimate stage. The law of conservation of energy remains, but in course of time things are manifested and unmanifested—that is the difference. Then what cause is there for lamentation either in the stage of manifestation or in unmanifestation? Somehow or other, even in the unmanifested stage, things are not lost. Both at the beginning and at the end, all elements remain unmanifested, and only in the middle are they manifested, and this does not make any real material difference. And if we accept the Vedic conclusion as stated in the Bhagavad-gītā that these material bodies are perishable in due course of time (antavanta ime dehāḥ) but that the soul is eternal (nityasyoktāḥ śarīriṇaḥ), then we must remember always that the body is like a dress; therefore why lament the changing of a dress? The material body has no factual existence in relation to the eternal soul. It is something like a dream. In a dream we may think of flying in the sky, or sitting on a chariot as a king, but when we wake up we can see that we are neither in the sky nor seated on the chariot. The Vedic wisdom encourages self-realization on the basis of the nonexistence of the material body. Therefore, in either case, whether one believes in the existence of the soul or one does not believe in the existence of the soul, there is no cause for lamentation for loss of the body. TEXT 29 āścarya-vat paśyati kaścid enam āścarya-vad vadati tathaiva cānyaḥ āścarya-vac cainam anyaḥ śṛṇoti śrutvāpy enaṁ veda na caiva kaścit SYNONYMS āścarya-vat—as amazing; paśyati—sees; kaścit—someone; enam—this soul; āścarya-vat—as amazing; vadati—speaks of; tathā—thus; eva—certainly; ca—also; anyaḥ—another; āścarya-vat—similarly amazing; ca—also; enam—this soul; anyaḥ—another; śṛṇoti—hears of; śrutvā—having heard; api—even; enam—this soul; veda—knows; na—never; ca—and; eva—certainly; kaścit—someone. TRANSLATION Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all. PURPORT Since Gītopaniṣad is largely based on the principles of the Upaniṣads, it is not surprising to also find this passage in the Kaṭha Upaniṣad (1.2.7): śravaṇayāpi bahubhir yo na labhyaḥ śṛṇvanto 'pi bahavo yaṁ na vidyuḥ āścaryo vaktā kuśalo 'sya labdhā āścaryo 'sya jñātā kuśalānuśiṣṭaḥ The fact that the atomic soul is within the body of a gigantic animal, in the body of a gigantic banyan tree, and also in the microbic germs, millions and billions of which occupy only an inch of space, is certainly very amazing. Men with a poor fund of knowledge and men who are

not austere cannot understand the wonders of the individual atomic spark of spirit, even though it is explained by the greatest authority of knowledge, who imparted lessons even to Brahmā, the first living being in the universe. Owing to a gross material conception of things, most men in this age cannot imagine how such a small particle can become both so great and so small. So men look at the soul proper as wonderful either by constitution or by description. Illusioned by the material energy, people are so engrossed in subject matters for sense gratification that they have very little time to understand the question of self-understanding, even though it is a fact that without this self-understanding all activities result in ultimate defeat in the struggle for existence. Perhaps they have no idea that one must think of the soul, and thus make a solution to the material miseries. Some people who are inclined to hear about the soul may be attending lectures, in good association, but sometimes, owing to ignorance, they are misguided by acceptance of the Supersoul and the atomic soul as one without distinction of magnitude. It is very difficult to find a man who perfectly understands the position of the Supersoul, the atomic soul, their respective functions and relationships and all other major and minor details. And it is still more difficult to find a man who has actually derived full benefit from knowledge of the soul, and who is able to describe the position of the soul in different aspects. But if, somehow or other, one is able to understand the subject matter of the soul, then one's life is successful. The easiest process for understanding the subject matter of self, however, is to accept the statements of the Bhagavad-gītā spoken by the greatest authority, Lord Kṛṣṇa, without being deviated by other theories. But it also requires a great deal of penance and sacrifice, either in this life or in the previous ones, before one is able to accept Kṛṣṇa as the Supreme Personality of Godhead. Kṛṣṇa can, however, be known as such by the causeless mercy of the pure devotee and by no other way. TEXT 30 dehī nityam avadhyo 'yaṁ dehe sarvasya bhārata tasmāt sarvāṇi bhūtāni na tvaṁ śocitum arhasi SYNONYMS dehī—the owner of the material body; nityam—eternally; avadhyaḥ—cannot be killed; ayam—this soul; dehe—in the body; sarvasya—of everyone; bhārata—O descendant of Bharata; tasmāt—therefore; sarvāṇi—all; bhūtāni—living entities (that are born); na—never; tvam—you; śocitum—to lament; arhasi—deserve. TRANSLATION O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being. PURPORT The Lord now concludes the chapter of instruction on the immutable spirit soul. In describing the immortal soul in various ways, Lord Kṛṣṇa establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a kṣatriya should not abandon his duty out of fear that his grandfather and teacher—Bhīṣma and Droṇa—will die in the battle. On the authority of Śrī Kṛṣṇa, one has to believe that there is a soul different from the material body, not that there is no such thing as soul, or that living symptoms develop at a certain stage of material maturity resulting from the interaction of chemicals. Though the soul is immortal, violence is not encouraged, but at the time of war it is not discouraged when there is actual need for it. That need must be justified in terms of the sanction of the Lord, and not capriciously.

