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General topics / Re: Quotes from Shankaracharya's
« on: February 15, 2013, 07:24:43 PM »
I did not want this post to get lost in some discussion:

In His Brihadaranyaka Upanishad Bhashya Shankaracharya has made a trendsetting statement:

सर्ववादिनामपि अपरिहार्य: परमार्थ-संव्यवहारकृतो व्यवहारः ।

//sarva-vAdinaamapi aparihaaryah paramaartha-samvyavahaarakRto vyavahaarah// (Brihadaranyaka bhashya: 3.v.i).  //

in fact, all schools must admit the existence or non-existence of the phenomenal world according as it is viewed from the relative or the absolute standpoint.// (translation by Swami Madhavananda, the Brihadaranyaka Upanishad with the commentary of Sri Shankaracharya, published by advaita ashrama, kolkota.)

While commenting on the mantra सत्यं च अनृतं च सत्यमभवत् ”satyam cha anRtam cha Satyam abhavat’ (Taittiriya Up. II.6) Sri Shankaracharya says: satyam = vyavaharavishayam since this is being mentioned in the context of ‘sRishti’ of the world. He adds: this is not paramArthasatyam (absolute reality) since Brahman alone indeed is paramArtha satyam. This vyavaharavishayam satyam is only Apekshikam, relative, empirical.

He explains: when compared to the water in a mirage, the water (that we actually use for drinking, etc.) is real. This is what is meant by ‘vyavaharika satyam’.

That which is not thus real is anRtam, unreal.

सत्यं च व्यवहारविषयम्, अधिकारात्, न परमार्थसत्यम्; एकमेव हि परमार्थसत्यं ब्रह्म । इह पुनः व्यवहारविषयमापेक्षिकं मृगतृष्णिकाद्यनृतापेक्षया उदकादि सत्यमित्युच्यते । अनृतं च तद्विपरीतम् । किं पुनरेतत् सर्वं सत्यमभवत् परमार्थसत्यम् ।

satyam cha vyavahaaraviShayam, adhikArAt, na paramaarthasatyam; ekameva hi paramaarthasatyam Brahma. iha punaH vyavahaaraviShayamaapekShikam mRgatRShNikAdyanRtaapekShayA udakAdi satyamucyate. anRutam cha tadvipareetam. kim punaretat sarvam satyamabhavat paramArthasatyam…//

The above bhashyam brings to the fore that three types of ‘reality’ are admitted in the Shruti. Commonly these are known as:

1.PAramArthika Satyam which is Brahman alone,
2. vyAvahArika satyam which constitutes the common world experience of samsara and
3. prAtibhAsika satyam which is a seeming reality, actually within the samsaaric experience. This seeming reality of say, the mirage-water or rope-snake, is corrected in the vyavahara itself and does not require Brahma jnanam for this. The vyvahaarika satyam, of course, gets  corrected upon the rise of Brahma jnAnam. The Shruti vakyams for this are:

Ekameva adviteeyam, neha naanaa asti kinchana, sarvam khalu idam brahma, etc.

What is worthy of noting in the above bhashyam is the Shruti pramaanam for the existence of the three types of reality or attAtraividhyam. The Taittiriya shruti we took up above is the pramanam for the three types of reality. It is not the concoction of the advaitins/Bhagavatpada/later Acharyas.  Nor is this an adaptation from Buddhism.  The Bhashyam uses the two specific names and the third is only implied.

What is the context of this mantra?

The Upanishad is teaching the five sheaths, kosha-s, and how the Atman is pervading all the kosha-s and the entire created universe.  In this process, the 6th section of the Anandavalli Chapter of the Upanishad says:

असन्नेव स भवति, असद्ब्रह्मेति वेद चेत् …[He who knows Brahman to be non-existent himself becomes so.  ..]  Shankaracharya points out that since Brahman is extremely difficult to know, the Upanishad is talking about creation.  Since the original pratijnA, promise, of the Upanishad is ‘ब्रह्मविदाप्नोति परम्’ (The knower of Brahman attains the Supreme), the Upanishad is proceeding to talk about creation with a view to enable the aspirant to know Brahman. When the universe is taught to have originated from Brahman and pervaded by It, one can appreciate Its existence, अस्तित्वम्, first and then realize it directly, अपरोक्षतया ज्ञानम्. In order to enable this, the Upanishad explains how Brahman has verily ‘become’ everything in the universe.  By knowing that everything is Brahman indeed, one can obtain a direct realization of the Cause, Brahman.  However, since Brahman is extremely subtle, being without any attributes, It can be known only when shown to be ‘associated’ with something that one can relate to.  The most intimate relation one has with is his own mind.  The Upanishad says ‘यो वेद निगितं गुहायां परमे व्योमन्, सोऽश्नुते सर्वान् कामान् सह’ (He who realizes the one (Brahman) manifesting in one’s innermost mind, he experiences the fulfillment of all desires ….)

