Summary of Fifteenth Discourse
This discourse is entitled “Purushottama Yoga” or the “Yoga of the Supreme Person”. Here Lord Krishna tells us about the ultimate source of this visible phenomenal universe from which all things have come into being, just like a great tree with all its roots, trunk, branches, twigs, leaves,flowers and fruits which spring forth from the earth, which itself supports the tree and in which it is rooted. Sri Krishna declares that the Supreme Being is the source of all existence, and refers
allegorically to this universe as being like an inverted tree whose roots are in Para Brahman, and whose spreading branches and foliage constitute all the things and factors that go to make up this
Guṇa (Sanskrit: गुण) depending on the context means ‘string, thread or strand’, or ‘virtue, merit, excellence’, or ‘quality, peculiarity, attribute, property’.
The concept originated in Samkhya philosophy, but is now a key concept in various schools of Hindu philosophy. There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life.
Ramakrishna Paramahamsa (Bengali: রামকৃষ্ণ পরমহংস) ( Ramkṛiṣṇo Pôromôhongśo (help·info)) (18 February 1836 – 16 August 1886), born Gadadhar Chatterji or Gadadhar Chattopadhyay (Gôdadhor Chôṭṭopaddhae), was an Indian mystic and yogi during the 19th-century.
Ramakrishna was given to spiritual ecstacies from a young age, and was influenced by several religious traditions, including devotion toward the goddess Kali, Tantra and Vaishnava bhakti, and Advaita Vedanta.
The perception amongst Bengali elites of what they considered his exemplary life, led to the formation of the Ramakrishna Mission by his chief disciple Swami Vivekananda, which acquired worldwide influence in the spread of modern Hinduism.
Birth and childhood
Ramakrishna was born on 18 February 1836, in the village of Kamarpukur, in the Hooghly district of West Bengal, into a very poor, pious, and orthodox brahmin family. Kamarpukur was untouched by the glamour of the city and contained rice fields, tall palms, royal banyans, a few lakes, and two cremation grounds. His parents were Khudiram Chattopadhyay and Chandramani Devi. According to his followers, Ramakrishna’s parents experienced supernatural incidents and visions before his birth. In Gaya his father Khudiram had a dream in which Lord Gadadhara (a form of Vishnu), said that he would be born as his son. Chandramani Devi is said to have had a vision of light entering her womb from Shiva’s temple.
Reputation is what men and women think of us.
Character is what God and angels know of us.
These are the words a wonderful grade-school teacher wrote in the album of every graduating student, in an impeccable script that never wavered throughout the many years she taught. To receive this message from Miss Howlett was a rite of passage; you knew you had truly earned your ticket to high school when you were entrusted with these weighty words about life.
The term “Hinduism” encompasses an incredibly diverse array of beliefs and practices, to the point that Hindus in one part of India might hold particular beliefs and engage in particular practices that would be virtually unrecognizable in another part of India. That s
aid, there are two underlying principles in the Hindu world that are and have been shared by virtually all Hindus: dharma and karma. These principles fundamentally inform Hindu conceptions of moral thought and action.
Om sembah ninganatha
Tingalana detri loka sarana
Wahyadiatmika sembah inghulun
Ijengte tan hana waneh
Sang lwir agni saking tahen
Kadi minyak saking dadi kita
Sang saksat metu
yan hana wong amuter tutur pinahayu
Wyapi wyapaka sarining paramatatwa durlabha kita,
icchanta ng hana tan hana ganalalit lawan halahayu,
utpatti sthitit linaning dadhi kitata karananika,
sang sangkan paraning sarat sakala niskalatmaka kita.