kasarabada.org

The Katho Upanishad

So far...*.

In the tradition of conveying a complex subject through the use of a subtle parable the Kathopanishad starts with the story of a Rishi Vajasravas and his son Nachiketa.The dialog of Nachiketa with Lord Yama carries the message of the Upanishad.

Rishi Vajasravas performs 'Viswajit' sacrifice which involves giving away "all" his wealth. His son Nachiketa notices that his father is giving away gifts( cows) which are of no use. Very much concerned and trying to grab the attention of his father he asks his father to whom will he give 'Nachiketa' as he is part of his fathers wealth. Father being busy with the rituals and with without realizing says "to death". There upon to keep his fathers word Nachiketa moves to Yama's world. Yama was away when Nachiketa reaches the place. He waits for three nights till Yama returns. Alerted that a Brahman was waiting for him for three days without partaking anything as a guest , Yama offers him three boons for the three nights he waited. For the first boon Nachiketa wants to understand the Fire sacrifice and for the Second boon he wants that his Father be free of anxiety and be happy . Both the boons being granted Nachiketa asks for the third boon the knowledge about "here after". Nachiketa says that some say there is life after death some say not and he wants to know what happens after death. Yama tries to dissuade him with all sorts of worldly boons. Nachiketa could not be deterred. Yama tells him even Devas do not know, it is too difficult to understand . Nachiketa still insists on the knowledge then Yama relents.

After testing Nachiketa's determination , Yama starts his teaching.

He starts by teaching importance of "Om" the two letter word . After extolling the efficacy of "om" , Yama teaches about Self .

The teaching continue in 2.1

* See references at the end of the article.

Katha Upanishads 2.1

Earlier Yama instructed Nachiketa regarding the nature and glory of the Self. Now Yama explains the reasons why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self ; But now and then a seeker, wiser than others, goes within and attains the vision of the undying Self, Atma.

Yama continues

“ Oh Nachiketa ! the Senses were created as the out-going senses; for this reason man sees essentially the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away from the external inducements sees the Atman within. The ignorant - pursue external pleasures; thus they fall into the wide-spread perception of death as a reality. But the wise, knowing the nature of immortality , immortality of Atman , do not seek to find the permanent among fleeting things.”

Yama tells Nachiketa that those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the attaining the pleasing things of this world; Hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality; because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments.

Yama continues:

Oh Nachiketa ,That by which one knows form, taste, smell, sound, touch and sense enjoyments that is Atman. When a sense organ perceives an external object , the perceiver is really the Atman .This really is That which you wanted to know.

Oh Nachiketa that by which a mortal perceives, both in dream and in waking is Atman . By knowing that great all-pervading Atman the wise man grieves no more.

Thus Yama as the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness – sleeping, dreaming or waking – is possible only because the Self exists. There can be no Knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief.

Yama continues :

"Oh Nachiketa ! He who knows this Atman, the perceiver and enjoyer of objects, ever near, as the lord of the past and future, realizes the non duality of Atman fears no more. This really is That which you wanted to know."

“He who sees Him seated in the five elements, born of Tapas (fire of Brahma), born before water; who, having entered the cave of the heart, abides there-in - this really is That which you wanted to know“.

Thus Yama indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahman, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements – earth, water, fire, air and ether; hence He was “born before water.” he having created the worldand the beings then he himself enteredthe beings. He is the Self dwelling in the hearts of all creatures.

Yama continues...

Click here to continue ....

om tat Sat

The Vedas

The Mahavakyas

Upanishads

Kathopanishad 1.1

Kathopanishad1.2

Kathopanishad 1.3

Vedantic Enquiry

Welcome to kasarabada.org :

June 22 , 2012

With the 10 1st Issue of Kasarabada.org ... We covered a major mile stone of completion of Dasama Skandha under Bhagavatam page. We have also completed the role models in Ramayan page.

We are now looking at starting a new series under Bhagavatam which could be the continuation into the 11th Skandha. This may allow us to focus on Uddhava Gita which also treated as " The Last message of Lord Krishna". This a 52 week project !.

Under Ramayanam we may start on Sundarakanda with a chapter by chapter Translation, or "Adhyatma Ramayanam". Both may exceed 72 weeks at the minimum.

