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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.
Sunday, May 31, 2009
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.
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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
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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).
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