Since the Upanishad had already spoken about the creation of the five elements, आत्मन आकाशः सम्भूतः आकाशाद्वायुः… the beginning of the Anandavalli itself, what is now being spoken of in connection with creation is only how the entire created universe is pervaded and ‘occupied’ by Brahman.

तत्सृष्ट्वा तदेवानुप्राविशत् । तदनुप्रविश्य । सच्च त्यच्चाभवत् । निरुक्तं चानिरुक्तं च, निलयनं चानिलयनं च, विज्ञनां चाविज्ञानं च  । स्तयं चानृतं च  सत्यमभवत् ।…

[That Brahman having created that entered into that very thing.  And having entered there, It became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the insentient, the true and the untrue.]

It is interesting to note that the mantra has the word ‘sat’ in ‘saccha tyaccha abhavat’.  This ‘sat’ is commented by the Acharya as ‘the formed’, gross. And ‘tyat’ is the ‘formless’, subtle.  As this exhausts the ‘gross and subtle’,  the Acharya, when it comes to commenting upon the word ‘satyam’ occurring first in the sentence  स्तयं चानृतं च  सत्यमभवत्, quite naturally, gives the meaning as ‘vyavahaara viShayam’, the empirical reality.

Even in the Brihadaranyaka Upanishad there is an instance of two ‘satyam’ words occuring in one sentence: सत्यस्य सत्यम् इति प्राणा वै सत्यं तेषामेष सत्यम् (‘It is the Truth of truth’.  The Upanishad itself explains what this ‘truth’ occurring for the second time is: ‘The vital force is truth, and It, Brahman, is the Truth of that.) 2.1.20.

One can easily see that whenever two ‘Satyam’ words occur in the same sentence, the meanings differ.  And invariably the one is relative, vyavaharic, and the other is Absolute, pAramaarthic. Bhagavatpada is following this rule and in the Taittiriya Upanishadic passage too His commentary is according to the above Upanishadic method alone.

Sri Sureshwaracharya concurs with the Acharya’s Bhashya!!

In his Taittiriya Upanishad Bhashya Vartika, while commenting, in verse form, the Bhashya of Bhagavatpada, for the mantra: ‘सत्यं च अनृतं च सत्यमभवत्’, the VArtikakAra says:

व्यावहारिकमेवात्र सत्यं स्यादधिकारतः ।     (सत्यं च व्यवहारविषयम्, अधिकारात्, Bhashya)

पारमार्थिकसत्यस्य वाक्यान्ते समुदीरणात् ॥ 407  (परमार्थसत्यम् bhashya)

[The word satyam which occurs at the beginning of the sentence means empirical truth because of the context and also because of the fact that the absolute truth is spoken of at the end of the sentence.]

It can be seen beyond doubt that Sri Sureshwaracharya unambiguously uses the words ‘pAramArthika satyam’ and ‘vyAvahArika satyam’ to comment upon Bhagavatpada’s words: ‘paramArthasatyam’ and ‘vyavahAra-vishayam’.

It becomes certain that Sri Sureshwaracharya has initiated the use of the two terms:  ‘pAramArthika satyam’ and ‘vyAvahArika satyam’ that have been popularly used by the Advaita Acharyas of the Sampradaya initiated by Shankara Bhagavatpada.

SAyanAchArya’s commentary

In his commentary to the KRShNayajurvediya taittiriya AraNyakam wherein occurs the passage that we are now considering, Sayanacharya says:

सत्यम् – लोकव्यवहारे बाधरहितं शुक्तिरज्जुस्थाण्वादि । अनृतं  तु व्यहारदशायामारोपितं रजतसर्पचोरादि । …उपरितनसत्यशब्देन ब्रह्म उच्यते ।

[satyam – that which does not undergo sublation in the common parlance namely shell, rope, pillar, etc.  anRtam, however, refers to the cases of silver, snake, thief, etc. that undergo sublation in the empirical state itself.  The other word ‘Satyam’ refers to Brahman.]