The Athato continues with articles on Upanishads and related topics.

Although when we started we did not clearly see the way , for the present we see the site focusing on triumvirate ofJnana , Bhakti and Karma yogas through the three columns of "Athato-Brhama-jgnyasa" ; "Bhagavatam" and "Ramayanam" !!

If you have any suggestions for going forward please let us know . Also like Turaga's contribution onRole Models we welcome suggestions and offers from others to contribute !! you can write to us at the mail id below !!

Info@kasarabada.org

Welcome to 102nd Issue of Kasarabada.org ! There are new stories on "Bhagavatam", "Athato-Brhma-jignyasa", and "One more thing"

In continuation of our articles on Dasamanyaya , The Story of Devadatta , this time we bring a story on the Jar under one more thing . The Jar is one item referred to many times in the polemics of Hindu Philosophy to establish a point !! The making and the breaking of a pot as well as the pot as it is and even the mud contituting the pot form the narrative in vedanta !!

The Bhagavatam revisits the beginnings of Bhagavatam . Like all our classics there is an elaboration on why Bhagavatam in the first place. This comes right in the beginning. It comes out as part of a dialog between Narada and Sage Vyasa in the chapter 3 and 4 of First Skandha. It comes out that after completing what he thought are seminal works for the welfare of people, Veda Vyasa was left feeling discontented or dissatisfied . Sage Narada who came to visit him, tells him that it is because he has not elaborated on the glory of the Supreme being and that he has actually focused more on the four fold activities of Dharma Artha , Kama and Moksha !. Following this advice Vyasa contemplated and completed Bhagavatam which is a Bhakti oriented. Bhagavatam issue carries this story

Under Athato Brahma Jignyasaa- we revert to Katha upanishad with Yama elaborating on Self in the first Valli of second Adhyaya

What is on the kasarabada.org?

For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org !

We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters ( stories on krishna) are listed by name and are available on a link on the Bhagavatam page.

We have complete bouquet of articles on Ramayana Role models from Ramayana Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as prose story !!,.

One more thing page lists all the earlier stories on its page

To see what is available from the earlier issues you only need to visit the three pages of Ramayanam , Bhagavatam and one more thing. Each page of these banner pages carry the list of all earlier articles . The earlier articles on "one more thing" are also listed on the home page.

Om Tat Sat ( info@kasarabada.org)

_________________________________________________

Witty Wisdom

- contributed by Kamaraju Turaga

__________________________________________________

Welcome to Kasarabada.org: ARCHIVES

One More Thing

The Story of the Jar

Having talked about the Dasamanyaya, and the story of Devadatta , we are tempted to bring yet another common topic which is part of many discussions in Vedanta. That is the story of the “Jar” , also known as !

The making and the breaking of a pot as well as the pot as it is and even the mud contituting the pot form the narrative in vedanta !!

Jar or Ghata or Kunda is very common in the colloquial usage and one would easily recall a Kabir's Doha about the same. In some of the colloquial usages a firm declaration is stated as being as clear as the breaking of a pot !!

In fact, in the ultimate declaration of a death , the breakage of a ghata/ or earthen “Pot” is used symbolically as a confirmation !.

That the Jar is part of the Vedantic dialog comes out from the fact that Sankara directly refers to a Jar or “Pot”( Ghata ) in many of his elucidations.

This says ‘ just as the perceiver of the “Ghata” (“Pot” ) is different from the “Ghata”(“Pot”) itself and can never be the “Ghata”(“Pot”) , so too the one ( self) who sees the body is different from the body it self .

This is pretty neat way of telling that the one inside us (the self) who is making us see and making us touch has to be some body above the physical organs which enable us to see touch smell and taste !!

So the self is a much superior entity which has the powers over the body with ability to stop the inhalation of the vital air , even if it is to a limited extent. This comes out clearly in the illustration used by Sankara !

Yet another example of Jar is the space within a Jar !!

This is used to explain concept of Brahman being present all over

"Just as same all pervading space is inside a Jar and ousde the Jar ,similarly the all pervading Brahman exists in all beings and things " ( Ashtavakra Gita Chapter 1-20)

While one used it to explain Brahma yet another used it to explain Atma !!

