Guest guest Posted May 22, 2004 Report Share Posted May 22, 2004 The Vedas look upon the mundane as nothing but the manifestation of divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The entire world is encompassed by the Lord Himself. Indians have looked upon the body in particular and the creation in general as a representation of the Parabrahman. I recall one such deitification of the organs of human body in Taittriya upanishad, beautifully commented upon by Sankara. `May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra n Brahspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutations to Brahman, salutations to You, Oh Vayu, You indeed r the Brahman personified. I shall call you the Righteousness. I shall call you as the Truth. May he protect me. May he protect my teacher. May he protect and may he protect my teacher' (Taittiriya I.i.1) Looking at the mantra, this is a prayer to deities of early `aryans' but Sankara interprets it as a deitification of one's own body and the mantra signifies meditation upon those deities which represent various functions in the human body. Mitra is the deity who identifies himself with and is the self of the function of exhaling and of day. Varuna, of inhaling and of night. Aryaman identifies himself with eyes and Indra, with strength. Bhrspati identifies himself with speech and Intellect and Vishnu, the god of long strides, with feet. Sankara equates Vayu with Brahman, as described in the Mantra. I feel Vayu is the medium that permeates the Yogic space inside the body. More so, coz he is the juxtaposition between the Earth (Mooladhara) and the Heavens (Sahasrara)( Taittiriya U. I.i.2) Praying to the Mitra and Varuna, the gods over the breathing, has special significance in Yoga. The yogic exponents teach us that observing our breath is a saadhana , a spiritual practice, in itself and this leads to ultimate illumination of man. The new born cries ` koham'. (kah – aham : ` who am I?') In Hindu thought of philosophy, this `kah' word is very important, where the questioning is involved. In the debate between Dharmaja and Yaksha, Yudhistir questions : kah Yaksha … who is the Unknown? This represents the highest level of questioning… ` who is the unknown parabhrahman, whom I should attain? Who is making this Universe run? Who is Generating, Operating and Destroying the worlds?? " This question is asked in fact in various places. One such reference I can recall immediately is in Svetasvatara Upanishad. " what is the nature of Brahman, the Source? From what have we been born? By what do we live? And , where do we exist? O knowers of Brahman, controlled by whom do we follow the rule regarding joy and its opposite?" (Sv. I.1) We can see that the same kah- question is repeated at various levels of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' what? This represents karma jijnasa.- the enquiry to know what to do. On the other hand, Arjuna questions ` katham' ie how? This is called Dharma jijnasa> It is the Lord who takes him along the way to know the Ultimate through the discourses in Gita. Thus, Gita is a journey from Dharma jijnasa to Brhama jijnasa-from ` atha tho dharma jijnasa ` representing the genises of dhama sutras to ` atha tho brahma jijsana' ( once you seek to enquire of Brahman), the first aphorism of brahma sutras. (Incidentally, Gita, Upanishads and Brahma sutras form the three important canons of Hinduism called ` Trayee prastana' ) Similiarly, Koham is also a question involved with the enquiry of the true nature of one's own self. The reply to this cry of the ignorant is supplied by the living being's breathing process. The inhailing says ` soh' and the exhaling says ` aham' . Juxtaposing both, the reply is sought ` soham' ( you are that), the repetition of Maha vakya ` tat twam asi' . In other words, you need not run to great seers or gurus or textual references for inquiring into the nature of the Paramatman. Unknowingly, your body is repeating the solution- the great mantra ` soham' all the time, every moment of the day and night, whether u r awake or not, whether u r conscious or not. Ju st know thy breathing, u shall know thyself. In fact, the techniques of Anapanasati of Buddhism exactly follow the observation of breathing process. The same philosophy is expressed here by saying that meditate upon mitra and varuna, who represent the two aspects of the breathing and the day. The early Rg vedins understood the importance of the Kah so much that they have deitified the question. Ka is equated to Prajapati – in several Brahmanas Sacrifices are offered to the god of ` who' `kaya' Mahabharata identifies Ka with Daksha and Bhagavatam to Kashyapa, who is akin to Prajapati. kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 2004 Report Share Posted May 22, 2004 if that sense of inquiry is behind us, we can't go wrong. i asked swamiji about the gita once. or maybe i read something he wrote, i don't remember. anyway, he did a very good translation of it, with a very uniques interpretation of character's names. he said, the gita shows the goal, the chandi shows how to get there. just the same, i contemplate that every day. why am i here. where is god. what is truth. what is real. all the practices, such as virtues, recitation, discrimination, purify mind to enable that inquiry. peace, steve c. , "kishore mohan" <kishore_future@i...> wrote: > The Vedas look upon the mundane as nothing but the manifestation of > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The entire > world is encompassed by the Lord Himself. Indians have looked upon > the body in particular and the creation in general as a > representation of the Parabrahman. I recall one such deitification > of the organs of human body in Taittriya upanishad, beautifully > commented upon by Sankara. > > `May Mitra be blissful to us. May Varuna be blissful to us. May > Aryaman be blissful to us. May Indra n Brahspati be blissful to us. > May Vishnu, of long strides, be blissful to us. Salutations to > Brahman, salutations to You, Oh Vayu, You indeed r the Brahman > personified. I shall call you the Righteousness. I shall call you as > the Truth. May he protect me. May he protect my teacher. May he > protect and may he protect my teacher' (Taittiriya I.i.1) > > Looking at the mantra, this is a prayer to deities of early `aryans' > but Sankara interprets it as a deitification of one's own body and > the mantra signifies meditation upon those deities which represent > various functions in the human body. > > Mitra is the deity who identifies himself with and is the self of the > function of exhaling and of day. Varuna, of inhaling and of night. > Aryaman identifies himself with eyes and Indra, with strength. > Bhrspati identifies himself with speech and Intellect and Vishnu, the > god of long strides, with feet. > > Sankara equates Vayu with Brahman, as described in the Mantra. I feel > Vayu is the medium that permeates the Yogic space inside the body. > More so, coz he is the juxtaposition between the Earth (Mooladhara) > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > Praying to the Mitra and Varuna, the gods over the breathing, has > special significance in Yoga. The yogic exponents teach us that > observing our breath is a saadhana , a spiritual practice, in itself > and this leads to ultimate illumination of man. > > The new born cries ` koham'. (kah – aham : ` who am I?') > > In Hindu thought of philosophy, this `kah' word is very important, > where the questioning is involved. > > In the debate between Dharmaja and Yaksha, Yudhistir questions : kah > Yaksha … who is the Unknown? > > This represents the highest level of questioning… ` who is the > unknown parabhrahman, whom I should attain? Who is making this > Universe run? Who is Generating, Operating and Destroying the > worlds?? " > > This question is asked in fact in various places. One such > reference I can recall immediately is in Svetasvatara Upanishad. > > " what is the nature of Brahman, the Source? From what have we been > born? By what do we live? And , where do we exist? O knowers of > Brahman, controlled by whom do we follow the rule regarding joy and > its opposite?" (Sv. I.1) > > We can see that the same kah- question is repeated at various levels > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' what? > This represents karma jijnasa.