What is the thin lining that identifies a death state from that of living state.It is Breath,Pran that which exited through exhalation didnt enter again,either that which drives the process did not respond or the physical body estopps from the entry point....
Pran is essential and vital force to live....and the entire process of life in the creation depends on this underpinning factor,Pran activites sustains and makes life vital....
So letus concentrate on Pran to have a good and sensible living.....The Vital force that enables this the Brahman,so says the Upanishads.
Wednesday, October 14, 2009
Tuesday, October 13, 2009
Last wish drives next ahead....
Oftne in spirituality we discuss of emptiness in space that need to confluence in the thought process to attain the Siddhahood...or Liberated nature of the Individual soul.
Body Mind and Soul are vital ingredients of the life sustenance.
Body controls the physical well being,Mind the Mental Well being,the soul that underpins the existence of life controls the Body and mind in what is termed as chetana,As soul travels the time and space for infinity its transmigration into manifestations of creation are a matter of Anu-Bhava....which is nimitta experiences.
Unfortunately as a living being we ignore the omnipresence of our matter in the invisible and invincible soul,which nothing but confluence of your consciousness synchronising or attempting to synchronise your thoughts and words as well as deeds.
Transmigrational process of soul continues in the process of chetana and it liberates from this process of bondage to become inert which we can call as moksha through a process of emptiness it defines itself.
The Body and Mind has to strive to facilitate such a liberation by creating a empty space for exit from bondage.
This i feel is what the holy scriptures call as moksha .
To attain this state the Lord Bhagvan shri krishna talks about various yoga and also suggests Nama Japa in the kali-yuga,Focus on liberation focus in HIM,through Sadhana,Bhakti and prema....so that the last moment wish is granted and that drives the liberation than transmigration which will lead to a bondage.
Body Mind and Soul are vital ingredients of the life sustenance.
Body controls the physical well being,Mind the Mental Well being,the soul that underpins the existence of life controls the Body and mind in what is termed as chetana,As soul travels the time and space for infinity its transmigration into manifestations of creation are a matter of Anu-Bhava....which is nimitta experiences.
Unfortunately as a living being we ignore the omnipresence of our matter in the invisible and invincible soul,which nothing but confluence of your consciousness synchronising or attempting to synchronise your thoughts and words as well as deeds.
Transmigrational process of soul continues in the process of chetana and it liberates from this process of bondage to become inert which we can call as moksha through a process of emptiness it defines itself.
The Body and Mind has to strive to facilitate such a liberation by creating a empty space for exit from bondage.
This i feel is what the holy scriptures call as moksha .
To attain this state the Lord Bhagvan shri krishna talks about various yoga and also suggests Nama Japa in the kali-yuga,Focus on liberation focus in HIM,through Sadhana,Bhakti and prema....so that the last moment wish is granted and that drives the liberation than transmigration which will lead to a bondage.
Monday, June 29, 2009
कुरल १८-१
नदुविन्दरी नन्पोरुल वेक्किन कुदिपोंदरी कुत्त्रमुम आंगे तरुम
naduvindri nanporul vekkin kudipondri kuttramum aange tarum.
if the man departs from equity and covets others property,at that very time his family values will be destroyed.
Tantric meaning:
to yearn for goodness(Almighty) without focus and fairness(epicentric vision),will distract from focus and lead to committing sins.
naduvindri nanporul vekkin kudipondri kuttramum aange tarum.
if the man departs from equity and covets others property,at that very time his family values will be destroyed.
Tantric meaning:
to yearn for goodness(Almighty) without focus and fairness(epicentric vision),will distract from focus and lead to committing sins.
Friday, June 26, 2009
दात्ताथ्रेय..
Dattatreya (Sanskrit: दत्तात्रेय) is considered by Hindus to be god who is an incarnation of the Divine Trinity Brahma, Vishnu and Siva. The word Datta means "Given", Datta is called so because the divine trinity have "given" themselves in the form of a son to the sage couple Atri and Anasuya. He is the son of Atri, hence the name "Atreya."
In the Nath tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas. Although Dattatreya was at first a "Lord of Yoga" exhibiting distinctly Tantric traits,[citation needed] he was adapted and assimilated into the more devotional cults; while still worshiped by millions of Hindus, he is approached more as a benevolent god than as a teacher of the highest essence of Indian thought.
http://en.wikipedia.org/wiki/Dattatreya
Though the Dattatreya of the Natha tradition coexisted and intermingled with the Puranic, Brahmanical tradition of the Datta sampradaya, here we shall focus almost exclusively on the earlier Tantric manifestation of Datta.[citation needed] Shri Gurudev Mahendranath had no doubt that Dattatreya was a historical figure. He stated that Datta appeared on Wednesday, the fourteenth day of the full moon in the month of Margasirsa, though he does not mention the year.
[edit] Birth stories
Dattatreya by Raja Ravi VermaSage Narad praised Anusuya's "pativratyam" (Devotion to her husband) a lot before the wives of Brahma-Vishnu-Shiva making them jealous of her. They requested their husbands to reduce her pativratyam. Brahma, Vishnu and Shiva went to Anusuya as guests when Atri was not there at home and asked her to serve them food (lunch). When she agreed to do so, they said that they will accept her alms on the condition that she serves them without wearing clothes. Anasuya falls into a dilemma. If she comes without clothes in front of other men her pativratyam will be reduced. If she refuses then that is dishonor to the guests and they can take away all the power of Atri. Anasuya felt that the three guests who asked such a strange favour are not normal people since they are trying to place her in a tricky situation. Anasuya prayed to her husband in her mind and said that she doesn't have any fear serving them without clothes as she is not affected by lust. Since the guests asked for alms saying "Bhavati Bhikshan Dehi" (Oh Mother! Give us some food) and indirectly called her a mother, She decided that she will consider them as her children and serve them as requested. Because of her greatness and as per her thinking by the time she came to serve food the three gods became small children and her breasts started producing milk. She then breastfed them and put them to sleep in a cradle. Atri came back afterwards and hearing the story from Anasusuya praised the three gods sleeping in the cradle. They woke up in their original form and praised Anasuya's pativratyam and gave her a boon. Anasuya requested that these three should be born as her children--the incarnation of Shiva, Vishnu and Brahma as Durvasa, Dattareya and Chandra (meaning moon).[citation needed]
In Mahabharat[1] Dattatreya is referred to as from the family tree of sage Atri rather than as son of sage Atri. The epic Shishupal Vadha (execution of Shishupala) of poet Magha also refers (14.79) to Dattatreya to be from Atri's family tree and not as his son.
[edit] His travels
Dattatreya left home at an early age to wander naked in search of the Absolute. He seems to have spent most of his life wandering in the area between and including North Karnataka, through Maharashtra, and into Gujarat as far as the Narmada River. He attained realization at a place not far from the town now known as Ganagapur in North Karnataka. The original footprints of Datta are believed to be located on the lonely peak at Mount Girnar. The Tripura-rahasya refers to the disciple Parasurama finding Datta meditating on Gandhamadana mountain.
[edit] His gurus
According to Brahma Purana, after an order from his father, sage Atri, Dattatreya sat on the banks of river Gautami and prayed to Shiva and finally earned the Brahmagyaan (Eternal Knowledge). This is possibly the reason why Dattatreya is considered as Adisiddha in Nath Sampradaya.
In the Bhagavata Purana, Dattatreya enumerates a list of his twenty-four gurus: earth, air, sky or ether, water, fire, sun, moon, python, pigeons, sea, moth, bee, bull elephant, bear, deer, fish, osprey, a child, a maiden, a courtesan, a blacksmith, serpent, spider, and wasp. The 24 Gurus of Dattateya come from the 24 gurus of Avadhut described in the Purana.
[edit] His disciples
The disciples of Dattatreya are: Sahasrarjun Kartavirya, Bhargava Parasuram, Yadu, Alarka, Ayu and Prahlad. These are known from Puranas. There is one more by name Sankruti described in Avadhutopanishad and Jaabaaldarshanopanishad.
[edit] Dattatreya as avatar
In The Pathless Path to Immortality, Shri Gurudev Mahendranath writes:
"Shri Dattatreya was a dropout of an earlier age than the period when Veda and Tantra merged to become one simple cult. It was men like Dattatreya who helped to make this possible. Three of his close disciples were kings, one an Asura and the other two both belonging to the warrior caste. Dattatreya himself was regarded as an avatar of Maheshwara (Shiva) but later was claimed by Vaishnavites as the avatar of Vishnu. Not such a sectarian claim as it appears; Hindus regard Shiva and Vishnu as the same or as manifestations of the Absolute taking form."
Indeed, the Dattatreya Upanisad, which opens proclaiming Dattatreya's identity with Vishnu, ends with the mantra Om Namah Shivaya, identifying Datta with Shiva. In the last portion of the third chapter, Mahesvara (Shiva) alone is said to pervade reality and shine in every heart of man. He alone is in front, behind, to the left, to the right, below, above, everywhere the center. Finally, Mahesvara is identified with Dattatreya, depicting the latter as an Avatara of Shiva.
[edit] Dattatreya as a devotional deity
DattatreyaDattatreya is one of the oldest of the deities. The first reference of this deity is found in epics like Mahabharat[2] and Ramayan.
Dattatreya is usually depicted with three heads, symbolising Brahma, Vishnu, and Shiva; past, present, and future; and the three states of consciousness: waking, dreaming, and dreamless sleep. He is portrayed sitting in meditation with his shakti beneath the audumbara (wish-fulfilling) tree. In front of him is a fire pit, and around him are four dogs. These are sometimes said to be or to symbolise the four Vedas.
In the Dattatreya Upanishad which is a part of the Atharva Veda, he is described as being able to appear in the form of a child, madman, or demon in order to help his devotees achieve moksha, liberation from the bonds of worldly existence.[3]
The single head for Dattatreya can be explained if one sees the Tantric traditions which prevailed in India about 1000 years back. It was Gorakshanath who changed removed the aghori traditions and made the Nath sampradaya in the acceptable civil form of today. Shri Dattatreya must have been a very powerful sage existing before this time and over the centuries sometime he was deitified to the form of Dattatreya. The three heads have come definitely later in the last 900 years or so.[4]
[edit] Dattatreya's avatars
Dattatreya incarnation of the Divine Trinity Brahma, Vishnu and Siva and his avatars- Shripad Shri Vallabha, Sri Nrusimha Saraswati and Swami Samarth Maharaj.Dattatreya is supposed to have taken 16 avatars. The names and their birthdate (as per the Lunar calendar) are given in brackets.
Yogiraaj (Kaartik Shu.15)
Atrivarad (Kaartik Kru.1)
Dattatreya (Kaartik Kru.2)
Kaalaagnishaman (Maargashirsha Shu.14)
Yogijanvallabh (Maargashirsha Shu.15)
Lilaavishambhar (Paush Shu.15)
Siddharaaj (Maagh Shu.15)
Dnyaasaagar (Faalgun Shu.10)
Vishambhar (Chaitra Shu.15)
Maayaamukta (Vaishaakh Shu.15)
Maayaamukta (Jyeshtha Shu.13)
Aadiguru (Aashaadh Shu.15)
Shivarup (Shraavan Shu.8)
Devdev (Bhaadrapad Shu.14)
Digambar (Aashwin Shu.15)
Krishnashyaamkamalnayan (Kaartik Shu.12)
There is a book written by Shri Vasudevananda Saraswati on these 16 avatars. In Dasopanta tradition, all 16 are worshiped and Dasopanta is considered as the 17th avatara.
In Datta Sampradaya the first avatar is Shri Shripad Shri Vallabh and the second is Shri Narasimha Saraswati. Also Akkalkot Swami Shri Swami Samarth, Shri Vasudevanand Saraswati (Tembe Swami, Sawantwadi)) Shri Manik Prabhu Shri Krishna Saraswati , Shri Shirdi Sai Baba (Shirdi, Maharashtra),Shri Ganapathi Sachchidananda (Mysore,Karnataka) are considered as avatars of Dattatreya.[5]
The Upanishads Avadhutopanishad and Jaabaaldarshanopanishad mention that the philosophy is given by Shri Dattatreya.
The Tripura-rahasya (The Secret of [the goddess] Tripura) is believed to be an abbreviated version of the original Datta Samhita or Dakshinamurti Samhita traditionally ascribed to Dattatreya. This more lengthy work was summarized by Dattatreya's disciple Paramasura, whose disciple, Sumedha Haritayana, scribed the text. Thus, this text is sometimes referred to as the Haritayana Samhita.
The Tripura-rahasya is divided into three parts. The first part, the Mahatmya Khanda or section on the goddess is concerned with the origin, mantra and yantra of the goddess Tripura, also known as Lalita or Lalita Tripurasundari. The Jnana Khanda or section on knowledge elaborates on the themes of consciousness, manifestation, and liberation. Unfortunately, the last part, Charya Khanda or section on conduct, has been lost and some believe destroyed.
In the Tantric tradition, the Tripuropastipaddhati is supposed to have been written by Shri Dattareya. This is mentioned in Tripurarahasya. The summary of tantra in the Parashuramkalpasutram is also supposed to have been written by Shri Dattatreya.
Another work, the Avadhuta Gita (Song of the Free) is a wonderful, compete compilation of the highest thought given to and recorded by two of Dattatreya's disciples, Swami and Kartika. Swami Vivekananda (1863-1902) held it in high esteem. Originally a work of seven chapters, a spurious and misogynistic eighth chapter may be a later attempt to append sexual morality to the Natha tradition by a conservative ascetic. Some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras.
[edit] Dattatreya traditions
Following are the various traditions of Dattatreya described in brief. Mainly the traditions are from Gujarath, Maharashtra, Karnataka and Andhra Pradesh. Considering the languagewise literature, they are from Gujarati, Marathi, Kannada and Telugu languages.[6]
[edit] Puranic tradition
The ancients disciples of Dattatreya are already described in the above sections. Among these, Karatavirya Sahasrajun was the most favourite of Dattatreya. The other ones are, Alarka (alias Madalasa-garbharatna), King Aayu from Somavansha, King Yadu (son of Yayaati and Devayaani) of Yadavs (Krishna's dynasty) and Shri Parashurama alias Bhargava. There is one more by name Saankruti, who is mentioned in Avadhutopanishad and Jabalopanishad. [7]
[edit] Shri Gurucharitra tradition
This tradition follows from Shripad Shrivallabha and Shri Narasimha Saraswati. Several very famous Datta-avatars are from this tradition. Some names are, Shri Janardanswami, Eknath, Dasopant, Niranjan Raghunath, Narayan Maharaj Jalwankar, Manik Prabhu, Swami Samarth, Shri Vasudevananda Saraswati et al. The disciples of Shri Narasimha Saraswati were, Trivikrambharati from Kumasi, Sayamdev, Nagnath, Devrao Gangadhar and Saraswati Gangadhar from Kadaganchi. There are two major traditions started by Shri Swami Samarth of Akkalkot and Shri Vasudevananda Saraswati alias Tembe Swami and are described in their respective articles. [8]
[edit] Niranjan Ragunath tradition
His original name was Avadhut, but his guru Shri Raghunathswami renamed him as Niranjan. He had several disciples in Maharashtra in Nashik, Junnar, Kalamb, Kolhapur, Meeraj etc, to name a few are Ramchandra Tatya Gokhale, Govindarao Nana Patwardhan-shastri etc. His heritage seems to have gone beyond Surat, Baroda, Girnar and north of Jhansi. The most famous disciple of Niranjan Raghunath is Narayan Maharaj Jalwankar. Narayan Maharaj mainly worked in Malva region. Sapta Sagar is one of his well known literature. Heritage continued with Shri Lakshman Maharaj. He was from Indore. Balbhim Maharaj Sadekar was his disciple. Balbhim Maharaj was an engineer living in Sadegaon. He called himself Gurupadicha veda i.e. Mad for Guru.
Shri Satguru Bhagirathinath Maharaj also hailed from Indore. She was born at Nashik in Kolhatkar family. She had attraction for god from early age. After Balbhim Maharaj, she faced strong opposition as people were not ready for a Woman Guru. She worked mainly for upliftment of ladies and poor needy people. She was master in Kirtanas. She wrote a drama Brahmatmabodh, a book Anandpadaver Chauda Chaukadyanche Rajya and many psams(Bhajans). Her disciples have migrated to England, America and Africa.She was constructed a big temple in Pune. The name of temple is Balbhim bhuvan.Bhalbhim is her loving and Kind Guru name.
Dattatreya Mahadev Cholkar was one of the blessed discliples of Bhagirathinath Maharaj. Although he was blind physically, he was very clever in his teaching methods. He wrote original Brahmatmabodh in poetic form. Bhagirathinath appreciated it, modified and rewritten it in simple text form. He written more than 4000 psams(unpublished). He was very good in kirtanas just like Bhagirathinath Maharaj.
Sri Dattatreya Mahadev Cholkar had constructed a huge temple in Yavatmal (Maharashatra). The name of Temple is Shri Bhagirathi Guru Mandir.Daily discourse and advait Kirtans and Programs conducted by Management of the Temple.'
Shri Satguru Samartha Madhurinath is also loving and studies disciple of Sri Dattatreya Mahadev Cholkar. She started preaching as Satguru in 1994. Being a professor by profession, she persuades uneducated as well as highly qualified people with equal ease. She demonstrates her disciples how to meditate with the divine and how to devote and serve the almighty in our daily routine life. Datta Bhagirathi Ogh, Biddhibodh, Bodhasaramrut, Mayavivaran and Shri Abhedbodh are her books written in marathi. Good Behaviour, a way to Universal Integrity is her admired book in English. Many knowledge seekers are benefitted from her even today. She lives in Gorai, Borivali which is in Mumbai and continues work of spreading awareness of almighty.
The philosophy of this tradition is mainly Bhagawat Dharma (religion), Sampradaya (sect) is attatreya and Marga (path) is Vihangam (Bird like). [9]
[edit] Sakalmat Sampradaya tradition
The meaning of sakalmat is, all faiths are accepted (Sakala means All and mata means opinion, but here we have to take the meaning as faith). This is a form of Datta-sampradaya which is called Rajyogi or Royal type. Shri Chaitanya Dev is the main worshipped god here and this sampradaya one views gold, pearls, diamonds, expensive clothes and music, art etc as part of tradition. Here poor and rich are considered as the same. Thus all the materialistic items are viewed at par with nothing. The philosophy of this tradition is that there is no resistance to any kind of religious faiths in the world. All faiths are believed to give the ultimate godliness to its followers. This tradition was started by Shri Manik Prabhu of Humanabad. Hindus, Muslims and people of all castes are allowed here. Some disciples of this tradition are, Bapacharya, Narayan Dikshit, Chimnya Bramhachari, Gopalbua. [10]
[edit] Avadhut Panth tradition
The Avadhut panth or sect was started by Shri Pantmaharaj Balekundrikar of Balekundri near Belgaum. More information of the Avadhut philosophy and tradition is described in the article on avadhut. The main disciples of this tradition are, Govindaraoji, Gopalraoji, Shankarraoji, Vamanrao and Narasimharao. These are all called "Panta-bandhu"s i.e. Panta-brothers. This sampradaya is spread across Balekundri, Daddi, Belgaum, Akol, Kochari, Nerali, Dharwad, Gokak, Hubali. [11]
[edit] Dattatreya tradition in Gujarat
Girnar is a famous place in the Datta-sampradaya and is situated in Saurashtra, Gujarat. Shri Vamanbua Vaidya from Baroda is from the tradition of Shri Kalavit Swami. His philosophical tradition is furthered by Saswadkar, and Pattankar. The temple of Narasimha Saraswati in Baroda continues this tradition of Dattatreya devotion. The main Dattatreya devotees who spread the Datta-panth in Gujarat were Pandurang Maharaj of Naareshwar and Shrirang Avadhut. Gujarati books like Dattabavani and Gurulilamrut are quite famous. Dr. H. S. Joshi has written the book Origin and Development of Dattatreya Worship in India. [12]
[edit] Dattatreya tradition in Karnataka
The town of Ganagapur,where Dattatreya is said to have attained realization lies on the banks of River Bhima in Gulbarga district of North Karnataka.The following information is taken from the letters and articles written by late Shri Vishwanath Keshav Kulkarni-Hattarwatkar from Belgaum and one of the experts of Datta-tradition in Karnataka. Dattatreya tradition is quite rich in the adjacent states of Maharashtra. In fact the Gurucharitrakar Shri Saraswati Gangadhar was himself a Kannadiga. Other than him there have been numerous disciples and Dattatreya devotees from the northern part of Karnataka. Some famous names are Shridharswami, Narayanmaharaj from Kedgaon, SiddheshwaraMaharaj from Sadhoghat, Siddharudh Swami from Hubali et al.
Shripantamaharaj Balekundrikar has also written several Kannada poems on Dattatreya worship. Several places such as Borgaon, Chikodi, Kunnur, Sadalaga, Balekundri, Shahapur, Nipani, Hubali, Hangal, Dharwad etc have Dattatreya temples or some places have Narasimha temples who is also considered to be an incarnation of Dattatreya. In fact it appears that Shri Narasimha Saraswati and some of his disciples used to worship this form of Dattatreya. His Holinesss Sri Ganapathi Sachidananda Swami of Mysore is believed to be the avatara of Dattatreya.The maharaja of Mysore Shri Jayachamarajendra Wodeyar has written a book,Dattatreya: The Way and the Goal in English. The book is written mainly to comment on Jeevanmuktageeta and Avadhutgeeta. The last chapter is A Critical Estimate of the Philosophy of Dattatreya where all the Dattatreya philosophy and work has been described in detail. [13]
[edit] Dattatreya tradition in Andhra Pradesh
The first avatara of Dattatreya, Shri Shripad Shrivallabha was from Pithapuram in Andhra Pradesh. As per the article by Prof. N. Venkatarao,[14] he describes several connections of Dattatreya tradition with those in Maharashtra. Maatapur or Mahur which is now located in Maharashtra was part of Telangana region in old days. The head of Mahur temple is called Dattatreya Yogi.
Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book of Vedantavyavaharsangraha into Telugu language. According Prof. R. C. Dhere, DattatreyaYogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof. Rao states that Dattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent of Advaita philosophy and dedicated his two epics, Anubhavadarpanamu and Shivadnyanamanjari to Shri Dattatreya. His famous Vivekachintamani book was translated into Kannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi. :[15]
The Telugu Nath parampara is Dattatreya-> Janardan -> Eko Janardan -> Naraharimahesh -> Nagojiram -> Koneruguru -> Mahadevguru -> Parashurampantul Lingamurthy and Gurumurthy. Dattatreyayogi tradition is, Dattatreyayogi -> Paramanandateertha
Sadanandayogi
Challasuraya
Ishwar Panibhatt
Dhenukonda Timayya
Mallan
Chintalingaguru
Yogananda
Timmaguru
Rambrahmendra
Kumbhampati Narappa
In the Nath tradition, Dattatreya is recognized as an Avatar or incarnation of the Lord Shiva and as the Adi-Guru (First Teacher) of the Adinath Sampradaya of the Nathas. Although Dattatreya was at first a "Lord of Yoga" exhibiting distinctly Tantric traits,[citation needed] he was adapted and assimilated into the more devotional cults; while still worshiped by millions of Hindus, he is approached more as a benevolent god than as a teacher of the highest essence of Indian thought.
http://en.wikipedia.org/wiki/Dattatreya
Though the Dattatreya of the Natha tradition coexisted and intermingled with the Puranic, Brahmanical tradition of the Datta sampradaya, here we shall focus almost exclusively on the earlier Tantric manifestation of Datta.[citation needed] Shri Gurudev Mahendranath had no doubt that Dattatreya was a historical figure. He stated that Datta appeared on Wednesday, the fourteenth day of the full moon in the month of Margasirsa, though he does not mention the year.
[edit] Birth stories
Dattatreya by Raja Ravi VermaSage Narad praised Anusuya's "pativratyam" (Devotion to her husband) a lot before the wives of Brahma-Vishnu-Shiva making them jealous of her. They requested their husbands to reduce her pativratyam. Brahma, Vishnu and Shiva went to Anusuya as guests when Atri was not there at home and asked her to serve them food (lunch). When she agreed to do so, they said that they will accept her alms on the condition that she serves them without wearing clothes. Anasuya falls into a dilemma. If she comes without clothes in front of other men her pativratyam will be reduced. If she refuses then that is dishonor to the guests and they can take away all the power of Atri. Anasuya felt that the three guests who asked such a strange favour are not normal people since they are trying to place her in a tricky situation. Anasuya prayed to her husband in her mind and said that she doesn't have any fear serving them without clothes as she is not affected by lust. Since the guests asked for alms saying "Bhavati Bhikshan Dehi" (Oh Mother! Give us some food) and indirectly called her a mother, She decided that she will consider them as her children and serve them as requested. Because of her greatness and as per her thinking by the time she came to serve food the three gods became small children and her breasts started producing milk. She then breastfed them and put them to sleep in a cradle. Atri came back afterwards and hearing the story from Anasusuya praised the three gods sleeping in the cradle. They woke up in their original form and praised Anasuya's pativratyam and gave her a boon. Anasuya requested that these three should be born as her children--the incarnation of Shiva, Vishnu and Brahma as Durvasa, Dattareya and Chandra (meaning moon).[citation needed]
In Mahabharat[1] Dattatreya is referred to as from the family tree of sage Atri rather than as son of sage Atri. The epic Shishupal Vadha (execution of Shishupala) of poet Magha also refers (14.79) to Dattatreya to be from Atri's family tree and not as his son.
[edit] His travels
Dattatreya left home at an early age to wander naked in search of the Absolute. He seems to have spent most of his life wandering in the area between and including North Karnataka, through Maharashtra, and into Gujarat as far as the Narmada River. He attained realization at a place not far from the town now known as Ganagapur in North Karnataka. The original footprints of Datta are believed to be located on the lonely peak at Mount Girnar. The Tripura-rahasya refers to the disciple Parasurama finding Datta meditating on Gandhamadana mountain.
[edit] His gurus
According to Brahma Purana, after an order from his father, sage Atri, Dattatreya sat on the banks of river Gautami and prayed to Shiva and finally earned the Brahmagyaan (Eternal Knowledge). This is possibly the reason why Dattatreya is considered as Adisiddha in Nath Sampradaya.
In the Bhagavata Purana, Dattatreya enumerates a list of his twenty-four gurus: earth, air, sky or ether, water, fire, sun, moon, python, pigeons, sea, moth, bee, bull elephant, bear, deer, fish, osprey, a child, a maiden, a courtesan, a blacksmith, serpent, spider, and wasp. The 24 Gurus of Dattateya come from the 24 gurus of Avadhut described in the Purana.
[edit] His disciples
The disciples of Dattatreya are: Sahasrarjun Kartavirya, Bhargava Parasuram, Yadu, Alarka, Ayu and Prahlad. These are known from Puranas. There is one more by name Sankruti described in Avadhutopanishad and Jaabaaldarshanopanishad.
[edit] Dattatreya as avatar
In The Pathless Path to Immortality, Shri Gurudev Mahendranath writes:
"Shri Dattatreya was a dropout of an earlier age than the period when Veda and Tantra merged to become one simple cult. It was men like Dattatreya who helped to make this possible. Three of his close disciples were kings, one an Asura and the other two both belonging to the warrior caste. Dattatreya himself was regarded as an avatar of Maheshwara (Shiva) but later was claimed by Vaishnavites as the avatar of Vishnu. Not such a sectarian claim as it appears; Hindus regard Shiva and Vishnu as the same or as manifestations of the Absolute taking form."
Indeed, the Dattatreya Upanisad, which opens proclaiming Dattatreya's identity with Vishnu, ends with the mantra Om Namah Shivaya, identifying Datta with Shiva. In the last portion of the third chapter, Mahesvara (Shiva) alone is said to pervade reality and shine in every heart of man. He alone is in front, behind, to the left, to the right, below, above, everywhere the center. Finally, Mahesvara is identified with Dattatreya, depicting the latter as an Avatara of Shiva.
[edit] Dattatreya as a devotional deity
DattatreyaDattatreya is one of the oldest of the deities. The first reference of this deity is found in epics like Mahabharat[2] and Ramayan.
Dattatreya is usually depicted with three heads, symbolising Brahma, Vishnu, and Shiva; past, present, and future; and the three states of consciousness: waking, dreaming, and dreamless sleep. He is portrayed sitting in meditation with his shakti beneath the audumbara (wish-fulfilling) tree. In front of him is a fire pit, and around him are four dogs. These are sometimes said to be or to symbolise the four Vedas.
In the Dattatreya Upanishad which is a part of the Atharva Veda, he is described as being able to appear in the form of a child, madman, or demon in order to help his devotees achieve moksha, liberation from the bonds of worldly existence.[3]
The single head for Dattatreya can be explained if one sees the Tantric traditions which prevailed in India about 1000 years back. It was Gorakshanath who changed removed the aghori traditions and made the Nath sampradaya in the acceptable civil form of today. Shri Dattatreya must have been a very powerful sage existing before this time and over the centuries sometime he was deitified to the form of Dattatreya. The three heads have come definitely later in the last 900 years or so.[4]
[edit] Dattatreya's avatars
Dattatreya incarnation of the Divine Trinity Brahma, Vishnu and Siva and his avatars- Shripad Shri Vallabha, Sri Nrusimha Saraswati and Swami Samarth Maharaj.Dattatreya is supposed to have taken 16 avatars. The names and their birthdate (as per the Lunar calendar) are given in brackets.
Yogiraaj (Kaartik Shu.15)
Atrivarad (Kaartik Kru.1)
Dattatreya (Kaartik Kru.2)
Kaalaagnishaman (Maargashirsha Shu.14)
Yogijanvallabh (Maargashirsha Shu.15)
Lilaavishambhar (Paush Shu.15)
Siddharaaj (Maagh Shu.15)
Dnyaasaagar (Faalgun Shu.10)
Vishambhar (Chaitra Shu.15)
Maayaamukta (Vaishaakh Shu.15)
Maayaamukta (Jyeshtha Shu.13)
Aadiguru (Aashaadh Shu.15)
Shivarup (Shraavan Shu.8)
Devdev (Bhaadrapad Shu.14)
Digambar (Aashwin Shu.15)
Krishnashyaamkamalnayan (Kaartik Shu.12)
There is a book written by Shri Vasudevananda Saraswati on these 16 avatars. In Dasopanta tradition, all 16 are worshiped and Dasopanta is considered as the 17th avatara.
In Datta Sampradaya the first avatar is Shri Shripad Shri Vallabh and the second is Shri Narasimha Saraswati. Also Akkalkot Swami Shri Swami Samarth, Shri Vasudevanand Saraswati (Tembe Swami, Sawantwadi)) Shri Manik Prabhu Shri Krishna Saraswati , Shri Shirdi Sai Baba (Shirdi, Maharashtra),Shri Ganapathi Sachchidananda (Mysore,Karnataka) are considered as avatars of Dattatreya.[5]
The Upanishads Avadhutopanishad and Jaabaaldarshanopanishad mention that the philosophy is given by Shri Dattatreya.
The Tripura-rahasya (The Secret of [the goddess] Tripura) is believed to be an abbreviated version of the original Datta Samhita or Dakshinamurti Samhita traditionally ascribed to Dattatreya. This more lengthy work was summarized by Dattatreya's disciple Paramasura, whose disciple, Sumedha Haritayana, scribed the text. Thus, this text is sometimes referred to as the Haritayana Samhita.
The Tripura-rahasya is divided into three parts. The first part, the Mahatmya Khanda or section on the goddess is concerned with the origin, mantra and yantra of the goddess Tripura, also known as Lalita or Lalita Tripurasundari. The Jnana Khanda or section on knowledge elaborates on the themes of consciousness, manifestation, and liberation. Unfortunately, the last part, Charya Khanda or section on conduct, has been lost and some believe destroyed.
In the Tantric tradition, the Tripuropastipaddhati is supposed to have been written by Shri Dattareya. This is mentioned in Tripurarahasya. The summary of tantra in the Parashuramkalpasutram is also supposed to have been written by Shri Dattatreya.
Another work, the Avadhuta Gita (Song of the Free) is a wonderful, compete compilation of the highest thought given to and recorded by two of Dattatreya's disciples, Swami and Kartika. Swami Vivekananda (1863-1902) held it in high esteem. Originally a work of seven chapters, a spurious and misogynistic eighth chapter may be a later attempt to append sexual morality to the Natha tradition by a conservative ascetic. Some of the ideas in this Gita are however common to both Shaivite and Buddhist Tantras.
[edit] Dattatreya traditions
Following are the various traditions of Dattatreya described in brief. Mainly the traditions are from Gujarath, Maharashtra, Karnataka and Andhra Pradesh. Considering the languagewise literature, they are from Gujarati, Marathi, Kannada and Telugu languages.[6]
[edit] Puranic tradition
The ancients disciples of Dattatreya are already described in the above sections. Among these, Karatavirya Sahasrajun was the most favourite of Dattatreya. The other ones are, Alarka (alias Madalasa-garbharatna), King Aayu from Somavansha, King Yadu (son of Yayaati and Devayaani) of Yadavs (Krishna's dynasty) and Shri Parashurama alias Bhargava. There is one more by name Saankruti, who is mentioned in Avadhutopanishad and Jabalopanishad. [7]
[edit] Shri Gurucharitra tradition
This tradition follows from Shripad Shrivallabha and Shri Narasimha Saraswati. Several very famous Datta-avatars are from this tradition. Some names are, Shri Janardanswami, Eknath, Dasopant, Niranjan Raghunath, Narayan Maharaj Jalwankar, Manik Prabhu, Swami Samarth, Shri Vasudevananda Saraswati et al. The disciples of Shri Narasimha Saraswati were, Trivikrambharati from Kumasi, Sayamdev, Nagnath, Devrao Gangadhar and Saraswati Gangadhar from Kadaganchi. There are two major traditions started by Shri Swami Samarth of Akkalkot and Shri Vasudevananda Saraswati alias Tembe Swami and are described in their respective articles. [8]
[edit] Niranjan Ragunath tradition
His original name was Avadhut, but his guru Shri Raghunathswami renamed him as Niranjan. He had several disciples in Maharashtra in Nashik, Junnar, Kalamb, Kolhapur, Meeraj etc, to name a few are Ramchandra Tatya Gokhale, Govindarao Nana Patwardhan-shastri etc. His heritage seems to have gone beyond Surat, Baroda, Girnar and north of Jhansi. The most famous disciple of Niranjan Raghunath is Narayan Maharaj Jalwankar. Narayan Maharaj mainly worked in Malva region. Sapta Sagar is one of his well known literature. Heritage continued with Shri Lakshman Maharaj. He was from Indore. Balbhim Maharaj Sadekar was his disciple. Balbhim Maharaj was an engineer living in Sadegaon. He called himself Gurupadicha veda i.e. Mad for Guru.
Shri Satguru Bhagirathinath Maharaj also hailed from Indore. She was born at Nashik in Kolhatkar family. She had attraction for god from early age. After Balbhim Maharaj, she faced strong opposition as people were not ready for a Woman Guru. She worked mainly for upliftment of ladies and poor needy people. She was master in Kirtanas. She wrote a drama Brahmatmabodh, a book Anandpadaver Chauda Chaukadyanche Rajya and many psams(Bhajans). Her disciples have migrated to England, America and Africa.She was constructed a big temple in Pune. The name of temple is Balbhim bhuvan.Bhalbhim is her loving and Kind Guru name.
Dattatreya Mahadev Cholkar was one of the blessed discliples of Bhagirathinath Maharaj. Although he was blind physically, he was very clever in his teaching methods. He wrote original Brahmatmabodh in poetic form. Bhagirathinath appreciated it, modified and rewritten it in simple text form. He written more than 4000 psams(unpublished). He was very good in kirtanas just like Bhagirathinath Maharaj.
Sri Dattatreya Mahadev Cholkar had constructed a huge temple in Yavatmal (Maharashatra). The name of Temple is Shri Bhagirathi Guru Mandir.Daily discourse and advait Kirtans and Programs conducted by Management of the Temple.'
Shri Satguru Samartha Madhurinath is also loving and studies disciple of Sri Dattatreya Mahadev Cholkar. She started preaching as Satguru in 1994. Being a professor by profession, she persuades uneducated as well as highly qualified people with equal ease. She demonstrates her disciples how to meditate with the divine and how to devote and serve the almighty in our daily routine life. Datta Bhagirathi Ogh, Biddhibodh, Bodhasaramrut, Mayavivaran and Shri Abhedbodh are her books written in marathi. Good Behaviour, a way to Universal Integrity is her admired book in English. Many knowledge seekers are benefitted from her even today. She lives in Gorai, Borivali which is in Mumbai and continues work of spreading awareness of almighty.
The philosophy of this tradition is mainly Bhagawat Dharma (religion), Sampradaya (sect) is attatreya and Marga (path) is Vihangam (Bird like). [9]
[edit] Sakalmat Sampradaya tradition
The meaning of sakalmat is, all faiths are accepted (Sakala means All and mata means opinion, but here we have to take the meaning as faith). This is a form of Datta-sampradaya which is called Rajyogi or Royal type. Shri Chaitanya Dev is the main worshipped god here and this sampradaya one views gold, pearls, diamonds, expensive clothes and music, art etc as part of tradition. Here poor and rich are considered as the same. Thus all the materialistic items are viewed at par with nothing. The philosophy of this tradition is that there is no resistance to any kind of religious faiths in the world. All faiths are believed to give the ultimate godliness to its followers. This tradition was started by Shri Manik Prabhu of Humanabad. Hindus, Muslims and people of all castes are allowed here. Some disciples of this tradition are, Bapacharya, Narayan Dikshit, Chimnya Bramhachari, Gopalbua. [10]
[edit] Avadhut Panth tradition
The Avadhut panth or sect was started by Shri Pantmaharaj Balekundrikar of Balekundri near Belgaum. More information of the Avadhut philosophy and tradition is described in the article on avadhut. The main disciples of this tradition are, Govindaraoji, Gopalraoji, Shankarraoji, Vamanrao and Narasimharao. These are all called "Panta-bandhu"s i.e. Panta-brothers. This sampradaya is spread across Balekundri, Daddi, Belgaum, Akol, Kochari, Nerali, Dharwad, Gokak, Hubali. [11]
[edit] Dattatreya tradition in Gujarat
Girnar is a famous place in the Datta-sampradaya and is situated in Saurashtra, Gujarat. Shri Vamanbua Vaidya from Baroda is from the tradition of Shri Kalavit Swami. His philosophical tradition is furthered by Saswadkar, and Pattankar. The temple of Narasimha Saraswati in Baroda continues this tradition of Dattatreya devotion. The main Dattatreya devotees who spread the Datta-panth in Gujarat were Pandurang Maharaj of Naareshwar and Shrirang Avadhut. Gujarati books like Dattabavani and Gurulilamrut are quite famous. Dr. H. S. Joshi has written the book Origin and Development of Dattatreya Worship in India. [12]
[edit] Dattatreya tradition in Karnataka
The town of Ganagapur,where Dattatreya is said to have attained realization lies on the banks of River Bhima in Gulbarga district of North Karnataka.The following information is taken from the letters and articles written by late Shri Vishwanath Keshav Kulkarni-Hattarwatkar from Belgaum and one of the experts of Datta-tradition in Karnataka. Dattatreya tradition is quite rich in the adjacent states of Maharashtra. In fact the Gurucharitrakar Shri Saraswati Gangadhar was himself a Kannadiga. Other than him there have been numerous disciples and Dattatreya devotees from the northern part of Karnataka. Some famous names are Shridharswami, Narayanmaharaj from Kedgaon, SiddheshwaraMaharaj from Sadhoghat, Siddharudh Swami from Hubali et al.
Shripantamaharaj Balekundrikar has also written several Kannada poems on Dattatreya worship. Several places such as Borgaon, Chikodi, Kunnur, Sadalaga, Balekundri, Shahapur, Nipani, Hubali, Hangal, Dharwad etc have Dattatreya temples or some places have Narasimha temples who is also considered to be an incarnation of Dattatreya. In fact it appears that Shri Narasimha Saraswati and some of his disciples used to worship this form of Dattatreya. His Holinesss Sri Ganapathi Sachidananda Swami of Mysore is believed to be the avatara of Dattatreya.The maharaja of Mysore Shri Jayachamarajendra Wodeyar has written a book,Dattatreya: The Way and the Goal in English. The book is written mainly to comment on Jeevanmuktageeta and Avadhutgeeta. The last chapter is A Critical Estimate of the Philosophy of Dattatreya where all the Dattatreya philosophy and work has been described in detail. [13]
[edit] Dattatreya tradition in Andhra Pradesh
The first avatara of Dattatreya, Shri Shripad Shrivallabha was from Pithapuram in Andhra Pradesh. As per the article by Prof. N. Venkatarao,[14] he describes several connections of Dattatreya tradition with those in Maharashtra. Maatapur or Mahur which is now located in Maharashtra was part of Telangana region in old days. The head of Mahur temple is called Dattatreya Yogi.
Around 1550 CE, Dattatreya Yogi taught the Dattatreya philosophy to his disciple Das Gosavi in Marathi. Das Gosavi then taught this philosophy to his two Telugu disciples Gopalbhatt and Sarvaved who studied and translated Das Gosavi's book of Vedantavyavaharsangraha into Telugu language. According Prof. R. C. Dhere, DattatreyaYogi and Das Gosavi are the original gurus in the Telugu Dattatreya tradition. Prof. Rao states that Dattatreya Shatakamu was written by Paramanandateertha who is equally important in his contributions to the Telugu tradition of Dattatreya. He was a proponent of Advaita philosophy and dedicated his two epics, Anubhavadarpanamu and Shivadnyanamanjari to Shri Dattatreya. His famous Vivekachintamani book was translated into Kannada by Nijashivagunayogi and Lingayat saint Shanatalingaswami translated this into Marathi. :[15]
The Telugu Nath parampara is Dattatreya-> Janardan -> Eko Janardan -> Naraharimahesh -> Nagojiram -> Koneruguru -> Mahadevguru -> Parashurampantul Lingamurthy and Gurumurthy. Dattatreyayogi tradition is, Dattatreyayogi -> Paramanandateertha
Sadanandayogi
Challasuraya
Ishwar Panibhatt
Dhenukonda Timayya
Mallan
Chintalingaguru
Yogananda
Timmaguru
Rambrahmendra
Kumbhampati Narappa
दुर्वासा
In Hinduism, Durvasa (दुर्वास) is an ancient sage, son of Atri and Anasuya. He is supposed to be an incaranation of Shiva. He is supposed to be the only rishi whose penance goes up whenever he curses somebody. He is known for his short temper. Maledictions or curses he gave in his rage (known as Shapa) ruined many lives. Hence, wherever he went, he received great reverence from humans and Gods alike. For example, in Abigyāna Shakuntala, written by Kalidasa, he curses the maiden Shakuntala that her lover will forget her. It became true.
http://en.wikipedia.org/wiki/Durvasa
The confrontation of sage Durvasa with Ambarisha is a very famous story in Shrimad Bhagavatam. Ambarish was a great devotee of Vishnu and adhered firmly to the truth. He performed a Yagnya with such great devotional fervour that Lord Narayan was pleased to bless him with Sudarshana Chakra (Sudarshana meaning "good vision") and which manifested as a wheel of prosperity, peace and security to his kingdom. Once, Ambarisha performed the Dvadasi Vratha, which required that the king must start a fast on Ekadashi and break it at the start of Dvadasi and feed all the people. As the moment of breaking the fast was drawing near, the mighty sage Durvasa arrived and was received with all honours by Ambarish. Durvasa agreed to the king's request to be his honoured guest, and asked the king to wait until he finished his bath in the river and returned. As the auspicious moment approached when the king had to break his fast to fulfill the vow of the vratha, Durvasa did not turn up. On the advice of the sage Vasishtha, the king broke his fast by taking a Tulasi leaf with water, and waited for the arrival of sage Durvasa to offer him food.
