Dharmic Knowledge

Haldilal

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A post On Pramanas( प्रमाण) Using Principles of Nyaya Philoshphy Discussion on Importance ,Use of Pramanas in Sprituality and Day to Day life. What are Pramanas,Prameya , Prama? Without proof there is no realization of reality.From the evidence itself, the knower wants to gain or abandon the meaning by believing it "Pramata" is that which has the tendency to seek or discard that (known) object He (Pramata) who (by means of) realizes the meaning of meaning is the (Pramana (In him) the meaning which is experienced is the Prameya And the real experience of that meaning is called prama What is Tatva ? Tasya BhaavaH TatvaM Being Truth , Eternal of truth' ( known) As it Is/ were /Shall TatvaGyan is . Knowing Truth ,Eternal As It Is Pramanas are needed to know TatvaGyan which is door towards Moksha
What is Nyaya? Nyaya is the test of truth by evidence( Pramanas), ie (pratyaksh)direct and word ( Agama/ shabd) dependent inference( Anumana) is Nyaya
Types of Pramanas :

1) Pratyaksha : Direct Perception through Senses , Knowledge perceived from our senses .
2) Anumana : Knowledge through inferences based on logical argument, reasoning , experimental .
3) Shabd / Agama : Verbal Testimony, knowledge from high sourse , scriptures

In Nyaya Upma pramana also included which basically deals with knowledge based on comparison and uzing different analogies These 4 or Three Pramanas are tools to determine ,obtain knowledge from any Source :

Which is Best ? Highly Reliable ? Strongest ? Dominant than Others ?

To answer this Think on following parameters:

1) Amount of Knowledge
2) Accuracy and precision in Knowledge
3) Durability , consistency
4) Dependence
5) Completeness

P : Pratyasha
A : Anumana
S : Sabd

1 . Amount Of Knowledge Since Our Senses are limited So knowledge perceived through Senses is also Limited Through our mental speculation we can think unlimited ,Not Fixed Through S.knowledge is Fixed ,But still more knowledge perceived from P =>A > S >P.

2 . Accuracy and Precision Through Senses there z Less chance of error in it ,Error will also because of A However By inference, reasoning there is huge chance of Error Ex- diff. theories in Science In S error may have if Pramata wants,or in course of time => P > S >A.

3 . Durability consistency For increasing Durability P and A requires Shabd Indic knowledge also preserve in oral tradition S > A> P.

4) Dependence All other pramana are dependent on Pratyaksha , Without Pratyaksha No A nd S possible. P>A > S.

5) Completeness At initial stages , because of human limitations ,P is not complete source Similarly A is also limitations as that in Science But in S knowledge is complete as it is coming from supreme source ,no Humanly effort S>A>P.

Overall S= 2*3+2*2+1*1= 11 P= 2*3+ 0*3+3*1=9 A= 1*3+ 3*2+1*1= 10 S>A>P But Here S ,P,A are not exclusively ,all present in any way it's just dominance.

Conclusive Remark : 1.Just as a law Book is considered as Final proof , similarly word proof is supreme because in it we don't understand by our own efforts, knowledge itself coming from the supreme source So during initial stages of Sadhana , spritual initiation S is best.

2.But it is Incomplete without Pratyaksha and Anumana Pratyaksha is Base ,Anuman is middle in Pillar of pramana At Last when Humanly imperfections removed through sadhna then Pratyaksha praman become Highest. Pratyaksha is only way for bhagwan , Parmatma or Brahman realization.

Uttama Sholks.
 

Haldilal

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Kailāsa, Shiva's abode, is regarded as the most spiritually vibrant spot on the planet. Dakṣiṇāmukha of kailāsa has a distinct feature in its appearance — a prominent wedge-like vertical scar in the middle which goes straight down. A fascinating legend surrounds it. The lore goes like this... Rāvaṇa, the proud Shiva devotee, made a pilgrimage to Kailāsa. In awe of Mahādeva's fathomless form, he picked up his Ḍamaru and started the beat - "Dhagad! Dhagad! Dhagad! Dhagad!..." And setting this beat as a rhythmic meter, he sang a song!And the song was not an ordinary song. It was a great poetic expression of his pride and mastery over grammar. It was — śiva-tāṇḍava-stotra, a grand spontaneous masterpiece in form of 1008 verses. His thunderous yet melodious voice started echoing all across the Himālayas.