- the enquiry to know what to do. > > On the other hand, Arjuna questions ` katham' ie how? This is called > Dharma jijnasa> It is the Lord who takes him along the way to know > the Ultimate through the discourses in Gita. > > Thus, Gita is a journey from Dharma jijnasa to Brhama jijnasa- from ` > atha tho dharma jijnasa ` representing the genises of dhama sutras > to ` atha tho brahma jijsana' ( once you seek to enquire of Brahman), > the first aphorism of brahma sutras. (Incidentally, Gita, > Upanishads and Brahma sutras form the three important canons of > Hinduism called ` Trayee prastana' ) > > Similiarly, Koham is also a question involved with the enquiry of the > true nature of one's own self. The reply to this cry of the > ignorant is supplied by the living being's breathing process. The > inhailing says ` soh' and the exhaling says ` aham' . Juxtaposing > both, the reply is sought ` soham' ( you are that), the repetition of > Maha vakya ` tat twam asi' . > > In other words, you need not run to great seers or gurus or textual > references for inquiring into the nature of the Paramatman. > Unknowingly, your body is repeating the solution- the great mantra ` > soham' all the time, every moment of the day and night, whether u r > awake or not, whether u r conscious or not. Ju st know thy > breathing, u shall know thyself. > > In fact, the techniques of Anapanasati of Buddhism exactly follow the > observation of breathing process. > > The same philosophy is expressed here by saying that meditate upon > mitra and varuna, who represent the two aspects of the breathing and > the day. > > The early Rg vedins understood the importance of the Kah so much > that they have deitified the question. > > Ka is equated to Prajapati – in several Brahmanas Sacrifices are > offered to the god of ` who' `kaya' > > Mahabharata identifies Ka with Daksha and Bhagavatam to Kashyapa, who > is akin to Prajapati. > > > kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 22, 2004 Report Share Posted May 22, 2004 Kishore, It is both amazing and wonderful that something as ordinary as breathing, an activity shared by all living creatures in some manner, should possess such enormous potential. Simply by working with our breath we can come to know our true nature as indivisible from the creator. It is just like Divine Mother to hide something so miraculous in plain sight, as She does with the clouds, the trees and flowers, and you and I. May all the world learn to see Her beauty and grace. Chris , "kishore mohan" <kishore_future@i...> wrote: > The Vedas look upon the mundane as nothing but the manifestation of > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The entire > world is encompassed by the Lord Himself. Indians have looked upon > the body in particular and the creation in general as a > representation of the Parabrahman. I recall one such deitification > of the organs of human body in Taittriya upanishad, beautifully > commented upon by Sankara. > > `May Mitra be blissful to us. May Varuna be blissful to us. May > Aryaman be blissful to us. May Indra n Brahspati be blissful to us. > May Vishnu, of long strides, be blissful to us. Salutations to > Brahman, salutations to You, Oh Vayu, You indeed r the Brahman > personified. I shall call you the Righteousness. I shall call you as > the Truth. May he protect me. May he protect my teacher. May he > protect and may he protect my teacher' (Taittiriya I.i.1) > > Looking at the mantra, this is a prayer to deities of early `aryans' > but Sankara interprets it as a deitification of one's own body and > the mantra signifies meditation upon those deities which represent > various functions in the human body. > > Mitra is the deity who identifies himself with and is the self of the > function of exhaling and of day. Varuna, of inhaling and of night. > Aryaman identifies himself with eyes and Indra, with strength. > Bhrspati identifies himself with speech and Intellect and Vishnu, the > god of long strides, with feet. > > Sankara equates Vayu with Brahman, as described in the Mantra. I feel > Vayu is the medium that permeates the Yogic space inside the body. > More so, coz he is the juxtaposition between the Earth (Mooladhara) > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > Praying to the Mitra and Varuna, the gods over the breathing, has > special significance in Yoga. The yogic exponents teach us that > observing our breath is a saadhana , a spiritual practice, in itself > and this leads to ultimate illumination of man. > > The new born cries ` koham'. (kah – aham : ` who am I?') > > In Hindu thought of philosophy, this `kah' word is very important, > where the questioning is involved. > > In the debate between Dharmaja and Yaksha, Yudhistir questions : kah > Yaksha … who is the Unknown? > > This represents the highest level of questioning… ` who is the > unknown parabhrahman, whom I should attain? Who is making this > Universe run? Who is Generating, Operating and Destroying the > worlds?? " > > This question is asked in fact in various places. One such > reference I can recall immediately is in Svetasvatara Upanishad. > > " what is the nature of Brahman, the Source? From what have we been > born? By what do we live? And , where do we exist? O knowers of > Brahman, controlled by whom do we follow the rule regarding joy and > its opposite?" (Sv. I.1) > > We can see that the same kah- question is repeated at various levels > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' what? > This represents karma jijnasa.- the enquiry to know what to do. > > On the other hand, Arjuna questions ` katham' ie how? This is called > Dharma jijnasa> It is the Lord who takes him along the way to know > the Ultimate through the discourses in Gita. > > Thus, Gita is a journey from Dharma jijnasa to Brhama jijnasa-from ` > atha tho dharma jijnasa ` representing the genises of dhama sutras > to ` atha tho brahma jijsana' ( once you seek to enquire of Brahman), > the first aphorism of brahma sutras. (Incidentally, Gita, > Upanishads and Brahma sutras form the three important canons of > Hinduism called ` Trayee prastana' ) > > Similiarly, Koham is also a question involved with the enquiry of the > true nature of one's own self. The reply to this cry of the > ignorant is supplied by the living being's breathing process. The > inhailing says ` soh' and the exhaling says ` aham' . Juxtaposing > both, the reply is sought ` soham' ( you are that), the repetition of > Maha vakya ` tat twam asi' . > > In other words, you need not run to great seers or gurus or textual > references for inquiring into the nature of the Paramatman. > Unknowingly, your body is repeating the solution- the great mantra ` > soham' all the time, every moment of the day and night, whether u r > awake or not, whether u r conscious or not. Ju st know thy > breathing, u shall know thyself. > > In fact, the techniques of Anapanasati of Buddhism exactly follow the > observation of breathing process. > > The same philosophy is expressed here by saying that meditate upon > mitra and varuna, who represent the two aspects of the breathing and > the day. > > The early Rg vedins understood the importance of the Kah so much > that they have deitified the question. > > Ka is equated to Prajapati – in several Brahmanas Sacrifices are > offered to the god of ` who' `kaya' > > Mahabharata identifies Ka with Daksha and Bhagavatam to Kashyapa, who > is akin to Prajapati. > > > kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2004 Report Share Posted May 23, 2004 Namaste Kishore, As I was reading your post I had a sudden illumination of consciousness and was reminded of something Swamiji wrote on the sanskrit letters. When I looked as his definition for ka it said the "illumination of the primary cause of existence." This definition would seem to fit into what you said about the highest level of questioning… ` who is the unknown parabhrahman, whom I should attain? Who is making this Universe run? Who is Generating, Operating and Destroying the worlds?? "of "Who am I? It is all very interesting. Each time we have an "aha" or "aaaa" it is like a light bulb going off, an illumination of consciousness. And guess what the sanskrit meaning is for the long vowel "aa"?" Illumination of consciousness. So each time a light bulb goes off, a little darkness goes away. This must be the process of en "light"enment. That is why Maa tells us to dig deeper and churn because as much as we churn that much cream will rise to the surface." With this is mind, thanks to everyone for providing the inspiration to churn. , "kishore mohan" <kishore_future@i...> wrote: > The Vedas look upon the mundane as nothing but the manifestation of > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The entire > world is encompassed by the Lord Himself. Indians have looked upon > the body in particular and the creation in general as a > representation of the Parabrahman. I recall one such deitification > of the organs of human body in Taittriya upanishad, beautifully > commented upon by Sankara. > > `May Mitra be blissful to us. May Varuna be blissful to us. May > Aryaman be blissful to us. May Indra n Brahspati be blissful to us. > May Vishnu, of long strides, be blissful to us. Salutations to > Brahman, salutations to You, Oh Vayu, You indeed r the Brahman > personified. I shall call you the Righteousness. I shall call you as > the Truth. May he protect me. May he protect my teacher. May he > protect and may he protect my teacher' (Taittiriya I.i.1) > > Looking at the mantra, this is a prayer to deities of early `aryans' > but Sankara interprets it as a deitification of one's own body and > the mantra signifies meditation upon those deities which represent > various functions in the human body. > > Mitra is the deity who identifies himself with and is the self of the > function of exhaling and of day. Varuna, of inhaling and of night. > Aryaman identifies himself with eyes and Indra, with strength. > Bhrspati identifies himself with speech and Intellect and Vishnu, the > god of long strides, with feet. > > Sankara equates Vayu with Brahman, as described in the Mantra. I feel > Vayu is the medium that permeates the Yogic space inside the body. > More so, coz he is the juxtaposition between the Earth (Mooladhara) > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > Praying to the Mitra and Varuna, the gods over the breathing, has > special significance in Yoga. The yogic exponents teach us that > observing our breath is a saadhana , a spiritual practice, in itself > and this leads to ultimate illumination of man. > > The new born cries ` koham'. (kah – aham : ` who am I?') > > In Hindu thought of philosophy, this `kah' word is very important, > where the questioning is involved. > > In the debate between Dharmaja and Yaksha, Yudhistir questions : kah > Yaksha … who is the Unknown? > > This represents the highest level of questioning… ` who is the > unknown parabhrahman, whom I should attain? Who is making this > Universe run? Who is Generating, Operating and Destroying the > worlds?? " > > This question is asked in fact in various places. One such > reference I can recall immediately is in Svetasvatara Upanishad. > > " what is the nature of Brahman, the Source? From what have we been > born? By what do we live? And , where do we exist? O knowers of > Brahman, controlled by whom do we follow the rule regarding joy and > its opposite?" (Sv. I.1) > > We can see that the same kah- question is repeated at various levels > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' what? > This represents karma jijnasa.- the enquiry to know what to do. > > On the other hand, Arjuna questions ` katham' ie how? This is called > Dharma jijnasa> It is the Lord who takes him along the way to know > the Ultimate through the discourses in Gita. > > Thus, Gita is a journey from Dharma jijnasa to Brhama jijnasa-from ` > atha tho dharma jijnasa ` representing the genises of dhama sutras > to ` atha tho brahma jijsana' ( once you seek to enquire of Brahman), > the first aphorism of brahma sutras. (Incidentally, Gita, > Upanishads and Brahma sutras form the three important canons of > Hinduism called ` Trayee prastana' ) > > Similiarly, Koham is also a question involved with the enquiry of the > true nature of one's own self. The reply to this cry of the > ignorant is supplied by the living being's breathing process. The > inhailing says ` soh' and the exhaling says ` aham' . Juxtaposing > both, the reply is sought ` soham' ( you are that), the repetition of > Maha vakya ` tat twam asi' . > > In other words, you need not run to great seers or gurus or textual > references for inquiring into the nature of the Paramatman. > Unknowingly, your body is repeating the solution- the great mantra ` > soham' all the time, every moment of the day and night, whether u r > awake or not, whether u r conscious or not. Ju st know thy > breathing, u shall know thyself. > > In fact, the techniques of Anapanasati of Buddhism exactly follow the > observation of breathing process. > > The same philosophy is expressed here by saying that meditate upon > mitra and varuna, who represent the two aspects of the breathing and > the day. > > The early Rg vedins understood the importance of the Kah so much > that they have deitified the question. > > Ka is equated to Prajapati – in several Brahmanas Sacrifices are > offered to the god of ` who' `kaya' > > Mahabharata identifies Ka with Daksha and Bhagavatam to Kashyapa, who > is akin to Prajapati. > > > kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2004 Report Share Posted May 23, 2004 parvati so good to hear your feelings on this. underneath it all is this unknown. this we all share: existence. awareness. how is it this all appears? what is awareness? this is primordial, this is before and after any shape or thought. even before knowing any religion, this question can appear to the right mind. the chandi and all that maa and swamiji teach seem to drive us deeper into that, even though i never heard them speak as directly in these terms as perhaps you have. steve c. , "parv108" <parv108> wrote: > Namaste Kishore, > As I was reading your post I had a sudden illumination of consciousness and was reminded of something Swamiji wrote on the sanskrit letters. When I looked as his definition for ka it said the "illumination of > the primary cause of existence." This definition would seem to fit > into what you said about the highest level of questioning… ` who > is the unknown parabhrahman, whom I should attain? Who is > making this Universe run? Who is Generating, Operating and > Destroying the worlds?? "of "Who am I? > It is all very interesting. Each time we have an "aha" or "aaaa" it is like a light bulb going off, an illumination of consciousness. And guess what the sanskrit meaning is for the long vowel "aa"?" Illumination of consciousness. So each time a light bulb goes off, a little darkness goes away. This must be the process of en "light"enment. That is why Maa tells us to dig deeper and churn because as much as we churn that much cream will rise to the surface." With this is mind, thanks to everyone for providing the inspiration to churn. > > , "kishore mohan" > <kishore_future@i...