Thus, we can readily see SAyaNAchArya too considers the passage is about   ‘pAramArthika satyam’ and ‘vyAvahArika satyam’.

The ‘VanamAlA’ on the Bhashyam:

Sri AchyutakrishNAnanda Tirtha, the author of the popular and lucid subcommentary named ‘VanamAlaa’ on the Bhashyam of Bhagavatpada says:

’सत्यं चानृतं च’ इत्यत्र सत्यशब्देन व्यवहारसत्यमेवोच्यते न तु परमार्थसत्यमित्यत्र हेतुः – अधिकारादिति । सच्च त्यच्च इत्यादीनां व्यवहारविषयाणामेव विकाराणां प्रकरणादित्यर्थः । किं च ’सत्यं च’ इत्यत्र परमार्थसत्यग्रहणे परमार्थद्वयं प्रसज्येत, ’सत्यमभवत्’ इत्यत्रापि परमार्थसत्यस्य गृहीतत्वात् ।…. किमपेक्षया उदकादिलक्षणस्य सत्यस्य आपेक्षिकत्वमित्याकाङ्क्षायामाह –मृगतृष्णिकादि इति । ‘सत्यं चानृतं च ’ इत्यत्र व्यावहारिकं वस्तु सत्यशब्दार्थः, प्रातिभासिकं वस्तु अनृतशब्दार्थ इति निष्कर्षः ।

The purport of the above passage is:

In the mantra under consideration the reason to hold the word ‘satyam’ as denoting the vyAvahArika reality alone and not the pAramArthika  is the ‘context’ in which this word occurs in the Shruti.  Any created entity has to be less real than the Absolutely Real Brahman.  This word ‘satyam’ occurs in the context of the entities that undergo transformation – विकारः.  Further, if the word ‘satyam’ is understood as the ParamArtha satyam (Brahman), then there will be the contingency of two Absolutely Real entities existing since the other word ‘Satyam’ has been taken to be the Absolutely Real.  Related to what is the water and the like taken to be vyAvahaarika? It is relative to the water perceived, in a mirage, due to ignorance.   In the passage ‘satyam cha anRtam’, the ‘vyaavaahrika  satyam ‘ is  what is specified by the word ‘satyam.’ The word ‘anRtam’ denotes  anything that is just an appearance.  This is the considered conclusion.

I wanted to complete the Tripura Rahasya conversation, that i had intended to post in the same thread in the recent past, but the series of post got diluted with various other discussion.

47. There was one by name Kahoela, among those who were thus sunk. His son Ashtavakra, having heard of his father’s fate, hastened to Janaka’s court and challenged the debater skilled in fallacy. The masquerader was now defeated and straightaway condemned to the sea by the young avenger. Then Varuni threw off his mask in the court and restored back all the men formerly drowned in the sea. Kahoela’s son was now puffed with pride and behaved offensively before the assembled court. The pandits were made to feel mortified before the youth.

51-52. Just then, a female ascetic appeared in their midst, to whom the offended assembly looked for help. Encouraging them in their hopes, the charming maiden with matted locks and hermit’s clothes was highly honoured by the king and she spoke in sweet and yet firm tones:

53. Oh child! Son of Kahoela! You are indeed very accomplished, for these Brahmins have been rescued by you after you defeated Varuni in debate.

54-56. I want to ask of you a short question, to which please give a straight answer, explicit and unreserved. What is that condition reaching which there will be all-round immortality; knowing which all doubts and uncertainties will disappear; and established in which all desires will vanish? If you have realised that unbounded state, please tell me directly. Being approached by the ascetic, the son of Kaheola replied with confidence:

57-58. I know it. Listen to what I say. There is nothing in the world not known to me. I have studied all the sacred literature with great care. Therefore hear my answer.

59-63 What you ask is the primal and efficient cause of the universe, being itself without beginning, middle or end, and unaffected by time and space. It is pure, unbroken, single Consciousness. The whole world is manifested in it like a city in a mirror. Such is that transcendental state. On realising it, one becomes immortal; there is no place for doubts and uncertainties, as there is none at the sight of a reflection in a mirror; there is no more reason for ignorance as at the sight of innumerable reflected images; and there will be no more room for desire, because transcendence is then experienced. It is also unknowable because there is no one to know it, besides itself. Ascetic! I have now told you the truth as contained in the scriptures.

