| Indians greet each other with namaste. The two palms are placed together in front of the chest and the head bows whilst saying the word namaste. This greeting is for all - people younger than us, of our own age, those older than friends, even strangers and us.
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| There are five forms of formal traditional greeting enjoined in the shaastras of which namaskaram is one. This is understood as prostration but it actually refers to paying homage as we do today when we greet each other with a namaste.
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| Namaste could be just a casual or formal greeting, a cultural convention or an act of worship. However there is much more to it than meets the eye. In Sanskrit namah + te = namaste. It means - I bow to you - my greetings, salutations or prostration to you. Namaha can also be literally interpreted as "na ma" (not mine). It has a spiritual significance of negating or reducing one's ego in the presence of another.
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| The real meeting between people is the meeting of their minds. When we greet another, we do so with namaste, which means, "may our minds meet," indicated by the folded palms placed before the chest. The bowing down of the head is a gracious form of extending friendship in love and humility
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| The spiritual meaning is even deeper. The life force, the divinity, the Self or the Lord in me is the same in all. Recognizing this oneness with the meeting of the palms, we salute with head bowed the Divinity in the person we meet. That is why sometimes, we close our eyes as we do namaste to a revered person or the Lord – as if to look within. The gesture is often accompanied by words like "Ram Ram," "Jai Shri Krishna", "Namo Narayana", "Jai Siya Ram", "Om Shanti" etc - indicating the recognition of this divinity.
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| When we know this significance, our greeting does not remain just a superficial gesture or word but paves the way for a deeper communion with another in an atmosphere of love and respect. |
Monday, September 27, 2010
Why do we do Namaste?
Why do we have a prayer room?
| Most Indian homes have a prayer room or altar. A lamp is lit and the Lord worshipped each day. Other spiritual practices like japa - repetition of the Lord's name, meditation, paaraayana - reading of the scriptures, prayers, and devotional singing etc are also done here. Special worship is done on auspicious occasions like birthdays, anniversaries, festivals and the like. Each member of the family - young or old - communes with and worships the Divine here.
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| The Lord is the entire creation. He is therefore the true owner of the house we live in too. The prayer room is the Master room of the house. We are the earthly occupants of His property. This notion rids us of false pride and possessiveness.
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| The ideal attitude to take is to regard the Lord as the true owner of our homes and us as caretakers of His home. But if that is rather difficult, we could at least think of Him as a very welcome guest. Just as we would house an important guest in the best comfort, so too we felicitate the Lord's presence in our homes by having a prayer room or altar, which is, at all times, kept clean and well-decorated.
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| Also the Lord is all pervading. To remind us that He resides in our homes with us, we have prayer rooms. Without the grace of the Lord, no task can be successfully or easily accomplished. We invoke His grace by communing with Him in the prayer room each day and on special occasions. |
Why do we light a lamp?
| Why do we light a lamp?
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| In almost every Indian home a lamp is lit daily before the altar of the Lord. In some houses it is lit at dawn, in some, twice a day – at dawn and dusk – and in a few it is maintained continuously - Akhanda Deepa. All auspicious functions commence with the lighting of the lamp, which is often maintained right through the occasion.
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| Light symbolizes knowledge, and darkness - ignorance. The Lord is the "Knowledge Principle" (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.
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| Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.
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| Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.
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| Whilst lighting the lamp we thus pray:
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| Deepajyothi parabrahma Deepa sarva tamopahaha Deepena saadhyate saram Sandhyaa deepo namostute
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| I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life. |
Sunday, September 26, 2010
The Earth-Tone & The Orange Robe of the Sannyasi
The Earth-Tone & The Orange Robe of the Sannyasi Shivepremananda (Belgium) Everything in Nature and in the universe is vibrating, all living creatures and "solid" matter as well. This vibration can be measured, calculated and expressed in Hertz, the standard unit for vibration, such as sound vibration. Higher levels of frequency may be expressed in Nanometers, the standard for expressing colours and light, but this still expresses a level of vibrational frequency. Even planets have their own vibrational frequency, and therefore their own sound. This has been proved by the Swiss scientist Hans Cousto*. Physics teaches us that time and frequency are inversely related to each other. The earth turns around its axis once every 23 hours 56 minutes 4 seconds, which is 86,164 seconds. This is the time. To find the vibrational frequency (sound frequency) of the earth, we must divide 1 by 86,164 from which we get 0.000 0001 160 576 Hertz. This vibration is, of course, far below human perception, which lies between 1G Hertz and 30/30,000 Hertz. However, we can convert this vibration to the equivalent vibration which is audible to the human ear by "octaving" it. What is "octaving" a note? If we ask a man to sing for example the note "C" or "Do" in French, Dutch, Italian etc. we hear that particular note. Now if we ask a child or a woman to sing the same "C" we will not hear exactly the same sound. The note will be "octaved", that is, it will be emitted one or two octaves higher, but it still remains "G", though it will be written down differently on music manuscript. In order to find the earth note, we octave the earth frequency by 24 and we find the "G" (Sol), This note "G" is