> wrote: > > The Vedas look upon the mundane as nothing but the > manifestation of > > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The > entire > > world is encompassed by the Lord Himself. Indians have > looked upon > > the body in particular and the creation in general as a > > representation of the Parabrahman. I recall one such > deitification > > of the organs of human body in Taittriya upanishad, beautifully > > commented upon by Sankara. > > > > `May Mitra be blissful to us. May Varuna be blissful to us. May > > Aryaman be blissful to us. May Indra n Brahspati be blissful to > us. > > May Vishnu, of long strides, be blissful to us. Salutations to > > Brahman, salutations to You, Oh Vayu, You indeed r the > Brahman > > personified. I shall call you the Righteousness. I shall call you > as > > the Truth. May he protect me. May he protect my teacher. May > he > > protect and may he protect my teacher' (Taittiriya I.i.1) > > > > Looking at the mantra, this is a prayer to deities of early > `aryans' > > but Sankara interprets it as a deitification of one's own body > and > > the mantra signifies meditation upon those deities which > represent > > various functions in the human body. > > > > Mitra is the deity who identifies himself with and is the self of > the > > function of exhaling and of day. Varuna, of inhaling and of night. > > Aryaman identifies himself with eyes and Indra, with strength. > > Bhrspati identifies himself with speech and Intellect and > Vishnu, the > > god of long strides, with feet. > > > > Sankara equates Vayu with Brahman, as described in the > Mantra. I feel > > Vayu is the medium that permeates the Yogic space inside the > body. > > More so, coz he is the juxtaposition between the Earth > (Mooladhara) > > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > > > Praying to the Mitra and Varuna, the gods over the breathing, > has > > special significance in Yoga. The yogic exponents teach us > that > > observing our breath is a saadhana , a spiritual practice, in > itself > > and this leads to ultimate illumination of man. > > > > The new born cries ` koham'. (kah – aham : ` who am I?') > > > > In Hindu thought of philosophy, this `kah' word is very > important, > > where the questioning is involved. > > > > In the debate between Dharmaja and Yaksha, Yudhistir > questions : kah > > Yaksha … who is the Unknown? > > > > This represents the highest level of questioning… ` who is the > > unknown parabhrahman, whom I should attain? Who is > making this > > Universe run? Who is Generating, Operating and Destroying > the > > worlds?? " > > > > This question is asked in fact in various places. One such > > reference I can recall immediately is in Svetasvatara > Upanishad. > > > > " what is the nature of Brahman, the Source? From what have > we been > > born? By what do we live? And , where do we exist? O knowers > of > > Brahman, controlled by whom do we follow the rule regarding > joy and > > its opposite?" (Sv. I.1) > > > > We can see that the same kah- question is repeated at various > levels > > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' > what? > > This represents karma jijnasa.- the enquiry to know what to > do. > > > > On the other hand, Arjuna questions ` katham' ie how? This is > called > > Dharma jijnasa> It is the Lord who takes him along the way to > know > > the Ultimate through the discourses in Gita. > > > > Thus, Gita is a journey from Dharma jijnasa to Brhama > jijnasa-from ` > > atha tho dharma jijnasa ` representing the genises of dhama > sutras > > to ` atha tho brahma jijsana' ( once you seek to enquire of > Brahman), > > the first aphorism of brahma sutras. (Incidentally, Gita, > > Upanishads and Brahma sutras form the three important > canons of > > Hinduism called ` Trayee prastana' ) > > > > Similiarly, Koham is also a question involved with the enquiry > of the > > true nature of one's own self. The reply to this cry of the > > ignorant is supplied by the living being's breathing process. > The > > inhailing says ` soh' and the exhaling says ` aham' . > Juxtaposing > > both, the reply is sought ` soham' ( you are that), the repetition > of > > Maha vakya ` tat twam asi' . > > > > In other words, you need not run to great seers or gurus or > textual > > references for inquiring into the nature of the Paramatman. > > Unknowingly, your body is repeating the solution- the great > mantra ` > > soham' all the time, every moment of the day and night, > whether u r > > awake or not, whether u r conscious or not. Ju st know thy > > breathing, u shall know thyself. > > > > In fact, the techniques of Anapanasati of Buddhism exactly > follow the > > observation of breathing process. > > > > The same philosophy is expressed here by saying that > meditate upon > > mitra and varuna, who represent the two aspects of the > breathing and > > the day. > > > > The early Rg vedins understood the importance of the Kah so > much > > that they have deitified the question. > > > > Ka is equated to Prajapati – in several Brahmanas Sacrifices > are > > offered to the god of ` who' `kaya' > > > > Mahabharata identifies Ka with Daksha and Bhagavatam to > Kashyapa, who > > is akin to Prajapati. > > > > > > kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2004 Report Share Posted May 23, 2004 The Vedas look upon the mundane as nothing but the manifestation of divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The entire world is encompassed by the Lord Himself. Indians have looked upon the body in particular and the creation in general as a representation of the Parabrahman. I recall one such deitification of the organs of human body in Taittriya upanishad, beautifully commented upon by Sankara. `May Mitra be blissful to us. May Varuna be blissful to us. May Aryaman be blissful to us. May Indra n Brahspati be blissful to us. May Vishnu, of long strides, be blissful to us. Salutations to Brahman, salutations to You, Oh Vayu, You indeed r the Brahman personified. I shall call you the Righteousness. I shall call you as the Truth. May he protect me. May he protect my teacher. May he protect and may he protect my teacher' (Taittiriya I.i.1)Looking at the mantra, this is a prayer to deities of early `aryans' but Sankara interprets it as a deitification of one's own body and the mantra signifies meditation upon those deities which represent various functions in the human body. Mitra is the deity who identifies himself with and is the self of the function of exhaling and of day. Varuna, of inhaling and of night. Aryaman identifies himself with eyes and Indra, with strength. Bhrspati identifies himself with speech and Intellect and Vishnu, the god of long strides, with feet.Sankara equates Vayu with Brahman, as described in the Mantra. I feel Vayu is the medium that permeates the Yogic space inside the body. More so, coz he is the juxtaposition between the Earth (Mooladhara) and the Heavens (Sahasrara)( Taittiriya U. I.i.2) Praying to the Mitra and Varuna, the gods over the breathing, has special significance in Yoga. The yogic exponents teach us that observing our breath is a saadhana , a spiritual practice, in itself and this leads to ultimate illumination of man. The new born cries ` koham'. (kah – aham : ` who am I?')In Hindu thought of philosophy, this `kah' word is very important, where the questioning is involved.In the debate between Dharmaja and Yaksha, Yudhistir questions : kah Yaksha … who is the Unknown? This represents the highest level of questioning… ` who is the unknown parabhrahman, whom I should attain? Who is making this Universe run? Who is Generating, Operating and Destroying the worlds?? "This question is asked in fact in various places. One such reference I can recall immediately is in Svetasvatara Upanishad. " what is the nature of Brahman, the Source? From what have we been born? By what do we live? And , where do we exist? O knowers of Brahman, controlled by whom do we follow the rule regarding joy and its opposite?" (Sv. I.1)We can see that the same kah- question is repeated at various levels of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' what? This represents karma jijnasa.