The Jar contains a space within itself .

When the Jar is destroyed the space in the Jar does not get destroyed, it simply and instantaneously merges into the open space !.

In the analogy of space and Jars. Self is like the space and the Jivas are like space in the Jars . Just as space is enclosed in a Jar, so is the Self manifested as Jivas

Similarly on the death of a Jiva , the self manifested in the Jiva or of the Jiva merges into the universal Self.

The Spaces in Jars may differ in form, function and name, but still there's no difference in space. Likewise though the Jivas may differ in form, function and name, still there's no difference in the Self.

Just as the space in the Jar is neither the transformation nor a modification nor a part of the space, the Jiva too is neither the transformation nor a modification nor a part of the Self.

Making of the “Pot” itself is another story used as effectively.

“Pot” is seen as an example of cause and effect.

Pot is there because there is some body who knew what is Pot, how to make the pot and had the will to make the pot. That some body may be called an Agent. This, the Agent, is treated as an undeniable truth in all phenomena involving cause and effect !! For all effects there is an Agent !

So if there is a seed that becomes a plant , there is an (unseen) Agent who knew and had the will to make it happen. That (unseen) power is the Brahman. In fact the making of “Pot” has been used to postulate an Agent , an unseen unknown power which is the Supreme being or God in our ancient Philosophy of Nyaya !

There is yet another usage of “Pot”.

You see a “Pot” . Then when you do not see a “Pot” ,you can postulate that there is no Pot. Because you are aware what is a “Pot”!!

So to be able to say there is “no Pot”- you have to have the knowledge of a “Pot” to start with. For if you have no knowledge of “Pot” you cannot have knowledge of “No Pot” . So to declare firmly that there is “no Pot”, you must be first able to assert that there is a “Pot” or say what is a recognizable “Pot" .

Extending this logic further into philosophical domain..

To assert that there is “No God” you must first be able to assert what is that “God”. If you cannot define that “God” you cannot say that there is “No God”. (*)

You cannot have negation of some thing which you have not defined in the first place.!

Think about it !!

Om tat Sat

(*)this is not an example from any of the established lines of arguments regarding God - but is very similar to the objection raised and proofs used in the vedic polemics about the number of basic substances which are treated as Seven ( in the Tarka Sangraha !)

to move on to the page of ' one more thing " click here

The earlier stories.

The story of Devadatta

Hitam Manohari cha - revisited

Dasama Nyaya

On the Fortune - a demolition of its traits !!

on the Success

The story of Sabari

Charvaka School of Philosophy

On Vedas from the West

Jayamantram

The story of a Bear ( from Ramayana)

Ramudu-Sugunaabhiraamudu

Sahasavidadhita na kriyam..

... 'no not in a hurry'!

Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad.

"It is not that the holy waters are not altogether Holy

An intelligent man should follow those actions that are consistent and within his realm of action ..( more)

.. I am enquiring , that should be clearly explained! …." Thus spoke Krishna.(more.).

" Peace does not drop from the sky" says Dalai Lama.

Passing away of a stalwart:

Prof Bhavaraju Sarveswara Rao

. ............

unison of thought speech and action

Jewel of jewels'

Who is Poor ?

Green message from Bhagava...

Music in our Epics

what is kasara ?