important because it is the dominant note (fifth) of the scale "C" major which occupies a special place in Western music. Now this earth note "G" is also visible. That is, just as "G" is the vibrational note of the earth-day on an audible level (24 octaves), we can find the corresponding frequency on a visible level by octaving the audible frequency by another 40 times. We arrive in the range of electromagnetic waves and find 428 billion Hz. or 702 Nanometers, (the standard for measuring electromagnetic waves such as light). It is very interesting to discover that this frequency is exactly that which gives us the colour orange, the colour of the robes which many spiritual seekers (sannyasins, bikkhus, etc.) in India have worn for thousands of years. And this is not all. So far we have octaved the earth-day note 64 times (24 + 40). If we octave this frequency one more time (to give us the 65th octave of the earth note) we arrive at the exact resonance of the DNA molecule, the molecule of life. So people wearing orange are resonating only one octave from the frequency of their own DNA molecule. This interval of one octave is the most harmonious relationship in music and nature. Pythagoras discovered this 2000 years ago. Up to now we have discussed the earth-day note, (that is, the vibration expressed by the rotation of the planet earth around its axis in one day). In the same way, we can also calculate the earth-year note or vibration. It is calculated from the tropic's year of 365.2432 days, or 525,948 minutes and 46 seconds, which in total is 31,556,926 seconds. This is a very important frequency for life on this planet, as well as for the frequencies of the day and month. If we octave this time for the earth-year, we arrive 32 octaves later, at the note of 136.133 Hz, which is a frequency slightly below "C" sharp. In the case of the earth-day note, we found an important relationship with "G", which has an important place in Western music. In the case of the earth-year note, we cannot find such a relationship in our musical system, but if we look at Indian music we do find something interesting. The earth-year note corresponds exactly with "Sa" or "Sadja" the basic note, in Indian music Since thousands of years, the frequency of foetal note has never changed in Indian music. The Indian music guru teaches his disciples the note of 136 Hz, ("C" sharp). The aspiring young musician plays and sings this note, this vibration, over many years, so that it becomes a central element, and central vibration, of his or her whole being. She/he will never forget this note or play it wrongly. Anyone who has worked with Indian musicians will know how seriously they consider this fundamental aspect of their practice. This note "Sa", the year note, is the basis for all Indian instruments. It has been known since time immemorial as the father of all notes. We may also call this earth-year note the sun-note due to the earth-sun relationship. Now this sun-note is not only the basic note in Indian music, it is also used as the base for tuning all temple bells, clocks and gongs in India, Tibet and Indonesia. Furthermore, the note "Sa" has been used for thousands of years to chant the sacred mantra "Om". The American biologist Dorothy Retallek played different types of music to plants in her institute at Denver, Colorado. She discovered that all the plants preferred above all Indian music, followed by music by Bach. The plants nearly grew horizontal around the loudspeakers in order to "hear" the music better. Conversely, when rock music was played they tried to escape, and grew in the opposite direction; if this music was played for a long time, the plants died. Using the same system of octaving, and using the synodic month of 29 days 12 hours 44 minutes and 2.8 seconds (which corresponds to 2,551,441.8 seconds), we can calculate the earth month note, or the "moon note". This gives a frequency of 3.919,351 x 10-7 Hz. In order to make this frequency audible for us, we octave it 30 times and we get 420.837 Hz. This corresponds with "G" sharp, which does not have such an important place in modern music compared to "G" and "C". But in Baroque music it was a very important note. For example, Mozart's tuning was based on 421.6 Hz. Handel's on 422.5 Hz. and Bach's on 415.5 Hz. Therefore, Baroque music was tuned to the moon! It was after 1820 that "A", the reference note in Western music, was made higher. This was done to make the sound of the music more "brilliant", more polished. And so Western music departed from the resonance of the moon; and remember, the moon has always been associated with art, poetry, music and inspiration. It is interesting to note that if we octave the moon note another 40 times, we arrive once again at a frequency of 648 Nanometers, which lies in the range of the colour orange, the colour of sannyasins, So the sannyasins who wear their orange robes resonate with both the earth and the moon-note, and they resonate within one octave of their own DNA. Though all these sounds can he produced electronically, the best way is on natural instruments which also produce harmonic notes, practically inaudible to the untrained ear. These "over tones" can deeply influence the character of the sound and music, as well as profoundly affect the listener. Listening to high frequency notes has a therapeutic influence on the body and mind and can open up the spiritual dimensions of man. Reference * Hans Causto 'Die Kosmische Octave' Synthesis, Essen 1984 For further reading. Ref: http://www.yogamag.net/archives/1993/bmarch93/tone.shtml __._,_.___ |
Saturday, September 18, 2010
“Greatness & Glory of Bhakti”
Centre for Inner Resources Development, Chennai CIRD, Chennai, a unique institution for Human Excellence is happy to announce a series of Discourses by Swami Bhoomananda Tirtha
Programme Details
Poojya Swami Bhoomananda Tirthaji accompanied by Maa Gurupriyaji * * * "Greatness & Glory of Bhakti" based on Sreemad Bhaagavatam (Discourses in Malayalam) 6th, 7th October 2010, 6:45 - 8:00 PM at Anna Nagar Ayyappa Temple, Plot No. C-45, * * * "Sreemad Bhaagavatam - Its Timeless Relevance" (Discourses in English) 8th, 9th, 10th October 2010, 6:30 - 8:00 PM at Smt. Sivagami Pethachi Auditorium, MCTM School Campus, * * * Poojya Swamiji accompanied by Maa and others will return to the Ashram on Oct 11.
All are cordially invited
For further details, please contact:
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Thursday, September 16, 2010
Mahamrityunjay Havan and Satsang in Lucknow
Starting in the morning.
Anybody interested in attending it can contact
Wednesday, September 15, 2010
Why Should I be a Dharmi?
Why Should I be a Dharmi? |
The Meaning of Sanatana Dharma
By Sri Dharma Pravartaka Acharya
(Dr. Frank Morales, Ph.D.)