- the enquiry to know what to do. On the other hand, Arjuna questions ` katham' ie how? This is called Dharma jijnasa> It is the Lord who takes him along the way to know the Ultimate through the discourses in Gita. Thus, Gita is a journey from Dharma jijnasa to Brhama jijnasa-from ` atha tho dharma jijnasa ` representing the genises of dhama sutras to ` atha tho brahma jijsana' ( once you seek to enquire of Brahman), the first aphorism of brahma sutras. (Incidentally, Gita, Upanishads and Brahma sutras form the three important canons of Hinduism called ` Trayee prastana' ) Similiarly, Koham is also a question involved with the enquiry of the true nature of one's own self. The reply to this cry of the ignorant is supplied by the living being's breathing process. The inhailing says ` soh' and the exhaling says ` aham' . Juxtaposing both, the reply is sought ` soham' ( you are that), the repetition of Maha vakya ` tat twam asi' .In other words, you need not run to great seers or gurus or textual references for inquiring into the nature of the Paramatman. Unknowingly, your body is repeating the solution- the great mantra ` soham' all the time, every moment of the day and night, whether u r awake or not, whether u r conscious or not. Ju st know thy breathing, u shall know thyself. In fact, the techniques of Anapanasati of Buddhism exactly follow the observation of breathing process. The same philosophy is expressed here by saying that meditate upon mitra and varuna, who represent the two aspects of the breathing and the day. The early Rg vedins understood the importance of the Kah so much that they have deitified the question.Ka is equated to Prajapati – in several Brahmanas Sacrifices are offered to the god of ` who' `kaya'Mahabharata identifies Ka with Daksha and Bhagavatam to Kashyapa, who is akin to Prajapati. kishore Domains - Claim yours for only $14.70/year Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2004 Report Share Posted May 23, 2004 Maa says that, huh? I like it! Not being around her, I don't get to hear many Maaisms. Like, "My devotees do not sit on pillows," well, I'm afraid I do (for a while). But whether or not I can live up to the ideals they represent, her sayings are an inspiration to me. Chris , "parv108" <parv108> wrote: > Namaste Kishore, > As I was reading your post I had a sudden illumination of consciousness and was reminded of something Swamiji wrote on the sanskrit letters. When I looked as his definition for ka it said the "illumination of > the primary cause of existence." This definition would seem to fit > into what you said about the highest level of questioning… ` who > is the unknown parabhrahman, whom I should attain? Who is > making this Universe run? Who is Generating, Operating and > Destroying the worlds?? "of "Who am I? > It is all very interesting. Each time we have an "aha" or "aaaa" it is like a light bulb going off, an illumination of consciousness. And guess what the sanskrit meaning is for the long vowel "aa"?" Illumination of consciousness. So each time a light bulb goes off, a little darkness goes away. This must be the process of en "light"enment. That is why Maa tells us to dig deeper and churn because as much as we churn that much cream will rise to the surface." With this is mind, thanks to everyone for providing the inspiration to churn. > > , "kishore mohan" > <kishore_future@i...> wrote: > > The Vedas look upon the mundane as nothing but the > manifestation of > > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The > entire > > world is encompassed by the Lord Himself. Indians have > looked upon > > the body in particular and the creation in general as a > > representation of the Parabrahman. I recall one such > deitification > > of the organs of human body in Taittriya upanishad, beautifully > > commented upon by Sankara. > > > > `May Mitra be blissful to us. May Varuna be blissful to us. May > > Aryaman be blissful to us. May Indra n Brahspati be blissful to > us. > > May Vishnu, of long strides, be blissful to us. Salutations to > > Brahman, salutations to You, Oh Vayu, You indeed r the > Brahman > > personified. I shall call you the Righteousness. I shall call you > as > > the Truth. May he protect me. May he protect my teacher. May > he > > protect and may he protect my teacher' (Taittiriya I.i.1) > > > > Looking at the mantra, this is a prayer to deities of early > `aryans' > > but Sankara interprets it as a deitification of one's own body > and > > the mantra signifies meditation upon those deities which > represent > > various functions in the human body. > > > > Mitra is the deity who identifies himself with and is the self of > the > > function of exhaling and of day. Varuna, of inhaling and of night. > > Aryaman identifies himself with eyes and Indra, with strength. > > Bhrspati identifies himself with speech and Intellect and > Vishnu, the > > god of long strides, with feet. > > > > Sankara equates Vayu with Brahman, as described in the > Mantra. I feel > > Vayu is the medium that permeates the Yogic space inside the > body. > > More so, coz he is the juxtaposition between the Earth > (Mooladhara) > > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > > > Praying to the Mitra and Varuna, the gods over the breathing, > has > > special significance in Yoga. The yogic exponents teach us > that > > observing our breath is a saadhana , a spiritual practice, in > itself > > and this leads to ultimate illumination of man. > > > > The new born cries ` koham'. (kah – aham : ` who am I?') > > > > In Hindu thought of philosophy, this `kah' word is very > important, > > where the questioning is involved. > > > > In the debate between Dharmaja and Yaksha, Yudhistir > questions : kah > > Yaksha … who is the Unknown? > > > > This represents the highest level of questioning… ` who is the > > unknown parabhrahman, whom I should attain? Who is > making this > > Universe run? Who is Generating, Operating and Destroying > the > > worlds?? " > > > > This question is asked in fact in various places. One such > > reference I can recall immediately is in Svetasvatara > Upanishad. > > > > " what is the nature of Brahman, the Source? From what have > we been > > born? By what do we live? And , where do we exist? O knowers > of > > Brahman, controlled by whom do we follow the rule regarding > joy and > > its opposite?" (Sv. I.1) > > > > We can see that the same kah- question is repeated at various > levels > > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' > what? > > This represents karma jijnasa.