0 notes

templepurohit · 3 years

Photo

Bhagavad Gita chapter 7 Verse 25 - TemplePurohit.com nāhaḿ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ mūḍho ’yaḿ nābhijānāti loko mām ajam avyayam Word Meanings: na — nor; aham — I; prakāśaḥ — manifest; sarvasya — to everyone; yoga-māyā — by internal potency; samāvṛtaḥ — covered; mūḍhaḥ — foolish; ayam — these; na — not; abhijānāti — can understand; lokaḥ — persons; mām — Me; ajam — unborn; avyayam — inexhaustible. Explanation: Why are not all beings able to acquire knowledge about the Supreme Lord Krishna? He who is manifest in a wondrous, transcendental human-like form so illustrious, performing His lilas or magnificent, phenomenal pastimes, decked with peacock feather, flower garland down to His knees, and glorious flute in His forest pastimes and in His royal pastimes possessing such transcendental items as Srivatsa the golden line on His chest, Kaustabha His resplendent transcendental gemstone, Pancajanya the conch, Saranga the bow, Kaumadi the mace and others. Who is the subjugator of both Brahma the demigod in charge of creation and Shiva the demigod in charge of destruction. Who is the chastiser of Indra the chief of all the demigods as well as the reprimander of Kamadeva the demigod of love. Who to protect dharma or eternal righteousness was the destroyer of countless demons in His forest pastimes such as Putana, Trnavarta, Kesi and Aghasura among others and in His royal pastimes He destroyed even more demons such as Narakasura, Jaradandha, Paudraka, Sisupala and many more. The Supreme Lord Krishna whose potencies are beyond the realm of the mind and the senses and who is the sole objective of meditation by the enlightened yogis. Why are not all beings able to acquire knowledge about Him? Lord Krishna speaks naham prakasah sarvasya meaning He is not revealed to everyone. He is samavrtah or concealed. He allows the ignorant who are bereft of faith be oblivious of His divine glory and His purely spiritual form which is endowed with qualities and attributes that are completely transcendental to prakriti or the material substatum pervading all worldly objects in the physical existence. His supernatural powers and lilas or phenomenal pastimes are not known, heard or witnessed by all. Only those who are exclusively devoted to Lord Krishna are aware of His power and majesty. As the Supreme Lord Himself spoke to Narada Muni that: One by one, then two by two, then in a group of three, great sages desired to see the form of the Supreme Lord Krishna; but they were unable to, nor will they ever be able too until they have developed exclusive devotion for Him. Only by bhakti or exclusive loving devotion can the Supreme Lord Krishna be known. Hence the ignorant, all who are not Lord Krishna’s devotees fail to recognise Him as the Supreme Being. For He is not born as an embodied soul forced to accept a physical body like all embodied beings by the dictates of karma or reactions from previous actions. Lord Krishna manifests Himself by His own sweet will to perform His divine lilas or phenomenal pastimes for sport; but the people of the world merely view Him as another human being only blest to have amazing and extraordinary qualities and characteristics. https://ift.tt/3uBdZhT

#Hinduism #Hindugods #india #vedas #mantras #spirituality

8 notes · View notes

caqi-cove · 5 years

Text

Getting To Know - F’ismat Ajam

► Name ➔ The Miqo’tes light green eyes turn to study the questioner, a subtle twitch of her eyebrows preceding her response. ��F’ismat Ajam.”

► Are you single ➔ “If you arrre speaking to me purrrely to make a pass, then you arrre wasting efforrrt.” The Miqo’te replies blithely, the tip of her tail beginning to twitch behind her. “If this is rrrelevant to the rrrest of yourrrr questions, then yes. I am.”

► Are you happy ➔ F’ismat does not turn her gaze, though the irritation being channeled through her tail grows. “No, I am not.”

► Are you angry? ➔ “Bitterr, but not angrrry. There is no grrrand injustice that I have any rrrright to be angrrry over.” A slow breath is exhaled as her broad shoulders rise and fall.

► Are your parents still married ➔ “The last time I spoke to my parrrents was a few sennights afterr my fifth nameday. They werrre neverr marrried, a common thing among Seekerrrrs.” F’ismat shifts her feet, her arms folding behind her back as she takes a comforting and familiar at ease stance.