Durvasa felt that Ambarisha had violated the respect due to a guest by breaking his fast before the guest had taken his meal, and in his rage created a demon to kill Ambarisha, out of a strand of his hair. Lord Narayan’s Sudarshana intervened, destroyed the demon and started chasing Durvasa himself. Durvasa went to Brahma and Shiva for protection. Both pleaded their inability to save him. He went to Lord Narayan himself, who said that he could do nothing as he was bound by the blemishless devotion of Ambarisha and suggested that the sage should seek the king's pardon. Durvasa went to Ambarisha, who prayed to Lord Vishnu to recall the Sudarsana and save Durvasa.
In Mahābhārata, during the exile of the Pandavas, Durvasa turns up with several disciples at the place where the Pandavas were staying. During this period, the Pandavas obtained their food by means of the Akshaya Patra, which would become exhausted for the day once Draupadi finished her meal. When Durvasa arrived there was no food left to serve him, and the Pandavas were very anxious as to what would be their fate if they failed to feed such a venerable sage. While Durvasa and his disciples were away at the banks of the river bathing, Draupadi prayed to Lord Krishna for help. As always, they were once again saved by Him, who visited them, and partook of the lone grain of rice that remained in the Akshaya Patra and announced that He was satisfied by the meal. This satiated the hunger of Durvasa and all his disciples too, as the satisfaction of Lord Krishna meant the satiation of the hunger of the whole Universe. The sage and his disciples then left, blessing the Pandavas.
http://en.wikipedia.org/wiki/Durvasa
The confrontation of sage Durvasa with Ambarisha is a very famous story in Shrimad Bhagavatam. Ambarish was a great devotee of Vishnu and adhered firmly to the truth. He performed a Yagnya with such great devotional fervour that Lord Narayan was pleased to bless him with Sudarshana Chakra (Sudarshana meaning "good vision") and which manifested as a wheel of prosperity, peace and security to his kingdom. Once, Ambarisha performed the Dvadasi Vratha, which required that the king must start a fast on Ekadashi and break it at the start of Dvadasi and feed all the people. As the moment of breaking the fast was drawing near, the mighty sage Durvasa arrived and was received with all honours by Ambarish. Durvasa agreed to the king's request to be his honoured guest, and asked the king to wait until he finished his bath in the river and returned. As the auspicious moment approached when the king had to break his fast to fulfill the vow of the vratha, Durvasa did not turn up. On the advice of the sage Vasishtha, the king broke his fast by taking a Tulasi leaf with water, and waited for the arrival of sage Durvasa to offer him food.
Durvasa felt that Ambarisha had violated the respect due to a guest by breaking his fast before the guest had taken his meal, and in his rage created a demon to kill Ambarisha, out of a strand of his hair. Lord Narayan’s Sudarshana intervened, destroyed the demon and started chasing Durvasa himself. Durvasa went to Brahma and Shiva for protection. Both pleaded their inability to save him. He went to Lord Narayan himself, who said that he could do nothing as he was bound by the blemishless devotion of Ambarisha and suggested that the sage should seek the king's pardon. Durvasa went to Ambarisha, who prayed to Lord Vishnu to recall the Sudarsana and save Durvasa.
In Mahābhārata, during the exile of the Pandavas, Durvasa turns up with several disciples at the place where the Pandavas were staying. During this period, the Pandavas obtained their food by means of the Akshaya Patra, which would become exhausted for the day once Draupadi finished her meal. When Durvasa arrived there was no food left to serve him, and the Pandavas were very anxious as to what would be their fate if they failed to feed such a venerable sage. While Durvasa and his disciples were away at the banks of the river bathing, Draupadi prayed to Lord Krishna for help. As always, they were once again saved by Him, who visited them, and partook of the lone grain of rice that remained in the Akshaya Patra and announced that He was satisfied by the meal. This satiated the hunger of Durvasa and all his disciples too, as the satisfaction of Lord Krishna meant the satiation of the hunger of the whole Universe. The sage and his disciples then left, blessing the Pandavas.
पतंजलि...
Patañjali (Devanāgarī पतञ्जलि) (fl. 150 BCE[1] or 2nd c. BCE[2][3]) is the compiler of the Yoga Sutras, an important collection of aphorisms on Yoga practice, and also the author of the Mahābhāṣya, a major commentary on Panini's Ashtadhyayi. However, whether these two works are that of the same author or not remains in some doubt.
In recent decades the Yoga Sutra has become quite popular worldwide for the precepts regarding practice of Raja Yoga and its philosophical basis. "Yoga" in traditional Hinduism involves inner contemplation, a rigorous system of meditation practice, ethics, metaphysics, and devotion to God, or Brahman. At the same time, his Mahābhāṣya, which first foregrounded the notion of meaning as referring to categorization, remains an important treatise in Sanskrit linguistic philosophy.
http://en.wikipedia.org/wiki/Patanjali
Whether these two works are by the same author has been the subject of considerable debate. The authorship of the two are first attributed to the same person in Bhojadeva's Rajamartanda, a relatively late (10th c.) commentary on the Yoga Sutras[4], as well as a large number of subsequent texts. As for the texts themselves, the Yoga Sutra iii.44 cites a sutra as that from Patanjali by name, but this line itself is not from the Mahābhāṣya. However, certain themes such as the unity of the constituent parts appear common to both. Sources of doubt include the lack of cross-references between the texts, and no mutual awareness of each other, quite unlike other cases of multiple works by (later) Sanskrit authors. Also, some elements in the Yoga Sutras may date from as late as the 4th c. AD[3], but such changes may be due to divergent authorship, or due to later additions which are not atypical in the oral tradition. In the absence of any concrete evidence for a second Patanjali, and given the approximately same time frame for the origin of both texts, and the traditional ascription of both to a Patanjali most scholars simply refer to both works as "by Patanjali".
In addition to the Mahābhāṣya and Yoga Sutras, the 11th c. text on Charaka by Chakrapani, and the 16th c. text Patanjalicharita ascribes to Patanjali a medical text called the Carakapratisamskritah (now lost) which is apparently a revision (pratisamskritah) of the medical treatise by Charaka. Some have cited the Patanjali reference in Yoga Sutra as possibly being from this text. Were he to be the author of all three works, it would be quite amazing, although such diversity would not be very uncommon in many early civilizations, as in the work of Pingala or Katyayana, both grammaticians who also worked in mathematics, or their contemporary Aristotle, say.
One tradition holds that all three works are by the same author, as in this invocation:[5]
In one popular legend, Patañjali was born to Atri (First of the Saptha Rishis) and his wife Anusuya (this would make him go back to the time of the creation by Brahma). According to this tradition, Anasuya had to go through a stern test of her chastity when the Trimurti (Brahma, Vishnu, Shiva) themselves came as Bhikshuks and asked her for Bhiksha. She passed their test by accepting them as her children and fed them while naked. She got the boon where all the 3 Murtis will be born to them. They were SomaSkandan or Patañjali, Dattatreya, and Durvasa.
Regarding his early years, a Tamil Shaivite tradition from around 10th c. AD holds that Patañjali learned Yoga along with seven other disciples from the great Yogic Guru Nandhi Deva, as stated in Tirumular's Tirumandiram (Tantra 1).
Nandhi arulPetra Nadharai Naadinom
Nandhigal Nalvar Siva Yoga MaaMuni
Mandru thozhuda Patañjali Vyakramar
Endrivar Ennodu(Thirumoolar) Enmarumaame
English translation
By receiving Nandhi's grace we sought the feet of the Lord
The Four Nandhis (Sanagar, Santhanar, Sanath Sujatar, Sanath Kumarar),
Siva Yoga Maamuni, Patañjali, Vyakramapadar and I (Thirumoolar)
We were thus eight disciples.
The ancient Kali Kautuvam also describes how Patañjali and Vyagrapada gathered along with the gods in Thillai near Chidambaram to watch Shiva and Kali dance and perform the 108 mystic Karanas, which formed the foundation for the system of Natya Yoga.
This Tamil tradition also gives his birth place in South Kailash, possibly the modern day Thirumoorthy hills near Coimbatore. Some other traditions feel that his being born in Bharatavarsha - the part of the ancient world corresponding to South Asia - is beneath his godlike status, and that he must have been born in the Jambudvipa, the mythical center of the universe.
Patañjali as Siddha is also mentioned by the goldsmith-sage Bogar:
It was my Grandfather who said, "Climb and see."
But it was Kalangi Nathar who gave me birth.
Patañjali,Viyagiramar,and Sivayogi Muni all so rightly said,
"Look! This is the path!" - Bhogar, 7000 sayings
This tradition also holds that Patañjali was a master of dance.
In recent decades the Yoga Sutra has become quite popular worldwide for the precepts regarding practice of Raja Yoga and its philosophical basis. "Yoga" in traditional Hinduism involves inner contemplation, a rigorous system of meditation practice, ethics, metaphysics, and devotion to God, or Brahman. At the same time, his Mahābhāṣya, which first foregrounded the notion of meaning as referring to categorization, remains an important treatise in Sanskrit linguistic philosophy.
http://en.wikipedia.org/wiki/Patanjali
Whether these two works are by the same author has been the subject of considerable debate. The authorship of the two are first attributed to the same person in Bhojadeva's Rajamartanda, a relatively late (10th c.) commentary on the Yoga Sutras[4], as well as a large number of subsequent texts. As for the texts themselves, the Yoga Sutra iii.44 cites a sutra as that from Patanjali by name, but this line itself is not from the Mahābhāṣya. However, certain themes such as the unity of the constituent parts appear common to both. Sources of doubt include the lack of cross-references between the texts, and no mutual awareness of each other, quite unlike other cases of multiple works by (later) Sanskrit authors. Also, some elements in the Yoga Sutras may date from as late as the 4th c. AD[3], but such changes may be due to divergent authorship, or due to later additions which are not atypical in the oral tradition. In the absence of any concrete evidence for a second Patanjali, and given the approximately same time frame for the origin of both texts, and the traditional ascription of both to a Patanjali most scholars simply refer to both works as "by Patanjali".
In addition to the Mahābhāṣya and Yoga Sutras, the 11th c. text on Charaka by Chakrapani, and the 16th c. text Patanjalicharita ascribes to Patanjali a medical text called the Carakapratisamskritah (now lost) which is apparently a revision (pratisamskritah) of the medical treatise by Charaka. Some have cited the Patanjali reference in Yoga Sutra as possibly being from this text. Were he to be the author of all three works, it would be quite amazing, although such diversity would not be very uncommon in many early civilizations, as in the work of Pingala or Katyayana, both grammaticians who also worked in mathematics, or their contemporary Aristotle, say.
One tradition holds that all three works are by the same author, as in this invocation:[5]
In one popular legend, Patañjali was born to Atri (First of the Saptha Rishis) and his wife Anusuya (this would make him go back to the time of the creation by Brahma). According to this tradition, Anasuya had to go through a stern test of her chastity when the Trimurti (Brahma, Vishnu, Shiva) themselves came as Bhikshuks and asked her for Bhiksha. She passed their test by accepting them as her children and fed them while naked. She got the boon where all the 3 Murtis will be born to them. They were SomaSkandan or Patañjali, Dattatreya, and Durvasa.
Regarding his early years, a Tamil Shaivite tradition from around 10th c. AD holds that Patañjali learned Yoga along with seven other disciples from the great Yogic Guru Nandhi Deva, as stated in Tirumular's Tirumandiram (Tantra 1).
Nandhi arulPetra Nadharai Naadinom
Nandhigal Nalvar Siva Yoga MaaMuni
Mandru thozhuda Patañjali Vyakramar
Endrivar Ennodu(Thirumoolar) Enmarumaame
English translation
By receiving Nandhi's grace we sought the feet of the Lord
The Four Nandhis (Sanagar, Santhanar, Sanath Sujatar, Sanath Kumarar),
Siva Yoga Maamuni, Patañjali, Vyakramapadar and I (Thirumoolar)
We were thus eight disciples.
The ancient Kali Kautuvam also describes how Patañjali and Vyagrapada gathered along with the gods in Thillai near Chidambaram to watch Shiva and Kali dance and perform the 108 mystic Karanas, which formed the foundation for the system of Natya Yoga.
This Tamil tradition also gives his birth place in South Kailash, possibly the modern day Thirumoorthy hills near Coimbatore. Some other traditions feel that his being born in Bharatavarsha - the part of the ancient world corresponding to South Asia - is beneath his godlike status, and that he must have been born in the Jambudvipa, the mythical center of the universe.
Patañjali as Siddha is also mentioned by the goldsmith-sage Bogar:
It was my Grandfather who said, "Climb and see."
But it was Kalangi Nathar who gave me birth.
Patañjali,Viyagiramar,and Sivayogi Muni all so rightly said,
"Look! This is the path!" - Bhogar, 7000 sayings
This tradition also holds that Patañjali was a master of dance.
कुरल १७-१
olukkaaraa kolga oruvan tan nenjattu alukkaaru
ilaadha iyalbu.
ओलुक्कारा कोल्ग ओरूवन तन नेंजट्टू अलुक्कारु
इलाध इयल्बू।
let a man esteem that disposition which is free from envy, same as propriety of conduct.
Tantric meaning:
nenjattu alukkaaru ilaadha iyalbu.....the Merciful Being who(whose nature) dont exhibit prejudice.
oruvan tan....The Unique Being.
olukkaaraa kolga ....who is an embodiment of righteousness.
ilaadha iyalbu.
ओलुक्कारा कोल्ग ओरूवन तन नेंजट्टू अलुक्कारु
इलाध इयल्बू।
let a man esteem that disposition which is free from envy, same as propriety of conduct.
Tantric meaning:
nenjattu alukkaaru ilaadha iyalbu.....the Merciful Being who(whose nature) dont exhibit prejudice.
oruvan tan....The Unique Being.
olukkaaraa kolga ....who is an embodiment of righteousness.
Thursday, June 25, 2009
अत्री ऋषि
In Hinduism, Attri (Sanskrit: अत्रि) is a legendary bard and scholar, and a son of Brahma, and one of the Saptarishis (Seven Great Sages Rishi) in the seventh, i.e the present Manvantara [1]..
Attri is the rishi present in all manvantras. Praveen Attri says, "He was among the three main seers who propounded the sacred thread (after Brihaspati) which has three strands symbolising Creation (Brahma and the letter A), sustenance (Vishnu and the letter U) and Dissolution (Shiva{m} and the letter M). Together these three strands show the vow that a Brahmin takes to recite and adhere to Aum." The first set of three threads is the Brahma vrata (promise of the Brahmin) and is related to Bhu loka (earth plane). The second set is given after marriage and is related to the Bhuva loka (solar system); the third set is Deeksha (initiation) and is related to svarga loka (heavens).
Atri Gotra is from the lineage of Brahmarsi Atri and Anusuya Devi. Brahmarsi Atri is the seer of the fifth mandala (book) of the Rigveda. He had many sons, including Soma, Datta, and Durvasa, who are the incarnations of the Divine Trinity Brahma, Vishnu, and Rudra. The trimurti channeled through Brahmarsi Atri when they granted boons to his wife Devi Anusuya for helping the Sun to rise in the east everyday. Soma is called Chandratreya or Chandratre, and Durvasa is Krishnatreya or Krishnatre. Somatreya (Chandra) established the Someshwara Jyotirlinga, used to overcome all kinds of passion. Soma, as the incarnation of Brahma, has the power to cause any species to continue.
He is among the Sapta Rishi (seven luminous or eternal sages in the sky) symbolized by the great bear and the seven stars around it. Named Megrez in Latin. The star is also considered as δ (Delta) or the 4th star in the Great Bear constellation.
He is the seer of the fifth Mandala (Book 5) of the Rig Veda. He had many sons and disciples who have also contributed in the compilation of the Rig Veda and other Vedic texts.
Atri maharishi is one of the ten sons of Creator Brahmaand first of the Saptha Rishis, created by just the will of the Almighty and therefore designated as a Maanasa-putras (mentally generated issues). There were ten of these. Atri's wife is Anasuya or Anusiya devi, a daughter of Kardama Prajapati and an embodiment of chastity.
Once trinity decided to test the chastity of Anasuyaa. They came to Anasuyaa's house as Brahmins and request for food with the condition that she has to serve it nude. Anasuyaa without any hesitation agreed to that. In turn she used her pativrita shakti to convert the brahmins into child and offered them food without any dress. Trinity could revert back to their original form only after she did herself on the request of gods. Trinity blessed them with three sons being sons: Dattatreya, Chandraatri and Krishnaatri or Durvasa.
Rama, the son of Dasaratha, visited Atri Maharishi's Ashram during his fourteen years of stay in the forest. It was Atri who showed the way to Dandakaranya forest to Rama, after showering his hospitality on him.
Attri Maharishi is considered to be one of the great discoverers of sacred Mantras of Hinduism. In his family line there were a few other seers of mantras namely: Shaavaashva, Avishtir, and Purvaatithi. There were also other great Rishis in that line: Mudgala, Uddaalaki, Shaakalaayani, Chaandogya, etc.
Attri-samhita and Attri-smriti are two works attributed to Attri.
Till the present day, a number of Brahmin families have this sage's name at the head of their lineage, which indicates that he or his descendents tutored that whole lineage.
http://en.wikipedia.org/wiki/Atri
Attri is the rishi present in all manvantras. Praveen Attri says, "He was among the three main seers who propounded the sacred thread (after Brihaspati) which has three strands symbolising Creation (Brahma and the letter A), sustenance (Vishnu and the letter U) and Dissolution (Shiva{m} and the letter M). Together these three strands show the vow that a Brahmin takes to recite and adhere to Aum." The first set of three threads is the Brahma vrata (promise of the Brahmin) and is related to Bhu loka (earth plane). The second set is given after marriage and is related to the Bhuva loka (solar system); the third set is Deeksha (initiation) and is related to svarga loka (heavens).
Atri Gotra is from the lineage of Brahmarsi Atri and Anusuya Devi. Brahmarsi Atri is the seer of the fifth mandala (book) of the Rigveda. He had many sons, including Soma, Datta, and Durvasa, who are the incarnations of the Divine Trinity Brahma, Vishnu, and Rudra. The trimurti channeled through Brahmarsi Atri when they granted boons to his wife Devi Anusuya for helping the Sun to rise in the east everyday. Soma is called Chandratreya or Chandratre, and Durvasa is Krishnatreya or Krishnatre. Somatreya (Chandra) established the Someshwara Jyotirlinga, used to overcome all kinds of passion. Soma, as the incarnation of Brahma, has the power to cause any species to continue.
He is among the Sapta Rishi (seven luminous or eternal sages in the sky) symbolized by the great bear and the seven stars around it. Named Megrez in Latin. The star is also considered as δ (Delta) or the 4th star in the Great Bear constellation.
He is the seer of the fifth Mandala (Book 5) of the Rig Veda. He had many sons and disciples who have also contributed in the compilation of the Rig Veda and other Vedic texts.
Atri maharishi is one of the ten sons of Creator Brahmaand first of the Saptha Rishis, created by just the will of the Almighty and therefore designated as a Maanasa-putras (mentally generated issues). There were ten of these. Atri's wife is Anasuya or Anusiya devi, a daughter of Kardama Prajapati and an embodiment of chastity.
Once trinity decided to test the chastity of Anasuyaa. They came to Anasuyaa's house as Brahmins and request for food with the condition that she has to serve it nude. Anasuyaa without any hesitation agreed to that. In turn she used her pativrita shakti to convert the brahmins into child and offered them food without any dress. Trinity could revert back to their original form only after she did herself on the request of gods. Trinity blessed them with three sons being sons: Dattatreya, Chandraatri and Krishnaatri or Durvasa.
Rama, the son of Dasaratha, visited Atri Maharishi's Ashram during his fourteen years of stay in the forest. It was Atri who showed the way to Dandakaranya forest to Rama, after showering his hospitality on him.
Attri Maharishi is considered to be one of the great discoverers of sacred Mantras of Hinduism. In his family line there were a few other seers of mantras namely: Shaavaashva, Avishtir, and Purvaatithi. There were also other great Rishis in that line: Mudgala, Uddaalaki, Shaakalaayani, Chaandogya, etc.
Attri-samhita and Attri-smriti are two works attributed to Attri.
Till the present day, a number of Brahmin families have this sage's name at the head of their lineage, which indicates that he or his descendents tutored that whole lineage.
http://en.wikipedia.org/wiki/Atri
कुरल १६-१
Tirukkural @ wiki:
The Kural quoted here are the ones Taken from(along with accepted meanings and commentaries):
http://acharya.iitm.ac.in/cgi-bin/show_kural_ad.pl?12
TanTric meaning is a paradigm search and visualisation by me।
अगल्वारै थान्गुम नीलम पोला
थम्मै इगालवार पोरुथर थलै
agalvaarai thaangum nilam pola
thammai igazhvaar poruthal thalai
As the mother earth bears into those that dig her,so is one to remain patient against those that speak ill-will against.
Tantric meaning:
Bonding ocurrs between substances that offend the passive behaviour,as in the same way that the creation sustains erratic response of what it has created.
The Kural quoted here are the ones Taken from(along with accepted meanings and commentaries):
http://acharya.iitm.ac.in/cgi-bin/show_kural_ad.pl?12
TanTric meaning is a paradigm search and visualisation by me।
अगल्वारै थान्गुम नीलम पोला
थम्मै इगालवार पोरुथर थलै
agalvaarai thaangum nilam pola
thammai igazhvaar poruthal thalai
As the mother earth bears into those that dig her,so is one to remain patient against those that speak ill-will against.
Tantric meaning:
Bonding ocurrs between substances that offend the passive behaviour,as in the same way that the creation sustains erratic response of what it has created.
Wednesday, June 24, 2009
कुरल १५-१
पिरन पोरुलान पेत्तोलुगुम पेदैमै
न्यालाट्टू आराम पोरुलार कंदा कन्निल
piran porulaan pettolugum paedaimai
gnyaalattu aRam porul kandaar kannil
The folly of desiring who is of the another property will not be found in those who know virtue.