"The prevalence of Dharma, under a variety of different names, has been demonstrated to exist in almost every pre-Christian civilization and culture in the world. It is thus the common heritage of a large majority of the earth's inhabitants. As expressed in the specific tradition of 'Hinduism'� (properly known as 'Sanatana Dharma'�), the metaphysical concept of Dharma is both a spiritual path, as well as a comprehensive ideology and world-view that directly informs the realms of politics, social theory, economics, culture theory, architecture, medicine, religion, aesthetics, martial warfare, philosophy, ethics, mathematics, and every other aspect of human concern..."
READ THE REST OF THIS ARTICLE HERE:
http://www.dharmacentral.com/forum/content.php?84-Meaning-of-Sanatana-Dharma
Please forward this to everyone you know.
Guna, Attributes of life.
By Yogi Baba Prem
www.vedicpath.com
The Sanskrit word "guna" means attribute. These "attributes" serve as a powerful indicator and formulator of the physical principles of the earth. The concept of guna, is one of the more important teachings from India. These attributes provide powerful insight into our spiritual growth, worldly manifestations, and the formation of matter from the subatomic level into more dense levels of matters manifestation. But most importantly, they provide a powerful tool to accelerate personal and planetary transformation.
Within the yoga tradition, the focus is on three primary gunas:
1) Sattva
2) Rajas
3) Tamas
Sattva is balance, harmony, peace and similar qualities. Rajas is activity and movement. It is dynamic. Tamas is inertia, non-moving, and sometimes lethargy. Of these three gunas, yoga embraces the cultivation of sattva. Though it realizes that one may embrace other gunas at times to achieve particular goals, such as using rajas to break tamasic cycle. As an example, if a person were stuck in a rut (tamas) they would need to embrace some form of activity (rajas) to move from their position of immobility.
Our society is largely a tamasic-rajasic society. We are "on the move", active, dynamic, and changing, but at the same time moving very slowly spirituality, and consumed by decay oriented activities. While this is not initially a problem as life is a journey, it is leading to a variety of disorders due to over work, and various strains on our nervous system. Even our yoga systems are often more Rajasic than Sattvic. These are the more dynamic yogas common in western society. These are systems such as the power yoga systems, some kundalini systems, and various aerobic type yogas. Though they clearly serve their purpose. They importantly and primarily serve two types of people:
1) Lethargic or tamsic people that require the intense activity to help them break free from their daily patterns.
2) Rajasic people that are stimulated, active, and don't know how to slow down. This can eventually become unbalancing to this group of people unless it is tempered with relaxing meditation.
While this rajasic yoga is initially important for these two groups of people, it is often overlooked that they must eventually embrace a more sattvic approach to their yoga practice.
In the yoga and ayurvedic tradition, everything is made up of complex interaction between the three gunas. This leads to several basic guna types:
Sattvic
Rajasic
Tamasic
Sattva/Rajasic
Rajasic/Tamasic
Tamas/Rajasic
Rajasic/Sattvic
Numbers 4-7 indicates complex interactions between the gunas involved. As an example, someone might be very active and dynamic, but they may begin to experience more balance within their life. The ratios between rajas and sattva would change over time as they grew as a person.
These gunas and complex interactions between gunas would be applied to all manifestations in life. In an over simplification, a whitewater river would be rajasic, but the erosion would be tamasic or decaying for the banks of the river. In other parts of the river it would be balancing by maintaining the health of the river. The foods we eat are considered balancing (sattvic), stimulating (Rajasic), or decaying (tamasic) to the body and mind. The entire science of Ayurveda is built around this basic concept. To explore these concepts more, it is highly recommended to read "Ayurveda and the Mind" by Dr. David Frawley.
Serious practitioners of spirituality should develop a solid and expansive understanding of the gunas and their application to all facets of life. They should consciously apply this science to all actions and interactions in their daily life. This will reinforce the appropriate gunas within one's spiritual life; and in reality this is what each of does through habit whether we are conscious of it or not.
The root to Guna is "Grah" which means to 'seize", additionally it means a thread or strand. It is the thread that links the lower mind with the infinite essence.
Other views toward Gunas.
Within the Nyaya system, a system of logic in India, they teach that all created things contain a property—called a guna. Instead of just three they associate twenty-four attributes (gunas) with creation. These twenty-four are in reality complex combinations of the three traditional gunas.
These are:
1) Shape or color (Rupa)
2) Taste (Rasa)
3) Odor (Gandha)
4) Tangibility (Sparsha)
5) Number (Samkhya)
6) Dimension (Parimana)
7) Severalty (Prithaktva)
8) Conjunction (Samyoga)
9) Disjunction (Vibhaga)
10) Remoteness (Paratva)
11) Proximity (Aparaiva)
12) Weight (Gurutva)
13) Fludity (Dravatva)
14) Viscidity (Sneha)
15) Sound (Shabda)
16) Knowledge (Buddhi)
17) Pleasure (Sukha)
18) Pain (Dukha)
19) Desire (Iccha)
20) Aversion (Dvesha)
21) Effort (Prayatna)
22) Merit (Dharma)
23) The self (Samskara)
While these can easily apply to all living beings, what is most interesting is that various combinations of these gunas appear in a variety of texts. Pleasure and pain are an important theme in the "Yoga sutras of Patanjali". Iccha is an important teaching in Kashmire Shaivism, and is part of the 36 elements of Shaivism. Iccha also appears frequently within the "Shiva Sutras". Rasa makes up an important teaching in ayurveda, as taste can aid in increasing , decreasing or balancing a dosha. Sound or Shabda makes up the field of mantric yoga. Om being one of the ultimate sounds, the sound behind all sounds. The remaining terms commonly appear within a variety of systems, and it is common for many of these about qualities to appear within the same system.