NINE FACTS

► Birth Place ➔ ”My place of birrrth is irrrrelevant and I do not rrrememberr, orrr carrre.” The Seeker’s tone makes it clear that isn’t hyperbole, she truly doesn’t consider it important. ► Hair Color ➔ Her tail comes to life once again as she replies. “Light brrrown with some blonde. As you can see with yourrr eyes.” ► Eye Color ➔ As the second obvious question is presented, F’ismat’s tail goes from simply twitching to outright flicking behind her erratically. “Grrreen, I have hearrrd it called Pea Grrreen.” ► Birthday ➔ ”Irrrrelevant.” Shes states pointedly. “I do not celebrrrate a nameday, being borrrn is not an achievement. I did prrreviously celebrrrate my firrrst sun as a janissarrry. That was the Fifth sun of the Firrrst Astrrral moon.” ► Mood ➔ ”Disconcerrrrted.” F’ismat squints at her questioner. “I will not elaborrrate on why.” ► Gender ➔ F’ismat’s tail flicks suddenly towards a nearby pillar with an audible ‘whock’! She flinches slightly, her cool and professional air stifled for just a moment. “I am surrrre you have a rrreason for asking, but I believe my figurrre is not so masculine as to make that question necessarrry.” There’s a shift in her body language as she thrusts her chest out. ► Summer or winter ➔ The question disarms the Miqo’te, a ghost of a smile resting on her lips. “Winterrr. Rrradz-at-Han is blessed by Azeyma’s gaze but also high humidity. It can be unbearrrable on some suns. Durrring the winterr it is pleasant, though the evening rrrequirres a blanket.” ► Morning or afternoon ➔ “Rrrise with Azeyma to begin yourrr sun, enjoy the blessed cool of the morrrning. The sight of the worrrld coming to life with you.” She cants her head slightly, the topic seeming to be something she’s fond of.

EIGHT THINGS ABOUT YOUR LOVE LIFE

► Are you in love ➔ “No. I am single, and I do not have significant ties with anyone in Eorrrzea prroperrr. Until I have found my place, I do not intend to change that.”

► Do you believe in love at first sight ➔ “Love at firrrst sight is a rrromantic notion used to help ease trrrousers off prrrrinces, and skirrrts off prrrincesses. You do not forrrm love frrrom something as shallow as a visage. That is lust.” The miqo’te replies sharply, her tail once more springing to life but not swinging as wide as it did before, no need to hit the pillar again.

► Who ended your last relationship ➔ “I did. Ourrr rrrelationship was a dalliance. One that would have stained the honorrr of the Tawfiqids and my position.“ She adjusts her footing again, pride seeming to shine from her.

► Have you ever broken someone’s heart ➔ “A young scion of the Tawfiq family took to me. He showerrred me in gifts and prrraise, but I turrrned down his advances when he apprroached me in prrrivate. His prride was stung if nothing else.” She shakes her head, the sandy brown locks bouncing. “I do not believe I brroke his hearrrt, simply disappointed his loins.”

► Are you afraid of commitments ➔ “You must be speaking of parrrrtnerrrships. I have no opinion, it has neverrr been rrrelevant.” She pulls her hand from behind her back, holding her palm up to the questioner to delay their next question. “If you mean any kind of commitment, no. I serrrve my masterr and my peerrrs without rreserrrvation.”

► Have you hugged someone within the last week? ➔ She simply holds her gaze on the questioner, she doesn’t intend to answer this. There’s a strong chance the answer is ‘no’, but she’s tiring of the topic of romance.

► Have you ever had a secret admirer ➔ She nods, almost relieved that this is something she can easily reply to. “Yes, I did. I thought it was the prreviously mentioned man hoping to rreinvigorrrate his purrrsuit of me. Then the gifts became morrre thoughtful, focused, and feminine. Eventually my admirrrerr came forrrwarrd.”

► Have you ever broken your own heart? ➔ “The hearrrt is fickle and flightly, you should not fearrr ‘brrreaking’ it. You will lust or want forrr something again beforrre long.” The miqo’te refolds her arms behind her back after rather smoothly side-stepping that question.

SIX CHOICES

► Love or lust ➔ F’ismat lets her gaze rest on the questioner as her brow begins to knit, her displeasure having grown so great she is running out of patience. “Love. Prroperrr love is what forrms when a pairrr come to rrrealize it is not just lust that drrrives them, but a rrrespect and admirrration that runs deeperrr than anything else. It is not drrriven wholly by a need to sate yourrrself.”

► Lemonade or iced tea ➔ She seemed greatly relieved by the sudden shift in questioning. Merciful relief from the far too personal questions about her distinct lack of a love life. “Iced tea is farrr more rrrefrreshing, the bitterrr taste mixes beautifully with a bit of sugarrr orr honey.”

► Cats or Dogs ➔ “Hounds. They are prrractical pets, loyal to their masterr, and naturrral defenderrrs of those they love. We should all aspirrre to earrrn their adorrration.” Her expression sours, nose wrinkling as if a foul odor has passed by. “House Coeurl are fickle, lazy, and cowarrrrdly. They will hide as you arrre slain by anotherrr, then feast on yourrr corrrpse.”

► A few best friends or many regular friends ➔ There’s a pause before F’ismat replies, the question actually prompting her to think it over. “I feel you will naturrrally have both. Those who you are trrruly close to will be those you maintain. Acquaintances orrr associates will rrremain. If I must choose, it is the forrrmerr.”