TanTric Meaning:
gnyaalattu aRam porul kandaar kannil....In The eyes of those wise men,"in the creators wisdom"
piran porulaan pettolugum paedaimai....IT IS OBSESSION TO CREATE LIFE AND NATURE THAT RUNS THE SHOW OF THE UNIVERSE.
न्यालाट्टू आराम पोरुलार कंदा कन्निल
piran porulaan pettolugum paedaimai
gnyaalattu aRam porul kandaar kannil
The folly of desiring who is of the another property will not be found in those who know virtue.
TanTric Meaning:
gnyaalattu aRam porul kandaar kannil....In The eyes of those wise men,"in the creators wisdom"
piran porulaan pettolugum paedaimai....IT IS OBSESSION TO CREATE LIFE AND NATURE THAT RUNS THE SHOW OF THE UNIVERSE.
குறள் ௧௪-௧ ,कुरल १४-१
ओलुक्कम विलुप्पम थरलान
ओलुक्कम उयिरिनुम ओम्बा पदुम
ozhukkam vizhuppam tharalaan
ozhukkam uyirinum omba padum.
propriety of conduct leads to eminnence,it should therefore be preserved carefully than life.
Tantric meaning:
ozhukkam(Dharma,organise,self-exposiion) vizhuppam(visualised,) tharalaan....that which originates(self-exposites)and manifests
ozhukkam uyirinum omba padum.....is placed and viewed in a higher trajectory than life
ओलुक्कम उयिरिनुम ओम्बा पदुम
ozhukkam vizhuppam tharalaan
ozhukkam uyirinum omba padum.
propriety of conduct leads to eminnence,it should therefore be preserved carefully than life.
Tantric meaning:
ozhukkam(Dharma,organise,self-exposiion) vizhuppam(visualised,) tharalaan....that which originates(self-exposites)and manifests
ozhukkam uyirinum omba padum.....is placed and viewed in a higher trajectory than life
कुरल १२ - १
तगुधि एन ओन्द्रू नन्ध्राए
पगुधियाल पार-पट्टू ओलुग पेरिन ...tagudi aena ondru nandrae...pagudhiyaal paarpattu ozhuga perin.
That equity which consists in acting with equal regardto each of the divisions of men is a preeminent virtue.
Tantric meaning:
paarpattu(paadu-pattu) ozhuga perin....Karmic cleansing,derive from effort the required....
tagudi aena ondru nandrae...pagudhiyaal ...the capacity,status of the Brahman which is unique and where we all are to be focussed to attain...for we got split(pagudiyaal).
पगुधियाल पार-पट्टू ओलुग पेरिन ...tagudi aena ondru nandrae...pagudhiyaal paarpattu ozhuga perin.
That equity which consists in acting with equal regardto each of the divisions of men is a preeminent virtue.
Tantric meaning:
paarpattu(paadu-pattu) ozhuga perin....Karmic cleansing,derive from effort the required....
tagudi aena ondru nandrae...pagudhiyaal ...the capacity,status of the Brahman which is unique and where we all are to be focussed to attain...for we got split(pagudiyaal).
Tuesday, June 23, 2009
http://raghu-vraghava।blogspot.com/
செய்யாமற் செய்ய த உதவிக்கு வய்யகமும் வானகமும் ஆற்றல் அரிது .
HEAVEN AND EARTH IS NOT EQUIVALENT FOR THE DEEDS DONE WITHOUT EXPECTATION IN RETURN.
TANTRIC MEANING:
CHEYYAMAR CHEYYDA UDAVIKKU...चेय्यामर चैय्धा उदाविक्कू ...செய்யாமற் செய்து உதவிக்கு
...THAT WHICH SELF-EXPOSITED AND CREATED...
செய்யாமற் செய்ய த உதவிக்கு வய்யகமும் வானகமும் ஆற்றல் அரிது .
HEAVEN AND EARTH IS NOT EQUIVALENT FOR THE DEEDS DONE WITHOUT EXPECTATION IN RETURN.
TANTRIC MEANING:
वैयगमुम वानगमुम अत्त्रल अरिदु ...வையகமும் வானகமும் ஆற்றல் அரிது ..
VAIYAGAMUM VAANAGAMUM ATTRAL ARIDU...THE DIVINE PLAY IN THE SPACE(BETWEEN HEAVEN AND EARTH) IS UNIQUE...CHEYYAMAR CHEYYDA UDAVIKKU...चेय्यामर चैय्धा उदाविक्कू ...செய்யாமற் செய்து உதவிக்கு
...THAT WHICH SELF-EXPOSITED AND CREATED...
कुरल १०-१
இன் சொலால் ஈரம் அளை இப்படி இறு இலவாம்
செம் பொருள் கண்டார் வாய் சொல்
इन चोलाल ईरम आळाई इप्पदी इरु इलावाम
चेम्पोरुल कांदार वे चोल
IN CHOLAAL EERAM ALAI IPPADI IRU ILAVAAM
CHEM PORUL KANDAAR VAAY CHOL
SWEET WORDS ARE THOSE THAT IMBUED WITH LOVE AND FREE FROM DECEIT
FLOW FROM MOUTH OF THE VIRTUOUS.
TANTRIC MEANING:
CHEM PORUL KANDAAR VAAY CHOL....THOSE ENLIGHTNED SOUL THAT HAS REALISED THE SACRED-SUBSTANCE(BRAHMAN)AND THUS THEY SPAKE AND SHARE...
IN CHOLAAL EERAM ALAI.. IPPADI IRU ILAVAAM....THOSE SWEET WORDS OF REALISATION,THAT IS CHURNED OUT OF THE OCEANS
IPPADI IRU ILAVAAM...THAT SUBSTANCE WHICH HAS TWO STATES OF "aASTI AND nAASTI"" உளன் இலன் ஏன ARINDAYITT
செம் பொருள் கண்டார் வாய் சொல்
इन चोलाल ईरम आळाई इप्पदी इरु इलावाम
चेम्पोरुल कांदार वे चोल
IN CHOLAAL EERAM ALAI IPPADI IRU ILAVAAM
CHEM PORUL KANDAAR VAAY CHOL
SWEET WORDS ARE THOSE THAT IMBUED WITH LOVE AND FREE FROM DECEIT
FLOW FROM MOUTH OF THE VIRTUOUS.
TANTRIC MEANING:
CHEM PORUL KANDAAR VAAY CHOL....THOSE ENLIGHTNED SOUL THAT HAS REALISED THE SACRED-SUBSTANCE(BRAHMAN)AND THUS THEY SPAKE AND SHARE...
IN CHOLAAL EERAM ALAI.. IPPADI IRU ILAVAAM....THOSE SWEET WORDS OF REALISATION,THAT IS CHURNED OUT OF THE OCEANS
IPPADI IRU ILAVAAM...THAT SUBSTANCE WHICH HAS TWO STATES OF "aASTI AND nAASTI"" உளன் இலன் ஏன ARINDAYITT
Monday, June 22, 2009
कुरल अदिकरम ९ कुरल १
http://raghu-vraghava.blogspot.com/
irundombi il vaazhvadhellam
virundombi vellanmai cheydar poruttu
इरुन्दोम्बी इल वाल्वाधेल्लम
विरुन्दोम्बी वैल्लान्मै पोरुट्टू
इरुंदु ऊम्बल ....treat this life
इल वाल्वु....life beyond this life..moksha..liberation.
एल्लाम...for all that
विरुंदु ऊम्बल....treat the fellow living...compassion
वैल्लान्मै...vael aanmai...engage in sacrifice and piety
पोरुट्टू....poruttu....for that
The whole design of living in the domestic state and laying up(property) is to exercise the benovelance of hospitality.
Tantric meaning:
Treat this life by engaging in sacrifice and piety and exhibiting compassion,for thou deserve a life that is beyond and liberated.
irundombi il vaazhvadhellam
virundombi vellanmai cheydar poruttu
इरुन्दोम्बी इल वाल्वाधेल्लम
विरुन्दोम्बी वैल्लान्मै पोरुट्टू
इरुंदु ऊम्बल ....treat this life
इल वाल्वु....life beyond this life..moksha..liberation.
एल्लाम...for all that
विरुंदु ऊम्बल....treat the fellow living...compassion
वैल्लान्मै...vael aanmai...engage in sacrifice and piety
पोरुट्टू....poruttu....for that
The whole design of living in the domestic state and laying up(property) is to exercise the benovelance of hospitality.
Tantric meaning:
Treat this life by engaging in sacrifice and piety and exhibiting compassion,for thou deserve a life that is beyond and liberated.
कुरल ...अदिकारम ८ कुरल १
http://raghu-vraghava।blogspot.com/
अन्बिर्कुम उन्दो अधैक्कुम ताल
आर्वलर पुन कण नीर पूसल तर उम
anbirkkum undo adaikkum taazh
aarvalar pun kanneer poosal tarum.
Is there any fastening that can Shut Love.
tears of the affectionate will expose the love within.
Tantric meaning:
Aarvalar Pun...the wound of expectations....The anxiety for blessing from the unseen strength.
is exposited...
kanneer poosal....tears that swab the face which flows from within caused by such anxiety.
Tarum...that bestows...
Anbu...referred as Lord Almighty the superior strength.
anbirkkum undo...do it have(the love par-excellence,does it have..)
adaikkum taazh(can it get closeted...)
Can the almighty love get closeted to an anxious individual who exposites his divine love through tears on his face...probably not.
अन्बिर्कुम उन्दो अधैक्कुम ताल
आर्वलर पुन कण नीर पूसल तर उम
anbirkkum undo adaikkum taazh
aarvalar pun kanneer poosal tarum.
Is there any fastening that can Shut Love.
tears of the affectionate will expose the love within.
Tantric meaning:
Aarvalar Pun...the wound of expectations....The anxiety for blessing from the unseen strength.
is exposited...
kanneer poosal....tears that swab the face which flows from within caused by such anxiety.
Tarum...that bestows...
Anbu...referred as Lord Almighty the superior strength.
anbirkkum undo...do it have(the love par-excellence,does it have..)
adaikkum taazh(can it get closeted...)
Can the almighty love get closeted to an anxious individual who exposites his divine love through tears on his face...probably not.
Sunday, June 21, 2009
குறள் அதிகாரம் ஏழு குறள் ஒன்று
http://raghu-vraghava.blogspot.com/
perumattrul yawmarivadu illai arivarinda
makkat paeru alla pira
பெறுமற்றுள் யாமறிவது இல்லை அறிவறிந்த
மக்கட் பேறு அல்ல பிற
among all the benefit that may be acquired , we know no greater benefit than acquiring intelligent children
Tantric meaning:
peru vadu mattrul ...among those that i am bestowed,which i realise, none, after enlightenment,that which is above us and none other.
Paeru(peru...to get,paeru..identify)mattruL(among others) yawm arivarivadu(which i know/realise) illai(none)arivarindha(after enlightenment)
makkat paeru(that which is above us..omnipresent) alla pira(none other than that).
He/it that can be visualised and realised and placed above us is what i realised and none other than that is above...
perumattrul yawmarivadu illai arivarinda
makkat paeru alla pira
பெறுமற்றுள் யாமறிவது இல்லை அறிவறிந்த
மக்கட் பேறு அல்ல பிற
among all the benefit that may be acquired , we know no greater benefit than acquiring intelligent children
Tantric meaning:
peru vadu mattrul ...among those that i am bestowed,which i realise, none, after enlightenment,that which is above us and none other.
Paeru(peru...to get,paeru..identify)mattruL(among others) yawm arivarivadu(which i know/realise) illai(none)arivarindha(after enlightenment)
makkat paeru(that which is above us..omnipresent) alla pira(none other than that).
He/it that can be visualised and realised and placed above us is what i realised and none other than that is above...
திருக்குறள் பகுதி ஆறு குறள் ஒன்று
http://raghu-vraghava.blogspot.com/
manaiththakka maanbudaiyaal agidarkkondaan valaththakkaal vaazhkkai tunai.
she who has excellent virtues and can expand within the means of the husband is a help in domestic state.
Tantric meaning:
ஆகிதர்க்கொண்டான் ....and that which is created and within HIM(purusha..enjoyer)
வளத்தக்காள் வாழ்க்கை துணை
...while the expanse is nurtured by the omni presence and has sustainable growth.
The two tatvas viz the prakriti and purusha is explicitly mentioned in this kural:
மனைத்தக்க மாண்புடையள் ....In the space that is possessed with prakriti(nature)and limited to its expanse...
மனைத்தக்க மாண்புடையள் ஆகிதர்க்கொண்டான்
வளத்தக்காள் வாழ்க்கை துணை
manaiththakka maanbudaiyaal agidarkkondaan valaththakkaal vaazhkkai tunai.
she who has excellent virtues and can expand within the means of the husband is a help in domestic state.
Tantric meaning:
ஆகிதர்க்கொண்டான் ....and that which is created and within HIM(purusha..enjoyer)
வளத்தக்காள் வாழ்க்கை துணை
...while the expanse is nurtured by the omni presence and has sustainable growth.
The two tatvas viz the prakriti and purusha is explicitly mentioned in this kural:
மனைத்தக்க மாண்புடையள் ....In the space that is possessed with prakriti(nature)and limited to its expanse...
முனைவர் உலகநாதனை அன்புடன் வரவேற்கிறேன்
http://raghu-vraghava.blogspot.com/
This is an invite to Dr.Loganathan for participation in the blog specially to review on the tantric interpretations of the Tirukkural.
He is an erudite scholar in Tamil with special interest in Sumerian and will be of great utility in this blog,provided with his time-constraints.
Regards
RV
This is an invite to Dr.Loganathan for participation in the blog specially to review on the tantric interpretations of the Tirukkural.
He is an erudite scholar in Tamil with special interest in Sumerian and will be of great utility in this blog,provided with his time-constraints.
Regards
RV
कुरल अनुभाग ५ चन्द १
http://raghu-vraghava।blogspot.com/
इल वल्वान एंबान इयाल्बुदय मूवर्ककुम
नालात्त्रिन निंद्रा तुनै
இல வாழ்வான் ஏன்பான் இயல்புடைய மூவர்க்கும்
நல்லாற்றின் நின்ற துணை
he will be called the true householder , who is firm supporter of virtues of the three orders in their good path
tantric meaning:
Nal-Aatrin....Good capabilities(aceptable path).
nindra thunai...in support of such acceptable path.
Iyalbudaya moovar....the trinity,or the gunas (modes of...)satvam,rajas and tamas...(goodness passion and ignorance).
"Il vaazhvaan"...The Unity(omnipresent creator)who lay above the trinity.
aenbaan...that unity which exposites its character through trinity.
इल वल्वान एंबान इयाल्बुदय मूवर्ककुम
नालात्त्रिन निंद्रा तुनै
இல வாழ்வான் ஏன்பான் இயல்புடைய மூவர்க்கும்
நல்லாற்றின் நின்ற துணை
he will be called the true householder , who is firm supporter of virtues of the three orders in their good path
tantric meaning:
Nal-Aatrin....Good capabilities(aceptable path).
nindra thunai...in support of such acceptable path.
Iyalbudaya moovar....the trinity,or the gunas (modes of...)satvam,rajas and tamas...(goodness passion and ignorance).
"Il vaazhvaan"...The Unity(omnipresent creator)who lay above the trinity.
aenbaan...that unity which exposites its character through trinity.
कुरल अनुभाग ४ चन्द १
http://raghu-vraghava.blogspot.com/
chirappeenum chelvamum eenum araththin Ongu
aakkam aevano oyirkku
चिराप्पीनुम चेल्वमुम ईनुम अरथ्थिन ऊंगु
आक्कम एवनो उयिर्क्कू
சிறப்பீனும் செல்வமும் ஈனும் அறத்தின் ஓங்கு
ஆக்கம் ஏவனோ உயிர்க்கு
virtue will onfer heaven and wealth and what greater source of happines can one possess than beholding virtue.
Tantric meaning:
ஆக்கம் ஏவனோ உயிர்க்கு...आक्कम एवनो उयिर्क्कू....That which is the cause of creation.
அறத்தின் ஓங்கு....अरथ्थिन ऊंगु...because of is virtue that it exposites.
சிறப்பீனும் செல்வமும் ஈனும் ....चिराप्पीनुम चेल्वमुम ईनुम ...is looked upon as a merciful(cherappu) and undisputable Lord of.. (full of wealth)
chirappeenum chelvamum eenum araththin Ongu
aakkam aevano oyirkku
चिराप्पीनुम चेल्वमुम ईनुम अरथ्थिन ऊंगु
आक्कम एवनो उयिर्क्कू
சிறப்பீனும் செல்வமும் ஈனும் அறத்தின் ஓங்கு
ஆக்கம் ஏவனோ உயிர்க்கு
virtue will onfer heaven and wealth and what greater source of happines can one possess than beholding virtue.
Tantric meaning:
ஆக்கம் ஏவனோ உயிர்க்கு...आक्कम एवनो उयिर्क्कू....That which is the cause of creation.
அறத்தின் ஓங்கு....अरथ्थिन ऊंगु...because of is virtue that it exposites.
சிறப்பீனும் செல்வமும் ஈனும் ....चिराप्पीनुम चेल्वमुम ईनुम ...is looked upon as a merciful(cherappu) and undisputable Lord of.. (full of wealth)
திருக்குறள் ...तिरुक्कुरल अनुभाग ३...चंद..१
http://raghu-vraghava।blogspot.com/
ओलुक्कथ्त्हू नीथ्थार पेरुमै
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
ஒழுக்கத்து நீத்தார் பெருமை
விழுப்பத்து வேண்டும் பனுவல் துணிவு
THE SETTLED CODE OF EVERY RULE REQUIRES,AS HIGHEST GOOD,THEIR GREATNESS WHO, RENOUNCING ALL,TRUE THEIR RULE AS STOOD.
TANTRIC MEANING:
ஒழுக்கத்து நீத்தார் பெருமை
ओलुक्कथ्त्हू नीथ्थार पेरुमै
WIHDRAWAL,SACRIFICE IS THE BEST FORM OF RIGHTEOUSNESS.
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
விழுப்பத்து வேண்டும் பனுவல் துணிவு
FOR LIBERATION ONE SHOULD PURSUE TAPAS(MANTRA)
விழுப்பத்து வேண்டும் ...विज्हुप्पथ्त्हू वेंदुम ....NEED FOR LIBERATION.
PANUVAL TUNIVU....PANUVAL..."METER" ALSO "MANTRA","SOUND","URGE"... ETC.
TUNIVU...DARE...DARING
ओलुक्कथ्त्हू नीथ्थार पेरुमै
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
ஒழுக்கத்து நீத்தார் பெருமை
விழுப்பத்து வேண்டும் பனுவல் துணிவு
THE SETTLED CODE OF EVERY RULE REQUIRES,AS HIGHEST GOOD,THEIR GREATNESS WHO, RENOUNCING ALL,TRUE THEIR RULE AS STOOD.
TANTRIC MEANING:
ஒழுக்கத்து நீத்தார் பெருமை
ओलुक्कथ्त्हू नीथ्थार पेरुमै
WIHDRAWAL,SACRIFICE IS THE BEST FORM OF RIGHTEOUSNESS.
विलुप्पथ्त्हू वेंदुम पनुवल तुनिवु
விழுப்பத்து வேண்டும் பனுவல் துணிவு
FOR LIBERATION ONE SHOULD PURSUE TAPAS(MANTRA)
விழுப்பத்து வேண்டும் ...विज्हुप्पथ्त्हू वेंदुम ....NEED FOR LIBERATION.
PANUVAL TUNIVU....PANUVAL..."METER" ALSO "MANTRA","SOUND","URGE"... ETC.
TUNIVU...DARE...DARING
திருக்குறள் तिरुक्कुरल ತಿರುಕ್ಕುರಲ್ अनुभाग २- कुरल १
http://raghu-vraghava।blogspot.com/
वां निन्द्रू उलगम वलंगी वरुधालाल
तान अमिल्द्हम एंड्रू उनर्र पात्रु
வான் நின்று உலகம் வழங்கி வருதலால்
தான் அமிழ்தம் ஏன்று உணரர் பாற்று
TRADITIONAL MEANING...BY CONTINUANCE OF RAIN THE WORLD IS PRESERVED IN EXISTENCE,IT IS THEREFORE WORTHY TO BE CALLED AN AMBROSIA.
TANTRA MEANING:
வான் நின்று உலகம் வழங்கி ...वां निन्द्रू उलगम वलंगी ....BY IT OMNIPRESENT RAYS BEING SHOWERED FROM THE SKY CONTINUOUSLY...
वरुधालाल....வருதலால்....CUSTOMARY GRANT THAT IS NATURAL FOR THE SUSTENANCE OF CREATION.
தான் ....तान....THAT...WHICH IS INDICATED AS CAUSA-CAUSANS
அமிழ்தம் ...अमिल्द्हम......AMRIT...INDESTRUCTABLE POWER OR FORCE.
ஏன்று உணரர் பாற்று.....एंड्रू उनर्र पात्रु.....IS SO FELT BY VIRTUE.
वां निन्द्रू उलगम वलंगी वरुधालाल
तान अमिल्द्हम एंड्रू उनर्र पात्रु
வான் நின்று உலகம் வழங்கி வருதலால்
தான் அமிழ்தம் ஏன்று உணரர் பாற்று
TRADITIONAL MEANING...BY CONTINUANCE OF RAIN THE WORLD IS PRESERVED IN EXISTENCE,IT IS THEREFORE WORTHY TO BE CALLED AN AMBROSIA.
TANTRA MEANING:
வான் நின்று உலகம் வழங்கி ...वां निन्द्रू उलगम वलंगी ....BY IT OMNIPRESENT RAYS BEING SHOWERED FROM THE SKY CONTINUOUSLY...
वरुधालाल....வருதலால்....CUSTOMARY GRANT THAT IS NATURAL FOR THE SUSTENANCE OF CREATION.
தான் ....तान....THAT...WHICH IS INDICATED AS CAUSA-CAUSANS
அமிழ்தம் ...अमिल्द्हम......AMRIT...INDESTRUCTABLE POWER OR FORCE.