The extempore had absolutely enchanted Śiva who moving his head in rapturous ecstasy, sitting on the top of Kailāsa, looking at his bhakta sing for him. The euphonious hymns had completely taken over not only Maheśvara but everyone that was able to hear them.
The peak of Kailāsa could accommodate only two people! So Devī tried to bring Śiva out of his musical rapture. She said, “This man is coming all the way up!” But Śiva was completely taken over. After some attempts, Devī was successful in bringing Mahādeva out of this state. The peak of Kailāsa could accommodate only two people! So Devī tried to bring Śiva out of his musical rapture. She said, “This man is coming all the way up!” But Śiva was completely taken over. After some attempts, Devī was successful in bringing Mahādeva out of this state.

And when Rāvaṇa reached the peak, seeing the possibility of Devī being displaced, Sarveśvara placed his foot on Rāvaṇa's chest and pushed him off. Rāvaṇa went sliding down the South Face of Kailāsa. They say Rāvaṇa's Ḍamaru (drum) was dragging behind him as he slid down and it left a furrow on the surface of the mountain all the way down. If one observes the South Face, they will see a wedge-like scar in the center going straight down. The route towards south face of Kailāsa is less accessible. Only a rare few visit that region. But it is the most intense Mukha. Agastya has said to have merged with Kailāsa through this particular face. ॐ नमः शिवाय l

Uttama Sholka.
 

Haldilal

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श् - the auspicious one/ puruṣa इ - straiṇa / śakti व - nakāra / rejection ( अथैतद्वचः पणयो वमन्नित् ) This is a phrase aphoristically expressing the absence of any separation. Absence of polarities when it comes to the ultimate reality - Advaita Satya. तस्मै नकाराय नम: शिवाय l Śiva is everything yet nothing. For that oneness is beyond all differentiations. The parama is the state of anākhya or turya, Cit. "The absolute void which is known in the state of the unknown. It is unknown and at the same time it is known.” Tantrāloka 11.86.

"You have to find that real transcendental state of nothingness in each and every act. It is why it is called anākhya cakra.” 4.142 (LJA archive) Swami Joo carefully explains Abhinavaguptapādācārya's transmission of Rudrayāmala. And at the same time, this ultimate reality is Everything. tvanmayam etad, aśeṣam idānīṁ bhāti mama tvad, anugraha śaktyā tvam ca maheśa, sadaiva mamātmā svātma mayaṁ mama, tena samastam.

“By the force of your compassion (anugraha śakti) it has been revealed to me that this Vibrating Universe is your own existence. Thus, O Lord Śiva, this realization has come to me that you are me and as such this universe is my own expression and existence.” Acarya expresses. Such is the enigma of Mahāmaheśvara who is Nijānanda the non state - state. Instead of quickly rubbishing something that you may not grasp, let us seek to delve deeper. Let us refrain from this concretised folly.

Uttama Sholka.
 

Haldilal

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How will you fight darkness? You just have to bring in light. That's all. Darkness doesn't have an existence of its own. It is merely the absence of light. Bring in the light, and darkness disappears. Because it never was. You can try a million things on darkness. You can try to punch it, drive it away, kill it, block it, and so on... But you will only be exhausted and feel helpless. You will start thinking, I am so weak.

This seems the logical conclusion, isn't it? That If you have been struggling with darkness and you could not defeat it and destroy it, it means that darkness is very, very extremely powerful. And that you are impotent before it. But the reality is just the opposite. You're not weak & helpless. You're rowing the boat in the wrong direction. Darkness is absolutely impotent. Because it doesn't exist. So do not try to fight ignorance. Just bring in the light of awareness and it shall disappear. Because it never was.

Mahadevangini.
 

