Guest guest Posted December 2, 2005 Report Share Posted December 2, 2005 Posting of Shreeram Balijepalli in Smarthrugaami-Dattavibhavam Click on link below to join Smarthrugaami-Dattavibhavam Click below to join Divine Mother Group Rajarajeshwari_Kalpataru Dear DattaSahodaras and Sahodaris, Continuing on the thread of Dattatreya's Gurus. I post my personal observations on the fifth Guru Akaasha Arya Guru--Space. King asks engagingly with even more interest at Datta Guru's Divine replies: The fifth guru, sir? Dattatreya: This all-pervading and all-embracing space is my fifth guru. Space has room for the sun, moon, and stars and yet, it remains untouched and unconfined. I, too, must have room for all the diversities, and still remain unaffected by what I contain. All visible and invisible objects may have their rightful place within me, but they have no power to confine my consciousness. If one has carefully perused and observed one will find that Dattatreya's emphasis is on 'Vairaagya'(Deatchment).He keeps drawing metaphors from Nature where Parabrahmam is in it's unalloyed and puissant form and beauty, about being 'not affected'. Be it water(see jaladeshika posting) or fire..he stresses on this vital avadhuthic quality. Space or Akaasha or Ether(as known to western alchemists) is the last of the Panchabhutas or five elements. Ether is unique as it has only one character i.e. eternal. Ether is the carrier of sound be it man made or otherwise. One can hear it. As ether is the only eternal element of the five elements it attracted the attention of various sages. The concept of Akashvani or Divine sound which is heard by sages of higher order is related to this Ether or Akasha.The primordial mantra AUM then in modern times Raama or Shyaama(Krishna) are to work as linkages between Jivatma(life force--atman or soul) to Paramatman or (Omnipotent of supreme soul). Akasha Sadhana is however a very hard sadhana to master among the panchabhutha sadhanas. If one attains siddhi in it one becomes master of the spatial element. One crosses the boundaries of Kala too. Space and time equations are resolved internally and an internal pralaya takes place. This internal pralaya is the Anthima-Yoga-Pralaya as juxtaposed to Mahapralaya. I should clarify here that many Hindu texts and vedas seem to engage in tautology but they actually convey experiential things and they cannot be explained in a logical sense. The point here which Dattatreya emphaises is that we should learn the quality of being not confined. This is a great Avadhutic lesson to learn. Being parochial will not help,especially in spirituality. Trying to break free the narrow confines of caste,creed,religion,etc is necessary.One can be proud of one's traditions and religion but if one starts arrogating himself on these grounds then one surely becomes a 'Pathitha'('The fallen') The raison d'être of human birth is liberation from rebirths. The body-mind-intellect personality is necessary for attaining salvation because Karma, which has brought about this birth, can be worked out only through these faculties by enjoying its result in the form of joy and sorrow. The Nirvanashtakam of Adi Sankara describes the Self (Atman) as existence, consciousness and bliss. Just as the Sun is reflected on any water body (lake, muddy puddle on the road or water in a gold cup) but remains unaffected, so also, the impurities of the body and the mind do not taint the Self. Actually there is no bondage or liberation for the Self; because of the association of the body and the mind human beings feel bound due to ignorance of this truth. When knowledge dispels this ignorance the Self shines in its pristine splendour. The analogy of the Sun hidden by the clouds and shining after the rain stops is apt to appreciate this truth. Dattatreya Mahanta-Bhagawan echoes this same thought in a more trenchant way. Avadhutas do not intellectualize issues.Maybe Dattareya will not even like me commenting on his concepts as 'practice' is given more importance than 'garrulity'.But yet I just do it out of love for Him as I cannot keep certain emotions cupped in my hands.(May Datta forgive me ever blithely for any errors in interpretation.) Since the intellectualisation is not there neither do they indulge in powerful 'thought stopping'...they indulge in a powerful 'soul stopping' to persuade people to the deeper truths. Below I qoute from Shukla YajurVeda (Yagnavalkya with his two consorts) Vedic Rishi Yajnavalkya distinguishes the highest path If a man knows the self as "I am this," then desiring what and for whose sake will he suffer in the wake of the body? Whoever has realized and intimately known the Self, which has entered this perilous and perplexing place, is the maker of the universe; for he is the maker of all. All is his Self, and he, again, is indeed the Self of all. Those who know Brahman become immortal, while others only suffer misery. When a person following a teacher's instructions directly beholds the effulgent Self—the Lord of all that has been and will be—he no longer wishes to hide himself from It. That in which the five groups of five and the akasha rest, that very Atman (the soul) I regard as the Immortal Brahman. Knowing that Brahman, I am immortal. They who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahman. Through the mind alone is Brahman to be realized. There is in It no diversity. He goes from death to death who sees in It, as it were, diversity. Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasha, birthless, infinite and unchanging. The intelligent seeker of Brahman, learning about the Self alone, should practice wisdom (prajna). Let him not think of too many words, for that is exhausting to the organ of speech. That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies in the akasha within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all beings, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts, and through austerity which does not lead to annihilation. Knowing It alone, one becomes a sage (muni). Wishing for this World (i.e., the Self) alone, monks renounce their homes. The knowers of Brahman of olden times, it is said, did not wish for offspring. They thought, "What shall we do with offspring—we who have attained this Self, this World?" They gave up, it is said, their desire for sons, for wealth, and for the worlds, and led the life of religious mendicants. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for the worlds; for both these, indeed, are but desires. This Self is That which has been described as neti, neti, "not this, not this." It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. This has been expressed by the following Rig verse: "This is the eternal glory of Brahman: It neither increases nor decreases through work. Therefore one should know the nature of That alone. Knowing It, one is not touched by evil action." Therefore, he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts, a true Brahmana (knower of Brahman). That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman (infinite). Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman. Shukla Yajur Veda, Brihadaranyaka Upanishad 4.4.12-25 Dattetreya says in reply to the king 'room for all diversities' The above explantion by Yagnavaalkya is in assertion of this. It may be contended that there is a contradiction in the two statements, namely, that Brahman is unknowable and that It should be known. The contention is not valid. When it is said that Brahman is unknowable, the statement means that Brahman cannot be known as an object by the ordinary means of knowledge. Again, when it is said that Brahman should be known, the statement means that Brahman can be known only through scriptural evidence. The scriptures, too, describe Brahman by the denial of such attributes as if It is the subject or the object of knowledge. They do not speak of Brahman as an object. The "knowledge of Brahman" really means the cessation of Its identification with extraneous objects, such as the body and organs. It is the knowledge of identity with Atman. Such identity is not to be attained; it always exists but remains hidden because of the false identification with the body, organs, etc. When the false identity is destroyed, the natural identification of the Self with Brahman is revealed. This is expressed by the statement "The Self is known." The greatest bar to scientific progress is stated in this trenchant form by Mme. Blavatsky : " Pure force is nothing in the world of physics; it is ALL in the domain of Spirit ! " Now, notice this particularly. It is the world of force which the modern scientist is beginning to penetrate; a world of such stupendous forces as astounds him, and at every step he is coming nearer to the Tattvic Law. The " Forty-nine Fires " of the Vedas are the seven permutations of the Tattvas and the two forces, hidden as yet and undefined, behind the positive and negative currents of Prâna (7 X 7 = 49). Every one of these has well-determined chemical and physical potencies in contact with terrestrial matter, and a distinct function in the physical and spiritual worlds, with a corresponding relation to a human psychic faculty. To the ancient Hindu adept all these hidden forces were as an open book, and years ago India's initiates accurately predicted all the amazing discoveries and inventions of recent years, which have furnished new foundations for science and kept the world marvelling. Out of the invisible, Sir William Crookes, with his " radiant matter," and Roentgen, with his X-ray, lured two of these " Forty-nine Fires." With the X-ray, the principle of radio-activity which revolutionized science was established; and