ஏன்று உணரர் பாற்று.....एंड्रू उनर्र पात्रु.....IS SO FELT BY VIRTUE.
Sunday, June 14, 2009
मासानां मार्गासीर्शोस्मी
http://raghu-vraghava।blogspot।com/
http://tiruppavai.net/about.html
Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A।D. Some scholars fix the possible date of Andal as far back as 3000 years B.C. Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight. Andal was a treasure-trove infant, obtained in the Tulasi garden, in the premises of the temple of Sri Vatapatra Sai. Perialwar, her father, found her while tending the garden and brought her up as an adopted child. Andal grew up in holy surroundings, worshipping the Deity and listening to holy discourses, Vedas, Epics, Bhajans, Keerthans, etc॥ From childhood onwards she listened to the Leelas (pranks) of Krishna with rapt attention and developed a deep love to the Lord.A DIVINE CHILD Andal helped her father in weaving flower garlands to offer to the temple Deity every day. One morning, Perialwar observed her wearing and adorning herself with the flower-garland intended for the Deity and herself looking into a mirror and enjoying . He considered this as an act of sacrilege and, with great anguish, failed to offer the garland to the Deity on that day. The Lord appeared in his dream and informed him that He relished only the garland worn by Godai and that in future flower garlands worn by Godai alone be offered to Him. Perialwar relaised the divinity in Godai, and from thence she was reputed as “Andal” (one who ruled Bhagwan) and “Choodi Kodutha Nachiar” (patroness who would offer flowers after adorning herself). It became a routine for Andal to wear the flower garland prior to offering to the Deity.LOVE FOR KRISHNA As Andal grew up, day by day, her love for Krishna also increased and she resolved to marry Him. When Andal attained adolescence, Vishnuchittar was amazed at her conviction to marry Krishna. She was advised to observe Margali Bath rituals, which was a custom of yore for marriageable girls to have choice husbands. Andal imagined herself as a cow-girl at the time of Sri Krishna, collecting all girls at Ayarpadi at dawn during the Margali month, day after day performing the ritual on the banks of the river Yamuna and bathing the Deity. This procedure, expressed lucidly in thirty Hymns, awakening her mates and proceeding to the river-bed, with Bhajan and Keerthan and to bath the Deity, is the topic of Tiruppavai. Apart form Tiruppavai , Andal also sung 143 Hymns in Nachiar Tirumozhi in which her expression of intense love to Krishna, in varying moods of bridal love--tender hope, utter dejection, joyful triumph, woeful sorrow and total surrender--are depicted. Andal concluded that Lord Krishna was none else than the Deity of Sri Rangam--Lord Ranganatha-- and chose Him as her Consort.
It's Margali month, moon replete and the day is proper We shall bathe, girls of Ayarpadi prosperous Will you move out? You wealthy adorn'd fine jewels; Narayana, son of relentless Nandagopala, Whose job wielding a sharp spike ever alert and The lion cub of Yasoda with eye gracious And the lad with dark complexion, handsome eye And face sunny bright pleasant as moon Sure shall grant us the desire soon To the esteem of this earth as a boon; Oblige, involve, listen and consider, our damsel.
http://tiruppavai.net/about.html
Sri Andal, one of the twelve Alwars and the only female saintess, lived in the first half of 8th century A।D. Some scholars fix the possible date of Andal as far back as 3000 years B.C. Andal was born at Srivilliputhur near Madurai, in the Tamil month Adi, with the birth-star Pooram, on a Tuesday, on the fourth day of the bright fortnight. Andal was a treasure-trove infant, obtained in the Tulasi garden, in the premises of the temple of Sri Vatapatra Sai. Perialwar, her father, found her while tending the garden and brought her up as an adopted child. Andal grew up in holy surroundings, worshipping the Deity and listening to holy discourses, Vedas, Epics, Bhajans, Keerthans, etc॥ From childhood onwards she listened to the Leelas (pranks) of Krishna with rapt attention and developed a deep love to the Lord.A DIVINE CHILD Andal helped her father in weaving flower garlands to offer to the temple Deity every day. One morning, Perialwar observed her wearing and adorning herself with the flower-garland intended for the Deity and herself looking into a mirror and enjoying . He considered this as an act of sacrilege and, with great anguish, failed to offer the garland to the Deity on that day. The Lord appeared in his dream and informed him that He relished only the garland worn by Godai and that in future flower garlands worn by Godai alone be offered to Him. Perialwar relaised the divinity in Godai, and from thence she was reputed as “Andal” (one who ruled Bhagwan) and “Choodi Kodutha Nachiar” (patroness who would offer flowers after adorning herself). It became a routine for Andal to wear the flower garland prior to offering to the Deity.LOVE FOR KRISHNA As Andal grew up, day by day, her love for Krishna also increased and she resolved to marry Him. When Andal attained adolescence, Vishnuchittar was amazed at her conviction to marry Krishna. She was advised to observe Margali Bath rituals, which was a custom of yore for marriageable girls to have choice husbands. Andal imagined herself as a cow-girl at the time of Sri Krishna, collecting all girls at Ayarpadi at dawn during the Margali month, day after day performing the ritual on the banks of the river Yamuna and bathing the Deity. This procedure, expressed lucidly in thirty Hymns, awakening her mates and proceeding to the river-bed, with Bhajan and Keerthan and to bath the Deity, is the topic of Tiruppavai. Apart form Tiruppavai , Andal also sung 143 Hymns in Nachiar Tirumozhi in which her expression of intense love to Krishna, in varying moods of bridal love--tender hope, utter dejection, joyful triumph, woeful sorrow and total surrender--are depicted. Andal concluded that Lord Krishna was none else than the Deity of Sri Rangam--Lord Ranganatha-- and chose Him as her Consort.
It's Margali month, moon replete and the day is proper We shall bathe, girls of Ayarpadi prosperous Will you move out? You wealthy adorn'd fine jewels; Narayana, son of relentless Nandagopala, Whose job wielding a sharp spike ever alert and The lion cub of Yasoda with eye gracious And the lad with dark complexion, handsome eye And face sunny bright pleasant as moon Sure shall grant us the desire soon To the esteem of this earth as a boon; Oblige, involve, listen and consider, our damsel.
Saturday, June 13, 2009
तिरुक्कुरल
http://raghu-vraghava।blogspot.com/
अगर मुदल एलू थ्थेल्लाम आदि भगवन मुदत ट्रे उलगु
அகர முதல ஏழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு
The alphabet begins with A;So does the Universe, with God.
Tantrik Meaning(hidden meaning)
Agaram(Agraham...Sacred place,Emanating from,Hiranya garbham).
Mudhala(Mudhalawnavai,among them...all encompassing,Prominence,primordial,foremost)
Aeluththaellam(Alphabet...syllable,sound...Aksharaanaam Akaarosmi....,That which emanated from Agraham...hiranya garbham).
Aadi...the foremost,first,nothing beyond a starting point...Adhai(that which connects to the core)
Bhagavan(Lord Almighty)...Pagirbhavan...Pagavan(that which shares,manifests)/.
mudhattrea.....from him/it that emanates...starting point from where it manifests)
Ulagu....Universe(Ul-Adangiyavai-Aagum)
Like the Hiranyagarbha(apourushaeya) that arises,self exposes itself,it is its manifestation in the personification of the universe through Bhagavan which is the foremost point of creation.
अगर मुदल एलू थ्थेल्लाम आदि भगवन मुदत ट्रे उलगु
அகர முதல ஏழுத்தெல்லாம் ஆதி பகவன் முதற்றே உலகு
The alphabet begins with A;So does the Universe, with God.
Tantrik Meaning(hidden meaning)
Agaram(Agraham...Sacred place,Emanating from,Hiranya garbham).
Mudhala(Mudhalawnavai,among them...all encompassing,Prominence,primordial,foremost)
Aeluththaellam(Alphabet...syllable,sound...Aksharaanaam Akaarosmi....,That which emanated from Agraham...hiranya garbham).
Aadi...the foremost,first,nothing beyond a starting point...Adhai(that which connects to the core)
Bhagavan(Lord Almighty)...Pagirbhavan...Pagavan(that which shares,manifests)/.
mudhattrea.....from him/it that emanates...starting point from where it manifests)
Ulagu....Universe(Ul-Adangiyavai-Aagum)
Like the Hiranyagarbha(apourushaeya) that arises,self exposes itself,it is its manifestation in the personification of the universe through Bhagavan which is the foremost point of creation.
Wednesday, June 10, 2009
भागवत गीता
sarva-dharman parityajya
mam ekam saranam vraja
aham tva sarva-papebhyo
mokshayishyami ma sucah
Abandon all Faith on which you believe to exist in this universe and just surrender unto Me Vraja(Vast Expanse that is infinitesimal).I shall deliver unto you the Liberation that is truth.That Liberation which makes existence without bondage,without worry.
mam ekam saranam vraja
aham tva sarva-papebhyo
mokshayishyami ma sucah
Abandon all Faith on which you believe to exist in this universe and just surrender unto Me Vraja(Vast Expanse that is infinitesimal).I shall deliver unto you the Liberation that is truth.That Liberation which makes existence without bondage,without worry.
Monday, June 8, 2009
ब्रह्मण....बृहत् आरण्यक उपनिषद्
http://raghu-vraghava।blogspot.com/
http://www.geocities.com/vraghavan26/HINDUPHILOSOPHY1.हतं
atha hainam vidhagdha: shawkalya:paprachakati deva yawgnyavalkyeati.
sa haitayaivanivida pratipeadea yawvanto vaishvadevasya nividyuchyanteatrayashcha threecha sahatreathyomithi hovawcha kathyeva katyeva deva yawgnyavalkyeathi trayastrimshadithyomithi hovawcha kathyeava deva yawgnyavalkyeathi shadithyomithi hovawcha katyeava deva yagnyavalkyeathi trayaithyomithi hovawcha katyeava deva yawgnyavalkyeathi dhwawithyomithi hovawcha katyeava deva yawgnyavalkyeathyadhyardha ithyomithi hovawcha kathyeavadeva yawgnyavalkyeatheaka ithyomithi hovawcha kathameathea trayascha three cha shathawthrayasch three cha sahasthreathi. kathameathea thrayascha three cha shathaw thrayascha threecha sahasthreawthi.sa hocha mahimawna evaushawm eathea trayanstrishathveava devaithi kathamea theatrayantrishad ithyashtow vasava ekawdasharudra dhwawdhashawdithyawsthaekantrishadindrashchaiva prajawpathishcha trayanstrishawvithi.
kahtamea shadithyagnischa prithveecha vawyuschawnthariksham chawdithyanshcha dhyowshchaithea shadethea heedam sarvam shadithi। kathamea thrayo deva itheema eva thrayo lokaw eashu heemea sarvea deva ithi. kathamow thow dhvow deva vithyannam chaiva prawnascheathi.kathamoadhyardham ithi yo ayam pavatha ithi thadhahuryadh ayameaka pavathea atha kathamadhyardham ithi yasmin idham sarva madhyawdharnotheanawdhayardham ithi.kathama eko deva ithi prana ithi sa brahma tyadhityaw chakshatea.-----------------------------
VIDHAGDA SHAKALYA ASKED YAWGNYAWALKYA:HOW MANY GODS ARE THERE.QUOTING NIVI A HYMN IN PRAISE OF ALL GODS HE REPLIED 303&3003.
· BUT HOW MANY ARE THERE ASKED THE PUPIL AGAIN.
· 33 HE SAID.
· BUT HOW MANY ARE REAL HE ASKED AGAIN.
· SIX HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· THREE HE SAID.
D
· BUT HOW MANY ARE REALLY.
· TWO HE SAID.
· BUT HOW MANY ARE REAL.
· 1&1/2.HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· ONE HE SAID.
· BUT WHO ARE THOSE 303& 3003.
· THEY ARE ONLY VARIOUS POWERS.IN REALITY ONLY 33 GODS.
· WHO ARE THOSE.
·
8 VASUS.11 RUDRAS.12 AWDHITHYAWS.INDRA&PRAJAWPATHI.
· WHO ARE 6.
· FIRE EARTH AIR SKY SUN &HEAVEN.
· WHO ARE THREE.
· THREE WORLDS.
· WHO ARE TWO.
· MATTER&VITAL FORCE.
· WHO IS 1&1/2.
· WIND .BECAUSE WHEN HE BLEW THE WHOLE WORLD GREW UP&HENCE 1&1/2.
· WHO IS 1.
· VITALFORCE /BRAHMAN.
http://www.geocities.com/vraghavan26/HINDUPHILOSOPHY1.हतं
atha hainam vidhagdha: shawkalya:paprachakati deva yawgnyavalkyeati.
sa haitayaivanivida pratipeadea yawvanto vaishvadevasya nividyuchyanteatrayashcha threecha sahatreathyomithi hovawcha kathyeva katyeva deva yawgnyavalkyeathi trayastrimshadithyomithi hovawcha kathyeava deva yawgnyavalkyeathi shadithyomithi hovawcha katyeava deva yagnyavalkyeathi trayaithyomithi hovawcha katyeava deva yawgnyavalkyeathi dhwawithyomithi hovawcha katyeava deva yawgnyavalkyeathyadhyardha ithyomithi hovawcha kathyeavadeva yawgnyavalkyeatheaka ithyomithi hovawcha kathameathea trayascha three cha shathawthrayasch three cha sahasthreathi. kathameathea thrayascha three cha shathaw thrayascha threecha sahasthreawthi.sa hocha mahimawna evaushawm eathea trayanstrishathveava devaithi kathamea theatrayantrishad ithyashtow vasava ekawdasharudra dhwawdhashawdithyawsthaekantrishadindrashchaiva prajawpathishcha trayanstrishawvithi.
kahtamea shadithyagnischa prithveecha vawyuschawnthariksham chawdithyanshcha dhyowshchaithea shadethea heedam sarvam shadithi। kathamea thrayo deva itheema eva thrayo lokaw eashu heemea sarvea deva ithi. kathamow thow dhvow deva vithyannam chaiva prawnascheathi.kathamoadhyardham ithi yo ayam pavatha ithi thadhahuryadh ayameaka pavathea atha kathamadhyardham ithi yasmin idham sarva madhyawdharnotheanawdhayardham ithi.kathama eko deva ithi prana ithi sa brahma tyadhityaw chakshatea.-----------------------------
VIDHAGDA SHAKALYA ASKED YAWGNYAWALKYA:HOW MANY GODS ARE THERE.QUOTING NIVI A HYMN IN PRAISE OF ALL GODS HE REPLIED 303&3003.
· BUT HOW MANY ARE THERE ASKED THE PUPIL AGAIN.
· 33 HE SAID.
· BUT HOW MANY ARE REAL HE ASKED AGAIN.
· SIX HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· THREE HE SAID.
D
· BUT HOW MANY ARE REALLY.
· TWO HE SAID.
· BUT HOW MANY ARE REAL.
· 1&1/2.HE SAID.
· BUT HOW MANY ARE REAL HE AGAIN ASKED.
· ONE HE SAID.
· BUT WHO ARE THOSE 303& 3003.
· THEY ARE ONLY VARIOUS POWERS.IN REALITY ONLY 33 GODS.
· WHO ARE THOSE.
·
8 VASUS.11 RUDRAS.12 AWDHITHYAWS.INDRA&PRAJAWPATHI.
· WHO ARE 6.
· FIRE EARTH AIR SKY SUN &HEAVEN.
· WHO ARE THREE.
· THREE WORLDS.
· WHO ARE TWO.
· MATTER&VITAL FORCE.
· WHO IS 1&1/2.
· WIND .BECAUSE WHEN HE BLEW THE WHOLE WORLD GREW UP&HENCE 1&1/2.
· WHO IS 1.
· VITALFORCE /BRAHMAN.
कस्मै देवाय हविषा विदेमा
http://raghu-vraghava।blogspot.com/
Sacred Texts Hinduism Index English Rig Veda Book 10 Index Previous Next
Rig Veda Book 10 Hymn 121हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेकासीत स दाधार पर्थिवीं दयामुतेमां कस्मै देवायहविषा विधेम य आत्मदा बलदा यस्य विश्व उपासते परशिषं यस्यदेवाः यस्य छायाम्र्तं यस्य मर्त्युः कस्मै देवायहविषा विधेम यः पराणतो निमिषतो महित्वैक इद राजा जगतो बभूव य ईशे अस्य दविपदश्चतुष्पदः कस्मै देवाय हविषाविधेम यस्येमे हिमवन्तो महित्वा यस्य समुद्रं रसया सहाहुः यस्येमाः परदिशो यस्य बाहू कस्मै देवाय हविषाविधेम येन दयौरुग्रा पर्थिवी च दर्ळ्हा येन सव सतभितं येननाकः यो अन्तरिक्षे रजसो विमानः कस्मै देवायहविषा विधेम यं करन्दसी अवसा तस्तभाने अभ्यैक्षेतां मनसारेजमाने यत्राधि सूर उदितो विभाति कस्मै देवायहविषा विधेम आपो ह यद बर्हतीर्विश्वमायन गर्भं दधानाजनयन्तीरग्निम ततो देवानां समवर्ततासुरेकःकस्मै देवाय हविषा विधेम यश्चिदापो महिना पर्यपश्यद दक्षं दधानाजनयन्तीर्यज्ञम यो देवेष्वधि देव एक आसीत कस्मैदेवाय हविषा विधेम मा नो हिंसीज्जनिता यः पर्थिव्या यो वा दिवंसत्यधर्मा जजान यश्चापश्चन्द्रा बर्हतीर्जजानकस्मै देवाय हविषा विधेम परजापते न तवदेतान्यन्यो विश्वा जातानि परि ताबभूव यत्कामास्ते जुहुमस्तन नो अस्तु वयं सयाम पतयोरयीणाम
1. IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.
He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?
2 Giver of vital breath, of power and vigour, he whose commandments all the Gods acknowledge -.
The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?
3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;
He who is Loord of men and Lord of cattle. What God shall we adore with our oblation?
4 His, through his might, are these snow-covered mountains, and men call sea and Rasā his possession:
His arms are these, his are these heavenly regions. What God shall we adore with our oblation?
5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported:
By him the regions in mid-air were measured. What God shall we adore with our oblation?
6 To him, supported by his help, two armies embattled look while trembling in their spirit,
When over them the risen Sun is shining. What God shall we adore with our oblation?
7 What time the mighty waters came, containing the universal germ, producing Agni,
Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation?
8 He in his might surveyed the floods containing productive force and generating Worship.
He is the God of gods, and none beside him. What God shall we adore with our oblation?
9 Neer may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator,
He who brought forth the great and lucid waters. What God shall we adore with our oblation?
10 Prajāpati! thou only comprehendest all these created things, and none beside thee.
Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.
Sacred Texts Hinduism Index English Rig Veda Book 10 Index Previous Next
Rig Veda Book 10 Hymn 121हिरण्यगर्भः समवर्तताग्रे भूतस्य जातः पतिरेकासीत स दाधार पर्थिवीं दयामुतेमां कस्मै देवायहविषा विधेम य आत्मदा बलदा यस्य विश्व उपासते परशिषं यस्यदेवाः यस्य छायाम्र्तं यस्य मर्त्युः कस्मै देवायहविषा विधेम यः पराणतो निमिषतो महित्वैक इद राजा जगतो बभूव य ईशे अस्य दविपदश्चतुष्पदः कस्मै देवाय हविषाविधेम यस्येमे हिमवन्तो महित्वा यस्य समुद्रं रसया सहाहुः यस्येमाः परदिशो यस्य बाहू कस्मै देवाय हविषाविधेम येन दयौरुग्रा पर्थिवी च दर्ळ्हा येन सव सतभितं येननाकः यो अन्तरिक्षे रजसो विमानः कस्मै देवायहविषा विधेम यं करन्दसी अवसा तस्तभाने अभ्यैक्षेतां मनसारेजमाने यत्राधि सूर उदितो विभाति कस्मै देवायहविषा विधेम आपो ह यद बर्हतीर्विश्वमायन गर्भं दधानाजनयन्तीरग्निम ततो देवानां समवर्ततासुरेकःकस्मै देवाय हविषा विधेम यश्चिदापो महिना पर्यपश्यद दक्षं दधानाजनयन्तीर्यज्ञम यो देवेष्वधि देव एक आसीत कस्मैदेवाय हविषा विधेम मा नो हिंसीज्जनिता यः पर्थिव्या यो वा दिवंसत्यधर्मा जजान यश्चापश्चन्द्रा बर्हतीर्जजानकस्मै देवाय हविषा विधेम परजापते न तवदेतान्यन्यो विश्वा जातानि परि ताबभूव यत्कामास्ते जुहुमस्तन नो अस्तु वयं सयाम पतयोरयीणाम
1. IN the beginning rose Hiranyagarbha, born Only Lord of all created beings.
He fixed and holdeth up this earth and heaven. What God shall we adore with our oblation?
2 Giver of vital breath, of power and vigour, he whose commandments all the Gods acknowledge -.
The Lord of death, whose shade is life immortal. What God shall we adore with our oblation?
3 Who by his grandeur hath become Sole Ruler of all the moving world that breathes and slumbers;
He who is Loord of men and Lord of cattle. What God shall we adore with our oblation?
4 His, through his might, are these snow-covered mountains, and men call sea and Rasā his possession:
His arms are these, his are these heavenly regions. What God shall we adore with our oblation?
5 By him the heavens are strong and earth is stedfast, by him light's realm and sky-vault are supported:
By him the regions in mid-air were measured. What God shall we adore with our oblation?
6 To him, supported by his help, two armies embattled look while trembling in their spirit,
When over them the risen Sun is shining. What God shall we adore with our oblation?
7 What time the mighty waters came, containing the universal germ, producing Agni,
Thence sprang the Gods’ one spirit into being. What God shall we adore with our oblation?
8 He in his might surveyed the floods containing productive force and generating Worship.
He is the God of gods, and none beside him. What God shall we adore with our oblation?
9 Neer may he harm us who is earth's Begetter, nor he whose laws are sure, the heavens' Creator,
He who brought forth the great and lucid waters. What God shall we adore with our oblation?