Haldilal

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Body needs servicing time, a period of resetting. How to naturally reduce this service time? Our body is a machine. Reducing the service time naturally will be achieved by increasing efficiency and decreasing friction in the functioning. First step is, slowly day by day, making majority of your diet into raw fresh food. Cooked food is not an efficient fuel for this body. By making this change you'll suddenly see a difference in the sleep quota.

Even if we eat cooked or semi cooked food, just ensuring that we don't eat anything which was cooked more than 2-2.5 hours earlier. Another thing is leaving a gap of atleast 2 hours between dinner and sleep time. Body needs rest. Not necessarily sleep. Just randomly check a few times in a day whether you are unconsciously creating tension in any part of your body. This tension built up leads to increase in service time. Just relax. Take a few deep breaths and relax the body once every hr.

Best way to achieve this state of tensionlessness in body and frictionlessness in the functioning is Yoga- Pranayam. Another thing is, any machine depends on its geometry. The more geometrically precise and aligned it will be to its ideal form, the better will it work. We have to make this bodily form as aligned to its ideal geometry as possible. Hatha yoga is a big step towards that. A major step. But before that, we can just take care of our posture the whole day. The way we sit, stand, sleep and Keeping the spine straight.

Observing all the unnecessary actions that we do that simply expend our energies for no reason - for example, some people move their legs incessantly. This is just the tension built up (physiologically or psychologically) which is trying to find expression. Just be observant. Other thing is doing a certain level of physical activity. Everyday we come with a certain quota of energy, a certain coiled up spring that we need to release in order for us to be healthy. Make sure we indulge in some challenging,sweat causing, exhausting activity once a day.

There are different types of sleeps that are induced when different types of brainwaves are functioning in the brains. Deep sleep is associated with delta waves. 1 hour of deep sleep be equal to 3 hours of shallow sleep. How to get into that sleep? After you have taken care of all the mentioned points, just do this. Learn Nadi Shuddhi, which is available on the YouTube. Do it for 5-6 minutes before sleep. After this, just lie down and consciously relax the body - toe to head and backwards. Posture should be facing ceiling. Best to not use the phone after this. Just start taking deep breaths and relaxing your body like I mentioned again and again with every exhalation. After a few minutes you'll feel very relaxed. Feel free to change the posture a bit and fall asleep while being observant of breath.

Mahadevangini.
 

Haldilal

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AGNOSIA The Sense of Not Knowing. This realisation is a paradigm shift for a seeker. It commences a pilgrimage towards the core - 1st step towards Enlightenment. What is Agnosia & what is Ignorance? They are absolutely distinct. Kashmir Shaivism explains.

यदेतस्यापरिज्ञानं तत्स्वातन्त्र्यं हि वर्णितम् । स एव खलु संसारो जडानां यो विभीषकः ॥ Abhinavagupta explains in Bodhapañcadaśikā : Flow of time space causality is illusion. And when someone doesn't understand this --then this mis-understanding is also Svātantrya Shaktī of Shiva. Sa eva khalu saṁsāra, and that is the world. That not knowing, not knowing in that way is saṁsāra, this existence of the cyclicality. Jaḍānāṁ yo vibhīṣikaḥ. And those who are ignorant, they are terrified. This Svātantrya Shakti terrifies them in form of Kaala Bhairava.

Now comes the distinction between Agnosia and Ignorance. Agnosia is the first ray of knowing. Agnosia is the realisation that I am ignorant. Svātantrya Shakti terrifies them. They cry. They cry not because they don't know. But because they don't know that they don't know. "If they would feel ‘they don’t know’, then they would know. As soon as they feel that they don’t know they would know. What terrifies them is - not knowing! Not knowing that they are not knowing. Pure ignorance. Not knowing that they are ignorant." (Swami Lakshman Joo).

Hence, Agnosia is the realisation of ignorance. And as soon as Agnosia truly happens, no one can deny knowing. No one can deny enlightenment. Ignorance is feeling that I know. Agnosia is - I don't know.

Mahadevangini.
 

