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Reflection Questions Day 7
Poll:
  1. Reflect on iṣṭa- and pūrta-karmas.
  2. Reflect on what can be achieved through karma and upāsanā?
  3. Reflect ahaṅgraha-upāsanā and its result.

1. Reflect on iṣṭa- and pūrta-karmas. 2. Reflect on what can be achieved through karma and upāsanā? 3. Reflect ahaṅgraha-upāsanā and its result.

Reflect on iṣṭa- and pūrta-karmas.


Ishta karma are Vedic rituals, yagya-yaag etc.
Poorta karna are activities aimed at social welfare of the society. By doing these karma, max one can get is pitru loka.


Reflect on what can be achieved through karma and upāsanā?


1) one can achieve pitruloka through karma and devaloka/devaatma bhaava through upasana


2) By karma, one can transcend death (ie., the animalistic way of living ends as disciplined-committed life brings refinement in personality. Mediocrity transforms into life of fame and respect).


By Upasana, one gains immortality - that's a better life till the end of the kalpa.


Reflect ahaṅgraha-upāsanā and its result.


Ahangraha upasana is one when one's love deepens to an extent that one doesn't feel difference between oneself and the object of worship (deity).


The result of this upasana is that it creates a devaatma bhaava - that is Oneness with deity.


The maximum result can be Sayujya mukti where one is endowed with powers to create anything just by sankalpa except the power of creation sustenance or destruction..


Reflect on iṣṭa- and pūrta-karmas. Ishta karma are Vedic rituals, yagya-yaag etc. Poorta karna are activities aimed at social welfare of the society. By doing these karma, max one can get is pitru loka. **Reflect on what can be achieved through karma and upāsanā?** 1) one can achieve pitruloka through karma and devaloka/devaatma bhaava through upasana 2) By karma, one can transcend death (ie., the animalistic way of living ends as disciplined-committed life brings refinement in personality. Mediocrity transforms into life of fame and respect). By Upasana, one gains immortality - that's a better life till the end of the kalpa. **Reflect ahaṅgraha-upāsanā and its result.** Ahangraha upasana is one when one's love deepens to an extent that one doesn't feel difference between oneself and the object of worship (deity). The result of this upasana is that it creates a devaatma bhaava - that is Oneness with deity. The maximum result can be Sayujya mukti where one is endowed with powers to create anything just by sankalpa except the power of creation sustenance or destruction..
  1. Ishta karma are vedic rituals yagya etcpoortha karma are social service , welfare activities.It prevents from being immoral.After death ,one gets pitru loka or svarga loka.

  2. —Karma:After death one goes to pitru & svarga loka DarknessSense of individuality & attachment—Upasana :after death one goes to maha,Jana,tapo,Satya loka devatma bhava oneness with deityGreater darknessGreater attachmentBoth come to an end

  3. Ahamgrahopasana One starts worshipping the deity as separate & finally devatma bhava (oneness with hiranyagarbha) is obtained after death of the body.Different levels are Salokya (same loka),Samipya(near to), Sarupya(same form) & Sayujya (feeling of oneness ) with deity.In maximum possible Sayujya mukti,he gets all powers of deity except creation,maintenance,destruction.This can't be experienced now but based on Shraddha only.


1. Ishta karma are vedic rituals yagya etc poortha karma are social service , welfare activities. It prevents from being immoral. After death ,one gets pitru loka or svarga loka. 2. —Karma: After death one goes to pitru & svarga loka Darkness Sense of individuality & attachment —Upasana : after death one goes to maha,Jana,tapo,Satya loka devatma bhava oneness with deity Greater darkness Greater attachment Both come to an end 3. Ahamgrahopasana One starts worshipping the deity as separate & finally devatma bhava (oneness with hiranyagarbha) is obtained after death of the body. Different levels are Salokya (same loka),Samipya(near to), Sarupya(same form) & Sayujya (feeling of oneness ) with deity. In maximum possible Sayujya mukti,he gets all powers of deity except creation,maintenance,destruction. This can't be experienced now but based on Shraddha only.
edited Sep 29 '23 at 9:38 am

Reflection 7. Answer 1. Ishta karma involves performance of Vedic rituals.
Purta Karma involves performance of social-service activities.
Answer 2. Through performance of KARMA, we will be taken to PITRULOKA, THE LOWER levels of Buvaha and Swaha.We will transcend the mediocrity of life, and become better humans.
Through the performance of UPASANA we will achieve being taken to DEVALOKA, the HIGHER LEVELS, above SWAHA loka.We gain immortality until the end of the KALPA.We may even attain SIDDHIS, if we seek them(albeit, not desireable)
Answer 3. UPASANA when performed for a long time with devotion, makes us IDENTIFY with the object of OUR devotion. With the DEVATMA BHAVA,we become ONE WITH THE OBJECT OF OUR DEVOTION IN EVERY WAY. WE may even have the POWERS of the GOD we worship, EXCEPT for the POWER OF CREATION. This is AHANGROPASANA and its result.


