Reg Manas and Hrudayam

[Guest guest]

Dear Ambaal devotees,

 

I would like to know the difference between " manas " and " hrudayam " . How do we

understand these 2 elements and how to tune our thinking process so as to obtain

control over them.

 

Bala Sharanam,

Lalitha.

 

 

 

 

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[Guest guest]

Dear Lalitha

 

Very nice question.....

 

Before the learned saktha upasakas, I wish to share my views. If any mistakes,

please forgive me.

 

Manas can be felt by Bhuthi only and does not have any form in the body.

Hrudhayam is the part of body and make us alive. By clear and pure manas we can

see and feel amba. To control hrudhayam we should control manas by way of yoga,

criya, Pranayama, japam etc., So automatically hrudhayam also wl be

controled. As Sri.Adhi shankaracharya said in his soundarya lahari " Japo

silpa silpam....... " we have to think our each and every activitiy as a service

and smarana to Amba . It will bring both manas and hrudhayam into our control.

In simple she will control ourselves.

 

At the feet of Lalithai

S.Vasu Iyer - Tirupur.

 

 

 

Lalitha Ramani <varamala

 

Friday, 2 March, 2007 9:10:10 PM

Reg Manas and Hrudayam

 

Dear Ambaal devotees,

 

I would like to know the difference between " manas " and " hrudayam " . How do we

understand these 2 elements and how to tune our thinking process so as to obtain

control over them.

 

Bala Sharanam,

Lalitha.

 

 

------------ --------- --------- ---

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[Guest guest]

, Lalitha Ramani <varamala wrote:

>

> and how to tune our thinking process so as to obtain control over them.

 

I was told that haTha yoga and or kriya yoga help a lot in gaining

control over manas. This can be easily verified by constant practice

of the same.

 

Regards

[Guest guest]

, seetharaman vasu <vasumerc wrote:

Dear Sadhaka's

Pranams

your reply to the question was very nice i feel like participating in

it further may the guru pardon the mistakes.

 

Manas hrudayam

well in simple english Manas = soul, heart=hrudayam

hrudayam can be referred to the body as buddhi(memory,experience

and so on)

manas is the soul (the very essence of a person)

it is the sammelana (complimenting ) of buddhi and manas which leads

us to blessing of the mother.

Note : with out complimenting how can we do lalitha sahsraname because

for reciting it we have to know the basha (language) smriti (memory)

and so on which are exclusive efficiencies of buddhi (heart) or the

body but bhavana is the efficiency of manas exclusivly. By

complimenting the Bhavana and the stuthi we have the blessing of

jagajanani

Pranams

diwakar

 

>

> Lalitha Ramani <varamala

> Dear Ambaal devotees,

>

> I would like to know the difference between " manas " and " hrudayam " .

How do we understand these 2 elements and how to tune our thinking

process so as to obtain control over them.

>

> Bala Sharanam,

> Lalitha.

>

[Guest guest]

My 2c..

 

manas = mind.What comes out of the manas, seems to come out of a thought

process. When you say " manapoorvamai " , it seem to indicate that a thought

process has gone into the good and bad of the thing before accepting/ rejecting

something.

 

But when you say " hrudayapoorvamai " , it doesnt come after a thought process. It

simply is a flow what " is " inside you.

 

When you donot think to accept something, when the answer / mesg comes just by

itself, when you just " feel " instantly without an effort what is already inside

you and what you already know, this seem to be a " hrudayapoorva " mesg. Hrudayam

is " thought " rahith.

 

Manas is the mind. " chandrama manaso jathaha " , - indicating the ever changing

nature of the mind(?).makes one think that may be mind=manas.

 

Hrudhayam is what " simply " what you intrinsically are. Breath will help you to

distinguish where is the answer coming from.

 

I seek forgivance for my ignorance.

 

Gopi

 

 

 

 

 

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[Guest guest]

Shree Gurubhyo Namah.

 

Dear Devotees:

 

I agree that manas means mind or intellect, as opposed to the soul.

There are some texts that indicate the it is the mind that needs

controlling, not the heart or the Hridayam.

 

In the famous saying Kaayena Vaachaa Manasendriyairva, budhyaatmanaa

vaa prakrthessvbhavaath, karomi yadyat sakalam parasma, Shreeman

Naaraayanaayeti samarpayaami, we do not find the word Hridayam.