10 Prajāpati! thou only comprehendest all these created things, and none beside thee.
Grant us our hearts' desire when we invoke thee: may we have store of riches in possession.
Sunday, June 7, 2009
रिग वेद
http://raghu-vraghava.blogspot.com/
Sangachchadhwam samvadadhwam
samvo manaamsi jaanathaam
Devaa bhaagam yathaa poorve
samjaanaamupasathe
[ May we assemble and march forward with a common purpose
May we confer together with open minds and
work together harmoniously for common good;
May we pool our thoughts for integrated wisdom,
and work actuated by higher ideals. ]
samawnee va akroothi:samawna hridhayawni va:
samawnamasthu vomano yathawva:susahawsathi.
everyone should live together , communicate
constructively.
all should unite their thoughts ,synthesis,
avoid differences.
like the learned who concentrate on acquiring knowledge &wisdom& involve in devotion.
involve in performance of duty applying wisdom acquired through knowledge with devotion.
**************************************************
Sangachchadhwam samvadadhwam
samvo manaamsi jaanathaam
Devaa bhaagam yathaa poorve
samjaanaamupasathe
[ May we assemble and march forward with a common purpose
May we confer together with open minds and
work together harmoniously for common good;
May we pool our thoughts for integrated wisdom,
and work actuated by higher ideals. ]
samawnee va akroothi:samawna hridhayawni va:
samawnamasthu vomano yathawva:susahawsathi.
everyone should live together , communicate
constructively.
all should unite their thoughts ,synthesis,
avoid differences.
like the learned who concentrate on acquiring knowledge &wisdom& involve in devotion.
involve in performance of duty applying wisdom acquired through knowledge with devotion.
**************************************************
Monday, June 1, 2009
करमा,ज्ञान, भक्ति और प्रेम भावः यह एकत्र अथवा भिन्न भाव है
http://raghu-vraghava.blogspot.com/
Often we come across these concepts of Karma,gyana,Bhakti and Prem forms of attaining salvation,these are discussed from a perspective and that is to regulate the thought, deed and action of individuals.
These concepts have a perspetive of the fruits from the following of a particualr path.
However from the perspective of the creator(or origin of creation)do these have any meaning.
Execution of Dharm is intended through the above means,Dharma as i had earlier discussed is very individualist as against the communion path(of religion),Dharm is introspect,inward looking(it is a natural property of existence).
Sustenance is through execution(Karma Marg,Gnyaana Marg etc).
So are these really a different approaches or approaches for different achievements.
The Lord in the Geetha has exhorted Arjuna to do Karma and not to bother about the result which is not in his hands.He has at the same time clarified Dharm exquisitely.
While from the angle of creation there is a distinction in approaches,from the perspetive of creator these are organs vested in creational elements.
Letus take scientific perspectives.
The order of Protons,neutrons and electrons are accepted in a particular form to form an atom ...these are rightly the Dharm of that atom which otherwise do not exist.While an atom do not exist in vaccum and has lot of external elements to encounter Bonding is a natural process of Dharm executed through the Karm of bonding...sharing,if this is in the good process they align well else they explode or implode.
Prem and bhakti bhav are a corollary of karma bhava which calls for focus to the centre of an atom and that process enables inward looking which is what is the intended dharm of the creator.
Regards
RV
Often we come across these concepts of Karma,gyana,Bhakti and Prem forms of attaining salvation,these are discussed from a perspective and that is to regulate the thought, deed and action of individuals.
These concepts have a perspetive of the fruits from the following of a particualr path.
However from the perspective of the creator(or origin of creation)do these have any meaning.
Execution of Dharm is intended through the above means,Dharma as i had earlier discussed is very individualist as against the communion path(of religion),Dharm is introspect,inward looking(it is a natural property of existence).
Sustenance is through execution(Karma Marg,Gnyaana Marg etc).
So are these really a different approaches or approaches for different achievements.
The Lord in the Geetha has exhorted Arjuna to do Karma and not to bother about the result which is not in his hands.He has at the same time clarified Dharm exquisitely.
While from the angle of creation there is a distinction in approaches,from the perspetive of creator these are organs vested in creational elements.
Letus take scientific perspectives.
The order of Protons,neutrons and electrons are accepted in a particular form to form an atom ...these are rightly the Dharm of that atom which otherwise do not exist.While an atom do not exist in vaccum and has lot of external elements to encounter Bonding is a natural process of Dharm executed through the Karm of bonding...sharing,if this is in the good process they align well else they explode or implode.
Prem and bhakti bhav are a corollary of karma bhava which calls for focus to the centre of an atom and that process enables inward looking which is what is the intended dharm of the creator.
Regards
RV
Sunday, May 31, 2009
दो पसुरम ..एक चयन
http://raghu-vraghava.blogspot.com/
Pasuram 1.
uyarvara uyar nalam udaiyavan
mayarvara madinalamarulinen
ayarvarum amarargal adipathi
Aevan? Avan.
********************************************
Tuyar aru chudar adi thozhudu Aezhu aen Mananae!
Nammalvar...Tiru-Vawy..Mozhindhavai.
***********************************************
Similar Parallel is taken from Vedas.
Rg Veda Mandala 10-121,Kasmai Daevaya Havisha Vidhaema.
Tinnen Veedu Mudhal Muzhudumaai
**************************************************
Pasuram 2.
Aennin Meediyan Aemperumaan
Mannum Vinnum Aellaam Udan Unda
Nan Kannan Kann Alladu ILLaiy Or Kaanae.
******************************************************
The Difference between the two pasurams is basically on visualising the concept of supreme as an Independant Embodiment..."Thuyar Aru Chudar"
Pervasive Ray of Hope against the Bondage.
In the other Pasuram
The Personality of Kannan is placed as Supreme who acts as the supreme being with universal vision that empowers Undu-Umizhdhal,Infact this pasuram aligns with the sermons of Krishna on his absolute status.
Two pasuram are distinct on Saguna and Nirguna Form of the creation.The Former speaks about Sharanaagati.While the later talks about oneness of the creation and the creator.
Pasuram 1.
uyarvara uyar nalam udaiyavan
mayarvara madinalamarulinen
ayarvarum amarargal adipathi
Aevan? Avan.
********************************************
Tuyar aru chudar adi thozhudu Aezhu aen Mananae!
Nammalvar...Tiru-Vawy..Mozhindhavai.
***********************************************
Similar Parallel is taken from Vedas.
Rg Veda Mandala 10-121,Kasmai Daevaya Havisha Vidhaema.
Tinnen Veedu Mudhal Muzhudumaai
**************************************************
Pasuram 2.
Aennin Meediyan Aemperumaan
Mannum Vinnum Aellaam Udan Unda
Nan Kannan Kann Alladu ILLaiy Or Kaanae.
******************************************************
The Difference between the two pasurams is basically on visualising the concept of supreme as an Independant Embodiment..."Thuyar Aru Chudar"
Pervasive Ray of Hope against the Bondage.
In the other Pasuram
The Personality of Kannan is placed as Supreme who acts as the supreme being with universal vision that empowers Undu-Umizhdhal,Infact this pasuram aligns with the sermons of Krishna on his absolute status.
Two pasuram are distinct on Saguna and Nirguna Form of the creation.The Former speaks about Sharanaagati.While the later talks about oneness of the creation and the creator.
Saturday, May 30, 2009
विचार विमर्श
http://raghu-vraghava.blogspot.com/
Do Baranyaasam restrains a sthoola shareer from functioning in its wish?
A true Shrivaishnava is one who shows compassion to fellow humans and the nature,the rest are very ritualistic.
Since we follow the doctrine of chit-Achit Visishtam ,we are attributing importance to the whole lot of Prakriti which was categorised as Maya by Adi-shankara and Shoonya by the Buddha.
The Visishta Bhava compels us to be in love with all the individual and transient and intransient soul,to attain salvation.In that context i strongly believe we are not in a position to categorise and seggregate between..what is and what is not,since what is not is supposedly visishta in our philosophy.
The rigidity of ritualism will definitely drag us away from the absolute and make us remorse and resolute often.
This should not stop us from enjoying the absolute the way our ancestors have perceived upon us,
*****************************************************
http://www.ramanuja.org/sv/bhakti/archives/jan98/0147.html
(1) Ideally, Baranyasam shoud be a reflection of the state of one's mind
rather than being a mere ritual. Mumukshus (one desirous of obtaining
Moksha) discards all activities leading to Ihaloka sukham or welfare and
his only goal is to reach Bhaghavan. He is not bothered with such
questions as; can I pray for this or can I pray for that etc., Such an
ideal state is the state of a Paramaikantin. The Vidwan merely awaits his
release from this world to join the world of Muktas.
2) On the otherhand an Ekantin (who is in the process of becoming a
paramaikantin) is still interested in his yogakshemam. While he
theoretically appreciates that the pleasures of this world are temporary
and must be discarded to reach the ideal state of moksha, he has still not
developed the vairagyam to lead a life that would reflect this ideal.
Hence an Ekantin resorts to actions that gains felicity in this world. This
he does with one restriction viz. For all his needs he will approach none
other than Sriman Narayana. Nonetheless, an Ekantin's position is less
than the ideal.
3) All Gods and for that matter even human beings are vested with some
power to grant other's wishes. Resorting to them one can easily appease
one's desires. However, scriptures tell us that only Emperuman can grant
the highest. It is the goal of our acharyas that we must attune ourself to
praying to Emperuman alone for whatever may be our needs. This way one is
gradually lead into the state of paramaikantikatvam.
(4) Why do we resort to other devatas. Scriptures tell us Lord Narayana is
generally slow in granting boons! He does not quickly respond. Devatas
like the Navagraha etc., can mitigate the effects of Karma more quickly
than the "leela-oriented" perumal who knows what His bhakta actually needs
and therefore may not grant your wish at all!
(5) Like Emerson once said: "Patience and patience wins at last". This is
what we must experience to reach the highest goal of existence. I think
there are no short-cuts.
Vijayaraghavan Srinivasan
****************************************************
Nice to read your email on this topic. I am in agreement with your next email. But in this email you have stated about compassion to fellow beings as the only essence of Sri vaishnavism and then proceeded to dismiss everything else as a ritual. I am not in a position to accept that part after continuously listening and further continuing to listen to the deeper meaning of Nammalwar and Acharyas. There are many things we cannot comprehend and cannot also create when compared to what has been done by the Guruparampara of the Desikan lineage or the Pillailogacharya line.We have not spent that much of concentrated time on these areas. Better accept and not dismiss the tradition would be my view point.You will never get one more Nammalwar or Ramanuja in the immediate furture.
Regards
A.N.Raman
**************************************************
You are right on the last para,but is it also not true that Sambhavami Yughae Yughae,and in swami Nammalvars Own words....Ulan Iru thagaimaiyodu Ozhivilan Parandhae.
And Bhagvan in Geeta has pointed to Yo yo yam yam tanum Bhakta "shradhdhaya"
Thus i agree there is an amount of ritualisation in all philosophic plane at the same time the crux of explaining the nothingness and somethingness travels beyond mundane thought process into the empty space of silence and introspection.
My reading on the upanishads highlights this very thought process after probing into Asti(he/it is...an affirmation)naasti(he/it is not...a negation).
Well Philosophy..spirituality ...and culture travels on a distinct planes and it is good to appreciate them distinctly,while we often confuse between these three with reference to the messages passed from our poorvacharyas.
While the concept of Narayana as the reliever from bondage is well taken in the srivashnavism...is it the sthoola representation or its sookshma roop that is material is often debated on account of lack of grip on the distinction of deliverance between "Philosophy...culture".
What the Bhasyakarar had pointed is highly philosophical in relation to establishing a relation between Prakriti..purusha and Iswara.
Hence in that context the demifying relation are culture and the same need to be respected to a limited extent of lower level congregation.
The concept of Vishnu has been structured in the following five forms explain the structural process of realisation of individuals belief system.:
Para
Vyuha
Vibhava
Antaryami
Archa
Finally Dharma is a Inward looking concept(agam)as against Religion which external(puram) a community fabric of realisation.
With Kindest Regards
R.Veeraraghavan.
Do Baranyaasam restrains a sthoola shareer from functioning in its wish?
A true Shrivaishnava is one who shows compassion to fellow humans and the nature,the rest are very ritualistic.
Since we follow the doctrine of chit-Achit Visishtam ,we are attributing importance to the whole lot of Prakriti which was categorised as Maya by Adi-shankara and Shoonya by the Buddha.
The Visishta Bhava compels us to be in love with all the individual and transient and intransient soul,to attain salvation.In that context i strongly believe we are not in a position to categorise and seggregate between..what is and what is not,since what is not is supposedly visishta in our philosophy.
The rigidity of ritualism will definitely drag us away from the absolute and make us remorse and resolute often.
This should not stop us from enjoying the absolute the way our ancestors have perceived upon us,
*****************************************************
http://www.ramanuja.org/sv/bhakti/archives/jan98/0147.html
(1) Ideally, Baranyasam shoud be a reflection of the state of one's mind
rather than being a mere ritual. Mumukshus (one desirous of obtaining
Moksha) discards all activities leading to Ihaloka sukham or welfare and
his only goal is to reach Bhaghavan. He is not bothered with such
questions as; can I pray for this or can I pray for that etc., Such an
ideal state is the state of a Paramaikantin. The Vidwan merely awaits his
release from this world to join the world of Muktas.
2) On the otherhand an Ekantin (who is in the process of becoming a
paramaikantin) is still interested in his yogakshemam. While he
theoretically appreciates that the pleasures of this world are temporary
and must be discarded to reach the ideal state of moksha, he has still not
developed the vairagyam to lead a life that would reflect this ideal.
Hence an Ekantin resorts to actions that gains felicity in this world. This
he does with one restriction viz. For all his needs he will approach none
other than Sriman Narayana. Nonetheless, an Ekantin's position is less
than the ideal.
3) All Gods and for that matter even human beings are vested with some
power to grant other's wishes. Resorting to them one can easily appease
one's desires. However, scriptures tell us that only Emperuman can grant
the highest. It is the goal of our acharyas that we must attune ourself to
praying to Emperuman alone for whatever may be our needs. This way one is
gradually lead into the state of paramaikantikatvam.
(4) Why do we resort to other devatas. Scriptures tell us Lord Narayana is
generally slow in granting boons! He does not quickly respond. Devatas
like the Navagraha etc., can mitigate the effects of Karma more quickly
than the "leela-oriented" perumal who knows what His bhakta actually needs
and therefore may not grant your wish at all!
(5) Like Emerson once said: "Patience and patience wins at last". This is
what we must experience to reach the highest goal of existence. I think
there are no short-cuts.
Vijayaraghavan Srinivasan
****************************************************
Nice to read your email on this topic. I am in agreement with your next email. But in this email you have stated about compassion to fellow beings as the only essence of Sri vaishnavism and then proceeded to dismiss everything else as a ritual. I am not in a position to accept that part after continuously listening and further continuing to listen to the deeper meaning of Nammalwar and Acharyas. There are many things we cannot comprehend and cannot also create when compared to what has been done by the Guruparampara of the Desikan lineage or the Pillailogacharya line.We have not spent that much of concentrated time on these areas. Better accept and not dismiss the tradition would be my view point.You will never get one more Nammalwar or Ramanuja in the immediate furture.
Regards
A.N.Raman
**************************************************
You are right on the last para,but is it also not true that Sambhavami Yughae Yughae,and in swami Nammalvars Own words....Ulan Iru thagaimaiyodu Ozhivilan Parandhae.
And Bhagvan in Geeta has pointed to Yo yo yam yam tanum Bhakta "shradhdhaya"
Thus i agree there is an amount of ritualisation in all philosophic plane at the same time the crux of explaining the nothingness and somethingness travels beyond mundane thought process into the empty space of silence and introspection.
My reading on the upanishads highlights this very thought process after probing into Asti(he/it is...an affirmation)naasti(he/it is not...a negation).
Well Philosophy..spirituality ...and culture travels on a distinct planes and it is good to appreciate them distinctly,while we often confuse between these three with reference to the messages passed from our poorvacharyas.
While the concept of Narayana as the reliever from bondage is well taken in the srivashnavism...is it the sthoola representation or its sookshma roop that is material is often debated on account of lack of grip on the distinction of deliverance between "Philosophy...culture".
What the Bhasyakarar had pointed is highly philosophical in relation to establishing a relation between Prakriti..purusha and Iswara.
Hence in that context the demifying relation are culture and the same need to be respected to a limited extent of lower level congregation.
The concept of Vishnu has been structured in the following five forms explain the structural process of realisation of individuals belief system.:
Para
Vyuha
Vibhava
Antaryami
Archa
Finally Dharma is a Inward looking concept(agam)as against Religion which external(puram) a community fabric of realisation.
With Kindest Regards
R.Veeraraghavan.
Friday, May 29, 2009
कमेन्ट.
http://raghu-vraghava.blogspot.com/
The Posts are being sent to select individuals for their thought sharing .Those that receive please share your thoughts through comments section just below the post.
You may have Login through a gmail account to share your thoughts.
Regards
RV
The Posts are being sent to select individuals for their thought sharing .Those that receive please share your thoughts through comments section just below the post.
You may have Login through a gmail account to share your thoughts.
Regards
RV
Wednesday, May 20, 2009
मोक्ष एक मातृ स्तान अथवा मोक्ष के अलावा अनेक स्थान है
http://raghu-vraghava.blogspot.com/
agnir jyotir iha:shukla:shanmawsa uttarawyanam.
· tatra prayawtaw gatchanti brahma brahma vidhow janaw.
· dhoomow rawtris tathaw krishna:shanmawsaw dakshinawyanam.
· tatra chandramasam jyotir yogee prapya nivartathea.
"Those who realised the brahman depart their body under fiery of the sun /in the auspicious moment of bright day light.The moon shall be waxing i.e;shukla paksha ,or during sun travel towards north.They attain the supreme reality.
· A yogi who passes away in darkness& in krishna paksha or when travels south comes back to this world after reaching moon."
agnir jyotir iha:shukla:shanmawsa uttarawyanam.
· tatra prayawtaw gatchanti brahma brahma vidhow janaw.
· dhoomow rawtris tathaw krishna:shanmawsaw dakshinawyanam.
· tatra chandramasam jyotir yogee prapya nivartathea.
"Those who realised the brahman depart their body under fiery of the sun /in the auspicious moment of bright day light.The moon shall be waxing i.e;shukla paksha ,or during sun travel towards north.They attain the supreme reality.
· A yogi who passes away in darkness& in krishna paksha or when travels south comes back to this world after reaching moon."
मोक्ष की इच्छा
http://raghu-vraghava.blogspot.com/
While the state of moksha and its reality is one question that intrigues any mindful thinking,another question that is pertinently a corollary is why is there a desire to achieve such a liberated state.
Karma,and Dharma leads the physical expanse of this universe....A drive,momentum,and a force determines the action(karma) and such action when based on Dharma "that is based on various Guna(states and quality)" leads in the positive path of unboundedness,this is probably an exception to the newtons third law....if we consider the travel in the path of unboundedness as a consequences of a karma that is in consonance with the right tenets(dharm..natural laws).
But unlike the above,Bhagvan in his revelation through Geeta has exorted Arjuna to do Karma(action)for which only he has the right,(karmanya iva adikaarastae...maa palaeshu)Now Karma(actions)have a cause and karmas are driven by the Gunas of an individual and circumstances.
Why should an individual desire to a state of unboundedness,or is that state really relevant?
Brahman chaetana is the cause of creation..this is a metaphysical conclusion.
There is a connect between the creation and the creator...Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam ,
If the the creator has developed a bond in the process of creation where is unboundedness to be seen,whether it is really perceptional that the urge to liberate stems from the fact that the individuals are subject to states like happiness and sorrow or is there really a state of unboundedness and if such a state exists does it co-exist with creator or is it a state of the creator that one likes to converge into?
Letus ponder...
While the state of moksha and its reality is one question that intrigues any mindful thinking,another question that is pertinently a corollary is why is there a desire to achieve such a liberated state.
Karma,and Dharma leads the physical expanse of this universe....A drive,momentum,and a force determines the action(karma) and such action when based on Dharma "that is based on various Guna(states and quality)" leads in the positive path of unboundedness,this is probably an exception to the newtons third law....if we consider the travel in the path of unboundedness as a consequences of a karma that is in consonance with the right tenets(dharm..natural laws).
But unlike the above,Bhagvan in his revelation through Geeta has exorted Arjuna to do Karma(action)for which only he has the right,(karmanya iva adikaarastae...maa palaeshu)Now Karma(actions)have a cause and karmas are driven by the Gunas of an individual and circumstances.
Why should an individual desire to a state of unboundedness,or is that state really relevant?
Brahman chaetana is the cause of creation..this is a metaphysical conclusion.
There is a connect between the creation and the creator...Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam ,
If the the creator has developed a bond in the process of creation where is unboundedness to be seen,whether it is really perceptional that the urge to liberate stems from the fact that the individuals are subject to states like happiness and sorrow or is there really a state of unboundedness and if such a state exists does it co-exist with creator or is it a state of the creator that one likes to converge into?
Letus ponder...
Sunday, May 17, 2009
अब्राहम के धर्म में मोक्ष
http://raghu-vraghava.blogspot.com/
In Abrahamic religion(Judaism,Christianity and Islam) as i understand the concept of judgement day restrains free travel(Kayamat ke din),Karmic theory is not exposited atleast externally,however christianity talks of confessions and sins and islam talks of Haram and Halal.
Chapter John Verse 3 is important biblical reference about the boundedness it reads:
Thou shall not enter the kingdom of God(read as a state of Nirvana)unless born again(read fully cleansed).
In Abrahamic religion(Judaism,Christianity and Islam) as i understand the concept of judgement day restrains free travel(Kayamat ke din),Karmic theory is not exposited atleast externally,however christianity talks of confessions and sins and islam talks of Haram and Halal.
Chapter John Verse 3 is important biblical reference about the boundedness it reads:
Thou shall not enter the kingdom of God(read as a state of Nirvana)unless born again(read fully cleansed).