64-71. After Ashtavakra had finished, the hermit spoke again: Young Sage! What you say, is rightly said and accepted by all. But I draw your attention to that part of your answer where you admitted its unknowability for want of a knower outside of consciousness; and also that its knowledge confers immortality and perfection. How are these two statements to be reconciled? Either admit that consciousness is unknowable, is not known to you, and thus conclude its nonexistence; or say that it is, and that you know it — and therefore it is not unknowable. You evidently speak from second-hand knowledge, gathered from the scriptures. Clearly, you have not realised it and so your knowledge is not personal. Think now — your words amount to this: You have a personal knowledge of the images but not of the mirror. How can that be? Tell me now if you are not ashamed of this prevarication before King Janaka and his assembly. Being thus reprimanded by the ascetic, he could not speak for some time because he felt mortified and ashamed; so he remained with bent head thinking it over.

72-73. However, the Brahmin youth could not find any satisfactory answer to her question, so he submitted to her in great humility: O Ascetic! Truly I cannot find the answer to your question. I submit to you as your disciple. Pray tell me how the two scriptural statements are to be reconciled. But I assure you that I have not told a deliberate lie, for I know that any merits a liar may have are counteracted by his lies so that he is condemned as unworthy.

74. Thus requested, the ascetic was pleased with Ashtavakra’s sincerity and said to him, in the hearing of the assembly:

75-84. Child, there are many who being ignorant of this sublime truth, live in a state of delusion. Dry polemics will not help one to Reality, for it is well guarded on all sides. Of all the people now assembled here, no one has experienced Reality, except the king and myself. It is not a subject for discussion. The most brilliant logic can only approach it but never attain it. Although unaffected by logic coupled with a keen intellect, it can however be realised by service to one’s Guru and the grace of God. O thou who art thyself the son of a Sage, listen to me carefully, for this is hard to understand even when hearing it explained. Hearing it a thousand times over will be useless unless one verifies the teachings by means of investigation into the Self with a  concentrated mind. Just as a prince labours under a misapprehension that the string of pearls still clinging to his neck has been stolen away by another and is not persuaded to the contrary by mere words but only believes when he finds it around his neck by his own effort, so also, O youth, however clever a man may be, he will never know his own self by the mere teaching of others unless he realises it for himself. Otherwise he can never realise the Self if his mind is turned outward.

85. A lamp illumines all around but does not illumine itself or another light. It shines of itself without other sources of light. Things shine in sunlight without the necessity for any other kind of illumination. Because lights do not require to be illumined, do we say that they are not known or that they do not exist? Therefore, as it is with lights, thus are things made aware by the conscious self. What doubt can you have regarding abstract consciousness, namely the Self? Lights and things being insentient, cannot  be selfaware. Still, their existence or manifestation is under no doubt. That means they are self-luminous. Can you not similarly investigate with an inward mind in order to find out if the all-comprehending Self is conscious or not conscious? That Consciousness is absolute and transcends the three states (wakefulness, dream and deep sleep) and comprises all the universe making it manifest. Nothing can be apprehended without its light. Will anything be apparent to you, if there be no consciousness? Even to say that nothing is apparent to you (as in sleep) requires the light of consciousness. Is not your awareness of your unawareness (in sleep) due to consciousness? If you infer its eternal light, then closely investigate whether the light is of itself or not. Everybody fails in this investigation however learned and proficient he may be, because his mind is not bent inward but restlessly moves outward. As long as thoughts crop up, so long has the turning inward of the mind not been accomplished. As long as the mind is not inward, so long the Self cannot be realised. Turning inward means absence of desire. How can the mind be fixed within ifdesires are not given up? Therefore become dispassionate and inhere as the Self. Such inherence is spontaneous (no effort is needed to inhere as the Self ). It is realised after thoughts are eliminated and investigation ceases. Recapitulate your state after you break off from it, and then you will know all and the significance of its being knowable and unknowable at the same time. Thus realising the unknowable, one abides in immortality for ever and ever. I have now finished. Salutations to you! Farewell! But you have not yet understood my words because this is the first time you have heard the truth. This king, the wisest among men, can make you understand. So ask him again and he will clear your doubts. When she had finished, she was honoured by the king and the whole assembly, and then she instantly dissolved in air and disappeared from human sight. I have now related to you, O Rama, the method of Self-realisation.