Narsimha

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Today's Shloka from Bhagavad Gita

Chapter 4 : Transcendental Knowledge

Shloka : 4.3

sa evāyaṁ mayā te ’dya
yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti
rahasyaṁ hy etad uttamam

Translation :

That very ancient science of the relationship with the Supreme is today told by Me to you because you are My devotee as well as My friend and can therefore understand the transcendental mystery of this science.

Purport:

There are two classes of men, namely the devotee and the demon. The Lord selected Arjuna as the recipient of this great science owing to his being a devotee of the Lord, but for the demon, it is not possible to understand this great mysterious science. There are a number of editions of this great book of knowledge. Some of them have commentaries by the devotees, and some of them have commentaries by the demons. Commentation by the devotees is real, whereas that of the demons is useless. Arjuna accepts Śrī Kṛṣṇa as the Supreme Personality of Godhead, and any commentary on the Gītā following in the footsteps of Arjuna is real devotional service to the cause of this great science. The demonic, however, do not accept Lord Kṛṣṇa as He is. Instead, they concoct something about Kṛṣṇa and mislead general readers from the path of Kṛṣṇa’s instructions. Here is a warning about such misleading paths. One should try to follow the disciplic succession from Arjuna, and thus be benefited by this great science of Śrīmad Bhagavad-gītā.
 

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आज का श्लोक भगवद्गीता से

अध्याय 4 : दिव्य ज्ञान

श्लोक 4.3

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥३॥

भावार्थ

आज मेरे द्वारा वही यह प्राचीन योग यानी परमेश्र्वर के साथ अपने सम्बन्ध का विज्ञान, तुमसे कहा जा रहा है, क्योंकि तुम मेरे भक्त तथा मित्र हो, अतः तुम इस विज्ञान के दिव्य रहस्य को समझ सकते हो |

तात्पर्य

मनुष्यों की दो श्रेणियाँ हैं – भक्त तथा असुर | भगवान् ने अर्जुन को इस विद्या का पात्र इसीलिए चुना क्योंकि वह उनका भक्त था | किन्तु असुर के लिए इस परम गुह्यविद्या को समझ पाना संभव नहीं है | इस परम ज्ञानग्रंथ के अनेक संस्करण उपलब्ध हैं | इनमें से कुछ भक्तों की टीकाएँ हैं और कुछ असुरों की | जो टीकाएँ भक्तों द्वारा की गई हैं वे वास्तविक हैं, किन्तु जो असुरों द्वारा की गई हैं वे व्यर्थ हैं | अर्जुन श्रीकृष्ण को भगवान् के रूप में मानता है, अतः जो गीता भाष्य अर्जुन के पदचिन्हों का अनुसरण करते हुए किया गया है वह इस परमविद्या के पक्ष में वास्तविक सेवा है | किन्तु असुर भगवान् कृष्ण को उस रूप में नहीं मानते | वे कृष्ण के विषय में तरह-तरह की मनगढंत बातें करते हैं और वे कृष्ण के उपदेश-मार्ग से सामान्य जनता को गुमराह करते रहते हैं | ऐसे कुमार्गों से बचने के लिए यह एक चेतावनी है | मनुष्य को चाहिए कि अर्जुन की परम्परा का अनुसरण करे और श्रीमद्भगवद्गीता के इस परमविज्ञान से लाभान्वित हो |
 

Narsimha

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Today's Shloka from Bhagavad Gita

Chapter 4 : Transcendental Knowledge

Shloka : 4.6

ajo ’pi sann avyayātmā
bhūtānām īśvaro ’pi san
prakṛtiṁ svām adhiṣṭhāya
sambhavāmy ātma-māyayā

Translation :

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental form.

