Sanatana dharma 48 K RAJARAM IRS 11624 12624 contd
5. *Athaanyatraapi uktam, svanavati eshaasyah tanuuh yaa AUM iti stree-
punnaapumasaketi lingaavatee eshaataagnir vaayur aadityaa iti bhaasvati,
esha atha Brama Rudro Vishnuriti adhipativatee, eshaatha garhapatyo
dakshinaagnir aahavaaneeyaa iti mukhaavatee, eshaatha Rig Yajur Saameti
vigjnaanaa -vatee, esha bhur bhuvar swar iti lokavatee, eshaatha bhutam
bhavyam bhavisyaad iti kaalaavatee, eshaatha praanognih surya iti
prataapavatee, eshaataannam aapas chandramaa iti aapyaayanaavatee eshaatha
praanopaanovyaana iti praanavatee, esheti ata AUM iti uktenaitaah pastutaa
architaa arpitaa bhavanteeti evam hyaahaitad vai atyakaama paraan chaparaan
cha brahmayad AUM iti etad Aksharam iti/ *
AUM is a ‗nisshabda shabda‘ or a silent sound heard by each and every
Being irrespective of age, sex or neutral. This represents Agni-Vaayu- and
Surya as the flickering flash within as long as the life lasts. Indeed that
is the Real Self the Antaratma which is of the Form of Trimurtis as
Brahma-Rudra-Vishnu essentially representing the Tri Gunas of Satvika-
Tamasika -Rajasika or of srishthi-samhaara-sthitis. They also represent
three types of Homaagnis or sacrificial Fires viz. Gaarhapatya-
Dakshina-Ahaavaneeya Agnis viz. the Agni-Mukha Swarupas; or Rik-Yajus-Saama
Veda the Knowledge Forms or Bhur-Bhuva-Swah the Forms of the Tri-Lokas-the
Kaala maana of Past-Present -Future; Praana-Agni-Suryas the essences of
Existence as the sustaining Shaktis; the preservation energies of Food-
Water-Moon; the Sense Forms of Buddhi-Manas-Ahamkaaras or
Intelligence-Mind-and the Awareness or sense of thoughts; or the
Praana-Apaana-Vyaana or the breathing energies.Thus AUM not only represents
‗paraa-aparaa‘ self- existence but also Paramatma too!
Subaala Upanishad.
OM is the essence of Life: From Nothingness to Nothingness and
from Nothingness to Brahmanda Srishti of Every thingness back to
Nothingness and thus the Cycle that Paramatma is fond of as a Play! ‗Anda
Chatustaya‘ or Four folded ‗Brahmanda‘ viz. Shakti, Maya, Prakriti and
Energy. As ‗Materialism‘ binds any Being, Atma Tatwa is not the Mistaken
Self nor the Self Ego and certainly not ‗Aham Brahmasmi‘. The Self is
distinct and is the mirror reflection as stimulated by ‗Panchendriyas‘ as
devised by ‗Jnaanendriyas‘ for smell, taste, hear, touch and reproduce and
‗Karmendriyas‘ or nose, tongue, ears, skin and the last .The
action-reaction agency being the Mind is essentially qualified for
motivation and is governed by the proportionate mix of Satva-Rajas-Tamo
gunas and Bhagavan Himself is the Chief Anchor of the unique mix. ‗Srishti‘
right from human beings down to ‗krimi-keetaas‘ or ‗sthaavara jangamas‘ or
the moving and non moveable Beings whose Creator is Brahma Deva
Himself. *Praano
Brahmeti! *Vital Energy is Paramatma and the former is the driving force of
one‘s mind which in turn is the charioteer of panchendriyas. This being so,
the reverberation of the sound waves by the friction of the ‗Pancha Bhutas‘
or Five Elements named as AUM is the inter-connect between an Individual
Self and the Supreme. ‗
Pancha Pranas ‘comprise Prana- Apana-Vyana- Udana- Samana.. Praana
is the very Life Force , then ‗Chakshu‘ or the EYES are satisfied and so do
Surya and Heaven in the circular flow, besides ‗Vyana‘ between the Praana
and Apaana or the inhaling and exhaling breaths would initiate the
beneficent circle to energise the EARS and hearing capacity, and so do
Chandra and Dashas or Directions being thus ending the circle with
contentment, progeny, animals, edible food, body brightness and Vedic
Knowledge; then is the impact of ‗VAAK‘ or the ability of Speech, besides
Agn and jeerna shakti of food; ‗Samana‘, then ‗MIND‘ is satisfied, as also
clouds- lightnings and Varuna the Lord of clouds; then ‗Udaana‘ of the
Vital Energy , that rises upward in the human body and consequently satisfy
‗TWAK‘ or the Skin besides RASA or Taste, Vayu- Sky blessing with progeny,
animals, physical charm, and the brilliance of Vedic Knowledge!
Naarada Parivraajaka Upanishad
VIII-1. Then Narada asked the god Brahma: 'Be pleased to expound the
saviour mantra for ending the course of worldly life'. Agreeing to it the
Brahma Deva commenced to expound it. The Om (is) Brahman in the mode of
viewing it as made up of many separate bodies (vyashti) and as made up of
parts each of which is consubstantially the same with the whole (samashti).