निर्वाण ..बौध धर्म
http://raghu-vraghava.blogspot.com/
Jainism:
Moksha - Moksha is the liberation of the living being (soul) after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains there forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called "Nirvana."
Buddhism:
In the Indian religions Buddhism, Jainism and Hinduism, nirvāna (from the Sanskrit निर्वाण, Pali: Nibbāna -- Chinese: 涅槃; Pinyin: niè pán), literally "extinction" and/or "extinguishing", is the culmination of the yogi's pursuit of liberation. Siddhartha Gautama, the Buddha, described the Dharma as "... a raft used to cross the river. Only a fool would carry the raft around after he had already reached the other shore of liberation." Hinduism and Jainism also use the word nirvana to describe the state of moksha.
There are two key Indian myths: Moksha and Maya. Within these two spheres the whole invisible world of gods, heroes, quests, and powers are contained.
Moksha speaks to the primacy of consciousness as the stuff from which all reality is created. Maya is the distraction that keeps us constantly in search of truth. Paleo-linguists tell us that the word 'maya' is not correctly understood as "illusion" but as "measurement", and from this we get the terms matter, meter, mother, mata, matrix, matrika, music and myth itself.
*********************************************************************
My Views:
If Moksha is a state of unboundedness,which is emanating through a process of cleansing(Karmic),then we are talking about travelling from the state of prakriti(component of creation) to creator(Himself)...If that is an unbounded state then the desire to be bound is inbuilt in the state of true bliss(Sat-anand...chit),so can nirvana be considered a permanent state or a state away from the state of the Brahman.
Jainism:
Moksha - Moksha is the liberation of the living being (soul) after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains there forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called "Nirvana."
Buddhism:
In the Indian religions Buddhism, Jainism and Hinduism, nirvāna (from the Sanskrit निर्वाण, Pali: Nibbāna -- Chinese: 涅槃; Pinyin: niè pán), literally "extinction" and/or "extinguishing", is the culmination of the yogi's pursuit of liberation. Siddhartha Gautama, the Buddha, described the Dharma as "... a raft used to cross the river. Only a fool would carry the raft around after he had already reached the other shore of liberation." Hinduism and Jainism also use the word nirvana to describe the state of moksha.
There are two key Indian myths: Moksha and Maya. Within these two spheres the whole invisible world of gods, heroes, quests, and powers are contained.
Moksha speaks to the primacy of consciousness as the stuff from which all reality is created. Maya is the distraction that keeps us constantly in search of truth. Paleo-linguists tell us that the word 'maya' is not correctly understood as "illusion" but as "measurement", and from this we get the terms matter, meter, mother, mata, matrix, matrika, music and myth itself.
*********************************************************************
My Views:
If Moksha is a state of unboundedness,which is emanating through a process of cleansing(Karmic),then we are talking about travelling from the state of prakriti(component of creation) to creator(Himself)...If that is an unbounded state then the desire to be bound is inbuilt in the state of true bliss(Sat-anand...chit),so can nirvana be considered a permanent state or a state away from the state of the Brahman.
जिनत्व
http://raghu-vraghava.blogspot.com/
The ultimate end, and purpose of all life and activity is to realize the free and blissful state of our true being. True philosophy in Jainism should result in removing all bondages (karmas) in the process of purifying of the soul.
It conceives the human body as a chariot on which the soul rides towards liberation. The conduct of the present life should be aimed to attain total freedom from which there is no return to the birth and death cycle. Every soul can attain godhood, i.e., supreme spiritual individuality by realizing its intrinsic purity and perfection.
An individual, in his conduct can be guided by the examples of five benevolent personalities (panch parameshthi). They are:
supreme human beings (arihantas)
pure or perfect souls (siddhas)
master teachers (acharyas)
scholarly monks (upadhyayas)
ascetics (sadhus)
Arihantas are human beings who have attained keval-jnana, and realized perfect vision, knowledge, power, and bliss. They have preached the religion principles, philosophy of life, and the path of liberation. At the end of their human life they will be totally liberated and will become siddhas.
Siddhas are souls that are completely free from karmic bondage and have attained liberation. Both arihantas and siddhas are the Gods(Fords) of Jain religions.
right perception (samyak darsana)
right knowledge (samyak jnana)
right conduct (samyak charitrya)
This resolves into taking the five vows of an ascetic or house-holder.
Ahimsa - Non-violence
Satya - Truth
Achaurya - Non-stealing
Brahmacharya - Chastity
Aparigraha - Non-possession/Non-attachment
The nine tattvas, or principles, are the single most important subject of Jain philosophy. It deals with the karma theory of Jainism, which provides the basis for the path of liberation. Without the proper knowledge of this subject, a person can not progress spiritually. The true faith and understanding of this subject brings about right faith (samyak-darshana), right knowledge (samyak-jnana), and right conduct in an individual.
Jiva - soul or living being (Consciousness)
Ajiva - non-living substances
Asrava - cause of the influx of karma
Bandh - bondage of karma
*Punya - virtue
*Papa - sin
Samvara - arrest of the influx of karma
Nirjara - exhaustion of the accumulated karma
Moksha - total liberation from karma
9. Moksha - Moksha is the liberation of the living being (soul) after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains there forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called "Nirvana."
The ultimate end, and purpose of all life and activity is to realize the free and blissful state of our true being. True philosophy in Jainism should result in removing all bondages (karmas) in the process of purifying of the soul.
It conceives the human body as a chariot on which the soul rides towards liberation. The conduct of the present life should be aimed to attain total freedom from which there is no return to the birth and death cycle. Every soul can attain godhood, i.e., supreme spiritual individuality by realizing its intrinsic purity and perfection.
An individual, in his conduct can be guided by the examples of five benevolent personalities (panch parameshthi). They are:
supreme human beings (arihantas)
pure or perfect souls (siddhas)
master teachers (acharyas)
scholarly monks (upadhyayas)
ascetics (sadhus)
Arihantas are human beings who have attained keval-jnana, and realized perfect vision, knowledge, power, and bliss. They have preached the religion principles, philosophy of life, and the path of liberation. At the end of their human life they will be totally liberated and will become siddhas.
Siddhas are souls that are completely free from karmic bondage and have attained liberation. Both arihantas and siddhas are the Gods(Fords) of Jain religions.
right perception (samyak darsana)
right knowledge (samyak jnana)
right conduct (samyak charitrya)
This resolves into taking the five vows of an ascetic or house-holder.
Ahimsa - Non-violence
Satya - Truth
Achaurya - Non-stealing
Brahmacharya - Chastity
Aparigraha - Non-possession/Non-attachment
The nine tattvas, or principles, are the single most important subject of Jain philosophy. It deals with the karma theory of Jainism, which provides the basis for the path of liberation. Without the proper knowledge of this subject, a person can not progress spiritually. The true faith and understanding of this subject brings about right faith (samyak-darshana), right knowledge (samyak-jnana), and right conduct in an individual.
Jiva - soul or living being (Consciousness)
Ajiva - non-living substances
Asrava - cause of the influx of karma
Bandh - bondage of karma
*Punya - virtue
*Papa - sin
Samvara - arrest of the influx of karma
Nirjara - exhaustion of the accumulated karma
Moksha - total liberation from karma
9. Moksha - Moksha is the liberation of the living being (soul) after complete exhaustion or elimination of all karmas. A liberated soul regains totally its original attributes of perfect knowledge, vision, power, and bliss. It climbs to the top of Lokakas and remains there forever in its blissful and unconditional existence. It never returns again into the cycles of birth, life, and death. This state of the soul is the liberated or perfect state, and this is called "Nirvana."
आत्म अनुभूति
http://raghu-vraghava.blogspot.com/
From the Upanishad we learn:
1. “Praajnam Brahman”—Aitreya Upanishad of Rigveda, meaning “Intelligence or Consciousness is Brahman.
2. “Aham Brahmaasmi”—Brihadaaranyaka Upanishad of Yajurveda, meaning “I am Brahman‟‟
3. “Tatvamasi”—Chandogya upanishad of Saamaveda, meaning “That thou art”
4. “Ayam aatma Brahman”—Mandookya Upanishad of Atharvaveda, meaning “This Self or aatma is Brahman”
From the Brihat-Aranyak we learn that ..Prano Brahmaeti...the vital force is the brahman.
The question now and forever we will ponder is about these concepts of
1.Brahman.
2.Aatman.
3.Moksha.
4.Shaanti.
5.Chaetana.
6.Prakriti.
7.Purusha.
and many more may be, but these are the crux in my knowledge that has been dealt over the period:
Let us interpret one by one unboundedly.
Prajnyaanam...and Praanam are Brahman from the above mahaavakyas:
So Intelligence or Consciousness is the vital force and the same is described as Brahman.These refer to thou in a plane that the Atman Travels.
Atman ....is necessarily the core of Brahman...fro one of the above mahaavakyas.Atman is a personality as against person...Ayam-Aatma..Brahma.The state of sookshma.
Chaetana....is the desire arising out of which is the prakriti,The elaborate space or the expanse is out of this chaetana.The Brahman is in the nature of Sat...Truth,Chit...desire, and Aanand...Bliss.
Shaanti...Is a state of Poornam(full exposition)which is a combination of Satchitaanand.Brahman in the state of prajnyanam exposites Praana in the nature described best as Shaanti.
Brahman can also be visualised as Purusha or the Creator who enjoys his creation(prakriti)since Brahman is that visishta..visualisation that is exposited in all the Chit and Achits.Swami Nammalvar points this as Ulanen Ilanen Ivai gunamudaimaiyaal,Ulaniru tagaimaiyodu..Ozhivilan parandhae. and reflected in the upanishads as two states...Aasti-Nawsti.
The Concept of moksha is a bit intriguing though,i had an earlier post on this as i believe this is one complicated concept....
If moksha intends to attain the state of Brahman it can be differently viewed,if it intends to attain a state lower than that it can be differently interpreted...For the Vital force that is brahman is in the continuous state of consciousness that is the path of truth with the intention of attaining bliss ,hence it is very composite against this concept of moksha which can lead to inertness devoid of chaetana,though being a part of Brahman.
I will ponder it further when i realise and clarity emerges out of this...
From the Upanishad we learn:
1. “Praajnam Brahman”—Aitreya Upanishad of Rigveda, meaning “Intelligence or Consciousness is Brahman.
2. “Aham Brahmaasmi”—Brihadaaranyaka Upanishad of Yajurveda, meaning “I am Brahman‟‟
3. “Tatvamasi”—Chandogya upanishad of Saamaveda, meaning “That thou art”
4. “Ayam aatma Brahman”—Mandookya Upanishad of Atharvaveda, meaning “This Self or aatma is Brahman”
From the Brihat-Aranyak we learn that ..Prano Brahmaeti...the vital force is the brahman.
The question now and forever we will ponder is about these concepts of
1.Brahman.
2.Aatman.
3.Moksha.
4.Shaanti.
5.Chaetana.
6.Prakriti.
7.Purusha.
and many more may be, but these are the crux in my knowledge that has been dealt over the period:
Let us interpret one by one unboundedly.
Prajnyaanam...and Praanam are Brahman from the above mahaavakyas:
So Intelligence or Consciousness is the vital force and the same is described as Brahman.These refer to thou in a plane that the Atman Travels.
Atman ....is necessarily the core of Brahman...fro one of the above mahaavakyas.Atman is a personality as against person...Ayam-Aatma..Brahma.The state of sookshma.
Chaetana....is the desire arising out of which is the prakriti,The elaborate space or the expanse is out of this chaetana.The Brahman is in the nature of Sat...Truth,Chit...desire, and Aanand...Bliss.
Shaanti...Is a state of Poornam(full exposition)which is a combination of Satchitaanand.Brahman in the state of prajnyanam exposites Praana in the nature described best as Shaanti.
Brahman can also be visualised as Purusha or the Creator who enjoys his creation(prakriti)since Brahman is that visishta..visualisation that is exposited in all the Chit and Achits.Swami Nammalvar points this as Ulanen Ilanen Ivai gunamudaimaiyaal,Ulaniru tagaimaiyodu..Ozhivilan parandhae. and reflected in the upanishads as two states...Aasti-Nawsti.
The Concept of moksha is a bit intriguing though,i had an earlier post on this as i believe this is one complicated concept....
If moksha intends to attain the state of Brahman it can be differently viewed,if it intends to attain a state lower than that it can be differently interpreted...For the Vital force that is brahman is in the continuous state of consciousness that is the path of truth with the intention of attaining bliss ,hence it is very composite against this concept of moksha which can lead to inertness devoid of chaetana,though being a part of Brahman.
I will ponder it further when i realise and clarity emerges out of this...
Monday, May 4, 2009
Saturday, May 2, 2009
कर्म सिद्वांत से मोक्ष
http://raghu-vraghava.blogspot.com/
Moksh as you know is a state that transcends the birth and death cycle to a state of everlasting/lasting peace.
This liberation can perceived through different concepts and espoused by different organised religion.
Karma is an oriental thought stems from the scientific fact established by newtons third law and is visualised in the vast expanse of time and space as established by Einstein.
But the question here is whether Moksha being a state of Inertness and peace do they form part of this creational space or is it beyond the comprehension of space and matter.
Metaphysics has it that it is a place of unboundness as against the boundness of this universe,which we have to search for the space beyond space where matter either lies at peace or where orginates matter and space.
Karma marga commences from this point and terminates here as well.
Moksh as you know is a state that transcends the birth and death cycle to a state of everlasting/lasting peace.
This liberation can perceived through different concepts and espoused by different organised religion.
Karma is an oriental thought stems from the scientific fact established by newtons third law and is visualised in the vast expanse of time and space as established by Einstein.
But the question here is whether Moksha being a state of Inertness and peace do they form part of this creational space or is it beyond the comprehension of space and matter.
Metaphysics has it that it is a place of unboundness as against the boundness of this universe,which we have to search for the space beyond space where matter either lies at peace or where orginates matter and space.
Karma marga commences from this point and terminates here as well.
Friday, May 1, 2009
अपने जीवन क्या सुनिश्चित राह मे ही चल पड़ती है
http://raghu-vraghava.blogspot.com/
Is life travels in a jotted lines?
Which means does causa-causans theory supercedes any unbouded thought or its extra-natural actions?
Probably if one look at things around us we would visualise that world is moving around a defined path, but there are occasional jerks to this uniformity,that is contained in imbalances caused by the existing movements.These are also called as natural adjustments,there are also reversible and irreversible collisions,in which is called a new world order,and as you know matter can never be created nor destroyed,
which means where as causa-causans takes the precedence in shapings things for he future,there could something more and better for the universe to control and lay siege of the creation and that is discretionary and could occur...nitya(daily),niyamitya(periodical),and Maha(un-visualised).
Is life travels in a jotted lines?
Which means does causa-causans theory supercedes any unbouded thought or its extra-natural actions?
Probably if one look at things around us we would visualise that world is moving around a defined path, but there are occasional jerks to this uniformity,that is contained in imbalances caused by the existing movements.These are also called as natural adjustments,there are also reversible and irreversible collisions,in which is called a new world order,and as you know matter can never be created nor destroyed,
which means where as causa-causans takes the precedence in shapings things for he future,there could something more and better for the universe to control and lay siege of the creation and that is discretionary and could occur...nitya(daily),niyamitya(periodical),and Maha(un-visualised).
Tuesday, April 28, 2009
इन कुएस्त फॉर पीस ...शान्ति की कोज मे
http://raghu-vraghava।blogspot।com/
Scientifically perceived matter fills the space and these matter are in constant activity,they change their forms and travel in the limitless expanse,at times there are vigourous activity and at all times there is a pause and action relationship....IS the pause an inaction or subtle action to sustain and grow!
Humans are a tiny part of the matter or its combination of it in the space,yet humans are worried about their creation much than the creator himself/itself.
Humans have two perceived notions that distinguish them in this universe,they think about themselves(self)and about others and that involves establishing a relationship with creation.No other living or non-living or not-so-living organism has this ability.
This makes his life pathetic as well as aweful and here is were his quests for peace.
RV
Scientifically perceived matter fills the space and these matter are in constant activity,they change their forms and travel in the limitless expanse,at times there are vigourous activity and at all times there is a pause and action relationship....IS the pause an inaction or subtle action to sustain and grow!
Humans are a tiny part of the matter or its combination of it in the space,yet humans are worried about their creation much than the creator himself/itself.
Humans have two perceived notions that distinguish them in this universe,they think about themselves(self)and about others and that involves establishing a relationship with creation.No other living or non-living or not-so-living organism has this ability.
This makes his life pathetic as well as aweful and here is were his quests for peace.
RV
Monday, April 27, 2009
Creation
http://raghu-vraghava.blogspot.com/
One of the intriguing question probably yet unanswered is the fact that What,why,who...of creation,coupled with when and where only of creation.
Whole lot of metaphysics dwelves into the probabilities but yet nothing concrete except ruminating on perceptions....Religious thoughts have converged into oneness,but there are thoughts relating to nothingness(shoonyathvam)and manythingness(aneka vadham).
Thus these three concepts are metaphysically agreed possibilities.
If oneness is considered all energies in this universe emanate from the one supreme,call it the space,the holes init et al ...from where did this emanate,upanishads call it self-emanating...apourushaeya...anawdhi..ananth.Thus the question at the core remained unanswered except as a conjecture that a self-emanating substance could have created this world as it were,imagine a creation without a space that is limitless,impossible...which means either the one energy we ascribe for creation either created the space first or that the space was in existence for that energy to transform and manifest.thus there could be more than one substance that pre-existed creation.Could it be then ANeka vawda...probably then we are more closer to causa-causans but how could we visualise these energies and asign equal or more-than equal status between them probably then are into a struggle of identification post-creational energies.IF that be the case where both the above proposition are not realisable concepts then is shoonyavadh the right picture..and is shoonyavadh perceived as negation,probably shoonyavadh is not negation and contextually it only reflects the limits of human imagination and that core whether unified or multiply visible is not recognisable yet through human intelligence and has the potency to evade human intelligence.
RV
One of the intriguing question probably yet unanswered is the fact that What,why,who...of creation,coupled with when and where only of creation.
Whole lot of metaphysics dwelves into the probabilities but yet nothing concrete except ruminating on perceptions....Religious thoughts have converged into oneness,but there are thoughts relating to nothingness(shoonyathvam)and manythingness(aneka vadham).
Thus these three concepts are metaphysically agreed possibilities.
If oneness is considered all energies in this universe emanate from the one supreme,call it the space,the holes init et al ...from where did this emanate,upanishads call it self-emanating...apourushaeya...anawdhi..ananth.Thus the question at the core remained unanswered except as a conjecture that a self-emanating substance could have created this world as it were,imagine a creation without a space that is limitless,impossible...which means either the one energy we ascribe for creation either created the space first or that the space was in existence for that energy to transform and manifest.thus there could be more than one substance that pre-existed creation.Could it be then ANeka vawda...probably then we are more closer to causa-causans but how could we visualise these energies and asign equal or more-than equal status between them probably then are into a struggle of identification post-creational energies.IF that be the case where both the above proposition are not realisable concepts then is shoonyavadh the right picture..and is shoonyavadh perceived as negation,probably shoonyavadh is not negation and contextually it only reflects the limits of human imagination and that core whether unified or multiply visible is not recognisable yet through human intelligence and has the potency to evade human intelligence.
RV
Sunday, April 26, 2009
மோக்ஷ मोक्ष வீடு
http://raghu-vraghava.blogspot.com/
Fundamentally the spiritual life of humans revolve round liberation....this is the resultant thought of his/her actions and inactions and following consequences(कर्म और उसकी अनुभूति का परिणामित इच्छा )the resultant desire to emancipate from this bondage.
Primarily Moksha is an extended concept of death(death without being born again).
Thinking beyond this life and making it extastic-free from bondage is what humans have been discussing for centuries.
Fundamentally the spiritual life of humans revolve round liberation....this is the resultant thought of his/her actions and inactions and following consequences(कर्म और उसकी अनुभूति का परिणामित इच्छा )the resultant desire to emancipate from this bondage.
Primarily Moksha is an extended concept of death(death without being born again).
Thinking beyond this life and making it extastic-free from bondage is what humans have been discussing for centuries.
धर्म की व्याक्या
http://raghu-vraghava।blogspot.com/
தருமம் ஏன்ற சொல்லின் தமிழ் இல்லக்கணம்---தருவன ஏன்ப ... ஏதை தருவன ஏன்றால் ...வினையின் விளைவை தருவன .
தருமத்தை ...அறம் போற்றுதல் ...ஏனலாம்.
அறிவினால் செய்யும் வினையின் விளைவு அறம் ஏனலாம் .
அறத்தை ஒரு நிலை ஏன்றும் கூறலாம் ....நிலை ...நிலை பாடு ...நிலை குலைதல்...அவ்வகை சார்ந்தனவே ..நிலை நிருத்துதல் ஏன்ற சொல்லை கோள் வகுத்தல் ஏனலாம் ...கோள் ஏன்ற சொல் ..கோல் ஏன்ற கம்பை குறிக்கும் அதனின்று.. தரு.. ஏன்ற வடசொல் ..கோல் ஏன்ற தமிழ் சொல்லிற்கு ஈடு ...
இவ்வை அனைத்தும் நோக்கும் பொழுது தருமம் ஏன்பது ஒரு நிலையின் கோட்பாடு ஏனவே கூறல் ஆகும்
தருமம் ஏன்ற சொல்லின் தமிழ் இல்லக்கணம்---தருவன ஏன்ப ... ஏதை தருவன ஏன்றால் ...வினையின் விளைவை தருவன .
தருமத்தை ...அறம் போற்றுதல் ...ஏனலாம்.
அறிவினால் செய்யும் வினையின் விளைவு அறம் ஏனலாம் .
அறத்தை ஒரு நிலை ஏன்றும் கூறலாம் ....நிலை ...நிலை பாடு ...நிலை குலைதல்...அவ்வகை சார்ந்தனவே ..நிலை நிருத்துதல் ஏன்ற சொல்லை கோள் வகுத்தல் ஏனலாம் ...கோள் ஏன்ற சொல் ..கோல் ஏன்ற கம்பை குறிக்கும் அதனின்று.. தரு.. ஏன்ற வடசொல் ..கோல் ஏன்ற தமிழ் சொல்லிற்கு ஈடு ...
