1 Oct 2008 04:19
1 Oct 2008 08:53
Noticing
Dear friends. In order to discuss about the truth or even simply to understand it we have to put ourselves in position which is separated from it. This is the position of the 'noticer' of truth. My question is if doing this we artificialy create even more illusion of duality: noticer-noticed? Thank you Marko -- -- Sent from Gmail for mobile | mobile.google.com
1 Oct 2008 14:34
Re: Noticing
Namasthe,
put ourselves in position which is separated from
> it.
-separated from 'WHAT'? Delving deeper will make the question more clear, sometimes that could be the
answer too!
This is
> the position of the 'noticer' of truth.
- One is not taking a 'separate' position. There is only 'one' position. The 'separateness' is due to
ignorance. Knowledge when taken without experience will always, always be alien and separate. Once it
get into your system you will start feeling it.
artificialy create even more illusion of duality:
> noticer-noticed?
-All these 'illusion' will start receding as you progress in gaining more knowledge (advaita) by
'ASSIMILATING' them.
Regards
Balagopal
From Chandigarh to Chennai - find friends all over India. Go to http://in.promos.yahoo.com/groups/citygroups/
4 Oct 2008 06:10
Re: Noticing
On Wed, 1 Oct 2008, Marko Gregoric wrote: > Dear friends. > In order to discuss about the truth or even simply to understand it we > have to put ourselves in position which is separated from it. We already are in this position. -- -- Jaldhar H. Vyas <jaldhar@...>
4 Oct 2008 06:48
Re: Shata Rudriya Chakroddhara
On Tue, 30 Sep 2008, Srikrishna Ghadiyaram wrote: > Namaste! > > I request the knowledgeable members to provide any information on Shata > Rudriya Chakroddhara. Would you also direct me to sources who can > inscribe this chakra. > I was only able to look at the table of contents but the 17th taranga of mantramahodadhi might have what you're looking for. -- -- Jaldhar H. Vyas <jaldhar@...>
5 Oct 2008 00:49
Re: Shata Rudriya Chakroddhara
Namaste! Jaldhar, Than you for referring me to Mantra Mahodadhi (MM). It is 16 th Taranga (chapter) which has details of mahAmrityunjaya and Rudra mantras and related details. However, the yantra of Rudra provided here does not tally with the Shata Rudriya Yantra picture I have. The Rudra Yantra provided in MM has 5 circles of petals (8, 16, 24, 32, 40). It has no triangles/kona. The Shata Rudriya Yantra picture I have has 4 circles of petals (8, 16, 36, 50) and also has in the center 5 triangles pointing upwards, and 6 triangles pointing downwards (making up the triangles) and has a Bindu at the centre. The small write up also mentions that the Shata Rudriya Anuvakas are some kind of Avarana Puja. (I do not understand much, how to interpret). It also mentions that the details are given in Lalitopakhyana, and Bhatta Bhaskara detailed in his Rudram commentary. Also, when I see the 50 lettered mantra given, I have some doubt on the pronumciation of the following: 1. jum or juum (joom - MM) (another book of prayers I have writes it as 'jum' - hrasva) 2. bhUrbhuvaH svaH RoM or bhUrbhuvaH svaH OM (at the end of the 50 lettered mantra) 3. how is the tryabakam mantra counted as 32 letters Are there any published books on the complete puja paddhati based on these MM details? Any comments will be helpful. Regards Srikrishna --- On Fri, 10/3/08, Jaldhar H. Vyas <jaldhar@...> wrote: From: Jaldhar H. Vyas <jaldhar@...>(Continue reading)
5 Oct 2008 04:06
Re: Shata Rudriya Chakroddhara