Which is the vyashti? Which is the samashti? The samhara Pranava and
srishti Pranava are of three kinds: the inner Pranava (Antah-Pranava), the
outer Pranava (Bahya-Pranava) and the combined inner and outer Pranava
(Ubhayatmaka-Pranava). The (one) Brahma-Pranava is (sometimes) the inner
Pranava (consisting of eight matras) and the practical Pranava
(Vyaharika-Pranava). The outer Pranava and the Pranava of the sages
(Arsha-Pranava). The combined inner and outer Pranava is the Virat-Pranava.
The Samhara-Pranava, the Brahma-Pranava and the Ardhamatra-Pranava. (Thus
the Brahma-Pranava is of eight kinds: Samhara-Pranava, Srishti-Pranava,
Antah-Pranava, Bahya-Pranava, Vyavaharika-Pranava, Arsa-Pranava,
Virat-Pranava and Ardhamatra-Pranava).
VIII-2. The Om is Brahman. Know that the Om consisting of one
syllable is the Antah-Pranava. It is divided into eight (matras) - the
vowel 'a', the vowel 'u', the consonant 'm', the half-syllable
(ardha-matra) 321
the nada, the bindu, the kala and the shakti. Hence it is not four (as its
chief matras have been said to be). The vowel 'a' consists of ten thousand
parts, the vowel 'u' is of a thousand parts, the letter 'm' of a hundred
parts and the Ardhamatra-Pranava consists of an endless number of parts.
The Virat-Pranava is possessed of attributes (Saguna) and the
Samhara-Pranava is free of attributes (Nirguna), the Utpatti-Pranava
consists of both (Saguna and Nirguna). The Virat-Pranava is overflowing .
The Samhara-Pranava is ‗pluta-pluta‘ / inundated
VIII-3. The Virat-Pranava consists of sixteen matras and is beyond the
thirty-six primary substances. How is it sixteen matras? They are
enumerated: the vowel 'a' is the first, the vowel 'u' is the second, the
letter 'm' is the third, the arthamatra is the fourth, the bindu is the
fifth, the nada the sixth, the kala the seventh, the kalatita the eighth,
shanti the ninth, the santyatita the tenth, the unmani the eleventh, the
manonmani the twelfth, the puri the thirteenth, the madhyama the
fourteenth, the pashyanti the fifteenth, and the para the sixteenth. Again
the Brahma-Pranava though only one attains the state of possessing or not
possessing attributes (Saguna and Nirguna), having attained the state of
possessing 128 matras, due to the twofold character of Prakriti and
Purusha, when it has sixty-four matras each
. VIII-4. This (Brahma-Pranava) is the prop of all, the supreme
effulgence and the lord of all -thus (the sages with true vision) look upon
it. It consists of all gods and the prop of all the universe (the Lord) is
in it. VIII-5. It consists of all the syllables; it is the Time; it is
composed of all the scripture and is the auspicious one (Shiva). It is the
most excellent of all the Vedas and consists of (the essence) all the
Upanishads; this (Om, the Atman) should be sought
VIII-6. Past, present and future
constitute the three periods - the indestructible syllable Om (pervades and
transcends) these; know that it is the beginning (of everything) and the
bestower of final beatitude. VIII-7. The same (Om) which is the Atman has
been described by the word Brahman. Similarly experiencing it as the one
(without a second), the ageless, the immortal, the Om and superimposing the
Om along with the body (on Brahman) it becomes one with it. Know it for
certain then that the triple-bodied Atman is the supreme Brahman. VIII-8.
One should deeply meditate on the supreme Brahman in the due order of
Vishva, etc., (the Vishva, the Viraj, the Otir / whipped up as churned and
the
Turya).
VIII-9-11. This Atman is fourfold - as experiencing the gross aspect (as
the Vishva) when it is an individual in the gross aspect, as enjoying (the
world) in the dreaming state in a subtle form when it has assumed the
subtle form (of the Taijasa), as (enjoying bliss) in the state of identity
(of the Prajna and the Ishvara), and as enjoying bliss (in the Turya
state). The Atman is of four padas (quarters). The Vishva consisting of
four stages (Vishva-Vishva, Vishva-Taijasa, Vishva-Prajna and Vishva-Turya)
is the Purusha Vaishvanara. It functions in the waking state. It perceives
gross forms (of the phenomenal world) and experiences them. It possesses
nineteen faces (the five organs of perception, the five organs of action,
the five vital airs and the four inner senses of manas, buddhi, ahamkara
and chitta), has eight limbs (the sky as the head, the sun and the moon the
two eyes, the directions the ears, the sea the lower part of the abdomen,
the earth the feet), moves everywhere and is the master (Prabhu).\
*Dhyana Bindupanishad 9*(a). The one Akshara (letter OM) should be
contemplated as Brahman by all who aspire for emancipation. 9(b)-10(a).
Prithvi, Agni, Rig-Veda, Bhuh and Brahma -- all these (are absorbed) when
Akara (A), the first Amsa (part) of Pranava (OM) becomes absorbed.