Translations and Commentaries by Forum Members / Re: Light Post
« on: February 15, 2013, 02:10:22 PM »
Forgive  me, but this is the most funniest exchange ever occurred in this forum

Light moment in light post

Translations and Commentaries by Forum Members / Re: Light Post
« on: February 15, 2013, 01:58:40 PM »

Translations and Commentaries by Forum Members / Re: Light Post
« on: February 15, 2013, 10:36:23 AM »


General Discussion / Re: my musings
« on: February 14, 2013, 10:24:12 AM »
Dear Friends,

This is to update that my cousin had his operation today, it was about 5 hour operation, Doctor has said that the operation is successful. Thank you all so very much, once again for all your good wishes and prayers. What came as a big mountain has surely been deduced to a melting ice by His grace.


General Discussion / Re: Christian quotes
« on: February 14, 2013, 10:06:39 AM »

Have respect therefore to the prayer of thy servant,
and to his supplication, O LORD my God, to hearken unto
the cry and the prayer which thy servant prayeth before thee

(2 Chronicles 6.19)

General Discussion / Re: my musings
« on: February 14, 2013, 09:42:36 AM »
ಅರ್ಚನೆ ಜಪ ಧ್ಯಾನ ಯಾತ್ರೆ ಮನದ ಸ್ಥಿತಿಗೆ |
ಚರ್ಚೆ ತರ್ಕ ವಿಚಾರ ಮತಿಯ ವಿಶದತೆಗೆ ||
ಪೆರ‍್ಚಿದ ತಪೋಯೋಗಯಜ್ಞಾದಿಯಾತುಮದ |
ವರ್ಚಸ್ಸಿಗಪ್ಪುದೆಲೊ - ಮರುಳ ಮುನಿಯ || (೨೪೨)

archane japa dhyana yatre manada sthitige
charche tarka vichara matiya vishadatage
perchida tapoyogayajnyaadiyaatumada
varchassigappudelou - marula muniya

Worship, prayer, meditation and pilgrimage are for mind’s welfare
Discussions and arguments for clear understanding
Penance and selfless service are taken up
To make the Atman radiant – Marula Muniya

General Discussion / Re: Subject of Marriage
« on: February 14, 2013, 03:19:30 AM »
The Subtle Mechanism of Conscience

A virtuous man alone can use the instrument of conscience. He alone can hear the inner voice of the soul clearly. In a wicked man this faculty is dead. The sensitive nature of his conscience has been destroyed by sin or corruption. Hence he is unable to discriminate right from wrong.

If you do wrong actions and sinful deeds and treat them lightly today, you will not hesitate to perform serious crimes tomorrow. If you allow one sin to enter and dwell in your conscience, you certainly pave the way for the entry of a thousand sins. Your conscience will become blunt and lose its sensitivity. The habit of doing evil deeds will pervade the whole body like the poison of a scorpion.

When an honest man begins to take bribes for the first time, he shudders. His conscience quivers and trembles, and he feels very uneasy. If he repeats the act several times, his conscience becomes blunt. He does not feel any uneasiness at all. If a chaste man begins to visit a house of ill-fame for the first time, his conscience pricks him and he shudders. If he goes there frequently. It becomes blunt and he feels nothing. The inner mechanism of consistence is very subtle. Keep it sensitive by doing virtuous deeds only.

How to Cultivate a Pure Conscience

Always keep the conscience bright and sharp by adhering to truth, righteousness and virtue. It will be your constant, elevating companion.

Virtuous acts, charity, benevolence, nobility, generosity, acts of mercy, and practice of truthfulness, celibacy and non-injury, sharpen the conscience.Food plays an important role in the development of a pure conscience. Pure food helps a man to have a clean conscience, whereas animal food makes it impure. It produces a hard crust on the surface of the conscience and blunts it totally.

A Clear Conscience and a Guilty Conscience

A man of clear conscience is ever pure, joyful and cheerful. A man of guilty conscience is morose and cheerless.

