>
> I think in Rubberband Paul's book on MMY, or some place, MMY said very
> early on that the mantra is just selected according to the meditator's
> chosen deity (that's istadevata, right?). I think that might be where
> he also says your mantra could be ANY old word, but on the other hand
> some words/sounds might be more appropriate than others, and all that.
>
> So is it like this:  as Westerners don't have a chosen deity -
> istadevata - MMY just created a simple method of assigning them one
> with at least some semblance of "rationality" (i.e. as might be
> thought appropriate for your stage of life at the time). In which case
> it actually doesn't matter that much which mantra you have (as long
> as it is one of the 'bija' mantras I suppose). And of course, that's
> also why there's no need to switch mantras as you get older.

---------Yes, this is what I'm saying. I don't know if this is what 
Maharishi thought though. Also, since mental japa of bija mantra has no 
specific quality or qualtity therefore it is termed 'nirguna' or without 
guna, and therefore since without intention there is no specific 
manifestation all of the more specific qualities of the mantra are not fully 
expanded and so each mantra is ultimately united in purpose - lessness.
>
> "TM is ultimately a Vaishnava methodology" - why so, would you say?

-----First TM mantras were of Ram and Krishna, (Shyam) progenitor of the TM 
lineage is Narayana. Sri Vidya which is personal path of Sri Shankara still 
is exuded from Narayana, as Mahalakshmi. Specific qualities of 
Narayana/Lakshmi mantras are that one need not renounce anything in life but 
merely follow ones Sanatanadharma.

It should be noted for ones posterior that Buddha is one of the Dashavataras 
of Vishnu, or would you kill Buddha and just have Navavataras of Wishnu? No 
one needs the ten for the ten directions and the ten Mahavidyas.

You're doing fine with the lingo.

>
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