► Wild night out or romantic night in ➔ As the topic steers back towards love and sex, she shoots a glare at the questioner. She thought they were past this by now. “One, and then the otherrrr. Both are good, time spent laughing and watching dancing sets firrrre to your soul. An evening in, rrreading, sipping wine, orrr simply enjoying company is like the sun’s rays kissing yourrr skin. Both are needed, both lead to a life well lived.”

► Day or night ➔ “Day. To watch the colourrr shine frrrom the worrld, see people prrroudly stride ratherrrr than skulk in the moonlight.” The Seeker sounds sure of this, it’s certainly a cultural thing.

FIVE HAVE YOU EVERS

► Been caught sneaking out ➔ “I was, yes. I was challenged by my instrrructorrr to show my masterrry of the grrounds. I was to pluck a pomegrrranate frrom the orrrcharrd and not be seen orrr caught.” The Miqo’te shakes her head, eyes closing as nostalgia washes over her. “My firrrst night I failed, I was caught leaving the barracks in one of the laundrrry carrrts. The second they failed to considerrr the rrubbish bin as a path. I took two pomegrrranates and left the second on the bed of the guarrrd who caught me.”

► Fallen down/up the stairs ➔ “Forrr a time I had trrrouble going up and down stairrrs while carrrying my worrrkload. I ended up trrripping with a trrrio of blades in hand, I still have the scarr on my shin frrrom that. I started taking extrrra trips rrrather than rrisk it frrrom then on.”

► Wanted something/someone so badly it hurt? ➔ “You seem focused on rrromance.” She notes dryly, her fail wooshing behind her. “Yes, that is a naturrral parrrt of life. Desirrre is what motivates the grrreat and small.”

► Wanted to disappear ➔ F’ismat tenses, her shoulders pulling back and her musculature tensing. Of all the things asked, this is what has struck her most direly so far. “Yes, when you feel like you’ve no place orrr purrrpose it would be easierrr to simply vanish.”

FOUR PREFERENCES

► Smile or eyes ➔ Yet again the topic turns back to love and the Miqo’tes irritation flares again. She pulls her hands from behind her back and rests them over her bosom. “Smiles, the many exprrressions someone can make is imprrressive. Those that arrre done intentionally and not. Eyes speak of intention, but they do not shift as much.”

► Shorter or Taller ➔ “Betterrr to be tallerr. Therrre is a naturrral rregality to it, and calming to know that if trrruly necessarrry you arrre a pilarrr that otherrrs can rrrest against.” Flicka-flick goes her tail, her eyes sizing up her questioner. They’re likely not much taller than she is which is quite tall for a Miqo’te woman.

► Intelligence or Attraction ➔ “What you mean is intelligence or appearrrance. You can be attrrracted to intelligence orr otherrr factorrrs. Shallow as it is, I would prrreferrr a handsome orrr beautiful visage. Intelligence is wonderrrful, to be trrrue, but I would rrrather they be loyal, kind, and attrractive than the brrightest mind in the rrroom.”

► Hook-up or Relationship ➔ She takes a step forward as her arms unfold, her index finger thrusting against the chest of the questioner. “Yourrr ‘sly’ questions about my prrreferrences have worrrn theirrr welcome.” Sadly, it seems you’ll never find out what she thinks about this. Considering how deeply she values loyalty though..

FAMILY

► Do you and your family get along ➔ F’ismat clears her throat as she returns to her previous position, her arms folding behind her back again now that she has vented her displeasure. “I was rrrespected and trrrusted among the Tawfiq. Therrre werrre some who werrre less fond of me than otherrr janissarrries, but that was prrreferrence. I will not hold that against them.”

► Would you say you have a “messed up life” ➔ She clenches her jaw, her tail freezing in the air. “If you arrre implying something, you should carrrefully rrreconsiderr. Some would say my life is, but I do not considerrr it that at all. I was brrrought frrrom poverrty and strrrife to a life of learrrning and stablity.”

► Have you ever ran away from home ➔ “No. I was sad forrr a shorrrt time, but the kindness of the Tawfiq family and theirrr serrrvants soothed my tearrrs within a sennight.” The anger in her voice begins to ebb away, the tension lessening with every word spoken. “I felt.. special, carred forrr, and prrrotected.”

► Have you ever gotten kicked out ➔ “I was purrrchased shorrrtly afterrr my fifth name-day. I was considerrred superrrfluous, the Bearrr trrribe had a long rrrun of ferrrtile pairrrings.” F’ismat speaks of this like it was the same as someone picking up a sack of oats from market. “That is close enough, though it was a blessing.”

FRIENDS

► Do you secretly hate one of your friends ➔ F’ismat shakes her head, her tresses bouncing against her dark skin. “No, if I have a grrrievance I speak to them of it. If it cannot be fixed the we arrre clearrrly not frrriends.”

