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RV
Friday, May 29, 2009
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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