Home Ramayanam Bhagavatam Trust Contacts

	Athato Brahma Athato Brahma jignyasaa The *Katho Upanishad* *So far....** In the tradition of conveying a complex subject through the use of a subtle parable the Kathopanishad starts with the story of a Rishi Vajasravas and his son Nachiketa.The dialog of Nachiketa with Lord Yama carries the message of the Upanishad. Rishi Vajasravas performs 'Viswajit' sacrifice which involves giving away "all" his wealth. His son Nachiketa notices that his father is giving away gifts( cows) which are of no use. Very much concerned and trying to grab the attention of his father he asks his father to whom will he give 'Nachiketa' as he is part of his fathers wealth. Father being busy with the rituals and with without realizing says "to death". There upon to keep his fathers word Nachiketa moves to Yama's world. Yama was away when Nachiketa reaches the place. He waits for three nights till Yama returns. Alerted that a Brahman was waiting for him for three days without partaking anything as a guest , Yama offers him three boons for the three nights he waited. For the first boon Nachiketa wants to understand the Fire sacrifice and for the Second boon he wants that his Father be free of anxiety and be happy . Both the boons being granted Nachiketa asks for the third boon the knowledge about "here after". Nachiketa says that some say there is life after death some say not and he wants to know what happens after death. Yama tries to dissuade him with all sorts of worldly boons. Nachiketa could not be deterred. Yama tells him even Devas do not know, it is too difficult to understand . Nachiketa still insists on the knowledge then Yama relents. After testing Nachiketa's determination , Yama starts his teaching. He starts by teaching importance of "Om"* the two letter word . After extolling the efficacy of "om" , Yama teaches about Self .* The teaching continue in 2.1 * See references at the end of the article. Katha Upanishads 2.1 Earlier Yama instructed Nachiketa regarding the nature and glory of the Self. Now Yama explains the reasons why the Self is not seen by the majority. It is because man's mind is constantly drawn outward through the channels of his senses, and this prevents his seeing the inner Self ; But now and then a seeker, wiser than others, goes within and attains the vision of the undying Self, Atma. Yama continues “ Oh Nachiketa ! the Senses were created as the out-going senses; for this reason man sees essentially the external, but not the inner Atman (Self). Some wise man, however, desiring immortality, with eyes turned away from the external inducements sees the Atman within. The ignorant - pursue external pleasures; thus they fall into the wide-spread perception of death as a reality. But the wise, knowing the nature of immortality , immortality of Atman , do not seek to find the permanent among fleeting things.” Yama tells Nachiketa that those who are devoid of discrimination and fail to distinguish between real and unreal, the fleeting and the permanent, set their hearts on the attaining the pleasing things of this world; Hence they entangle themselves in the net of insatiable desire, which leads inevitably to disappointment and suffering. To such, death must seem a reality; because they identify themselves with that which is born and which dies. But the wise, who see deeper into the nature of things, are no longer deluded by the charm of the phenomenal world and do not seek for permanent happiness among its passing enjoyments. Yama continues: Oh Nachiketa ,That by which one knows form, taste, smell, sound, touch and sense enjoyments that is Atman. When a sense organ perceives an external object , the perceiver is really the Atman .This really is That which you wanted to know. Oh Nachiketa that by which a mortal perceives, both in dream and in waking is Atman* . By knowing that great all-pervading Atman the wise man grieves no more.* Thus Yama as the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness – sleeping, dreaming or waking – is possible only because the Self exists. There can be no Knowledge or perception independent of the Self. Wise men, aware of this, identify themselves with their Higher Self and thus transcend the realm of grief. Yama continues : "Oh Nachiketa ! He who knows this Atman, the perceiver and enjoyer of objects, ever near, as the lord of the past and future, realizes the non duality of Atman fears no more. This really is That which you wanted to know." “He who sees Him seated in the five elements, born of Tapas (fire of Brahma), born before water; who, having entered the cave of the heart, abides there-in - this really is That which you wanted to know“. Thus Yama indicates that He, the Great Self, is the cause of all created objects. According to the Vedas, His first manifestation was Brahman, the Personal God or Creator, born of the fire of wisdom. He existed before the evolution of the five elements – earth, water, fire, air and ether; hence He was “born before water.” he having created the worldand the beings then he himself