 

Some of the Saktha manthras talk about Manas as being one to be

controlled.

 

Also, it is the mind that is attributed with the ability to confuse

and mask our true being.

 

As opposed to this, Amba is said to reside in the spiritual epicenter

of our hearts. We are taught that we should peel away the layers of

darkness around this epicenter and become conscious with this

epicenter. One of the things that prevents us from being conscious

of this truth, is our being deluded by thoughts emanating from our

mind. Anything emanating from this epicenter is filled with a deep

sense of conviction, and there is never any doubt about its truth.

 

Thoughts from the mind, on the other hand, will have a pendulum

characteristic, and we will see-saw back and forth with opposing

thoughts.

 

So, the mind is to be controlled, along with speech, sense organs and

our very attitude and composure.

 

So how do we achieve this control.

 

The practical aspects of our religion are designed to achieve this

control. Yoga, Praanayaama, Meditation, singing bhajans with good

company, performing ritual puja, repeating mantras or (even better),

the Guru Mantram and so on are good ways to help control the mind.

 

It is to be noted that daily practice of the above saadhanas is of

utmost importance. Soon, with time, one would begin to recognize the

unwanted the toughts arising from the mind, and therefore avoid the

bad effects of it. Along with this, anger, greed, emotion ( the six

enemies of man) would also diminish. Guidance should be sought from

your Guru on what is suitable for you as an individual.

 

Shree Maathre Namah.

KR.

[Guest guest]

Namaste,

Just a thought....... hR^idayam is the physical organ heart, whereas manas

is one of the four antaHkaraNas - mano buddhi aha.nkAra chittam. This may be

reason why manas is given more philosophical importance than hR^idayam.

 

Aarathi.

 

 

 

[Guest guest]

Shri Gurubhyo Namah:

 

The subject at hand was the control of mind (and heart), and I

elaborated on it. The distinction between the physical heart organ and

the location of the epicenter is an internal experience, as is all of

the experience of the Divine Mother.

 

I bow to all of the Shri Vidya Gurus, who can help you to achieve this

knowledge. For those who already practice this, they would have been

given this knowledge with the words " Rahasya, Ati rahasya, paraa paraati

rahasyam " . In other words, the secrets are not to be disclosed, except

to Shishyas.

 

However, I will say this much.

 

Please deliberate on the words " Antarmukha Samaaraadhyaa, bahirmukha

sudurlabhaa " .

Also include in your thoughts, the words " Mana Ikshu Dhanuh " .

(Bhaavanopinashad).

Finally, " Manoruupekshu kodandaa, pancha tanmaatra saayakaa " .

 

May Shri Lalithambika fold you into her arms and give you Anugraham.

 

Shri Maathre Namah.

KR.

 

 

 

[Guest guest]

--- Kumar Ramachandran <kramach wrote:

 

> Shree Gurubhyo Namah.

>

> Dear Devotees:

>

> I agree that manas means mind or intellect, as

> opposed to the soul.

> There are some texts that indicate the it is the

> mind that needs

> controlling, not the heart or the Hridayam.

 

<SNIP>

 

> Shree Maathre Namah.

> KR.

 

This is my view about manas.

Manas (mind)

The mind (manas) is total some of our brain. It has no

fixed place,unlike the heart.

Manas acts upon the external world and gets into the

trouble of desire (kama,kroda etc.)

But if you train the same manas with determination ,

you can uplift yourself to self realization.

 

Quititude of mind is a commentary on yoga vashishta

from slokas 13-49.The author Swami Boomananda says

that the mind’s existence is imaginary.Yet it thrives

due to the merit of consciousness by dwelling upon

the external world, if it takes to the thought and

contemplation of oneness, which is the true nature of

pure consciousness.(cit).

 

In Sivanandalahari, Acharya portrays manas in many

ways .These slokas are not only beautiful, but also

thoughtful and enjoyable. If you go through these

verses, you willfeel and understand some qualities of

manas. He imagines the mind as the best flower to

offer god, as a monkey wandering in worldly

pleasures, as a hut or any dwelling place, as a

forest where he hunts dangerous animals like kama and

kroda, as shakravaha and sakara bird who long only

for the sun and moon, as a box, as a horse, as a

dancing stage, as an elephant, and, as a rock.