Ayurveda and the gunas.
The writings on Ayurveda and the gunas are quite extensive and the gunas are a very important principle within Ayurveda. While many Ayurvedic practitioners may be familiar with the basic concepts of the gunas, and many may even be aware of the gunas manifesting on a mental level as well. Fewer will be aware of the expansive view of gunas within the mental field. Within Ayurveda, guna is commonly used to identify different mental types. These types are identified due to particular activities and mentalities that clearly identify the guna. These are identified as 16 primary types, though again; there can be dual guna types.
TRI-DOSHA GUNA TYPES
SATTVA
Brahma—(The traits of Brahmaa)
Purity, Love for truth, self controlled
Power of discrimination, spiritual and material knowledge
Power of talk, answering and memory
Freedom from passion, anger, greed, ego ignorance, jealousy, dejection and intolerance
Favorable disposition equally
Aarsha—(The traits of Rshishi)
Devotion to sacred rituals, study, vows, celibacy
Hospitable disposition
Freedom from pride, ego, attachment, hatred, ignorance, greed and anger
Intellectual excellence and eloquence
Power of understanding and retention
Yaamya—(The traits of Yama)
Observance of actions (being here in the moment)
Initiation of actions in time (ability to time actions for the proper moment)
Non-violability
Readiness for initiating action
Memory
Freedom from attachment, envy, hatred and ignorance
Aindra—(The traits of Indra)
Authoritative speech
Performance of sacred rituals
Bravery, strength and splendor
Freedom from mean acts
Far sightedness
Devotion to virtuous acts, earning of wealth and proper satisfaction of desires
Vaaruna—(The traits of Varuna)
Bravery, patience, purity and dislike for impurity
Observance of religious rites
Fondness for aquatic sports
Aversion for mean acts
Exhibition of anger and pleasure in proper place
Kauvera—(The traits of Kauvera)
Possession of station, honor, luxuries and attendants
Constant liking for virtuous acts, wealth and satisfaction of desires
Purity
Liking for pleasures of recreation
Gandharva—(The traits of Gandharva)
Fondness for dancing, singing, music and praise
Expert in poetry and stories
Constant fondness for scents, garlands, association of women and passion
RAJAS
Aasura—(The traits of Asura—living—spiritual; can also mean demon)
Bravery, cruelty, envy, movement in disguise, terrifying appearance, ruthlessness
Indulgence in self-praise
Raakshasa—(The traits of Raakshsa-demon)
Intolerance, constant anger, violence at weak points, cruelty, gluttonous habits and fondness for non-vegetarian food
Excessive sleep and indolence
Envious disposition
Paishaaca—(The traits of Paishaaca-demonical)
Gluttonous habits
Fondness for women
Liking for staying with women
Cowardice and terrifying disposition
Abnormal diet
Saarpa—(The traits of Sarpa-Snake)
Bravery when in wrathful disposition, cowardice when not in wrathful disposition
Sharp reaction
Excessive indolence
Walking, taking food and resorting to other regiments with a fearful disposition
Praita—(The traits of Preta-to die)
Excessive desire for food
Excessively painful disposition
Enviousness
Actions without discrimination, excessive greediness and inaction
Shakuna—(The traits of Shakuna-Bird)
Attachment with passion, excessive food and regiment, unsteadiness, ruthlessness and unacquisitiveness
TAMAS
Paashava—(The traits of an animal)
Forbidding disposition
Lack of intelligence (intelligence for right action)
Hateful conduct
Food habit
Maatsya—(The traits of fish)
Cowardice, lack of intelligence, greediness for food, unsteadiness, constant passionate and wrathful disposition
Fondness for constant movement, desire for water
Vaanaspatya—(The traits of vegetables)
Indulgence in food, deficiency of all intellectual faculties
The dual types are most prevalent when a person is crossing from one guna group to another. As an example, a Shakuna/Paashva person may be difficult to discern or they may cross back and forth between the Rajasic and tamasic quality, as they are transiting from one type to the other over time. Likewise with a guna group you may find combinations such as a Rakshaa/Paishaaca person. And of course in the multi-color tapestry of life, there can be individuals that are oriented toward combinations that appear more removed from one another. As an example, one might encounter an aasura that is also prone to sarpa characteristic. Their dominant field is Rajas, but they are moving back and forth between individual gunas.
The previous groupings (tri-dosha guna types) can allow one to "fine-tune" the guna or combinations of gunas that re most prominent within a person. They should not be used in judgmental way, but as way to identify the forces currently at work or dominant within a person. This can allow for Ayurvedic or Astrological remedials to be tuneed specifically toward the individual. Though in reality most people looking for help would be of a Rajasic, Rajas/Sattva, or Sattvic guna type. Though again exceptions to the rule do exist.
Conclusion.
The word guna appears in numerous important texts such as the Bhagavad Gita. The fourteenth chapter is almost completely dedicated to the gunas. The term Guna is an important part of Ayurveda; giving it a powerful link to the Vedas. Though the Vedas themselves do mention the word Guna. Guna also appears in the Vedanta system. The gunas also appear in the "Yoga sutras of Patanjali". The gunas are also a part of Vedic astrology and other important spiritual systems and traditions.