► Do you consider all of your friends good friends ➔ “I spoke of this exact thing earrrlierr. Do not rrrepeat yourrself, this begins to smell of excuses to lingerrr nearrr me.”

► Who is your best friend ➔ “My Scimitarrr. He has been with me for eight cycles.” Her eyes turn to meet the questioner’s. “Would you like to meet him?”

► Who knows everything about you ➔ “You.” She states flatly before stepping forward and planting her hand on the chest of the questioner. “I am leaving, if you follow I will considerrrr it harrrassment and will brrreak yourrr nose. You will rrreceive no otherrr warrrrning.” F’ismat leverages her strength, sending the irritable soul staggering back before she takes her leave, the last glimpse of her being her tail snaking ‘round the corner.

Tagged by: Not a soul, I saw it being posted and decided to partake.

Tagging: @rasha-tahl , @crazy-coeurl-lady , and anyone else who is interested. Do tag me if you were inspired by mine so I can read!

#Roleplay meme #F'ismat Ajam #FFXIV RP #Balmung #Balmung RP #Miqo'te #Do you like rrrrolling Rrrrs?#you betterrr

5 notes · View notes

badulescuradu14 · 3 years

Text

Bhagavad Gita Chapter 2.21

TEXT 21 vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam SYNONYMS veda—in knowledge; avināśinam—indestructible; nityam—always; yaḥ—one who; enam—this (soul); ajam—unborn; avyayam—immutable; katham—how; saḥ—he; puruṣaḥ—person; pārtha—O Pārtha (Arjuna); kam—whom; ghātayati—hurts; hanti—kills; kam—whom. TRANSLATION O Pārtha, how can a person who knows that…

View On WordPress

#Bhagavad Gita As It Is and Purports

0 notes

a-truthaboutislam-universe · 5 years

Text

The holy book of Islam - Quran as a miracle

The holy book of Islam

The Quran is truly a living miracle. Going deeper into it, one finds amazing characteristics from every perspective.

In Language

The Arabs of the 6th and 7thcenturies CE were masters of the Arabic language. Eloquence and rhetoric were their lifeblood. The liveliness that marked their gatherings, the gaiety of their fairs, and the virtues of which they boasted, all found expression through poetry and literature. They were so proud of their literary accomplishments that they disdainfully dubbed all the other peoples of the world as “’Ajam” or “Dumb.” It was in this atmosphere that there appeared on the scene an unlettered person, Muhammad . He presented before them an oration, and declared it to be the Word of Allah, which claimed (what means): “If mankind and the jinn were to gather together to produce the like of this Quran, they could never produce the like thereof, even if they backed up one another.” [Quran 17:88]

Such a proclamation was an amazing thing. It came from a person who had never learned anything from the renowned poets and scholars of the time, had never recited even a single piece of poetry in their congregations, and never attended the company of soothsayers. And far from composing any poetry himself, he did not even remember the verses of other poets. This proclamation, repeated several times in the Quran, was therefore the greatest challenge to their literary expertise, and at the same time a fatal stab at their polytheist creed and beliefs. Following this, a hush fell over the whole galaxy of these stirring orators and fiery poets. Not a soul stepped forward to accept the challenge of producing the like of the Quran. They persecuted the Prophet called him insane, a sorcerer, poet and soothsayer, but failed utterly in composing even a few sentences like the Quranic verses. To this day, the challenge has remained unmet, although throughout history and even in modern times, many people have made feeble attempts to do so.

In Prophecies

Among other things, the Quran contains prophecies of future events, many of which have come to pass. We reproduce here a discussion of one such prophecy, which was fulfilled within the lifetime of the Prophet Muhammad.

While the Prophet was still in Makkah, after having been entrusted with prophethood, and was being subjected to all sorts of persecutions by the Makkan idolaters, exactly at the same time the two great powers of Rome and Persia were involved in repeated wars. The Romans were beaten, vanquished and suffered a great loss in men and material. At last, the Romans were so utterly exhausted that, far from being in a position to launch a counter-attack, they could not even take a firm stand anywhere. This situation was a matter of jubilation for the pagans of Arabia as they identified the Persians, being fire-worshippers, with themselves and the Romans, as “people of the Book,” with the Muslims. In their eyes, the dominance of the Persians, presaged their own victory and the defeat of the Muslims. It was under these circumstances that these initial verses of the chapter called Ar-Room (The Romans) were revealed (which mean): “The Romans have been defeated, in the land close by. And after (this) defeat of theirs, they will soon be victorious within a few years. To Allah belongs the command before and after and on that day the Believers will rejoice in Allah’s help” [Quran 30:2-4]

For those who were aware of the military situation concerning the Romans and Persians, this prediction was absolutely incredible. In fact, the Persians kept marching forward until they reached the city walls of the Roman capital, Constantinople. The renowned historian Edward Gibbon has commented on this prediction thus: “When this prophecy was made, no prediction could be more unbelievable because the initial twelve years of Heraclius were evidently declaring an end to the Roman Empire.” [Fall of the Roman Empire, v.5, p.73-74]

But exactly seven years after his first defeat, the Roman emperor sallied forth from the capital and inflicted crushing defeats on the Persians at several places, and after that the Roman armies were victorious everywhere.