 

If you wish to enjoy the essence of these slokas, they

are verses 9, 10, 20, 27, 43, 64, 74, 75, 80, 95, and,

96 in Sivanandalahari

[Guest guest]

Dear Divine,

 

The whole concept lies in interacting with the soul of the Guru for total

integration. This action is beyond body and mind and this can be done very

easily. Para Parathi rahasya is nothing but the interaction for

integration. the total concept of sriyantra is nothing but the integration

of the two poles beyond mind and matter.

It does not mean that the secrets are not to be disclosed. The methodology

is available from time immemorial and the capable guru initiates the sishya

through transmitting his prana sakthi to the sishya, whereby the guru and

sishya become one and finally the divine mother. This has nothing to do with

bahya puja, but one has to be a master of bahya puja to understand that

inward puja (meditation0-dhyana) alone takes him to the goal and bahya pooja

will automatically go away.

 

Regards,

S.SHANGARANARAYANAN

 

 

> " kramach " <kramach

>

>

>RE: Re: Reg Manas and Hrudayam

>Sun, 11 Mar 2007 21:38:14 -0400

>

>

>Shri Gurubhyo Namah:

>

>The subject at hand was the control of mind (and heart), and I

>elaborated on it. The distinction between the physical heart organ and

>the location of the epicenter is an internal experience, as is all of

>the experience of the Divine Mother.

>

>I bow to all of the Shri Vidya Gurus, who can help you to achieve this

>knowledge. For those who already practice this, they would have been

>given this knowledge with the words " Rahasya, Ati rahasya, paraa paraati

>rahasyam " . In other words, the secrets are not to be disclosed, except

>to Shishyas.

>

>However, I will say this much.

>

>Please deliberate on the words " Antarmukha Samaaraadhyaa, bahirmukha

>sudurlabhaa " .

>Also include in your thoughts, the words " Mana Ikshu Dhanuh " .

>(Bhaavanopinashad).

>Finally, " Manoruupekshu kodandaa, pancha tanmaatra saayakaa " .

>

>May Shri Lalithambika fold you into her arms and give you Anugraham.

>

>Shri Maathre Namah.

>KR.

>

>

>

[Guest guest]

Respected members,

 

Thank you all for the valuable input given to my query on Manas and Hrudayam.

There is lot of food for thought now.

 

Bala Sharanam,

Lalitha.

 

 

Anuradha Krishnan <enpaati wrote:

 

>This is my view about manas.>

>Manas (mind)

>The mind (manas) is total some of our brain. It has no

<SNIP>

>If you wish to enjoy the essence of these slokas, they

a>re verses 9, 10, 20, 27, 43, 64, 74, 75, 80, 95, and,

>96 in Sivanandalahari

[Guest guest]

Dear Shri Sangaranarayanan:

 

Shri Gurubhyo Namah:

 

I do understand your point that these secrets are available, but then

they should be availed only from a qualified Shri Vidya Guru.

 

When I read my e-mail back, this fact does not immediately emerge, so I

am thankful for your clarification.

 

Other than that, I think we are basically saying the same thing. We all

know that the concept of the secrecy of the Shri Vidya practices is a

time honored tradition. The esoteric aspects of Shri Vidya Upaasana are

internal in nature. Expression of these secrets is sometimes clouded by

language barriers and images imposed by the mind, so I try to stay away

from trying to explain them. Even the great Bhaskara Makhin sometimes

refers you to your Guru when explaining these things. (For example, he

does so in his explanation of Panchatanmaatrasaayakaa). I am a mere

candle compared to the sunlight of Shri Bhaskararaaya's wisdom. The Guru

Shishya connection will lead a confused mind to this light.

(Avaangmanasa Gocharam). The Shiva-Shakti polarity that you talk of can

be understood at an intellectual level by reading texts, but can be felt

and understood only by saadhana, and with the grace of the Guru.

 

One of the beauties of our religious and spiritual texts is that they

have an immediately apparent meaning, and then a deeper and more

esoteric meaning. So, I will leave the bhakthas to refer the esoteric

meanings of the Paraa Paraathi Rahasya yogini to their respective Gurus.

 

In the mean time, the immediate and physically translated meaning still

remains true.

 

Thanks and Regards

 

Shree Maathre Namah

KR

 

 

 

 

 

 

[Guest guest]

Namasthe.