Purport:

The Lord has spoken about the peculiarity of His birth: although He may appear like an ordinary person, He remembers everything of His many, many past “births,” whereas a common man cannot remember what he has done even a few hours before. If someone is asked what he did exactly at the same time one day earlier, it would be very difficult for a common man to answer immediately. He would surely have to dredge his memory to recall what he was doing exactly at the same time one day before. And yet, men often dare claim to be God, or Kṛṣṇa. One should not be misled by such meaningless claims. Then again, the Lord explains His prakṛti, or His form. Prakṛti means “nature,” as well as svarūpa, or “one’s own form.” The Lord says that He appears in His own body. He does not change His body, as the common living entity changes from one body to another. The conditioned soul may have one kind of body in the present birth, but he has a different body in the next birth. In the material world, the living entity has no fixed body but transmigrates from one body to another. The Lord, however, does not do so. Whenever He appears, He does so in the same original body, by His internal potency. In other words, Kṛṣṇa appears in this material world in His original eternal form, with two hands, holding a flute. He appears exactly in His eternal body, uncontaminated by this material world. Although He appears in the same transcendental body and is Lord of the universe, it still appears that He takes His birth like an ordinary living entity. And although His body does not deteriorate like a material body, it still appears that Lord Kṛṣṇa grows from childhood to boyhood and from boyhood to youth. But astonishingly enough He never ages beyond youth. At the time of the Battle of Kurukṣetra, He had many grandchildren at home; or, in other words, He had sufficiently aged by material calculations. Still He looked just like a young man twenty or twenty-five years old. We never see a picture of Kṛṣṇa in old age because He never grows old like us, although He is the oldest person in the whole creation – past, present and future . Neither His body nor His intelligence ever deteriorates or changes . Therefore, it is clear that in spite of His being in the material world, He is the same unborn, eternal form of bliss and knowledge, changeless in His transcendental body and intelligence. Factually, His appearance and disappearance are like the sun’s rising, moving before us and then disappearing from our eyesight. When the sun is out of sight, we think that the sun has set, and when the sun is before our eyes, we think that the sun is on the horizon. Actually, the sun is always in its fixed position, but owing to our defective, insufficient senses, we calculate the appearance and disappearance of the sun in the sky. And because Lord Kṛṣṇa’s appearance and disappearance are completely different from that of any ordinary, common living entity, it is evident that He is eternal, blissful knowledge by His internal potency – and He is never contaminated by material nature. The Vedas also confirm that the Supreme Personality of Godhead is unborn yet He still appears to take His birth in multimanifestations . The Vedic supplementary literatures also confirm that even though the Lord appears to be taking His birth, He is still without change of body. In the Bhāgavatam, He appears before His mother as Nārāyaṇa, with four hands and the decorations of the six kinds of full opulences. His appearance in His original eternal form is His causeless mercy, bestowed upon the living entities so that they can concentrate on the Supreme Lord as He is, and not on mental concoctions or imaginations, which the impersonalist wrongly thinks the Lord’s forms to be . The word māyā, or ātma-māyā, refers to the Lord’s causeless mercy, according to the Viśva-kośa dictionary. The Lord is conscious of all of His previous appearances and disappearances, but a common living entity forgets everything about his past body as soon as he gets another body. He is the Lord of all living entities because He performs wonderful and superhuman activities while He is on this earth. Therefore, the Lord is always the same Absolute Truth and is without differentiation between His form and self, or between His quality and body . A question may now be raised as to why the Lord appears and disappears in this world . This is explained in the next verse.
 

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आज का श्लोक भगवद्गीता से

अध्याय 4 : दिव्य ज्ञान

श्लोक 4.6

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया ॥६॥

भावार्थ

यद्यपि मैं अजन्मा तथा अविनाशी हूँ और यद्यपि मैं समस्त जीवों का स्वामी हूँ, तो भी प्रत्येक युग में मैं अपने आदि दिव्य रूप में प्रकट होता हूँ |