Reflection 7.** Answer 1.** Ishta karma involves performance of Vedic rituals. Purta Karma involves performance of social-service activities. **Answer 2.** Through performance of KARMA, we will be taken to PITRULOKA, THE LOWER levels of Buvaha and Swaha.We will transcend the mediocrity of life, and become better humans. Through the performance of UPASANA we will achieve being taken to DEVALOKA, the HIGHER LEVELS, above SWAHA loka.We gain immortality until the end of the KALPA.We may even attain SIDDHIS, if we seek them(albeit, not desireable) **Answer 3.** UPASANA when performed for a long time with devotion, makes us IDENTIFY with the object of OUR devotion. With the DEVATMA BHAVA,we become ONE WITH THE OBJECT OF OUR DEVOTION IN EVERY WAY. WE may even have the POWERS of the GOD we worship, EXCEPT for the POWER OF CREATION. This is AHANGROPASANA and its result.
  1. Reflect on iṣṭa- and pūrta-karmas.Any meritorious deed has two parts:1). Ishta: This aims at the individual good like performing vedic rituals.2). Purta: This aims at the collective good like feeding people, building houses for them.

  2. Reflect on what can be achieved through karma and upāsanā?Simply stated,through Karma (prescribed duties) purity of mind is achieved. Through Upasana (devotional worship) one-pointed concentration of mind is promoted. And through Jnana, moksha (liberation) is attained.

  3. Reflect ahaṅgraha-upāsanā and its result.Ahamgraha upasana is a Vedantic form of worship that involves meditation in which the person meditating identifies him/herself with the object of meditation. The term comes from the Sanskrit, aham, meaning “I am”; graha, meaning “perception” or “understanding”; and upasana, meaning “worship,” “service,” “homage” or “sitting near God.”More specifically, in ahamgraha upasana, the meditator identifies with the higher Self, Brahman or the Supreme Being and worships or meditates with the purpose of becoming one with that source.


1. Reflect on iṣṭa- and pūrta-karmas. Any meritorious deed has two parts: 1). Ishta: This aims at the individual good like performing vedic rituals. 2). Purta: This aims at the collective good like feeding people, building houses for them. 2. Reflect on what can be achieved through karma and upāsanā? Simply stated,through Karma (prescribed duties) purity of mind is achieved. Through Upasana (devotional worship) one-pointed concentration of mind is promoted. And through Jnana, moksha (liberation) is attained. 3. Reflect ahaṅgraha-upāsanā and its result. Ahamgraha upasana is a Vedantic form of worship that involves meditation in which the person meditating identifies him/herself with the object of meditation. The term comes from the Sanskrit, aham, meaning “I am”; graha, meaning “perception” or “understanding”; and upasana, meaning “worship,” “service,” “homage” or “sitting near God.” More specifically, in ahamgraha upasana, the meditator identifies with the higher Self, Brahman or the Supreme Being and worships or meditates with the purpose of becoming one with that source.

Q1 Reflect on iṣṭa- and pūrta-karmas.


The two types of karmas mentioned in our scriptures are iṣṭa- and pūrta-karmas. Iṣṭa karmas refer to the vedik karmas such as agnihotra, various yagnas etc. In the current context they can mean various ritualistic pujas and associated homas. Pūrta karmas are the activities done for helping fellow human beings and the community. Classical examples are digging wells, building rest-houses for travellers etc. The present examples can be any social service activities. It is mainly to gain punya and hence gain higher lokas after dropping the body.


Q2 Reflect on what can be achieved through karma and upāsanā?


Karma and Upasana can be done both as sakāma and nishkāma karma.
When done as nishkāma karma, karma helps in citta-shuddhi and upāsanā helps in citta-ekagratā.
When done as sakāma karma, it can give you the results as specified in the sastra and also takes one to pitruloka, the bhuvah and suvah lokas. Sakāma Upāsanā gives various siddhis and takes one to devaloka, ie the higher lokas of janah, mahah, etc.


Q3 Reflect ahaṅgraha-upāsanā and its result.


Upasana needs a support. The support can be a form, a name or an idea. In Taittiriya we see samhita, vyahriti, omkara and finally Hiranyagarbha upasana, in which the upasaka identifies with the Lord. The upasaka is so progressed in upasana that he completely identifies with the Lord, this is called ahaṅgraha-upāsanā. As a result of this upasana, he may acquire many siddhis when alive and will attain the Brahma-loka when he gives up the body.