A man of pure and clean conscience sleeps happily and wakes up happily. He moves about happily in this world. He attains happiness in this world and in the next. A man of guilty conscience is restless and unhappy in this world and in the next also.

A man with a guilty conscience is dead even while living.

Health of the Soul

A clean conscience discerns evil quickly and shuns it. A good conscience bestows on you ease, serenity, joy and happiness. It prevents calamities, troubles, afflictions and miseries.

A good conscience is the temple of God, the paradise of bliss. It helps the aspirant to reach the goal quickly.

What good health is to the body, good conscience is to the soul. There is inward satisfaction of conscience when a good action is done, when virtue is practised, when you lead a virtuous life.

The most natural beauty in the world is honesty and moral truth. Be beautiful within. Have a clean conscience, be virtuous in thought, word and deed. Physical beauty fades ultimately.

Consciousnes of the voice of wisdom speaks in all the Lord’s creations, but the little, finite, impure human intellect does not comprehend it. Purify your mind, O arrogant, self-willed man! Tune your mind-radio by cleaning it; hear His voice and become wise. The voice of the soul will lead you to safety, truth, peace and immortal bliss.

General Discussion / Re: Subject of Marriage
« on: February 14, 2013, 03:11:40 AM »
When Conscience Can Be Relied Upon

Conscience is obscured by human sin and weakness. The faint inner voice of the Spirit is stifled by the rumbling of emotional conflicts, base impulses and dictates of the flesh. It is awakened and sharpened to new clearness through purity of conduct and practice of ethical virtues.

Conscience becomes blunt through misuse. It is even destroyed through abuse and misuse. It becomes perverted through wickedness. Uttering falsehood and taking bribes destroy the conscience altogether.

In the world people think of one thing, say another thing, and do a third thing. This is horrible, and nothing but crookedness. You must carefully watch your thought, speech and action. The little you gain by telling lies is no gain at all. You pollute your conscience and infect your subconscious mind.

The habit of telling lies will be carried over to your next birth also, and you will undergo suffering from birth to birth.

You have become insincere on account of intoxication, through selfishness and greed. You do not know exactly what you are doing. You have a clouded understanding. Your conscience will prick you severely and your heart will bleed when you come to your senses. Your heart should bleed through repentance. Only then can you purify yourself.

The habit of taking bribes is very common. If you ask anybody working in an office, "What is your salary?" he will say, "Well, my salary is only Rupees 50 but my income is about Rupees 75." This income is nothing but bribes. People are ignorant. Even the so-called educated people have no idea of the law of action and reaction, of impressions of the subconscious mind and their force. If you take bribes, you will be punished for such wrong actions. The impression of taking bribes will force you to repeat this habit even in the next birth, and you will become a dishonest man again. Your thoughts and actions are registered in the subconscious mind. You will carry your dishonesty from birth to birth and undergo great suffering.

Reduce your wants and live honestly within your means. You will have a clean conscience. You will always be free from anxiety and all kinds of worries. You will have a peaceful death. I hope you now understand the gravity of this law of action and reaction. Become a virtuous man and be truthful from the very second you read these lines. Never, never join those offices which are amenable to corruption and temptation. If you do so you will also be corrupted.


General Discussion / Re: Subject of Marriage
« on: February 14, 2013, 03:10:34 AM »
Friends ,

I reproduce yet another important subject below, an article by Swami Sivananda.


Conscience is the light of the Soul that burns within the chambers of your heart. It is the little spark of celestial fire that makes known to you the presence of the Indweller, the author of the divine laws of truth and holiness. It raises the voice in protest whenever anything is thought of or done contrary to the interest of its Master.

Conscience is the voice of the Self which says ‘yes’ or ‘no’ when you are involved in a moral struggle. It is a call from within to do an act or to avoid it. Conscience is the internal monitor. Conscience is a form of truth which is the knowledge of our own acts and feelings as right or wrong. It is a sensitive balance (scales) to weigh actions. It is a guiding voice from within, the faculty or principle by which we distinguish right from wrong. This sense of duty is conscience. Scrupulousness is conscience.

Conscience is a silent teacher.Conscience is a moral faculty. It is a delicate instrument or sense that tells you then and there what is right and what is wrong. It is the soundless inner voice that shows you the path of virtue and godliness. It is indeed very, very delicate. It is very easy to stifle it, but it is so very clear that it is impossible to mistake it.