enteredthe beings. He is the Self dwelling in the hearts of all creatures. Yama continues... Click here to continue .... om tat Sat The Vedas The Mahavakyas Upanishads Kathopanishad 1.1 Kathopanishad1.2 Kathopanishad 1.3 Vedantic Enquiry	Welcome to kasarabada.org : June 22 , 2012 With the 10 1st Issue of Kasarabada.org ... We covered a major mile stone of completion of Dasama Skandha under Bhagavatam page. We have also completed the role models in Ramayan page. We are now looking at starting a new series under Bhagavatam which could be the continuation into the 11th Skandha. This may allow us to focus on Uddhava Gita which also treated as " The Last message of Lord Krishna". This a 52 week project !. Under Ramayanam we may start on Sundarakanda with a chapter by chapter Translation, or "Adhyatma Ramayanam". Both may exceed 72 weeks at the minimum. The Athato continues with articles on Upanishads and related topics. Although when we started we did not clearly see the way , for the present we see the site focusing on triumvirate ofJnana , Bhakti and Karma yogas through the three columns of "Athato-Brhama-jgnyasa" ; "Bhagavatam" and "Ramayanam" !! If you have any suggestions for going forward please let us know . Also like Turaga's contribution onRole Models we welcome suggestions and offers from others to contribute !! you can write to us at the mail id below !! Info@kasarabada.org Welcome to 102nd Issue of Kasarabada.org ! There are new stories on "Bhagavatam", "Athato-Brhma-jignyasa", and "One more thing" In continuation of our articles on Dasamanyaya , The Story of Devadatta , this time we bring a story on the Jar under one more thing . The Jar is one item referred to many times in the polemics of Hindu Philosophy to establish a point !! The making and the breaking of a pot as well as the pot as it is and even the mud contituting the pot form the narrative in vedanta !! The Bhagavatam revisits the beginnings of Bhagavatam . Like all our classics there is an elaboration on why Bhagavatam in the first place. This comes right in the beginning. It comes out as part of a dialog between Narada and Sage Vyasa in the chapter 3 and 4 of First Skandha. It comes out that after completing what he thought are seminal works for the welfare of people, Veda Vyasa was left feeling discontented or dissatisfied . Sage Narada who came to visit him, tells him that it is because he has not elaborated on the glory of the Supreme being and that he has actually focused more on the four fold activities of Dharma Artha , Kama and Moksha !. Following this advice Vyasa contemplated and completed Bhagavatam which is a Bhakti oriented. Bhagavatam issue carries this story Under Athato Brahma Jignyasaa- we revert to Katha upanishad with Yama elaborating on Self in the first Valli of second Adhyaya What is on the kasarabada.org? For the new visitors we thought of adding a few lines on navigation , so that they may know what is available on Kasarabada.org ! We now have 89 chapters of Dasama Skandha of Bhagavatam. All these chapters ( stories on krishna) are listed by name and are available on a link on the Bhagavatam page. We have complete bouquet of articles on Ramayana Role models from Ramayana Srirama , Sita , Hanuman , Jataayu , Sabari , Bharata , Lakshmana. Apart from these there were some special articles namely The Message of Ramayana , Going to the Forests and about Hanuman in "In the thick of the Battle " . Along the same lines are the earlier articles in praise of Hunuman 1 , Hanuman 2 and Valmiki Sundarakanda . Added to this bouquet is the Sundarakanda as a Telugu poem by Pandit Vijayraghavrao. We have also added some downloads specifically for the Sankshipta Sundarakanda ( with Sanskrit slokas) reproduced in different language scripts namely Sanskrit , Telugu , Kannada and Malayalam . There is also a Telugu Sundarakanda Katha for those interested in reading the same as prose story !!,. One more thing page lists all the earlier stories on its page To see what is available from the earlier issues you only need to visit the three pages of Ramayanam , Bhagavatam and one more thing. Each page of these banner pages carry the list of all earlier articles . The earlier articles on "one more thing" are also listed on the home page. Om Tat Sat ( info@kasarabada.org) _________________________________________________ Witty Wisdom - contributed by Kamaraju Turaga __________________________________________________ Welcome to Kasarabada.org: ARCHIVES	One More Thing The Story of the Jar Having talked about the Dasamanyaya, and the story of Devadatta , we are tempted to bring yet another common topic which is part of many discussions in Vedanta. That is the story of the “Jar” , also known as ! The making and the breaking of a pot as well as the pot as it is and even the mud contituting the pot form the narrative in vedanta !! Jar or Ghata or Kunda is very common in the colloquial usage and one would easily recall a Kabir's Doha about the same. In some of the colloquial usages a firm declaration is stated as being as clear as the breaking of a