Q1 Reflect on iṣṭa- and pūrta-karmas. The two types of karmas mentioned in our scriptures are iṣṭa- and pūrta-karmas. Iṣṭa karmas refer to the vedik karmas such as agnihotra, various yagnas etc. In the current context they can mean various ritualistic pujas and associated homas. Pūrta karmas are the activities done for helping fellow human beings and the community. Classical examples are digging wells, building rest-houses for travellers etc. The present examples can be any social service activities. It is mainly to gain punya and hence gain higher lokas after dropping the body. Q2 Reflect on what can be achieved through karma and upāsanā? Karma and Upasana can be done both as sakāma and nishkāma karma. When done as nishkāma karma, karma helps in citta-shuddhi and upāsanā helps in citta-ekagratā. When done as sakāma karma, it can give you the results as specified in the sastra and also takes one to pitruloka, the bhuvah and suvah lokas. Sakāma Upāsanā gives various siddhis and takes one to devaloka, ie the higher lokas of janah, mahah, etc. Q3 Reflect ahaṅgraha-upāsanā and its result. Upasana needs a support. The support can be a form, a name or an idea. In Taittiriya we see samhita, vyahriti, omkara and finally Hiranyagarbha upasana, in which the upasaka identifies with the Lord. The upasaka is so progressed in upasana that he completely identifies with the Lord, this is called ahaṅgraha-upāsanā. As a result of this upasana, he may acquire many siddhis when alive and will attain the Brahma-loka when he gives up the body.

1. Reflect on iṣṭa- and pūrta-karmas


  • The iṣṭa karma refers to vedic rituals like yagas, yajnas, etc. Like दर्शपूर्णमास (religious rituals).
  • The pūrta karma refers to the social sergice activity like taking care of the society. The performance of welfare activities like digging the well, building school, etc.

2. Reflect on what can be achieved through karma and upāsanā?

When a person performs only karma then he reaches pitru loka (Bhuhu, Buvah, suvah) after death and if a person performs upasana then he reaches deva loka (Mahah, Janah, Tapah, Satyam).

Through karma and upasana put together if a person does with sakama bhava then he gets a better life here and a relatively immortal life later. This is achieved as the karma regulates the person's desire and helps him to perform action so that he gives up his mediocre life. i.e., it makes him to get what he wants fulfilled. And then after the death of the mediocracy life, the person with the performance of the upasana gets the higher result of devātma prapti, which is relatives amrutha (meaning Hiranyagarbha prapti, which is till the end of that kalpa).

3. Reflect ahaṅgraha-upāsanā and its result.

Those who are devoted to the upasanas, then those sakama upasaka gets identified with that upasana strongly. That means, the person who is engaged in the upasana, it makes that person to meet and one with the worship of the diety.

He gets the devatma bhava and reaches the various lokas as per the devata taken up for the upasana (after the fall of the body). Like

  • Salokya mukti refers to reaching the lokas as per the deity like

  • Saket loka when the worship/upasana is done on the Lord Rama

Similarly the other mukti can also be possible like

  • Samipya mukti means proximity to the Lord is near.
  • Sarūpya - form like that of the diety.
  • Sāyujya - So here it is merging in to the Devas, that means there is no bhava of difference.

1. Reflect on iṣṭa- and pūrta-karmas --------------------------------------- - The iṣṭa karma refers to vedic rituals like yagas, yajnas, etc. Like दर्शपूर्णमास (religious rituals). - The pūrta karma refers to the social sergice activity like taking care of the society. The performance of welfare activities like digging the well, building school, etc. 2. Reflect on what can be achieved through karma and upāsanā? -------------------------------------------------------------- When a person performs only karma then he reaches pitru loka (Bhuhu, Buvah, suvah) after death and if a person performs upasana then he reaches deva loka (Mahah, Janah, Tapah, Satyam). Through karma and upasana put together if a person does with sakama bhava then he gets a better life here and a relatively immortal life later. This is achieved as the karma regulates the person's desire and helps him to perform action so that he gives up his mediocre life. i.e., it makes him to get what he wants fulfilled. And then after the death of the mediocracy life, the person with the performance of the upasana gets the higher result of devātma prapti, which is relatives amrutha (meaning Hiranyagarbha prapti, which is till the end of that kalpa). 3. Reflect ahaṅgraha-upāsanā and its result. --------------------------------------------- Those who are devoted to the upasanas, then those sakama upasaka gets identified with that upasana strongly. That means, the person who is engaged in the upasana, it makes that person to meet and one with the worship of the diety. He gets the devatma bhava and reaches the various lokas as per the devata taken up for the upasana (after the fall of the body). Like - Salokya mukti refers to reaching the lokas as per the deity like - Saket loka when the worship/upasana is done on the Lord Rama Similarly the other mukti can also be possible like - Samipya mukti means proximity to the Lord is near. - Sarūpya - form like that of the diety. - Sāyujya - So here it is merging in to the Devas, that means there is no bhava of difference.
edited Sep 29 '23 at 11:50 pm

Hari Om,


1.Karma is of 2 types one is iṣṭa karmas – the vedic rituals and other is pūrta-karmas – social service activities.