it paved the way for the discovery of the twentieth-century marvel, radium, which disclosed radio-activity as an actual property of matter. No one conversant with the Tattvic Law can doubt that radium and all the radio-active substances can be properly classified among the " Forty-nine Fires " of the Vedas. In all these progressions and permutations, the higher, more subtle plane, or state, of matter is positive to the next lower, and every lower one is the result of the interaction of the positive and negative phases of the next higher state. Radium furnishes us with invaluable data corroborating the Tattvic Law. But in order to comprehend the velocity of these vibrations (which are ceaselessly bombarding us) and the intricacy of the Tattvic permutations, a few words concerning the nature of atoms will be helpful. The word atom is still defined in standard dictionaries, and in text-books upon physics published within the present decade, as that ultimate particle of a molecule which is indivisible. In a very slipshod fashion, atom has also been defined as interchange-able with molecule, and, therefore, it has crept into very general usage in the same sense. Al-though a molecule is described as " The smallest portion of any substance in which its properties re-side," it is possible, by means of heat or some other chemical agent, to separate a molecule into two or more particles, called atoms, " and these can-not be further divided " was the ultimatum of Natural Philosophy. Until quite recently, the hydrogen atom was the smallest mass of matter known to science, and, therefore, the accepted unit of atomic weight. But what says Prof. George Darwin as to this? " It has been proved that the simplest of all atoms — namely, that of hydrogen — consists of eight hundred separate parts, while the number of atoms in the denser metals must be counted by tens of thousands. These separate parts have been called corpuscles, or electrons, and may be described as particles of negative electricity. It is paradoxical, yet true, that the physicist knows more about these ultra-atomic corpuscles and can more easily count them than is the case with the atom of which they form the parts." Some of these corpuscles move at a speed of 200,000 miles a second, and the unscientific reader will get a clearer idea of their minuteness if told that the molecule, of which they are parts, is so small as to be invisible even under the most powerful microscope. Sir William Thompson made this graphic comparison: If a drop of water as large as a pea were magnified to the size of the earth, the molecule would appear scarcely larger than the original drop." The gamma rays are not so well understood as the two others(Alpha and Beta), but are believed to be identical with X-rays. Are they not the union of the alpha and beta rays after passing through the Akâshic state forming a Tattvic permutation? A spectrum analysis of the rays should determine this. The spectrum of every substance and element reveals its Tattvic nature by means of the prevalent color, or colors; and the greater the heat to which the matter is subjected the nearer it approaches its solar, instead of terrestrial, state. Akâsha is well-named the " all-pervading Tattva." In chemical changes of one state of matter into another, you have been shown in these illustrations not only that Akâsha intervenes, but how it acts; that it is the substratum, or base (in all phenomena or paradoxes) which baffles the scientist. As in things external, so it is within; and your observation of natural phenomena will aid vastly in the understanding of your own microcosm, wherein the Tattvic Law comes under the influence of your thoughts and will-power, and the currents of Prâna may thereby be thrown entirely out of rhythmic balance. In consequence of its universal prevalence normally, it is not surprising to learn that the excess of Akâsha is disastrous, and according to the phase of its activity causes discomfort or misfortune. Among the traits and emotions which give evidence of this predominance or excess are forget-fulness, covetousness, and obstinacy (headiness), and blindness and unreason in matters concerning the affections. Emotions of repulsion, shame, and fear are due to the same source; and the tremor which shakes fear-stricken people comes from hollows in the veins caused by Akâshic vibrations in excess. To this effect is due the physical and mental tension which so unnerve the victim. " The remedy," do you ask? What is free will for, if not to give us power to choose our thoughts and the deeds resulting therefrom? The " bliss " of ignorance is that we are not to blame if we do not know the error of certain thoughts and actions. Invariably we must suffer both mentally and physically for such error; but only knowledge, bringing power, brings also responsibility. Never