இவ்வை அனைத்தும் நோக்கும் பொழுது தருமம் ஏன்பது ஒரு நிலையின் கோட்பாடு ஏனவே கூறல் ஆகும்
Saturday, April 4, 2009
Tirukkural
http://raghu-vraghava.blogspot.com/
எப்பொருள் யார்யார்வாய்க் கேட்பினும் அப்பொருள்
மெய்ப்பொருள் காண்ப தறிவு.
"The mark of wisdom is to discern the truth
From whatever source it is heard."
- (Tirukkural - 423)[5]
எப்பொருள் யார்யார்வாய்க் கேட்பினும் அப்பொருள்
மெய்ப்பொருள் காண்ப தறிவு.
"The mark of wisdom is to discern the truth
From whatever source it is heard."
- (Tirukkural - 423)[5]
लव Creates --Kuruntogai
http://raghu-vraghava.blogspot.com/
குறிஞ்சி - தலைவன் கூற்று
யாயும் ஞாயும் யாரா கியரோ
எந்தையும் நுந்தையும் எம்முறைக் கேளிர்
யானும் நீயும் எவ்வழி யறிதும்
செம்புலப் பெயனீர் போல
அன்புடை நெஞ்சம் தாங்கலந் தனவே.
-செம்புலப் பெயனீரார்.
Red earth and pouring rain[1]
What could my mother be
to yours? What kin is my father
to yours anyway? And how
Did you and I meet ever?
But in love
our hearts have mingled
as red earth and pouring rain
[Translated by AK Ramanujan (Kuruntokai - 40)
குறிஞ்சி - தலைவன் கூற்று
யாயும் ஞாயும் யாரா கியரோ
எந்தையும் நுந்தையும் எம்முறைக் கேளிர்
யானும் நீயும் எவ்வழி யறிதும்
செம்புலப் பெயனீர் போல
அன்புடை நெஞ்சம் தாங்கலந் தனவே.
-செம்புலப் பெயனீரார்.
Red earth and pouring rain[1]
What could my mother be
to yours? What kin is my father
to yours anyway? And how
Did you and I meet ever?
But in love
our hearts have mingled
as red earth and pouring rain
[Translated by AK Ramanujan (Kuruntokai - 40)
Wednesday, March 25, 2009
वैतत्य prakarana
http://raghu-vraghava।blogspot.com/
न निरोधो न चोत्पतिर्न बद्धो न च साधक
न मुमुक्चुर्ण वै मुक्त इत्येषा परामार्थथा
There is no dissolution and origination none in bondage
none striving or aspiring for salvation and none liberated
This is the highest truth.
न निरोधो न चोत्पतिर्न बद्धो न च साधक
न मुमुक्चुर्ण वै मुक्त इत्येषा परामार्थथा
There is no dissolution and origination none in bondage
none striving or aspiring for salvation and none liberated
This is the highest truth.
Tuesday, March 24, 2009
अद्वैत प्रकरण -मंदुक्य उपनिषद्
http://raghu-vraghava।blogspot.com/
घठादिशु प्रलीनेशु घठाका शादयो यथा
आकाशे सम्प्रलीयन्ते तद्वज जीवा इहात्मनी
As the space takes the shape of the boundaries drawn to it(like the shape of the space within the earthen pot)and it sublimes into the expanse once the pot is broken, so is the Atman(ones self)sublimes into the super self ones the body looses its potential to hold the self.
घठादिशु प्रलीनेशु घठाका शादयो यथा
आकाशे सम्प्रलीयन्ते तद्वज जीवा इहात्मनी
As the space takes the shape of the boundaries drawn to it(like the shape of the space within the earthen pot)and it sublimes into the expanse once the pot is broken, so is the Atman(ones self)sublimes into the super self ones the body looses its potential to hold the self.
Thursday, March 19, 2009
नालातियार
http://raghu-vraghava।blogspot.com/
यार उलगातोर चोल इलार ? तेरुन्गाल
यार उबायातिन वालादार ? यार
इदैयागा इन्नादु एइदादार ? यार
कदैपोग चेल्वं उय्य्तार ?
There is none in this world who could escape pains, and blame....so are none who didnt live without efforts and so are none who could enjoy wealth through happiness till the end.
यार उलगातोर चोल इलार ? तेरुन्गाल
यार उबायातिन वालादार ? यार
इदैयागा इन्नादु एइदादार ? यार
कदैपोग चेल्वं उय्य्तार ?
There is none in this world who could escape pains, and blame....so are none who didnt live without efforts and so are none who could enjoy wealth through happiness till the end.
Tuesday, March 17, 2009
प्रा रभ्ध को नही टाला जा सकता -नालादियार
http://raghu-vraghava।blogspot.com/
उरर पाल नीक्क उरुवर्कुम आगा
परर पाल अनयुम अन्नवाम मारी
वरप्पिल तरुवारुम इल्लै
अदनै चिरप्पिल तानिप्पारुम इल्लै
The forthcoming ill-fate cannot be prevented or estopped even by wise-men
so is the state of good-fate that beckons,
as one cannot bring rains to a dry-place and also reduce the downpour in a wet-place.
In essence that which has to happen cannot be prevented for it is all decided so.
उरर पाल नीक्क उरुवर्कुम आगा
परर पाल अनयुम अन्नवाम मारी
वरप्पिल तरुवारुम इल्लै
अदनै चिरप्पिल तानिप्पारुम इल्लै
The forthcoming ill-fate cannot be prevented or estopped even by wise-men
so is the state of good-fate that beckons,
as one cannot bring rains to a dry-place and also reduce the downpour in a wet-place.
In essence that which has to happen cannot be prevented for it is all decided so.
Sunday, March 15, 2009
नालतीयार...संगम
http://raghu-vraghava।blogspot.com/
तिरु मदिगै यागंत तिरनिलार चेय्युम
पेरुमिदम कंदक कदैत्तुम ---एरी मंदिक
कानम तलैपत्त ती पोल कनलुमे
मानं उदैयार मनम
Those that have the advantage of wealth and use the same for fortifying the fame through such acquisition would only pose very badly before those that have only wisdom and righteousness as their wealth and such individuals would be pained by the exposition as stated above.
तिरु मदिगै यागंत तिरनिलार चेय्युम
पेरुमिदम कंदक कदैत्तुम ---एरी मंदिक
कानम तलैपत्त ती पोल कनलुमे
मानं उदैयार मनम
Those that have the advantage of wealth and use the same for fortifying the fame through such acquisition would only pose very badly before those that have only wisdom and righteousness as their wealth and such individuals would be pained by the exposition as stated above.
नाल्दियार ....संगम
http://raghu-vraghava।blogspot.com/
निदरण निन्द्रण निल्ला एन उनर्न्दु
ओन्द्रिन ओन्द्रिन वल्ले चेय्यीं चेय्ग
चेन्द्रेन चेंद्रना वा ल नाल चेरुत्तु उड़न
वन्ददु वन्ददु कूत्रू
Wealth is transient and cannot be sustained over life and living...death is ultimate event in the life cycle so in order to give a meaning to life be in the path of righteousous.
निदरण निन्द्रण निल्ला एन उनर्न्दु
ओन्द्रिन ओन्द्रिन वल्ले चेय्यीं चेय्ग
चेन्द्रेन चेंद्रना वा ल नाल चेरुत्तु उड़न
वन्ददु वन्ददु कूत्रू
Wealth is transient and cannot be sustained over life and living...death is ultimate event in the life cycle so in order to give a meaning to life be in the path of righteousous.
Wednesday, March 11, 2009
tiri kadugam
http://raghu-vraghava.blogspot.com/
पूवादु काय्कुम मर्म उल
नन्द्ररिवार मूवादु मूत्तावर नूल वल्लार
तावा विदैयामै नारुव
वित्तुल मेदैक्कू उरैयामै चेल्लुम(चोल्लुम) उनर्वु
there are trees bearing fruits without flowers like the jack fruit..phanas...pala,kathal.
in the same way there are wisemen who are not physically aged
there are plants which grow without sowing seeds or enclosing the area with bund for watering.
likewise without reference by a mentor one can identify wisdom of a wise men.
पूवादु काय्कुम मर्म उल
नन्द्ररिवार मूवादु मूत्तावर नूल वल्लार
तावा विदैयामै नारुव
वित्तुल मेदैक्कू उरैयामै चेल्लुम(चोल्लुम) उनर्वु
there are trees bearing fruits without flowers like the jack fruit..phanas...pala,kathal.
in the same way there are wisemen who are not physically aged
there are plants which grow without sowing seeds or enclosing the area with bund for watering.
likewise without reference by a mentor one can identify wisdom of a wise men.
Friday, March 6, 2009
moksha -The Path.Tiri kadugam.
http://raghu-vraghava.blogspot.com/
Pattrennum Pawsa TaLaiyum Palavazhiyum
PattraRaa thodum aVaaththaerum-thaettraenap
poiththurai aennum pagaiiruLum Immoondrum
viththuRa Veedum Pirappu
The three thing to shed to reach the state of liberation.
1.Attachment-2.Lust-3.Falsehood
Pattrennum Pawsa TaLaiyum Palavazhiyum
PattraRaa thodum aVaaththaerum-thaettraenap
poiththurai aennum pagaiiruLum Immoondrum
viththuRa Veedum Pirappu
The three thing to shed to reach the state of liberation.
1.Attachment-2.Lust-3.Falsehood
tiri kadugam -sangam work
http://raghu-vraghava.blogspot.com/
iRuLawi Kazhiyum Ulagamum Yawdhum
teriyawdhu uraikkum vaeguLvum-poruLalla
Kawdhal padukkum vizhaivum ivai moondrum
paedaimai vawzhum uyirkku
Ignorant whose quality is as follows:
1.Those that live surrounded by Ignorance.
2.Those that get to the state of anger without wisdom.
3.Those that get attracted to acts and things that are prohibited.
iRuLawi Kazhiyum Ulagamum Yawdhum
teriyawdhu uraikkum vaeguLvum-poruLalla
Kawdhal padukkum vizhaivum ivai moondrum
paedaimai vawzhum uyirkku
Ignorant whose quality is as follows:
1.Those that live surrounded by Ignorance.
2.Those that get to the state of anger without wisdom.
3.Those that get attracted to acts and things that are prohibited.
Thursday, March 5, 2009
mundaka upanishad.
http://raghu-vraghava.blogspot.com/
Sapta prana: prabhavanti tasmaath
saptaarchisha: samidha: sapta homa
sapta imae lokaa yaeshu charanti pranaa
guhaashayaa nihitaa: sapta sapta
From him emerges the seven sense organs
seven flames
seven kinds of fuel and oblations
These are all deposited in the groups of seven.Where they move in such groups( in body)
Sapta prana: prabhavanti tasmaath
saptaarchisha: samidha: sapta homa
sapta imae lokaa yaeshu charanti pranaa
guhaashayaa nihitaa: sapta sapta
From him emerges the seven sense organs
seven flames
seven kinds of fuel and oblations
These are all deposited in the groups of seven.Where they move in such groups( in body)
Tuesday, March 3, 2009
My Impressions on the universe...
http://raghu-vraghava.blogspot.com/
Do the five states of matter represents the finality of creation or is there some more which is yet to be identified(Earth,water,fire,air and ether).
Is there a constant engagement in the constituents of creation to transform and co-exist or do they progress towards the state of statelessness-consciousness.
Whay did the process of creation think that there is a need for living organism specially so called intelligible humans?
Do the five states of matter represents the finality of creation or is there some more which is yet to be identified(Earth,water,fire,air and ether).
Is there a constant engagement in the constituents of creation to transform and co-exist or do they progress towards the state of statelessness-consciousness.
Whay did the process of creation think that there is a need for living organism specially so called intelligible humans?
Monday, March 2, 2009
Celebrating 75 diamonds shining,
http://raghu-vraghava.blogspot.com/
This Blog now completes 75 posts which are diamond guides on consciousness.enjoy reading further.
This Blog now completes 75 posts which are diamond guides on consciousness.enjoy reading further.
My Impressions on the universe...
http://raghu-vraghava.blogspot.com/
Do the connect between the creation and the creator relevant at the bottomline or is there no such connect,or is it that disconnect that drives this world in the quest for consciousness?
Matter can never be created nor destroyed...it can only transform,is a scientific statement...how relevant is it wrt metaphysics..soul searching exercise?
Do the connect between the creation and the creator relevant at the bottomline or is there no such connect,or is it that disconnect that drives this world in the quest for consciousness?
Matter can never be created nor destroyed...it can only transform,is a scientific statement...how relevant is it wrt metaphysics..soul searching exercise?
My Impressions on the Universe...
http://raghu-vraghava.blogspot.com/
Is Consciousness is the peak in the gradient that begins with Ignorance?
Do both the state,,,,consciousness and Ignorance reveal the same Bliss?
If so which path is easier....the path of unconditional surrender....or the path of enlightenment which leads to surrender again.
Is Consciousness is the peak in the gradient that begins with Ignorance?
Do both the state,,,,consciousness and Ignorance reveal the same Bliss?
If so which path is easier....the path of unconditional surrender....or the path of enlightenment which leads to surrender again.
My Impressions on the universe...
http://raghu-vraghava.blogspot.com/
How do one perceive a world without a creator or a force behind creation?Anawdhi and Ananth.
Is a space prerequisite perception for the creation to be visualised...what is nothingness?
How do one perceive a world without a creator or a force behind creation?Anawdhi and Ananth.
Is a space prerequisite perception for the creation to be visualised...what is nothingness?
My Impressions on the universe...
http://raghu-vraghava.blogspot.com/
Is this Universe wild as many thought,or is it systematic and scientific as perceived by some thinkers?If the former is it that disparity in creation is due to this wilderness that is unexplorable or is it due to over scientific methodology as revealed by the karmic cycle.
Ignorance is bliss seems to be a metaphysical concept as most religions--specially the Abrahamic and the Brahmanical school of thought propagate Unconditional surrender to the will of the God.
Is this Universe wild as many thought,or is it systematic and scientific as perceived by some thinkers?If the former is it that disparity in creation is due to this wilderness that is unexplorable or is it due to over scientific methodology as revealed by the karmic cycle.
Ignorance is bliss seems to be a metaphysical concept as most religions--specially the Abrahamic and the Brahmanical school of thought propagate Unconditional surrender to the will of the God.
Sunday, March 1, 2009
My Impressions on the universe...
http://raghu-vraghava.blogspot.com/
Is there a state of Inertia and a state of action and if so what precedes the other is it a cyclical process or is it flat end to end?
What is that force that vitalises both these states and where from it originate.
Is everything in this universe a manifestation of the Supreme and is inseparable at source.
Is there a concept of enjoyer and enjoyed is vital and true?
converging the concepts to humans and living being is the disparity visible and that is not is deliberate or actionated?
Is there a state of Inertia and a state of action and if so what precedes the other is it a cyclical process or is it flat end to end?
What is that force that vitalises both these states and where from it originate.
Is everything in this universe a manifestation of the Supreme and is inseparable at source.
Is there a concept of enjoyer and enjoyed is vital and true?
converging the concepts to humans and living being is the disparity visible and that is not is deliberate or actionated?
My Impressions on this universe...
http://raghu-vraghava.blogspot.com/
Who/What constitutes this space?What/which space it occupies?and who/what created that?
Do the entire universe converge to a single source or origin or did they emanate independantly and distinctly as a constitutent space?
Is there any concept beyond space? or what constitutes the orgin of space?do those constituents have orgin or they are the orgin?if so how do they emanate?
What runs this creation?who set its fundamentals?is it a Perfect law as to creation that sustains it or is it the relative Law?who are what designed it and gave the drive to it?
Are the constituents subservient to Time and Time subservient to emanator?or the time partends the orgin and governs the origin?
What attributes best describes the constituents?Chemistry,physics or science or is it the whims of the originator and beyond comprehension of human brain?
What is the place of Human on earth in this universe?are they alone or they have kins in other world superior and inferior/
What is Moksha as perceived by different faith across the world?is it real or is it only a fear or an exit code for good conduct?is liberation necessary scientifically or naturally?
Is there an end to creation and if so what does the originator does then?does he or it take the form of achetana during distruction?
.....to be continued.
Who/What constitutes this space?What/which space it occupies?and who/what created that?
Do the entire universe converge to a single source or origin or did they emanate independantly and distinctly as a constitutent space?
Is there any concept beyond space? or what constitutes the orgin of space?do those constituents have orgin or they are the orgin?if so how do they emanate?
What runs this creation?who set its fundamentals?is it a Perfect law as to creation that sustains it or is it the relative Law?who are what designed it and gave the drive to it?
Are the constituents subservient to Time and Time subservient to emanator?or the time partends the orgin and governs the origin?
What attributes best describes the constituents?Chemistry,physics or science or is it the whims of the originator and beyond comprehension of human brain?
What is the place of Human on earth in this universe?are they alone or they have kins in other world superior and inferior/
What is Moksha as perceived by different faith across the world?is it real or is it only a fear or an exit code for good conduct?is liberation necessary scientifically or naturally?
Is there an end to creation and if so what does the originator does then?does he or it take the form of achetana during distruction?
.....to be continued.
God in Jainism...
http://raghu-vraghava.blogspot.com/
http://www.jainuniversity.org/jainism_god.aspx
Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.
However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He lives in a perfect blissful state in Moksha forever. The liberated soul possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion.
Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation.
Monks and Nuns (ascetics):
They practice self control and have given up all desires and earthly possessions become the spiritual practicer and teachers. They follow strictly five great vows (maha vrats).
Sravaks and Sravikas (lay followers):
They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They follow the twelve vows of lay people.
Tirthankara:
Founder of four-fold order of monks, nuns, laymen, and laywomen.
Jina:
One who has conquered his, inner passions such as desire and hatred.
Arihant:
One who has destroyed his inner enemies such as greed, anger, desire, and hatred.
Arhat:
One to whom nothing can be secret.
Arhant:
A spiritual acquirement leading a man to the state of an Arihant.
Nirgrantha:
A religion of One who has gotten rid of all knots or attachments.
http://www.jainuniversity.org/jainism_god.aspx
Jainism believes that universe and all its substances or entities are eternal. It has no beginning or end with respect to time. Universe runs own its own accord by its own cosmic laws. All the substances change or modify their forms continuously. Nothing can be destroyed or created in the universe. There is no need of some one to create or manage the affairs of the universe. Hence Jainism does not believe in God as a creator, survivor, and destroyer of the universe.
However Jainism does believe in God, not as a creator, but as a perfect being. When a person destroys all his karmas, he becomes a liberated soul. He lives in a perfect blissful state in Moksha forever. The liberated soul possesses infinite knowledge, infinite vision, infinite power, and infinite bliss. This living being is a God of Jain religion.
Every living being has a potential to become God. Hence Jains do not have one God, but Jain Gods are innumerable and their number is continuously increasing as more living beings attain liberation.
Monks and Nuns (ascetics):
They practice self control and have given up all desires and earthly possessions become the spiritual practicer and teachers. They follow strictly five great vows (maha vrats).
Sravaks and Sravikas (lay followers):
They are not required to renounce the world, but are expected to discharge household duties by honest means and live a progressive pure life. They follow the twelve vows of lay people.
Tirthankara:
Founder of four-fold order of monks, nuns, laymen, and laywomen.
Jina:
One who has conquered his, inner passions such as desire and hatred.
Arihant:
One who has destroyed his inner enemies such as greed, anger, desire, and hatred.
Arhat:
One to whom nothing can be secret.
Arhant:
A spiritual acquirement leading a man to the state of an Arihant.
Nirgrantha:
A religion of One who has gotten rid of all knots or attachments.
Buddhist Nirvana...
http://raghu-vraghava.blogspot.com/
But a verse can however be seen as throwing light over the God although the Buddhist might call it Nirvana “Monks, there is an unborn, a not-become, a not-made, a not-compounded. Monks, if that unborn, not-become, not-made, not-compounded were not, there would be apparent no escape from this that here is born, become, made, compounded. But, monks, since there is an unborn, not-become, not-made, not-compounded, therefore the escape from this that here is born, become, made and compounded is apparent”.
Compiled from Internet.
The first truth is that life is subject to Dukkha (suffering or frustation)The Second Noble Truth states that the Cause of Dukkha can be attributed to three things - greed, anger and a deluded mindThe third Noble Truth concerns the overcoming of Dukkha, that is, overcoming the greed anger and delusion that are the source of DukkhaThe Fourth Noble Truth is the method taught by the Buddha for attaining the state of Nirvana.
But a verse can however be seen as throwing light over the God although the Buddhist might call it Nirvana “Monks, there is an unborn, a not-become, a not-made, a not-compounded. Monks, if that unborn, not-become, not-made, not-compounded were not, there would be apparent no escape from this that here is born, become, made, compounded. But, monks, since there is an unborn, not-become, not-made, not-compounded, therefore the escape from this that here is born, become, made and compounded is apparent”.
Compiled from Internet.
The first truth is that life is subject to Dukkha (suffering or frustation)The Second Noble Truth states that the Cause of Dukkha can be attributed to three things - greed, anger and a deluded mindThe third Noble Truth concerns the overcoming of Dukkha, that is, overcoming the greed anger and delusion that are the source of DukkhaThe Fourth Noble Truth is the method taught by the Buddha for attaining the state of Nirvana.
Friday, February 27, 2009
ऐत्र्य ब्राह्मण
http://raghu-vraghava।blogspot.com/
ॐ आत्मा वा इदमेका एवाग्र आसीत्
नान्यत किंचन मिशत
सा ईक्षत लोकां अनुस्रुजा इथी
Om in the beginning this was but the absolute.
there was nothing what so ever.
It thought then to create....
ॐ आत्मा वा इदमेका एवाग्र आसीत्
नान्यत किंचन मिशत
सा ईक्षत लोकां अनुस्रुजा इथी
Om in the beginning this was but the absolute.
there was nothing what so ever.
It thought then to create....
Subscribe to:
Posts (Atom)
Posts