2.
A. Those who are devoted to sakāma karmas as given in śāstras live a disciplined life by following vedic injunctions, this regulates their desires and their selfishness gets curtailed, the result is in future embodiments they achieve higher pleasures by going to higher lokah such as Pitṛ lokah.
B. Those who practice upāsanā gain chitta ekāgratā, by performing various upāsanās they come to achieve various siddhis while living and in future embodiments they achieve the pleasures of higher lokahs up to brahma lokah and get immortality till the end of kalpa.


3.The highest upāsanā is ahaṅgraha-upāsanā. It is where there is no difference between you and what you worship, no separation remains. The result is devātma bhava - one with the Lord and the being reaches the lokāh of the Deity. As śāstras tell the mukti can be as Sālokya or Sāmipya or Sāroopya or Sāyujya mukti.


Hari Om, 1.Karma is of 2 types one is iṣṭa karmas – the vedic rituals and other is pūrta-karmas – social service activities. 2. A. Those who are devoted to sakāma karmas as given in śāstras live a disciplined life by following vedic injunctions, this regulates their desires and their selfishness gets curtailed, the result is in future embodiments they achieve higher pleasures by going to higher lokah such as Pitṛ lokah. B. Those who practice upāsanā gain chitta ekāgratā, by performing various upāsanās they come to achieve various siddhis while living and in future embodiments they achieve the pleasures of higher lokahs up to brahma lokah and get immortality till the end of kalpa. 3.The highest upāsanā is ahaṅgraha-upāsanā. It is where there is no difference between you and what you worship, no separation remains. The result is devātma bhava - one with the Lord and the being reaches the lokāh of the Deity. As śāstras tell the mukti can be as Sālokya or Sāmipya or Sāroopya or Sāyujya mukti.

1) ista karma refers to religious rituals, whereas the particular karma refers to as practices do e for welfare if the society.


2) guided karma or with conscience leads to leading g a better life and reach pitraloka after mrityu.
Upasana leads to devaloka and higher gyana also leading the present life without desire, greed and equanimity as much as possible


3)this type of upasana helps you observe into the godness of the diety taken as upasana you will be able to reach different lokad


1) ista karma refers to religious rituals, whereas the particular karma refers to as practices do e for welfare if the society. 2) guided karma or with conscience leads to leading g a better life and reach pitraloka after mrityu. Upasana leads to devaloka and higher gyana also leading the present life without desire, greed and equanimity as much as possible 3)this type of upasana helps you observe into the godness of the diety taken as upasana you will be able to reach different lokad

Reflect on iṣṭa- and pūrta-karmas.
karma comes under avidya, and is of 2 types ista and purta
Ista - Vedic rituals - the yagnas and yagaas
Purta - Social service / welfare activities like digging wells
Result of Ista and Purta karma is pitr loka


Reflect on what can be achieved through karma and upāsanā?
Through Karma - one goes to pitr loka and through upasana, one goes to deva loka.
Through karma, one transcends mrityu meaning, one can go beyond living an instinctive life, even though it is sakama karma, one gets a life of achievement and success because of the discipline needed.
Through Upasana which comes under vidya - one gets amrita - they identify with hiranya garbha and enjoy immortality till end of kalpa.
When karma and upasana is performed together, one goes to greater blinding darkness as ones attachment to i and my increases as it is done for pleasure and happiness.
Reflect ahaṅgraha-upāsanā and its result.
When one does upasana and takes it to its limit, one identifies with the object of devotion - i is you , they get the devatma bhava when it makes the individual one with the object of worship


Reflect on iṣṭa- and pūrta-karmas. karma comes under avidya, and is of 2 types ista and purta Ista - Vedic rituals - the yagnas and yagaas Purta - Social service / welfare activities like digging wells Result of Ista and Purta karma is pitr loka Reflect on what can be achieved through karma and upāsanā? Through Karma - one goes to pitr loka and through upasana, one goes to deva loka. Through karma, one transcends mrityu meaning, one can go beyond living an instinctive life, even though it is sakama karma, one gets a life of achievement and success because of the discipline needed. Through Upasana which comes under vidya - one gets amrita - they identify with hiranya garbha and enjoy immortality till end of kalpa. When karma and upasana is performed together, one goes to greater blinding darkness as ones attachment to i and my increases as it is done for pleasure and happiness. Reflect ahaṅgraha-upāsanā and its result. When one does upasana and takes it to its limit, one identifies with the object of devotion - i is you , they get the devatma bhava when it makes the individual one with the object of worship
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