Meanwhile, a large number of Muslims had migrated to Al-Madeenah and their wars with the idolaters of Makkah had already begun. The day on which 313 ill-equipped Muslims were decisively beating their enemy -- 1000 heavily armed Makkan warriors -- at the battlefield of Badr, came the news that the Romans had defeated the Persians. It was then realized that the Quranic verse, (which means):

“on that day the Believers will rejoice in Allah’s help” [Quran 30: 4-5] was meant to denote the twin happiness of the Romans’ victory as well as their own victory at Badr.

In Science and History

Apart from prophecies, the Quran has pointed out many scientific and historical facts which were not only unknown at that time, but could not even be imagined given the development of civilization. Entire books have been written (by both Muslims and non-Muslims) confirming the correspondence of scientific discoveries to the truths expressed in the Quran. Again, we suffice here with two examples:The Quran has stated that as Fir’awn (Pharaoh) was drowning in the sea he made a confession of faith orally, just to save his life. In response, Allah Said (what means): “What! Now? And indeed before this you did rebel and were of the corrupt. So this day We shall rescue you with your body that you may be a sign to those who come after you.” [Quran 10: 91-92] At the time of revelation of this verse, and even centuries afterwards, nobody knew that the body of Fir’awn had been preserved, but it has been discovered only recently and is preserved in a museum at Cairo.

The Quran has stated (what means): “And of everything We have created pairs that you may take heed.” [Quran 51: 49]

When this verse was revealed, the general concept was that male and female pairs existed only among human beings and animals or in some vegetation. However, with the advancement of science, the Quranic reality is becoming manifest that male and female pairs exist in everything. In some instances they are termed as male and female, and elsewhere as positive and negative, as electron and proton, or neutron and positron. In another verse, the Quran has also clarified that the occurrence in pairs in many other things is still unknown to people. It says (what means): “Glorified be He Who created pairs of all things which the earth grows, and of themselves (humans), and of that which they know not.” [Quran 36: 36]

A Miracle For Us!

Looking back through history, it has been observed that the prophets, may Allah exalt their mention, were sent with miracles that reflected the society and knowledge of the people they were sent to. Thus, Moosaa (Moses) was sent with a staff that truly turned into a snake, baffling the trickster magicians of the Pharaoh. ’Eesaa (Jesus) was given the power to cure diseases and give life to the dead, astonishing the Jewish doctors who felt proud of their limited knowledge of healing, and who had begun to disregard and deny the supernatural powers of God.

Similarly, the Quran was an immediate miracle for the Arabs so many years ago, since it challenged and far surpassed the limits of their literary expression. Unlike the miracles of previous prophets, which were only applicable for a limited time, to this day the Quran -- the Final Testament given to the Last Prophet -- is still a relevant miracle for humanity and will remain so as long as the world exists. We live in an age of science and technology, of knowledge, logic, and reason. Yet, in spite of all the human advancement in every sphere of life, the principles of the Quran have not been proven wrong nor have they become “out-of-date.” This is really the great miracle of the Quran, it has proven itself a timeless, universal message for humankind, relevant to every facet of our life — be it politics, economics, ethics, science, literature, arts or entertainment. In fact, even non-Muslim scholars have admitted that the entire “Western” civilization today, thriving from the “rebirth of humanity” (i.e. the “Renaissance”), would not have been so, had it not been for the message brought by Muhammad . As the celebrated English writer, Robert Briffault, says in The Making of Humanity:

“The ideas of freedom for all human beings, of human brotherhood, of the equality of all men before the law of democratic government, by consultation and universal suffrage, the ideas that inspired the French Revolution and the Declaration of Rights, that guided the framing of the American Constitution and inflamed the struggle for independence in the Latin-American countries were not inventions of the West. They find their ultimate inspiration and source in the Holy Quran. They are the quintessence of what the intelligentsia of medieval Europe acquired from Islam over a period of centuries through the various societies that developed in Europe in the wake of the Crusades in imitation of the brotherhood associations of Islam. It is highly probable that but for the Arabs, modern European civilization would never have arisen at all, it is absolutely certain that but for them, it would never have assumed that character which has enabled it to transcend all previous phases of evolution.”