 

Hridyam = Hrit + ayam = This is the centre, the heart is the spiritual centre

of the body and the place of eternal Atma or the seat of self and is not the

biological heart found on the left side but the psyschic centre and seat of

spiritual experience.. This is Non physical heart visible but only to be

experienced personally by the individual .Its existence is understood by the

seekers of truth , as confirmed by our Masters like Ramana Maharishi.

 

The jiva is said to reside in the heart in deep sleep and in the brain during

the waking state.the heart is used in the Vedas to denote the place whence the

notion “ I” springs.

 

Heart is that from which thoughts arise, on which they subsist and where they

are resolved. The thought on the other hand is purely the contents of the mind

and they shape the universe. Yatova imani bhutani Jayante – that from which

these beings come into existence. The Self residing in the heart gives rise to

the mind,sustains it and resolves it. Whereas the Manas or the mind or pure

thoughts rises with the mind as world in waking state and sets in deep sleep

without awareness of the world.

 

It is the inherent nature of the mind to wander and is impermanent and

transitory. When the mind vanishes the atman shines forth. But how does the mind

vanish ? by turning it inwards when the mind becomes devoid of thoughts.

 

When a devotee asked Bhagwaan Ramana as to how the Mind to dive into the heart

he replied as under.

 

The mind sees itself diversified as universe and if the diversity is not

manifest it remains in its own essence, that is the heart. Entering the heart

means remaining without distractions. The heart is only the reality and the mind

is only a transient phase. To remain as ones’s self is to enter the heart.

Because a man identifies himself with the body he sees the world separate from

him. The wrong identification arises because he has lost his moorings and has

swerved from his true original state.. he is now advised to give up all these

false ideas, to trace back his source and remain as the self. And in that state

no questions will arise.

 

The heart is the most important centre from which vitality and light radiate

to the brain, thus enabling to function. The vasanas are enclosed in the heart

in their subtlest form, later flowing to the brain which reflects them highly

magnified corresponding to the cinema show at every stage. That is how the world

is said to be nothing more than a cinema show.

 

Ramana Maharishi thus explains his own experience of the heart on right

quoting one incident.

 

“ all of a sudden a light came from one side erasing the world vision in its

course until it spread all around when the vision of the world was completely

cut out. I felt the muscular heart on the left had stopped work. I could

understand that the body was like a corpse, that circulation of blood had

stopped and the body became blue and motionless. Vasudeva sastry who had

accompanied me embraced the body and wept over my death. All the time even at

this stage I was feeling that the heart on the right side was working as well as

ever. This state continued for 20 minutes when suddenly something shot out from

the right to left like a rocket bursting in air. The blood circulation resumed

and normalcy restored.”

 

The Upanishads say that 101 nadies terminate in the heart and 72,000 originate

from them and traverse the body.

 

The mind is a bundle of thoughts and arise because there is a thinker behind

which exists only the EGO. When ego is sought the mind vanishes and so the ego

is the root cause of all thoughts that arise.

 

So how do we go about the Mind. Again the Mind is an important tool for the

mantra japa, dhyana, parayana and puja of Ambaaa ji. With intense nishkamya

sadhana we are certain to get HER grace and the root of the mind – the ego which

is individualistic consciousness in the realm of duality gets dissolved in

Ambaa’s advaitic universal consciousness. This is the eternal divine play of

Lalitha Para Bhattarika. The advantage of an upasana is even if one fails to

achieve the ultimate goal it is likely that the devotee may get into the process

of krarma mukthy and even in the worst case scenario, he would be born and start

with the same material comforts and spiritual progress which he had made in the

last birth.

 

ganapathy

 

 

Lalitha Ramani <varamala wrote: Respected members,

 

Thank you all for the valuable input given to my query on Manas and Hrudayam.

There is lot of food for thought now.

 

Bala Sharanam,

Lalitha.

 

 

Anuradha Krishnan <enpaati wrote:

 

>This is my view about manas.>

>Manas (mind)

>The mind (manas) is total some of our brain. It has no

<SNIP>

>If you wish to enjoy the essence of these slokas, they

a>re verses 9, 10, 20, 27, 43, 64, 74, 75, 80, 95, and,

>96 in Sivanandalahari

 

 

 

 

 

 

Ganapathy --- Vijaya

 

" Jai Bhavani "

 

 

 

 

 

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