According to David Frawley (Pandit Vamadeva Shastri), the gunas can be applied to mantra. A mantra such as "Lam" the bija mantra for the muladhara chakra (root chakra), can be chanted with different gunas. Lam chanted with the tamas guna would be used to destroy. Chanted with the rajas guna to gain earthly powers; and with a sattvic quality to manifest the powers of bliss within life.
Whether modern science recognizes it or not, our modern chemistry is largely based on the interactions between the gunas. As often in chemistry one is looking to stabilize, make active, or inactivate some chemical or biological action.
Gunas are an important and functioning part of every person's physical and spiritual life. They are active and at work whether they are recognized or not. By understanding this powerful force of creation, a student can greatly accelerate their spiritual growth. In the final stages of spiritual realization some believe that you go beyond the gunas, though this happens only for a very few extremely advanced aspirants. For the majority of students, the right application and understanding of the gunas is a critical step toward self-realization and enlightenment. For those few aspirants that have passed beyond the gunas, commonly called the spiritually realized or enlightened; the Bhagavad Gita provides insight by saying, "He does not avoid light, activity, or illusion…he remains disinterested or unmoved by the qualities of nature. (14.22)
References and recommended reading:
http://www.vedanet.com/vedag.htm
Ayurveda and Mind by Dr. David Frawley
Advanced Course on Yoga and Ayurveda, American Institute of Vedic Studies
Sanskrit Texts:
Shiva Sutras
Bhagavad Gita
Charaka Samhita
Yoga Sutras of Patanjali
Shaariirasthaana
Charaka Samhita.
Saturday, September 11, 2010
Sunday Series of Lectures in English
"Sunday Series of Lectures in English "
This Sunday By Dr. MOHAN ANANDA From Los Angels
With the Divine Blessings of our Acharya, on Pedda Jeeyar Swamiji's Tirunakshatram ,we started an Invited Talks under the caption of "Sunday Series of Lectures" in English by Eminent Personalities and Experienced Elders on various topics for the benefit of the Telebridge Listeners.
The details are given below:
Where : on Telebridge 1-712 451 6000 passcode 386211# (*6 to mute/unmute)
When : on Sunday the 12 September 2010 at 8.00 p.m. EST.
What : on Topic "Happiness and Success" in English
Who : By Dr. Mohan Ananda from Los Angels CA.(A Well known Personality ).
( About the Speaker: Graduated in Engineering from India and did Master's degree in Aeronautics at California Institute of Technology and PhD in Astrodynamics and Control at UCLA. Worked at JPL (a NASA center) on various interplanetary missions, and at the Aerospace Corporation on the Global Positioning System design and development functions. Obtained JD and admitted to the California Bar and practicing law in the areas of intellectual property, corporate law, and business transactions. Functions as adviser to technology companies and serves on private and public company boards.).
Please join & enjoy and enrich your knowledge in wider spectrum.
Ra:ma:nuja:rya Divya:jna: vardhata:m abhivardhata:m
Satyavati Ramanuja Das
Dr Satyavati S Kandala, Ph.D
(818) 631 9872 (Cell)
DR STEPHEN HAWKING: "GOD DOESN'T EXIST"
DR STEPHEN HAWKING: "GOD DOESN'T EXIST"
by Arup K. Isaacs
Dr Stephen Hawking's latest declaration that "God does not exist" is very thought-provoking statement but the answer is very simple.
Dr Hawking is a hardcore materialist who believes that gross matter is the sole reality and that everything has originated from it and obeys the physical laws.
So, in his limited view, non-computational entities like consciousness, mind, life, thoughts, will, deja vu, sensations, feelings and emotions are of physical origin but obviously he's wrong as physical or mathematical analyzes apply only to analyzing gross material quantities or movements like mass, speed, force, charge, capacitance, viscosity, etc. Whereas science has never and never will understand via gross physical methods the basis and functions of consciousness, mind, life, thoughts, will, deja vu, sensations, feelings and emotions and their relation with gross matter as these non-computational entities though they inhere in and to an extent interact with gross matter yet they exceed the scope of gross matter and are as such of supra-physical origin.
According to quantum physics, when the 4-dimensional spatio-temporal physical universe is dissolved at the end of a cosmic cycle it enters into a subtler stato-dynamic state (quantum mechanical vacuum made up of a sea of virtual particles) and thereafter when the equilibrium is lost the subtler energy with its innate 4-dimensional spatio-temporal blueprint becomes grosser and gets projected back as the physical 4-dimensional universe and this keeps repeating itself in cyclical fashion.
No matter how much Dr Hawking and others of his kind deny these harsh truths they can never replicate, analyze, understand, quantify or isolate the supra-physical entities and here lies the clue about God's existence for believers in God. So, knowing nothing better aside from gross matter, our ignorant scientists are stuck with superstitious hypothesis like insentient matter serving as the sole reality that somehow gives rise to sentience. What a shocking paradox!
Religion has given a very poor account of itself down the ages with its myths, superstitions, dogmas, fanaticism, intolerance and iconoclasm and most religious texts are filled with mumbo jumbo theories of creation from nothing etc.
The dualistic idea of an extra-cosmic, anthropomorphic and creationist god who somehow created the primal energy, matter, consciousness and mind from nothing and who despite having no causal connection with the cosmos yet managed to manufacture these out of nothing and can govern them as well is nonsense and this fictional idea of god and creation is what invites the derision of the scientific community.