#the holy book of islam

0 notes

tygra84 · 5 years

Photo

You Are My Soul... BFC New Era... @butterflowwcrew still standing... Papi loves you.... #ajam #ajamgocan #gocanizer #cattygra #tygramendous #stillstanding #allgrownup #empower #powerful #bmw #bentongmostwanted #bboy #bboybentong #bboypahang #bboymalaysia #bboyinternational #bboyworld #happy #love #fun #life #ourterritory #sayangabangtak (at Bentong Kota Khayalan) https://www.instagram.com/p/ByQFWzGns3A/?igshid=l1sxvued214o

0 notes

prabhupadanugas · 2 years

Photo

Bhagavad Gita Chapter 2, Verses 20-21: न जायते म्रियते वा कदाचि- न्नायं भूत्वा भविता वा न भूयः । अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे ॥ २० ॥ वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २१ ॥ na jāyate mriyate vā kadācin nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? https://vedabase.io/en/library/bg/2/20/ https://vedabase.io/en/library/bg/2/21/ https://vanisource.org/wiki/760308_-_Morning_Walk_-_Mayapur https://prabhupadavani.org/transcriptions/?audio=Has+audio&type=Bhagavad-gita&chapter=2&page=2 https://prabhupada.io https://prabhupada.io/books/bg/2 https://bookchanges.com/wp-content/uploads/2009/09/Bg-Chapter-2-diff.htm http://www.govindadasi.com https://www.facebook.com/govinda.dasi.9 https://vaniquotes.org/wiki/Main_Page https://sites.google.com/view/sanatan-dharma https://m.facebook.com/HDG.A.C.Bhaktivedanta.Svami.Srila.Prabhupada.Uvaca/ https://www.bhagavad-gita.us/famous-reflections-on-the-bhagavad-gita/ #bhagavatam #srimadbhagavatam #vishnu #vishnupuran #harekrishna #harekrsna #harekrishna #harekrisna #prabhupada #bhagavadgita #bhagavadgitaasitis #bhagavadgītā #srilaprabhupada #srilaprabhupad #srilaprabhupadaquotes #asitis #india #indian #wayoflife #religion #goals #goaloflife #spiritual #bhakti #bhaktiyoga #chant #prasadam #picoftheday #photo #beautiful #usa https://www.instagram.com/p/ChkAXRiMkNs/?igshid=NGJjMDIxMWI=

1 note · View note

meditativeyoga · 7 years

Text

Mahavakya Meditation

Firstly, the Mahavakyas are referred to as "The Terrific Expressions" or "The Great Truths" of the Upanishads. In the Mahavakya Reflection you could choose among the lots of excellent phrases as well as duplicate them as a concept. The four principal Mahavakyas are:

PRAJNANAM BRAHMA (Prajna or the higher awareness is Brahman),

AJAM ATMA BRAHMA (This self is Brahman),

TAT TVAM ASI (Thou art that) and

AHAM BRAHMASMI (I am Brahman, I am Magnificent).

Each among these Mahavakyas holds its own truth. They are very powerful concepts that can assist you to find out who you truly are.

Mahavakya Meditation - How to?

To start the Mahavakya Meditation you need to find a comfortable position. If you are settled and also peaceful, choose a Mahavakya. The most commonly used reality is AHAM BRAHMASMI which helps you to understand that you are you are the divine.

Now start to focus on your breath. Take long and slow breaths. Inhale peace, love and empathy and exhale surrender. When you feel that you are unwinded, you could present the Mahavakya into your reflection. Breathe in deeply as well as with your exhale incantation AHAM BRAHMASMI or I am Brahman.

With every breath you take, allow your emphasis grow right into your mantra. Allow the rule take away a layer of "on your own" with every exhale (layers could be your name, your gender, your occupation, feelings and a lot more).

Imagine how your spirit beams brighter as well as brighter as you remove the layers. Finish the layers. Then liquify your soul into deep space. Remain in this calm state as long as it really feels excellent. When you are maded with the Mahavakya Meditation start to revive your understanding to your body. Feel your breath. Remain with your eyes closed until you are totally mindful. Stand up gradually and also have a tea or some water.

This amazing reflection is an excellent means to obtain rid of negative practices, negative feelings as well as to discover how to love on your own. Exercise this meditation as usually as you can. With practice you will certainly be able to loose more and even more layers. Let this Mahavakya Reflection reveal you your real self.