forget that it is the form of motion that causes the state, and that form can therefore change it. A caution is necessary here: It is impossible to energize the nerves when they are strained by constant tension. Paradoxical as it is these two conditions are often confounded, but there is a marked distinction between tensing and energizing the nerves. The accepted theory of tension considered mechanically — as of a wire or rope — is to put all the strain upon it that it will bear. Nerve- and muscle-tension wears people tremendously because it is a stretching, straining, and sundering of atoms one from another which breaks down structure physiologically. In concentration of energy — as in the Held-breath exercise — the reverse is the condition. The atoms are compasted closer and closer together, and thrill with the force of unison and the harmony of synchronous motion. Thus the most delicate and finest nerve is raised to the power of a larger one; and the increase of energy throughout the nervous system corresponds. Face every mental or physical crisis first, by taking a few deep, full inspirations to change the air — and thus the vibrations, that is, the form of action —in the lungs; and follow this with eight or ten repetitions of the nerve-purifying and nerve strengthening alternate breathing.For those who are not initiated into Paranayamam one can follow the breathing exercises in the book "The tao of natural breathing",By Dennis Lewis While thus breathing, look within, and seek that heart-silence which carries you to the radiant center of your being, and laps you in poise and confidence. You will thus raise your vibrations to a higher plane, and in doing this you not only lift yourself into a state in sympathy with higher influences and draw them to you, but above conditions where unwholesome vibrations and thoughts (similar to those you may desire to expel) reach you. You are making for yourself a protecting sheath against demoralizing mundane influences of that earth, earthy character which feeds material-ism. Sympathetic vibrations are the wires upon which epidemics spread from victim to victim, and commonly that sympathy is fear. But courage and confidence can be made equally contagious. Happy, courageous thoughts draw the vibrations of happiness and courage; and, steadfastly maintained, will spread a contagion of health and happiness round about you. 5 Lessons which can be culled from this ''Guru''(Akasha) 1.Be expansive-- To be narrow minded will yield another birth which will make you work again for your karma of being parochial till you.To be narrow minded will make you 'not connected'. Dattatreya used to correct erring brahmins when they slighted Chandalas for 'lesser spirituality'. Sapce is expansive ,so is your soul...only your mind is limited. 2. Embrace all-Good and bad. Taoism says Do good to those who have done good to you and good to those who have done bad to you. This is a true avadhutic statement. It does not mean you cower down and become a doormat.It just means that you do not react to bad or evil and strengthen it. Space embraces all,why not yourself my dear friend? Lesson 3: Be everywhere but still 'unseen'. (Find the image in this picture!) One should learn a lesson in humility here.Help all yet remain anonymous. This is an important lesson to not yield to the clutches of ego. Space is omnipresent yet cannot be even cupped by your hands! Lesson 4: Be mighty and high in thought yet simple in appearance. Space looks 'dark' according to scientists.They have even found a dark black energy moving. The simplcity and the puissance of space is something which has to be imbibed. Space is high and mighty yet simple....shall we try for that,Dattamitra? Lesson 5: Vibrate positively! Vibrate positive thoughts and attract positivity. And the reverse will,happen if negative thought process is followed. This is an emperical observation of space scientists that positive energies attract in the space positive universes. One might tend to think that negative attracts postive but that is true on an atomic level(in congruence with shiva-shakthi principle) but the outer manifestation requires a positive vibration to grow up and go up! Literal: If my coming were up to me, I’d never be bornAnd if my going were on my accord, I’d go with scornIsn’t it better that in this world, so old and wornNever to be born, neither stay, nor be away torn? Meaning: Why was I given life? Why was my seed ever sown?Why having to leave all alone with moan and groan?If the universal wisdom received mine on loanI’d never be born, stay or leave, let it be known. -----From the-- Rubaiyat of Omar Khayyam Yours Yogically, Shreeram Balijepalli Purity, Powers, Parabrahmam... Click to join Rajarajeshwari_Kalpataru DSL Something to write home about. 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