Thus Monotheism or Tauheed that is dualistic and based on this crude theory of creationism has been rejected by scientists and mystics alike.
Monism or Non-dualism or Advaita that preaches that a singular self-existent Source (Godhead) that serves as both the material and functional Cause or Origin of everything gives rise to the multi-dimensional Cosmic Manifestation. This makes perfect sense and is in agreement with reason, experiment and experience. Thus monism is the correct view of the Reality - science goes by a gross physical monism by which it considers a self-existent Grand Unified Physical Force as the ultimate reality that upon manifestation (not "creation" as this word "creation" implies a making of something from nothing which is absurd) gives rise to the physical 4-dimensional cosmic system but this theory fails to account for the non-computational or supra-physical entities and is consequently in error but mysticism goes far beyond science and makes Pure Consciousness as the Singularity or Ultimate Source that gives rise to the Cosmic Manifestation. As science cannot account for non-computational entities like consciousness, mind, life, thoughts, will, deja vu, sensations, feelings and emotions their physical monism is false or misleading and as such the monism based on Consciousness as serving as the ultimate self-existent Source of the Cosmic Manifestation appears correct as it rationally explains both the Supra-physical as well as physical elements of existence.
Godhead is the Pure Consciousness; the Cosmos is a graduated and a partial manifestation of the Godhead.
I'd like to quote the profound insight offered by Shree Aurobindo on the subject of consciousness: Consciousness is not only "power of awareness" of self and things or events; it is or has also a "dynamic" and "creative" energy. It can determine its own reactions or abstain from reactions; it can not only answer forces, but create or put out from itself forces. Consciousness is "Chit" (Awareness) but also "Chit Shakti" (Consciousness-Force).
If by universe Dr Stephen Hawking means just the physical dimension of the totality then he's using inchoate scientific reasoning with its theories of quantum mechanical vacuum (QMV) etc. The QMV etc are the grossest aspects of the Cosmic Manifestation. As gross material theories fail to account for consciousness, mind, emotions, life, will, sensations, thoughts, deja vu, feelings, prophetic visions and other supra-physical entities and given their inability to explain these the one question of fundamental importance that arises is this: Whether matter is derivative of consciousness or is consciousness an aspect of matter. However, since gross matter cannot explain the phenomena of consciousness, mind, emotions, life, will, sensations, thoughts, deja vu, feelings and other supra-physical entities without resorting to paradoxes and inanities the only alternative is to consider consciousness (pure awareness and force) as constituting the basis of matter or the material and efficient cause of the cosmic manifestation.
1) "The basic element by which we can discern anything with its feeling and properties is Consciousness which cometh from Super Conscious flow with graduated materializing form - that all Consciousness may be conscientious in conflict with others." (Shree Shree Anukul Chandra Thakurji)
2) "Consciousness is not only "power of awareness" of self and things or events; it is or has also a "dynamic" and "creative" energy. It can determine its own reactions or abstain from reactions; it can not only answer to forces, but create or put out from itself forces. Consciousness is "Chit" but also "Chit Shakti"(Consciousness-Force)!" (Shree Aurobindo)
The self-existent Absolute Consciousness is PURE AWARENESS and Force and serves as both the material and efficient Source of the Manifestation but in Its lower aspect as the Causal-Mechanism of the Supracosmic and Cosmic Manifestation It contains within Its Supreme Self an inherent SYSTEM of names and forms (both good and bad aspects imbued with a modicum of free will), that, in differing degrees, get projected at the commencement of a cosmic cycle and get withdrawn back into the Origin at the end of a cosmic cycle if the projected combination is not evolutionary...that depends on what It wants to achieve by way of divine play.
However, these names and forms, good or bad, that inhere in the Absolute can be dissolved by the Absolute Consciousness if It chooses to and thereafter all the names and forms (good or bad) will, on dissolution, be reduced to their raw materials and forces that inhere in the Absolute (as seed materials and forces) that can be fashioned into names and forms of other kinds (good or bad or only good or only bad) and projected as the Manifestation as and when the Absolute decides to do so.
MONISM or NON-DUALISM is the TRUTH of EXISTENCE !
PS: To get at the root cause of the cosmos one has to employ the Yoga to enter deeper planes of consciousness by the method of identity in consciousness of the subject with the object to inquire into such profound queries concerning self, purpose of existence, true laws of nature and universe.
Best Regards,
Arup K Isaacs
[ Arup K. Isaacs, a disciple of ANANT SRI BABA, is a Christian by birth & practice, in which he has done better after taking 'dikhsa' and also the sacred thread-Yagyopavita. He is an educationist based in Mumbai. ]
Tuesday, September 7, 2010
Tantric roots in the Vedas.
(From the book Yogic Secrets of the Vedas)
By Yogi Baba Prem Tom Beal Vedavisharada, CYI, C.ay, C. va
While the Tantric system has often been viewed as a later development within the greater field of Hinduism; a deeper study reveals that the roots to Tantric teachings exists within the Vedas themselves. Tantric teachings are based in and as old as the Vedas itself, representing another side of the Vedic approach.