pot !! In fact, in the ultimate declaration of a death , the breakage of a ghata/ or earthen “Pot” is used symbolically as a confirmation !. That the Jar is part of the Vedantic dialog comes out from the fact that Sankara directly refers to a Jar or “Pot”( Ghata ) in many of his elucidations. This says ‘ just as the perceiver of the “Ghata” (“Pot” ) is different from the “Ghata”(“Pot”) itself and can never be the “Ghata”(“Pot”) , so too the one ( self) who sees the body is different from the body it self . This is pretty neat way of telling that the one inside us (the self) who is making us see and making us touch has to be some body above the physical organs which enable us to see touch smell and taste !! So the self is a much superior entity which has the powers over the body with ability to stop the inhalation of the vital air , even if it is to a limited extent. This comes out clearly in the illustration used by Sankara ! Yet another example of Jar is the space within a Jar !! This is used to explain concept of Brahman being present all over "Just as same all pervading space is inside a Jar* and ousde the Jar ,similarly the all pervading Brahman exists in all beings and things " (* Ashtavakra Gita Chapter 1-20) While one used it to explain Brahma yet another used it to explain Atma !! The Jar contains a space within itself . When the Jar is destroyed the space in the Jar does not get destroyed, it simply and instantaneously merges into the open space !. In the analogy of space and Jars. Self is like the space and the Jivas are like space in the Jars . Just as space is enclosed in a Jar, so is the Self manifested as Jivas Similarly on the death of a Jiva , the self manifested in the Jiva or of the Jiva merges into the universal Self. The Spaces in Jars may differ in form, function and name, but still there's no difference in space. Likewise though the Jivas may differ in form, function and name, still there's no difference in the Self. Just as the space in the Jar is neither the transformation nor a modification nor a part of the space, the Jiva too is neither the transformation nor a modification nor a part of the Self. *Making of the “Pot”* itself is another story used as effectively. “Pot” is seen as an example of cause and effect. Pot is there because there is some body who knew what is Pot, how to make the pot and had the will to make the pot. That some body may be called an Agent. This, the Agent, is treated as an undeniable truth in all phenomena involving cause and effect !! For all effects there is an Agent ! So if there is a seed that becomes a plant , there is an (unseen) Agent who knew and had the will to make it happen. That (unseen) power is the Brahman. In fact the making of “Pot” has been used to postulate an Agent , an unseen unknown power which is the Supreme being or God in our ancient Philosophy of Nyaya ! There is yet another usage of “Pot”. You see a “Pot” . Then when you do not see a “Pot” ,you can postulate that there is no Pot. Because you are aware what is a “Pot”!! So to be able to say there is “no Pot”- you have to have the knowledge of a “Pot” to start with. For if you have no knowledge of “Pot” you cannot have knowledge of “No Pot” . So to declare firmly that there is “no Pot”, you must be first able to assert that there is a “Pot” or say what is a recognizable “Pot" . Extending this logic further into philosophical domain.. To assert that there is “No God” you must first be able to assert what is that “God”. If you cannot define that “God” you cannot say that there is “No God”*. () You cannot have negation of some thing which you have not defined in the first place.! Think about it !! Om tat Sat ()this is not an example from any of the established lines of arguments regarding God - but is very similar to the objection raised and proofs used in the vedic polemics about the number of basic substances which are treated as Seven ( in the Tarka Sangraha* !) *to move on to the page of ' one more thing " click here* The earlier stories. The story of Devadatta Hitam Manohari cha - revisited Dasama Nyaya On the Fortune - a demolition of its traits !! on the Success The story of Sabari Charvaka School of Philosophy On Vedas from the West Jayamantram The story of a Bear ( from Ramayana) Ramudu-Sugunaabhiraamudu Sahasavidadhita na kriyam.. ... 'no not in a hurry'! Aham nasyaami .. I destroy !! contributed by Tuaraga Rajendraparasad. "It is not that the holy waters are not altogether Holy *An intelligent man should follow those actions that are consistent and within his realm of action* ..( more) *.. I am enquiring , that should be clearly explained! …."* Thus spoke Krishna.(more.). " Peace does not drop from the sky" says Dalai Lama. *Passing away of a stalwart:* Prof Bhavaraju Sarveswara Rao . ............ unison of thought speech and action Jewel of jewels' Who is Poor ? Green message from Bhagava... Music in our Epics what is kasara ?
Copyright (c) 2011 kasarabada.org. All rights reserved.

Athato Brahma

Welcome to kasarabada.org :

June 22 , 2012

Witty Wisdom

One More Thing