- the enquiry to know what to > do. > > > > On the other hand, Arjuna questions ` katham' ie how? This is > called > > Dharma jijnasa> It is the Lord who takes him along the way to > know > > the Ultimate through the discourses in Gita. > > > > Thus, Gita is a journey from Dharma jijnasa to Brhama > jijnasa-from ` > > atha tho dharma jijnasa ` representing the genises of dhama > sutras > > to ` atha tho brahma jijsana' ( once you seek to enquire of > Brahman), > > the first aphorism of brahma sutras. (Incidentally, Gita, > > Upanishads and Brahma sutras form the three important > canons of > > Hinduism called ` Trayee prastana' ) > > > > Similiarly, Koham is also a question involved with the enquiry > of the > > true nature of one's own self. The reply to this cry of the > > ignorant is supplied by the living being's breathing process. > The > > inhailing says ` soh' and the exhaling says ` aham' . > Juxtaposing > > both, the reply is sought ` soham' ( you are that), the repetition > of > > Maha vakya ` tat twam asi' . > > > > In other words, you need not run to great seers or gurus or > textual > > references for inquiring into the nature of the Paramatman. > > Unknowingly, your body is repeating the solution- the great > mantra ` > > soham' all the time, every moment of the day and night, > whether u r > > awake or not, whether u r conscious or not. Ju st know thy > > breathing, u shall know thyself. > > > > In fact, the techniques of Anapanasati of Buddhism exactly > follow the > > observation of breathing process. > > > > The same philosophy is expressed here by saying that > meditate upon > > mitra and varuna, who represent the two aspects of the > breathing and > > the day. > > > > The early Rg vedins understood the importance of the Kah so > much > > that they have deitified the question. > > > > Ka is equated to Prajapati – in several Brahmanas Sacrifices > are > > offered to the god of ` who' `kaya' > > > > Mahabharata identifies Ka with Daksha and Bhagavatam to > Kashyapa, who > > is akin to Prajapati. > > > > > > kishore Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 23, 2004 Report Share Posted May 23, 2004 I like her saying "step by step". "Chris Kirner" <chriskirner1956 > Sun, 23 May 2004 21:02:34 -0000 Re: kah Maa says that, huh? I like it! Not being around her, I don't get to hear many Maaisms. Like, "My devotees do not sit on pillows," well, I'm afraid I do (for a while). But whether or not I can live up to the ideals they represent, her sayings are an inspiration to me. Chris , "parv108" <parv108> wrote: > Namaste Kishore, > As I was reading your post I had a sudden illumination of consciousness and was reminded of something Swamiji wrote on the sanskrit letters. When I looked as his definition for ka it said the "illumination of > the primary cause of existence." This definition would seem to fit > into what you said about the highest level of questioning… ` who > is the unknown parabhrahman, whom I should attain? Who is > making this Universe run? Who is Generating, Operating and > Destroying the worlds?? "of "Who am I? > It is all very interesting. Each time we have an "aha" or "aaaa" it is like a light bulb going off, an illumination of consciousness. And guess what the sanskrit meaning is for the long vowel "aa"?" Illumination of consciousness. So each time a light bulb goes off, a little darkness goes away. This must be the process of en "light"enment. That is why Maa tells us to dig deeper and churn because as much as we churn that much cream will rise to the surface." With this is mind, thanks to everyone for providing the inspiration to churn. > > > > > > > > > , "kishore mohan" > <kishore_future@i...> wrote: > > The Vedas look upon the mundane as nothing but the > manifestation of > > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The > entire > > world is encompassed by the Lord Himself. Indians have > looked upon > > the body in particular and the creation in general as a > > representation of the Parabrahman. I recall one such > deitification > > of the organs of human body in Taittriya upanishad, beautifully > > commented upon by Sankara. > > > > `May Mitra be blissful to us. May Varuna be blissful to us. May > > Aryaman be blissful to us. May Indra n Brahspati be blissful to > us. > > May Vishnu, of long strides, be blissful to us. Salutations to > > Brahman, salutations to You, Oh Vayu, You indeed r the > Brahman > > personified. I shall call you the Righteousness. I shall call you > as > > the Truth. May he protect me. May he protect my teacher. May > he > > protect and may he protect my teacher' (Taittiriya I.i.1) > > > > Looking at the mantra, this is a prayer to deities of early > `aryans' > > but Sankara interprets it as a deitification of one's own body > and > > the mantra signifies meditation upon those deities which > represent > > various functions in the human body. > > > > Mitra is the deity who identifies himself with and is the self of > the > > function of exhaling and of day. Varuna, of inhaling and of night. > > Aryaman identifies himself with eyes and Indra, with strength. > > Bhrspati identifies himself with speech and Intellect and > Vishnu, the > > god of long strides, with feet. > > > > Sankara equates Vayu with Brahman, as described in the > Mantra. I feel > > Vayu is the medium that permeates the Yogic space inside the > body. > > More so, coz he is the juxtaposition between the Earth > (Mooladhara) > > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > > > Praying to the Mitra and Varuna, the gods over the breathing, > has > > special significance in Yoga. The yogic exponents teach us > that > > observing our breath is a saadhana , a spiritual practice, in > itself > > and this leads to ultimate illumination of man. > > > > The new born cries ` koham'. (kah – aham : ` who am I?') > > > > In Hindu thought of philosophy, this `kah' word is very > important, > > where the questioning is involved. > > > > In the debate between Dharmaja and Yaksha, Yudhistir > questions : kah > > Yaksha … who is the Unknown? > > > > This represents the highest level of questioning… ` who is the > > unknown parabhrahman, whom I should attain? Who is > making this > > Universe run? Who is Generating, Operating and Destroying > the > > worlds?? " > > > > This question is asked in fact in various places. One such > > reference I can recall immediately is in Svetasvatara > Upanishad. > > > > " what is the nature of Brahman, the Source? From what have > we been > > born? By what do we live? And , where do we exist? O knowers > of > > Brahman, controlled by whom do we follow the rule regarding > joy and > > its opposite?" (Sv. I.1) > > > > We can see that the same kah- question is repeated at various > levels > > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' > what? > > This represents karma jijnasa.- the enquiry to know what to > do. > > > > On the other hand, Arjuna questions ` katham' ie how? This is > called > > Dharma jijnasa> It is the Lord who takes him along the way to > know > > the Ultimate through the discourses in Gita. > > > > Thus, Gita is a journey from Dharma jijnasa to Brhama > jijnasa-from ` > > atha tho dharma jijnasa ` representing the genises of dhama > sutras > > to ` atha tho brahma jijsana' ( once you seek to enquire of > Brahman), > > the first aphorism of brahma sutras. (Incidentally, Gita, > > Upanishads and Brahma sutras form the three important > canons of > > Hinduism called ` Trayee prastana' ) > > > > Similiarly, Koham is also a question involved with the enquiry > of the > > true nature of one's own self. The reply to this cry of the > > ignorant is supplied by the living being's breathing process. > The > > inhailing says ` soh' and the exhaling says ` aham' . > Juxtaposing > > both, the reply is sought ` soham' ( you are that), the repetition > of > > Maha vakya ` tat twam asi' . > > > > In other words, you need not run to great seers or gurus or > textual > > references for inquiring into the nature of the Paramatman. > > Unknowingly, your body is repeating the solution- the great > mantra ` > > soham' all the time, every moment of the day and night, > whether u r > > awake or not, whether u r conscious or not. Ju st know thy > > breathing, u shall know thyself. > > > > In fact, the techniques of Anapanasati of Buddhism exactly > follow the > > observation of breathing process. > > > > The same philosophy is expressed here by saying that > meditate upon > > mitra and varuna, who represent the two aspects of the > breathing and > > the day. > > > > The early Rg vedins understood the importance of the Kah so > much > > that they have deitified the question. > > > > Ka is equated to Prajapati – in several Brahmanas Sacrifices > are > > offered to the god of ` who' `kaya' > > > > Mahabharata identifies Ka with Daksha and Bhagavatam to > Kashyapa, who > > is akin to Prajapati. > > > > > > kishore Sponsor / <?subject=Un> Terms of Service <> . Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 24, 2004 Report Share Posted May 24, 2004 ardis and chris, have you ever heard what a tibetan meditation teacher said? ... he said, in the period between meditation, you should step softly as if on lamb's wool. :-) s , Ardis Jackson <anandamama@e...> wrote: > I like her saying "step by step". > > "Chris Kirner" <chriskirner1956> > > Sun, 23 May 2004 21:02:34 -0000 > > Re: kah > > > Maa says that, huh? > > I like it! > > Not being around her, I don't get to hear many Maaisms. Like, "My > devotees do not sit on pillows," well, I'm afraid I do (for a while). > But whether or not I can live up to the ideals they represent, her > sayings are an inspiration to me. > > Chris > > > , "parv108" <parv108> wrote: > > Namaste Kishore, > > As I was reading your post I had a sudden illumination of > consciousness and was reminded of something Swamiji wrote on the > sanskrit letters. When I looked as his definition for ka it said > the "illumination of > > the primary cause of existence." This definition would seem to fit > > into what you said about the highest level of questioning… ` who > > is the unknown parabhrahman, whom I should attain? Who is > > making this Universe run? Who is Generating, Operating and > > Destroying the worlds?? "of "Who am I? > > It is all very interesting. Each time we have an "aha" or "aaaa" > it is like a light bulb going off, an illumination of consciousness. > And guess what the sanskrit meaning is for the long vowel "aa"?" > Illumination of consciousness. So each time a light bulb goes off, a > little darkness goes away. This must be the process of > en "light"enment. That is why Maa tells us to dig deeper and churn > because as much as we churn that much cream will rise to the > surface." With this is mind, thanks to everyone for providing the > inspiration to churn. > > > > > > > > > > > > > > > > > > , "kishore mohan" > > <kishore_future@i...> wrote: > > > The Vedas look upon the mundane as nothing but the > > manifestation of > > > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The > > entire > > > world is encompassed by the Lord Himself. Indians have > > looked upon > > > the body in particular and the creation in general as a > > > representation of the Parabrahman. I recall one such > > deitification > > > of the organs of human body in Taittriya upanishad, beautifully > > > commented upon by Sankara. > > > > > > `May Mitra be blissful to us. May Varuna be blissful to us. May > > > Aryaman be blissful to us. May Indra n Brahspati be blissful to > > us. > > > May Vishnu, of long strides, be blissful to us. Salutations to > > > Brahman, salutations to You, Oh Vayu, You indeed r the > > Brahman > > > personified. I shall call you the Righteousness. I shall call you > > as > > > the Truth. May he protect me. May he protect my teacher. May > > he > > > protect and may he protect my teacher' (Taittiriya I.i.1) > > > > > > Looking at the mantra, this is a prayer to deities of early > > `aryans' > > > but Sankara interprets it as a deitification of one's own body > > and > > > the mantra signifies meditation upon those deities which > > represent > > > various functions in the human body. > > > > > > Mitra is the deity who identifies himself with and is the self of > > the > > > function of exhaling and of day. Varuna, of inhaling and of > night. > > > Aryaman identifies himself with eyes and Indra, with strength. > > > Bhrspati identifies himself with speech and Intellect and > > Vishnu, the > > > god of long strides, with feet. > > > > > > Sankara equates Vayu with Brahman, as described in the > > Mantra. I feel > > > Vayu is the medium that permeates the Yogic space inside the > > body. > > > More so, coz he is the juxtaposition between the Earth > > (Mooladhara) > > > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > > > > > Praying to the Mitra and Varuna, the gods over the breathing, > > has > > > special significance in Yoga. The yogic exponents teach us > > that > > > observing our breath is a saadhana , a spiritual practice, in > > itself > > > and this leads to ultimate illumination of man. > > > > > > The new born cries ` koham'. (kah – aham : ` who am I?') > > > > > > In Hindu thought of philosophy, this `kah' word is very > > important, > > > where the questioning is involved. > > > > > > In the debate between Dharmaja and Yaksha, Yudhistir > > questions : kah > > > Yaksha … who is the Unknown? > > > > > > This represents the highest level of questioning… ` who is the > > > unknown parabhrahman, whom I should attain? Who is > > making this > > > Universe run? Who is Generating, Operating and Destroying > > the > > > worlds?? " > > > > > > This question is asked in fact in various places. One such > > > reference I can recall immediately is in Svetasvatara > > Upanishad. > > > > > > " what is the nature of Brahman, the Source? From what have > > we been > > > born? By what do we live? And , where do we exist? O knowers > > of > > > Brahman, controlled by whom do we follow the rule regarding > > joy and > > > its opposite?" (Sv. I.1) > > > > > > We can see that the same kah- question is repeated at various > > levels > > > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' > > what? > > > This represents karma jijnasa.- the enquiry to know what to > > do. > > > > > > On the other hand, Arjuna questions ` katham' ie how? This is > > called > > > Dharma jijnasa> It is the Lord who takes him along the way to > > know > > > the Ultimate through the discourses in Gita. > > > > > > Thus, Gita is a journey from Dharma jijnasa to Brhama > > jijnasa-from ` > > > atha tho dharma jijnasa ` representing the genises of dhama > > sutras > > > to ` atha tho brahma jijsana' ( once you seek to enquire of > > Brahman), > > > the first aphorism of brahma sutras. (Incidentally, Gita, > > > Upanishads and Brahma sutras form the three important > > canons of > > > Hinduism called ` Trayee prastana' ) > > > > > > Similiarly, Koham is also a question involved with the enquiry > > of the > > > true nature of one's own self. The reply to this cry of the > > > ignorant is supplied by the living being's breathing process. > > The > > > inhailing says ` soh' and the exhaling says ` aham' . > > Juxtaposing > > > both, the reply is sought ` soham' ( you are that), the > repetition > > of > > > Maha vakya ` tat twam asi' . > > > > > > In other words, you need not run to great seers or gurus or > > textual > > > references for inquiring into the nature of the Paramatman. > > > Unknowingly, your body is repeating the solution- the great > > mantra ` > > > soham' all the time, every moment of the day and night, > > whether u r > > > awake or not, whether u r conscious or not. Ju st know thy > > > breathing, u shall know thyself. > > > > > > In fact, the techniques of Anapanasati of Buddhism exactly > > follow the > > > observation of breathing process. > > > > > > The same philosophy is expressed here by saying that > > meditate upon > > > mitra and varuna, who represent the two aspects of the > > breathing and > > > the day. > > > > > > The early Rg vedins understood the importance of the Kah so > > much > > > that they have deitified the question. > > > > > > Ka is equated to Prajapati – in several Brahmanas Sacrifices > > are > > > offered to the god of ` who' `kaya' > > > > > > Mahabharata identifies Ka with Daksha and Bhagavatam to > > Kashyapa, who > > > is akin to Prajapati. > > > > > > > > > kishore > > > > Sponsor > > > > > Links > > / > > > > <? subject=Un> > > Terms of Service > <> . Quote Link to comment Share on other sites More sharing options...