It is not realistic to expect the Vedas to contain the entire teachings of the Vedic period, but rather as Samhitas they contain the Shrutti or revelations that were given during deep meditation. This point cannot be argued, but it is important to note that there were different schools of Vedic thought and teaching. According to Panini in the Mahabhasya, there were about 100 different schools of thought pertaining to the Yajur Veda. While this can be seen as a weakness, it is in reality the strength of Hinduism. By the acceptance of different schools of thought a comprehensive system of thought and teaching is preserved. While very few schools of thought are preserved today, each one still retains its relevance, importance, and contribution. Just as westerns scholars made the mistake of assuming that Yaska and particularly Sayana were the final authorities on Vedic subjects. It is important that the modern student not become dogmatic about different schools of interpretation. Possibly all or many of the schools were correct in their Vedic approach and interpretation. This broader view makes the Vedas the most powerful and important teaching within humanity.
While scholars have often viewed the Vedas as primarily masculine, the feminine is represented by the Sanskrit letters themselves. There are many Vedic Goddesses like Ila, Ushas, Aditi, and Sarasvati to name just a few. But most importantly and often overlooked is Apas. While apas is viewed as the primordial waters, it is often given a neuter position within the Sanskrit language. But within the Shatapatha Brahmana (II.1.1.13), it clearly states that "[the] waters [apo] are female, Agni is male. This message is repeated in II.1.1.14. In this context the waters (apas) serve as the shakti of agni, or at a minimum the flow and movement of agni. Within the ritualistic teachings of the Yajur Veda this relationship between the waters and Agni is very important. On the inner level, the same teaching is reflected within the Rg Veda as the destruction of Vrtra, and the releasing of the waters. Apas has a verbal root of ap, which means to obtain. The releasing of the waters is the obtaining or acquiring the realization or experience of Agni. This is reflected through the Tantric practice of merging the masculine and feminine principles together.
Within the Shatapatha Brahmana (I.1), it is stated that svaha is the feminine form of Agni, or more correctly the opposite polarity in the Vedic ritual. This is why all Vedic fire rituals often contain the word svaha as the offering is being made. This is certainly true with the Agni hotra ceremony. Svaha personified is the wife of Agni, the fire ritual cannot be complete without this male/female polarity being present. She also represents the spoken offering as well as the ashes, the transformed matter at the end of the fire ceremony. Again she is shakti of Agni on the inner and the outer level of our being.
The word svaha comes from two words: 1) 'su' meaning to move or go, to press out, but more correctly to enliven, impel, or generate. 2) 'aha' meaning to say, speak. Together they enliven speech, generate through speech, or are using speech to impel. It can also mean to press out through speech. What is important is that the Tantric concept of male/female energies is present.
Within the Vedic Vedi, or fire pit, the same concept is present. We see the fire pit symbolically representing the female energy and the offering of ghee or other materials as the masculine principle. This foundation Vedic teaching is another example of the Vedic representation of Tantric principles.
Some temples within India exhibit male and female deities in a physical (sexual) embrace, on the outer walls, while this does not literally refer to sexual Tantra as is often assumed, it again conveys the importance of the Vedic and Tantric teaching of male and female balancing principles. This principle manifests even on the grossest level of manifestation as the female genitalia forming the shape of a flame.
Clearly it can be seen that numerous Tantric principles are rooted from the Vedic teachings. Even the left handed or sexual path of Tantra is rooted within Vedic principles. Regrettably the sexual aspect of the left-handed path receives the most focus and the deep spiritual principles often become obscured.
But do the Tantras refer directly to any of the Vedic deities? The answer is YES!
· Paramananda Tantra 11.35 Surya, Agni and soma are mentioned.
· Gautamiya Tantra mentioned Antar yajna.
· The Shaktisangamatantra mentioned Indra, Chandra, and Manu.
· The Agamas continue or contain the symbolism of the Vedas.
· The Mahanirvanatantra illudes that the agama approach is in harmony with the Vedas.
· The Tantras did teach Antar Yajna, a Vedic principle.
Do more modern sages support this belief and link between Tantra and Vedic teachings, the answer is YES.
· Sri Aurobindo discussed the connection between the Tantras and Vedas.
· T.V. Kapli Shastry also believed that there was a connection between Tantric tradition and the Vedas. Though he acknowledged that they approached the teachings differently. He did believe that they supported the authority of the Vedas.
· Swami Vivekananda supported a connection between the Vedas and Tantras.
· Sri Ramana Maharshi referred to Brahman, terms such as tat tvam asi. He also mentioned that he the techniques of Tantra were good for purifying the mind. He actually agreed that most yoga techniques were good for purifying the mind.
· Ganapati Muni (Ramana's disciple) wrote on the connection between the Vedas and Tantra.
· In more modern times, this work has been continued by Pandit Vamadeva Shastri (David Frawley) especially in his book Tantra Yoga and the Wisdom Goddesses.
The change in deities within the Tantric system is not in conflict with Vedic teachings, but is more likely a later transition of teachings, just as the Puranas are a later modification and/or continuation of the original Vedic teachings. Looking within the Vedas as revelation, one can clearly see that most systems of India are rooted within the Vedic teachings and are included within the Tantric system.
If you enjoyed this article, you would enjoy Yogi Baba Prem's book Yogic Secrets of the Vedas.
Sources, references and suggested reading:
Sanskrit References:
Rg Veda
Yajur Veda
Taittiriya Samhita of the Krishna Yajur Veda
Shatapatha Brahmana (Kanva)
Paramananda Tantra
Gautamiya Tantra
Shaktisangamatantra
Other References:
"Tantra Yoga and the wisdom goddesses" by David Frawley (Pandit Vamadeva Shastri) published by Passage Press 1994
AgamaKosha Vol. 5 Prof S.K. Ramachandra Rao
Mahabhasya
Nighantu and Nirukta
Avatar-Divine qualities
Avatar-Divine qualities
B V Narasimha Rao
Bhgavan Ramana Maharshi descended to earth to spread the rationalization of spiritual proceses .All Avatars are having divine qualities which are described as follows.
