RE: Mrityunjaya Sahasranama

[Guest guest]

namaste Shankarji:

 

Thanks a lot for encoding this.

 

While reading the names starting with ni, I almost felt like reading it out

of lalitA sahasranAma, except the switch from feminine to masculine form of

4th vibhakti (dative). Even in other names, I see some influence. Do you

feel that way?

 

Thanks again for your kind help.

 

 

namaH shivAbhyAm

 

Ravi

[Guest guest]

> 2. One doubt I have about this Sahasranamam is - whether this is

> meant for general use or specific tantric practice - because it talks

> about chanting this Sahasranama in smashana, if I remember correct.

>

 

smashana is not by itself a bad place. That is a place one can easily see

the ephemeral nature of this world and seek that the eternal that is hiding

behind this ephemeral. For courageous ones, it is a good place to meditate.

That meditation need not be for attaining any siddhis, can be to realize

the jIva brahma aikyam. But in this specific case, we should see what the

phalashruti promises.

 

 

 

Talking of graveyard, one thing that deeply disturbed me is the TN

government describing the adhishhTanam of kAnchi mahaperiyava as a graveyard

in a residential complex (referring to maTha). Whether something is a temple

or graveyard is sometimes a matter of perspective. For instance, in the US,

SRF (Self Realization Fellowship, Los Angeles, CA) is trying hard to get

permission to create samadhi mandir for Paramahansa Yogananda. His mortal

remains are temporarily housed in Glendale Forest Lawn Memorial Park

Mausoleum. For his devotees, that cemetry has become a pilgrimage center.

Even though his body is amidst, thousand other remains of ordinary men and

women, people seek out to that one spot and stand in silence there. Even if

the power of maTha and its privileges were abused, the fact that maha

periyava's mortal remains are there, makes it a sacred place. Sorry for this

digression.

 

Ravi