Fwd: Shandabrahma

[Guest guest]

Respected Sir,

 

You have opened a very important topic for me.

 

Have you experienced the pasyanthi state of linguistic

cognition.

 

I will be grateful to you if you could elaborate on this topic in

detail.

 

Thank you very much.

 

Yours in Sri samkara bhagavatpujyapada's love,

 

Chilukuri Bhuvaneswar

 

Note: Forwarded message attached

 

-- Orignal Message --

 

"satkartar5" <mi_nok

Shandabrahma

 

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"satkartar5" mi_nok

Shandabrahma

Mantra:

 

Shabdabrahman has a latent will to manifest itself, and it is

organised n three specific fields of power: bindu (consciousness -

awareness), ada (energy), bija (specificity). Every field of power

absorbs an equal umber of sound unity, radiating such as linear

weaves and having ogether a triangular shape.

 

All that, in a latent and non manifested form is called kamakala.

Here, he creative principle as undifferentiated vibration, is a

state defined ara.

 

When the focusing of energy in mahabindu (supreme centre of

consciousness) overheats it to the explosion point, radiating a

particular sound form; nada pranava comes into being; it's the first

manifested sound, this state is called pashanti. Therefore, omkara is

the first expression of the potential sound para. From the pranava

all he sound forms emerge, like mantra, Veda, language and all sorts

of ounds. Pranava is a complicated organisation of powers, where a

basic ower supports an endless series of powers. Omkara activates

the three ields of latent forces in kamakala.

 

Pranava in its extensive process changes its undifferentiated and

unlimited character into a more limited and changeable series of

manifestation. From a unique sound, omkara becomes many particular

sounds: vishesa spanda. The multidimensional process of specific

vibrations is said madhiam. Pranava is the original sound, unmatched

and ndivided, and for it's own power, it becomes specialised and

plural.

 

"It has been established by Lord Shiva, that there cannot be moksha

(freedom) without diksha (initiation) and diksha cannot exist

without a aster, hence it comes the line of

Guru parampara" (KT.10.14).

 

It's necessary for a mantra, to be "alive" mantrachaitanya, in case

it as lost its energy, or it has withered, a siddha yogi should know

how o restore the shakti to the mantra.

 

"Innumerable are the mantras, they only distract the mind. Only that

mantra, which is received through the Grace of the Guru will give

complete satisfaction" (ibid.11.15).

 

Each mantra is a different expression of the Brahman, manifesting

itself s Deva or Devi. A mantra isn't a set of words used for

invoking the ivinity, but it is the Divinity itself appearing as

power and onsciousness.

 

Mantra has two kind of power: vachaka and vachya. The former is the

shakti in her sound form, and it manifests itself as vital force,

appearing with a divine form; that is Istadevata (Istadevata isn't an

imaginary process, but an expression of real divine power, which

manifests itself to the sadhaka).

 

The latter is power consciousness; when a yogi is completely

established in superconsciousness (samadhi), Istadevata leads him to

its formless state (arupa) of infinite being. Mantra owns unlimited

powers because is the Divinity itself.

 

Mantra vidya is a secret and supreme science (pararashya vidya): as

only a scientist knows how to extract nuclear power from the inert

matter, o, only the true brahmayogis of this science, know the real

essence of t.

 

The sacred sounds are of primary importance in a devotee's life.

Every aspect of his day, from sun rise to sunset (sandya vandana) is

sacred.

 

 

love, Karta

 

santmatyoga

 

 

 

 

 

/join

 

 

 

 

"Love itself is the actual form of God."

 

Sri Ramana

 

In "Letters from Sri Ramanasramam" by Suri Nagamma

 

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