Conscience is above reason and discussion. It is a sudden, dictatory command to plunge deep into the depths of virtue, or to rise high above the level of vice. The positive elements that adorn conscience are truth, courage and justice.

Conscience is a needle that points steadily to the Pole Star :"Do this action, it is right." It warns you also: "That is wrong, do not do that.

"Conscience is a great ledger. All your offences are written and registered in this ledger. It is a terrible witness.

Conscience is the best Minister of Justice. It threatens, promises, rewards and punishes, keeping all under its control. If conscience stings you once, it is an admonition; if twice, it a condemnation. To act against the conscience is to act against reason and Divine Law.

How Conscience Operates

When you do a wrong action, the conscience pricks you. It says to you in a clear small shrill voice, "Do not do this wrong action, my friend. It will bring misery to you." A wise man at once ceases to act further.

Conscience warns you like a teacher or a friend, before it punishes you as a judge. It tells you to behave in the right manner.

Cowardice asks, "Is it safe?" Avarice asks, "Is there any gain in it?" Vanity asks, "Can I become great?" Lust asks. "Is there pleasure in it?" But conscience asks, "Is it right?" Conscience prompts you to choose the right way instead of the wrong, and informs you that you ought to do the right thing.

The first impulse of conscience is apt to be right. If there are pin-pricks and twists in the conscience, if there is a sense of shame and depression in the heart, know that you have done a wrong action. If there is exhilaration and cheerfulness, feel that you have done a virtuous action.


Translations and Commentaries by Forum Members / Re: Stories
« on: February 14, 2013, 02:45:49 AM »
Dear Sri Jewel,

Yes, its a beautiful story that makes us ponder. Its like a flash, ligjtning, God being present at.all timed and who is a witnesd to everything.

Here is one small from mahabharata,

 Vaisampayana said: Thy heart is a witness to the truth or falsehood.  He who being one thing represents himself as another thing to others, is like a thief and a robber of his own self. Of what sin is he not capable? Thou thinkest that thou alone hast knowledge of thy deed. But knowest thou not that the Ancient, Omniscient one (Narayana) liveth in thy heart? He knoweth all thy sins, and thou sinnest in His presence. He that sins thinks that none observes him. But he is observed by the gods and by Him also who is in every heart. 

General Discussion / Re: Christian quotes
« on: February 13, 2013, 10:36:09 PM »
 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened.

 Although they claimed to be wise, they became fools

Romans 1.21 - 22

Translations and Commentaries by Forum Members / Re: Stories
« on: February 13, 2013, 10:19:58 PM »
Came across this thought provoking story, source, unknown.

 there was once a woman who was very pious and wise and very religious and spiritual. she knew that it was a sin to harm any one and she was very conscious of every act of hers. one day while she was sweeping the floor, her broom fell on an insect and killed it. this woman went mad with grief and ran around the streets of the town crying terribly, saying -oh my god, i have killed a creature today, oh my god i have killed a creature today..

there was an unlettered fisher woman selling fish in the market. she was watching this woman's agitation for a long time and then at one point could not take it any more. she called her and said - lady, listen to me ..... i kill fish for my living every day .... killing one more insect is not going to add to my sins. so i will take that sin off you right now. you please do not worry and go and rest in peace.

this woman happily gave her the dead insect and went away. after praying, she fell asleep with a very clear heart. years later, both of them died on the same day. the 'pious' womn was being taken to hell when she saw that the fisher woman was being led to heaven. thinking there was some confusion, she tried calrifying who she was and who the other woman was.

the god of justice said - oh woman, you presumed yourself so well read, wise and pious .. yet you were willing to do anything to cheat yourself and believe that u had not sinned ... wheras the other woman was killing fish as part of her duty ... she took such pity on you that she was willing to increase her sin and take it off you so that you could have peace of mind ..

what use is your 'piety' and 'wisdom' in front of that????

General Discussion / Re: Christian quotes
« on: February 13, 2013, 07:47:58 PM »
fear thou not; for I [am] with thee: be notdismayed; for I [am] thy God: I will strengthen thee; yea, Iwill help thee; yea, I will uphold thee with the right hand ofmy righteousness(Isaiah)

I was just readin this quote posted in past. What a daring declaration is this by god!

What could he be, to say assure such a daring declaration.

We can only stand back and say my god! Phew, sigh in awe

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