#meditation #Yoga

1 note · View note

iskconchd · 3 years

Photo

श्रीमद्‌ भगवद्‌गीता यथारूप 2.21 वेदाविनाशिनं नित्यं य एनमजमव्ययम् । कथं स पुरुषः पार्थ कं घातयति हन्ति कम् ॥ २.२१ ॥ TRANSLATION हे पार्थ! जो व्यक्ति यह जानता है कि आत्मा अविनाशी, अजन्मा, शाश्र्वत तथा अव्यय है, वह भला किसी को कैसे मार सकता है या मरवा सकता है ? PURPORT प्रत्येक वस्तु की समुचित उपयोगिता होती है और जो ज्ञानी होता है वह जानता है कि किसी वस्तु का कहाँ और कैसे प्रयोग किया जाय । इसी प्रकार हिंसा की भी अपनी उपयोगिता है और इसका उपयोग इसे जानने वाले पर निर्भर करता है । यद्यपि हत्या करने वाले व्यक्ति को न्यायसंहिता के अनुसार प्राणदण्ड दिया जाता है, किन्तु न्यायाधीश को दोषी नहीं ठहराया जा सकता है, क्योंकि वह न्यायसंहिता के अनुसार ही दूसरे व्यक्ति पर हिंसा किये जाने का आदेश देता है । मनुष्यों के विधि-ग्रंथ मनुसंहिता में इसका समर्थन किया गया है कि हत्यारे को प्राणदण्ड देना चाहिए जिससे उसे अगले जीवन में अपना पापकर्म भोगना ना पड़े । अतः राजा द्वारा हत्यारे को फाँसी का दण्ड एक प्रकार से लाभप्रद है । इसी प्रकार जब कृष्ण युद्ध करने का आदेश देते हैं तो यह समझना चाहिए कि यह हिंसा परम न्याय के लिए है और इस तरह अर्जुन को इस आदेश का पालन यह समझकर करना चाहिए कि कृष्ण के लिए किया गया युद्ध हिंसा नहीं है क्योंकि मनुष्य या दूसरे शव्दों में आत्मा को मारा नहीं जा सकता । अतः न्याय के हेतु तथाकथित हिंसा की अनुमति है । शल्यक्रिया का प्रयोजन रोगी को मारना नहीं अपितु उसको स्वस्थ बनाना है । अतः कृष्ण के आदेश पर अर्जुन द्वारा किया जाने वाला युद्ध पूरे ज्ञान के साथ हो रहा है, उससे पापफल की सम्भावना नहीं है । ----- Srimad Bhagavad Gita As It Is 2.21 vedāvināśinaṁ nityaṁ ya enam ajam avyayam kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam TRANSLATION O Pārtha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill? PURPORT Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed, because he orders violence to another person according to the codes of justice. In Manu-saṁhitā, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king’s punishment of hanging a murderer is actually beneficial. Similarly, when Kṛṣṇa orders fighting, it must be concluded that violence is for supreme justice, and thus Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Kṛṣṇa, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Kṛṣṇa is with full knowledge, so there is no possibility of sinful reaction. -----

1 note · View note

livesets-dj-mixes-edm-podcasts · 3 years

Photo

Download DJ Phalanx - Uplifting Trance Sessions 539 for free now!

Artist: DJ Phalanx Show: DJ Phalanx – Uplifting Trance Sessions 539 Quality: 320 Kbps 48000 Khz Genre: Trance Source: RSS

Discover more DJ Phalanx live sets & radioshows HERE | Listen or download more Uplifting Trance Sessions episodes HERE

DJ Phalanx – Uplifting Trance Sessions 539 Tracklist

Hello dear #trancefamily, this is Uplifting Trance Sessions EP. 539. On this Episode you will hear the first release of our new sublabel State Soundscapes. Welcome Simon & Peter 🙌. Join the show and enjoy the trip 🚀

[0:00] 1. Cquenz – Distant Memory [Ablazing] [4:10] 2. Kita-Kei – Yurikamome [Pure Trance Neon] [9:39] 3. Jue – I’ve A Dream [State Vision] -World Premier- [13:54] 4. Tomas Abester – Saroo (A.R.D.I. Remix) [Amon Vision] [17:29] 5. Ferrin & Low – Breeze (Woody van Eyden Remix) [ReLaunch] [22:08] 6. Alatheia feat. tranzLift – Bay Of Dreams [Beyond The Stars Recordings] [26:18] 7. Tommy Kierland – Soul Exploder [Beyond The Stars Recordings] [31:14] 8. Mindsoundscapes – When Dreams Come True [State Soundscapes] -World Premier- [35:26] 9. DJ Phalanx & Myk Bee – Shine [State Control Records] [40:47] 10. Metta & Glyde & Maxine – All On The Same Road [Amsterdam Trance Records] [45:49] 11. Ajam Shaz – The Metric [State Control Records] -World Premier- [50:13] 12. Steve Dekay – Epic [Who’s Afraid Of 138?!] [54:08] 13. Arc In The Sky – Vainqueur (Chris Deme 2021 Bootleg Remix) [CD-R]

The podcast DJ Phalanx – Uplifting Trance Sessions is embedded on this page from an open RSS feed, audio is streamed/downloads are directly from the podcast owner server. All files, descriptions, artwork and other metadata from the RSS-feed is the property of the podcast owner and not affiliated with or endorsed by EDMliveset.com.

#Uplifting Trance Sessions #Podcasts &amp; Radio Shows

0 notes

templepurohit · 5 years

Photo

#Hinduism #Hindugods #india #vedas #mantras #spirituality

0 notes

truthaboutislam-blog1 · 5 years

Text

Quran as a miracle

Quran And Science: The Quran is truly a living miracle. Going deeper into it, one finds amazing characteristics from every perspective.

In Language

In Prophecies

“on that day the Believers will rejoice in Allah’s help” [Quran 30: 4-5] was meant to denote the twin happiness of the Romans’ victory as well as their own victory at Badr.

In Science and History

The Quran has stated (what means): “And of everything We have created pairs that you may take heed.” [Quran 51: 49]

A Miracle For Us!

#quran and science

0 notes