Guest guest Posted May 24, 2004 Report Share Posted May 24, 2004 That's beautiful, Steve. It reminds me of Swamiji saying that when Maa walks, even the grass gets out of her way. "Steve Connor" <sconnor (AT) austin (DOT) rr.com> Mon, 24 May 2004 03:08:01 -0000 Re: kah ardis and chris, have you ever heard what a tibetan meditation teacher said? ... he said, in the period between meditation, you should step softly as if on lamb's wool. :-) s , Ardis Jackson <anandamama@e...> wrote: > I like her saying "step by step". > > "Chris Kirner" <chriskirner1956> > > Sun, 23 May 2004 21:02:34 -0000 > > Re: kah > > > Maa says that, huh? > > I like it! > > Not being around her, I don't get to hear many Maaisms. Like, "My > devotees do not sit on pillows," well, I'm afraid I do (for a while). > But whether or not I can live up to the ideals they represent, her > sayings are an inspiration to me. > > Chris > > > , "parv108" <parv108> wrote: > > Namaste Kishore, > > As I was reading your post I had a sudden illumination of > consciousness and was reminded of something Swamiji wrote on the > sanskrit letters. When I looked as his definition for ka it said > the "illumination of > > the primary cause of existence." This definition would seem to fit > > into what you said about the highest level of questioning… ` who > > is the unknown parabhrahman, whom I should attain? Who is > > making this Universe run? Who is Generating, Operating and > > Destroying the worlds?? "of "Who am I? > > It is all very interesting. Each time we have an "aha" or "aaaa" > it is like a light bulb going off, an illumination of consciousness. > And guess what the sanskrit meaning is for the long vowel "aa"?" > Illumination of consciousness. So each time a light bulb goes off, a > little darkness goes away. This must be the process of > en "light"enment. That is why Maa tells us to dig deeper and churn > because as much as we churn that much cream will rise to the > surface." With this is mind, thanks to everyone for providing the > inspiration to churn. > > > > > > > > > > > > > > > > > > , "kishore mohan" > > <kishore_future@i...> wrote: > > > The Vedas look upon the mundane as nothing but the > > manifestation of > > > divinity.- ` isa vasya midam sarvam' ( Upanishad of Isa) The > > entire > > > world is encompassed by the Lord Himself. Indians have > > looked upon > > > the body in particular and the creation in general as a > > > representation of the Parabrahman. I recall one such > > deitification > > > of the organs of human body in Taittriya upanishad, beautifully > > > commented upon by Sankara. > > > > > > `May Mitra be blissful to us. May Varuna be blissful to us. May > > > Aryaman be blissful to us. May Indra n Brahspati be blissful to > > us. > > > May Vishnu, of long strides, be blissful to us. Salutations to > > > Brahman, salutations to You, Oh Vayu, You indeed r the > > Brahman > > > personified. I shall call you the Righteousness. I shall call you > > as > > > the Truth. May he protect me. May he protect my teacher. May > > he > > > protect and may he protect my teacher' (Taittiriya I.i.1) > > > > > > Looking at the mantra, this is a prayer to deities of early > > `aryans' > > > but Sankara interprets it as a deitification of one's own body > > and > > > the mantra signifies meditation upon those deities which > > represent > > > various functions in the human body. > > > > > > Mitra is the deity who identifies himself with and is the self of > > the > > > function of exhaling and of day. Varuna, of inhaling and of > night. > > > Aryaman identifies himself with eyes and Indra, with strength. > > > Bhrspati identifies himself with speech and Intellect and > > Vishnu, the > > > god of long strides, with feet. > > > > > > Sankara equates Vayu with Brahman, as described in the > > Mantra. I feel > > > Vayu is the medium that permeates the Yogic space inside the > > body. > > > More so, coz he is the juxtaposition between the Earth > > (Mooladhara) > > > and the Heavens (Sahasrara)( Taittiriya U. I.i.2) > > > > > > Praying to the Mitra and Varuna, the gods over the breathing, > > has > > > special significance in Yoga. The yogic exponents teach us > > that > > > observing our breath is a saadhana , a spiritual practice, in > > itself > > > and this leads to ultimate illumination of man. > > > > > > The new born cries ` koham'. (kah – aham : ` who am I?') > > > > > > In Hindu thought of philosophy, this `kah' word is very > > important, > > > where the questioning is involved. > > > > > > In the debate between Dharmaja and Yaksha, Yudhistir > > questions : kah > > > Yaksha … who is the Unknown? > > > > > > This represents the highest level of questioning… ` who is the > > > unknown parabhrahman, whom I should attain? Who is > > making this > > > Universe run? Who is Generating, Operating and Destroying > > the > > > worlds?? " > > > > > > This question is asked in fact in various places. One such > > > reference I can recall immediately is in Svetasvatara > > Upanishad. > > > > > > " what is the nature of Brahman, the Source? From what have > > we been > > > born? By what do we live? And , where do we exist? O knowers > > of > > > Brahman, controlled by whom do we follow the rule regarding > > joy and > > > its opposite?" (Sv. I.1) > > > > > > We can see that the same kah- question is repeated at various > > levels > > > of enquiry. In Bhagavad Gita, Dhritarashtra questions ` kim' > > what? > > > This represents karma jijnasa.- the enquiry to know what to > > do. > > > > > > On the other hand, Arjuna questions ` katham' ie how? This is > > called > > > Dharma jijnasa> It is the Lord who takes him along the way to > > know > > > the Ultimate through the discourses in Gita. > > > > > > Thus, Gita is a journey from Dharma jijnasa to Brhama > > jijnasa-from ` > > > atha tho dharma jijnasa ` representing the genises of dhama > > sutras > > > to ` atha tho brahma jijsana' ( once you seek to enquire of > > Brahman), > > > the first aphorism of brahma sutras. (Incidentally, Gita, > > > Upanishads and Brahma sutras form the three important > > canons of > > > Hinduism called ` Trayee prastana' ) > > > > > > Similiarly, Koham is also a question involved with the enquiry > > of the > > > true nature of one's own self. The reply to this cry of the > > > ignorant is supplied by the living being's breathing process. > > The > > > inhailing says ` soh' and the exhaling says ` aham' . > > Juxtaposing > > > both, the reply is sought ` soham' ( you are that), the > repetition > > of > > > Maha vakya ` tat twam asi' . > > > > > > In other words, you need not run to great seers or gurus or > > textual > > > references for inquiring into the nature of the Paramatman. > > > Unknowingly, your body is repeating the solution- the great > > mantra ` > > > soham' all the time, every moment of the day and night, > > whether u r > > > awake or not, whether u r conscious or not. Ju st know thy > > > breathing, u shall know thyself. > > > > > > In fact, the techniques of Anapanasati of Buddhism exactly > > follow the > > > observation of breathing process. > > > > > > The same philosophy is expressed here by saying that > > meditate upon > > > mitra and varuna, who represent the two aspects of the > > breathing and > > > the day. > > > > > > The early Rg vedins understood the importance of the Kah so > > much > > > that they have deitified the question. > > > > > > Ka is equated to Prajapati – in several Brahmanas Sacrifices > > are > > > offered to the god of ` who' `kaya' > > > > > > Mahabharata identifies Ka with Daksha and Bhagavatam to > > Kashyapa, who > > > is akin to Prajapati. > > > > > > > > > kishore > > > > Sponsor > > > > > Links > > / > > > > <? subject=Un> > > Terms of Service > <> . Sponsor / <?subject=Un> Terms of Service <> . Quote Link to comment Share on other sites More sharing options...
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