Namaste! The mantra provided at the following link clarifies the matter: http://www.muktabodhalib.org/SECURE/SHAIVA%20PUBLISHED%20TEXTS/diksaprakasa/diksaprakasa%20processed/diiksaaprakaasaHK.txt atha mahAmRtyujjayamantraH | oM hauM oM jUM saH bhUrbhuvaH svaH tryambakaM yajAmahe sugandhiM puSTivardhanam | urvArukamiva bandhanAnmRtyormukSIyamAmRtAt bhUrbhuvaH svaroM jUM saH hauM oM | lakSaM japaH | madhuratrayAktairamRtAkhaNDairhomaH | Regards Srikrishna --- On Sat, 10/4/08, Srikrishna Ghadiyaram <srikrishna_ghadiyaram@...> wrote: From: Srikrishna Ghadiyaram <srikrishna_ghadiyaram@...> Subject: Re: [Advaita-l] Shata Rudriya Chakroddhara To: "A discussion group for Advaita Vedanta" <advaita-l@...> Date: Saturday, October 4, 2008, 3:49 PM Namaste! Jaldhar, Than you for referring me to Mantra Mahodadhi (MM). It is 16 th Taranga (chapter) which has details of mahAmrityunjaya and Rudra mantras and related details. However, the yantra of Rudra provided here does not(Continue reading)
5 Oct 2008 10:10
Re: Knowledge and the Means of Knowledge - 24
<a href="http://www.tkqlhce.com/email-2737870-10452612" target="_top"> <img src="http://www.ftjcfx.com/image-2737870-10452612" width="120" height="60" alt="New & Improved_120x60" border="0"/></a> 2008/9/29 kuntimaddi sadananda <kuntimaddisada@...> > > We are discussing Vedanta ParibhASha of Dharmaraja Advarindra, based on my > understanding. > --------------------------------------------------------------------------- > > Knowledge and the Means of Knowledge – 24 > > In the conclusive part of the section on perception, VP summarizes the > essence of the perceptual knowledge. First, perceptual knowledge is direct > and immediate. There are two types of perceptual knowledge. One is based on > the sense input forming the attributive content of the vRitti, which gets > illuminated as it forms by the witnessing consciousness. All the objects > that are external are perceived through the sense input of their attributive > content. The five senses, consisting of the sense of sight, the sense of > sound, the sense of smell, the sense of taste, and the sense of touch, > provide their input to the mind in the form of vRitti. Each of the five > senses, having its field of operation specific, is connected to its > respective sense organ. Thus eyes can only see and ears can only hear, etc. > The world is seen through these five senses hence it is called in Sanskrit, > pra-panca. The second kind of perception that was discussed by VP > corresponds > to the internal perceptions in the mind. Mind, however, is not a sense > organ, in the Vivarana advaitic tradition. The mental imaginations or > intuitions may be considered as part of the sixth sense, but those do not(Continue reading)
6 Oct 2008 06:35
Re: Shata Rudriya Chakroddhara
Its construction looks somewhat like that of a shrIchakra but it is more complex with many more triangles. I was told that during some pUja-s they use a normal shrIchakra as representing devI and this shata rudrIya chakra as representing shiva. The chakra also goes by the name shiva-chakra rAjaH. However the smArta tAntrika-s that I came across are not aware of any special pUja being done to this along the lines of shrIchakra pUja.. During a discussion with Harsha Ramamurthy we tried to see if the chakra fits the model of the mahA prAsAda -Avarana that he is aware of, but it did not match. >1. jum or juum (joom - MM) (another book of prayers I have writes it as >'jum' - hrasva) Book of prayers? These can hardly be called prayers even if they contain words like namaH, pAlaya etc. It is fine if you came across this in some stotra books. Please see shAradA-tilaka for clarification on the bIjAkShara. Regards --- On Sat, 10/4/08, Srikrishna Ghadiyaram <srikrishna_ghadiyaram@...> wrote: From: Srikrishna Ghadiyaram <srikrishna_ghadiyaram@...> Subject: Re: [Advaita-l] Shata Rudriya Chakroddhara To: "A discussion group for Advaita Vedanta" <advaita-l@...ta.org> Date: Saturday, October 4, 2008, 5:49 PM Namaste! Jaldhar, Than you for referring me to Mantra Mahodadhi (MM).(Continue reading)
6 Oct 2008 09:00
Question
Dear friends Why should I put my efforts trying to understand that which is well beyond and/or prior to understanding? And secondly, if only unconditional being is there isn't it true that there is no entity that has to understand or realize it? Thank you! Marko -- -- Sent from Gmail for mobile | mobile.google.com
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