The first is termed "SVARUUPA LAKSHANA" - Its true, inherent, Absolute Nature. The Upanishaths declare IT to be inexpressible by words and in fact unreachable by the Mind: APRAAPYA MANASA SAH.
The second is called THATASTHA LAKSHANA or its partial attributes and manifestations. When DIVINITY descends in human form, DAIVAM MAANUSHA RUUPENA, it is said, IT manifests sixteen aspects of selfless, loving, universal attractive features or powers.
KAAMA AAKARSHANA or desire fulfilling power
BUDDHYAAKARSHANA - the power to activate, stimulate and fulfil our intellectual capacities. He is the bestower of the power of reasoning, power of discrimination and power of renunciation .
AHAMKAARA-AAKARSHAN : A transformation of our Ego sense
SHABDHA AAKARSHANA, the power of sound. Bhagavan's words and teachings cast a spell on us. They are put into simple language but are pregnant with profundity and depth. They produce powerful vibrations in the hearts of Scholars as well as laymen.
SPARSHA AAKARSHANA - the power of divine touch; it is healing touch. His is a sin-erasing touch; It is a purifying sacred and holy touch.
RUUPAAKARSHANA. Svaami's forms are splendrous and wondrous. His spiritual form has an aura of radiance!
The seventh power of attraction of Bhagavan`s is called RASAAKARSHANA - sweetness personified. His words are sweet; His bearing is sweet and grace filled; His gestures and movements exude LOVE and compassion.
The eighth power of Bhagavan's attraction is called CHITTHAAKARSHANA. Chittha is the store-house of our past and present memories and unfulfilled residual desires and impressions from our previous lives, called Vaasanas which haunt us in the present and will continue to affect our future also. Bhagavan like Krishna can be called Chittha Chora - the stealer of all our dominating desires, thereby making us desire-free!
The ninth power of Bhagavan's attraction is called GANDHAAKARSHANA - the power of His divine fragrance. He exudes a fragrance of Purity, Holiness and Loving Grace and Compassion. As the Upanishath states DUURAATH GANDHO VAATHI; Svaami's spiritual "fragrance" spreads far and wide purifying our polluted thoughts and our environment polluted with pride and prejudice, hatred and violence.
The tenth is the power called DHAIRYA-AKARSHANA - the power of overwhelming courage and self-confidence. Bhagavan's early life was a saga of calm courage and great patience. hardships, of physical and mental violence on His person. He was the object of calumny and poisonous envy from some of the villagers.
The eleventh power of Bhagavan's attraction is called SMRITHYAAKARSHANA.Smrithi means powerful memory power. Swamy has phenomenal memory reaching far into our past and present and deep into our future too.
The twelfth power of attraction of Bhagavan`s is NAAMAA KARSHANA, the power of His Sacred name RAMANA. Chanting of His holy name with faith, works miracles of healing, ensures success in our undertakings, helps in overcoming accidents and above all in the removal of our elemental fears of death - all these effects have been testified and recorded by numerous devotees from all parts of the wide world.
The thirteenth power of BHAGAVAN's attraction is called BEEJAAKARSHANA SHAKTHI. Divinity exercises elemental or seed force and incorporates it in all beings. The Geetha says, "Beejam Maam Sarva Bhuuthaanaam. ": Know Me to be the eternal seed power, the cause of germination of all Beings. All beings are born from the seed of Brahman, the Supreme Divinity. He is indeed the seed force of all Manthras or holy, thought-articulations in terms of seed syllables and words. These represent the basic energies of various deities presiding over the forces of Nature and Cosmos as a whole.
The fourteenth power of Bhagavan's attraction is called AATHMASAKARSHANA; Divinity attracts our inner Being, Antharaathma. It is called soul- power attraction; drawing the sense oriented Self towards the experience of the bliss of divinity.
The fifteenth power of attraction of Bhagavan is called AMRITHAAKARSHANA. Amritha is the elixir of life in divinity. Unbounded Love and immortality are the signs of Divine life. The individual self prays to the Supreme Divinity to bestow on a Life of LOVE, LIGHT andIMMORTALITY, in the following Upanishaahik words:-
Asatho Maa Sath-gamaya,Thamaso Maa Jyothir gamayaMrithyor-Maa Amritham-gamaya
Bhagavan graces us with the nectar of DHARMA and BRAHMA: the attainment of Supreme Bliss consciousness in eternity through Righteousness, Selfless Service and Sacrifice. Bhagavan frequently quotes the Upanishath; Thyaage Naike Amrithathvam Aanasuh: Immortality cannot be attained either through actions, through progeny or through wealth. Only by Sacrifice, meaning sacrificing totally the possessive and the ego senses, is immortality possible.
The sixteenth is the totality of the above fifteen attractive powers and it is called SARVAAKARSHANA SHAKTHI. Bhagavan's Integral, Holistic, Divine, Universal Personality exercises in totality all the fifteen powers mentioned above. He is the embodiment of all Divine Principles; He is omniscient, omnipotent, omnipresent, omni-named and omni-formed, the very Omni Self. That is why people of all climes, castes, cultures and creeds are fascinated by His divine drawing power and miracle of Universal Love and visit Tiruvannamalai , the Abode of Supreme Peace Arunachala. .
Lotus feet of Bhagavan