10(b)-11(a). Antariksha, Yajur-Veda, Vayu, Bhuvah and Vishnu, the Janardana
- all these (are absorbed) when Ukara (U), the second Amsa of Pranava
becomes absorbed. 11(b)-12(a). Dyur, sun, Sama-Veda, Suvah and Maheshvara -
all these (are absorbed) when Makara (M), the third Amsa of Pranava becomes
absorbed. 12(b)-13(a). Akara is of (Pita) yellow colour and is said to be
of Rajo-Guna; Ukara is of white colour and of Sattva-Guna; Makara is of
dark colour and of Tamo-Guna. 13(b)-14(a). He who does not know Omkara as
having eight Angas (parts), four Padas (feet), three Sthanas (seats) and
five Devatas (presiding deities) is not a Brahmana. 14(b)-15. Pranava is
the bow. Atman is the arrow and Brahman is said to be the aim. One should
aim at it with great care and then he, like the arrow, becomes one with It.
When that Highest is cognised, all Karmas return (from him, viz., do not
affect
him).
16. The Vedas have Omkara as their cause. The Swaras (sounds) have Omkara
as their cause. The three worlds with (all) the locomotive and the fixed
(ones in them) have Omkara as their cause. 17. The short (accent of OM)
burns all sins, the long one is decayless and the bestower of prosperity.
United with Ardha-Matra (half-metre of OM), the Pranava becomes the
bestower of salvation. 18. That man is the knower of the Vedas who knows
that the end (viz., Ardha-Matra) of Pranava should be worshipped / recited)
as uninterrupted as the flow of oil (resounding) as long as the sound of a
bell. 19. One should contemplate Omkara as Ishvara resembling an unshaken
light, as of the size of a thumb and as motionless in the middle of the
pericarp of the lotus of the heart. 20. Taking in Vayu through the left
nostril and filling the stomach with it, one should contemplate Omkara as
being in the middle of the body and as surrounded by circling flames. 21.
Brahma is said to be inspiration, Vishnu is said to be cessation (of
breath) and Rudra is said to be expiration. These are the Devatas of
Pranayama. 22. Having Atman as the (lower) Arani (sacrificial wood) and
Pranava as the upper Arani, one should see the God in secret through the
practice of churning which is Dhyana. 23. One should practise restraint of
breath as much as it lies in his power along with (the uttering of) Omkara
sound, until it ceases completely. 24. Those who look upon OM as of the
form of Hamsa staying in all, shining like Crores of suns, being alone,
staying in Gamagama (ever going and coming) and being devoid of motion - at
last such persons are freed from
sin. 25. That Manas which is
the author of the actions (viz.,) creation, preservation and destruction of
the three worlds, is (then) absorbed (in the supreme One). That is the
highest state of Vishnu. 26. The lotus of the heart has eight petals and
thirty-two filaments. The sun is in its midst; the moon is in the middle of
the sun. 27. Agni is in the middle of the moon; the Prabha (spiritual
light) is in the middle of Agni. Pitha (seat or centre) is in the midst of
Prabha, being set in diverse gems. 28-29. One should meditate upon the
stainless Lord Vasudeva as being (seated) upon the centre of Pitha, as
having Srivatsa (black mark) and Kaustubha (garland of gems) on his chest
and as adorned with gems and pearls resembling pure crystal in lustre and
as resembling Crores of moons in brightness. He should meditate upon
Maha-Vishnu as above or in the following manner. 30-31. (That is) he should
meditate with inspiration (of breath) upon Maha-Vishnu as resembling the
Atasi flower and as staying in the seat of navel with four hands; then with
restraint of breath, he should meditate in the heart upon Brahma, the
Grandfather as being on the lotus with the Gaura (pale-red) colour of gems
and having four faces; 32-34(a). Then through expiration, he should
meditate upon the three-eyed Shiva between the two eyebrows shining like
the pure crystal, being stainless, destroying all sins, being in that which
is like the lotus facing down with its flower (or face) below and the stalk
above or like the flower of a plantain tree, being of the form of all
Vedas, containing one hundred petals and one hundred leaves and having the
pericarp
full-expanded
.34(b)-35. There he should meditate upon the sun, the moon and the Agni,
one above another. Passing above through the lotus which has the brightness
of the sun, moon and Agni and taking its Hrim Bija (letter), one leads his
Atman firmly. 36. He is the knower of Vedas who knows the three seats, the
three Matras, the three Brahmas, the three Aksharas (letters) and the three
Matras associated with the Ardha-Matra. 37. He who knows that which is
above Bindu, Nada and Kala as uninterrupted as the flow of oil and
(resounding) as long as the sound of a bell - that man is a knower of the
Vedas. 38. Just as a man would draw up (with his mouth) the water through
the (pores of the) lotus-stalk, so the Yogin treading the path of Yoga
should draw up the breath. 39. Having made the lotus-sheath of the form of
Ardha-Matra, one should draw up the breath through the stalk (of the Nadis
Susumna, Ida and Pingala) and absorb it in the middle of the eyebrows.
K RAJARAM IRS 11624 12624 TO BE CONTD
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