तात्पर्य

भगवान् ने अपने जन्म की विलक्षणता बतलाई है | यद्यपि वे सामान्य पुरुष की भाँति प्रकट हो सकते हैं, किन्तु उन्हें विगत अनेकानेक “जन्मों” की पूर्ण स्मृति बनी रहती है, जबकि सामान्य पुरुष को कुछ ही घंटे पूर्व की घटना स्मरण नहीं रहती | यदि कोई पूछे कि एक दिन पूर्व इसी समय तुम क्या कर रहे थे, तो सामान्य व्यक्ति के लिए इसका तत्काल उत्तर दे पाना कठिन होगा | उसे उसको स्मरण करने के लिए अपनी बुद्धि को कुरेदना पड़ेगा कि वह कल इसी समय क्या कर रहा था | फिर भी लोग प्रायः अपने को ईश्र्वर या कृष्ण घोषित करते रहते हैं | मनुष्य को ऐसी निरर्थक घोषणाओं से भ्रमित नहीं होना चाहिए | अब भगवान् दुबारा अपनी प्रकृति या स्वरूप की व्याख्या करते हैं | प्रकृति का अर्थ स्वभाव तथा स्वरूप दोनों है | भगवान् कहते हैं कि वे अपने ही शरीर में प्रकट होते हैं | वे सामान्य जीव की भाँति शरीर-परिवर्तन नहीं करते | इस जन्म में बद्धजीव का एक प्रकार का शरीर हो सकता है, किन्तु अगले जन्म में दूसरा शरीर रहता है | भौतिक जगत् में जीव का कोई स्थायी शरीर नहीं है, अपितु वह एक शरीर से दुसरे में देहान्तरण करता रहता है | किन्तु भगवान् ऐसा नहीं करते | जब भी वे प्रकट होते हैं तो अपनी अन्तरंगा शक्ति से वे अपने उसी आद्य शरीर में प्रकट होते हैं | दूसरे शब्दों में, श्रीकृष्ण इस जगत् में अपने आदि शाश्र्वत स्वरूप में दो भुजाओं में बाँसुरी धारण किये अवतरित होते हैं | वे इस भौतिक जगत् से निष्कलुषित रह कर अपने शाश्र्वत शरीर सहित प्रकट होते हैं | यद्यपि वे अपने उसी दिव्य शरीर में प्रकट होते हैं और ब्रह्माण्ड के स्वामी होते हैं तो भी ऐसा लगता है कि वे सामान्य जीव की भाँति प्रकट हो रहे हैं | यद्यपि उनका शरीर भौतिक शरीर की भाँति क्षीण नहीं होता फिर भी ऐसा प्रतीत होता है कि भगवान् कृष्ण बालपन से कुमारावस्था तथा कुमारावस्था से तरुणावस्था प्राप्त करते हैं | किन्तु आश्चर्य तो यह है कि वे कभी युवावस्था से आगे नहीं बढ़ते | कुरुक्षेत्र युद्ध के समय उनके अनेक पुत्र थे या दुसरे शब्दों में, वे भौतिक गणना के अनुसार काफी वृद्ध थे | फिर भी वे बीस-पच्चीस वर्ष के युवक जैसे लगते थे | हमें कृष्ण की वृद्धावस्था का कोई चित्र नहीं दिखता, क्योंकि वे कभी भी हमारे समान वृद्ध नहीं होते यद्यपि वे तीनों काल में – भूत, वर्तमान तथा भविष्यकाल में – सबसे वयोवृद्ध पुरुष हैं | न तो उनके शरीर और न ही बुद्धि कभी क्षीण होती या बदलती है | अतः यः स्पष्ट है कि इस जगत् में रहते हुए भी वे उसी अजन्मा सच्चिदा नन्द रूप वाले हैं, जिनके दिव्य शरीर तथा बुद्धि में कोई परिवर्तन नहीं होता | वस्तुतः उनका अविर्भाव और तिरोभाव सूर्य के उदय तथा अस्त के समान है जो हमारे सामने से घूमता हुआ हमारी दृष्टि से ओझल हो जाता है | जब सूर्य हमारी दृष्टि से ओझल रहता है तो हम सोचते हैं कि सूर्य अस्त हो गया है और जब वह हमारे समक्ष होता है तो हम सोचते हैं कि वह क्षितिज में है | वस्तुतः सूर्य स्थिर है, किन्तु अपनी अपूर्ण तथा त्रुटिपूर्ण इन्द्रियों के कारण हम सूर्य को उदय और अस्त होते परिकल्पित करते हैं | और चूँकि भगवान् का प्राकट्य तथा तिरोधान सामान्य जीव से भिन्न हैं अतः स्पष्ट है कि वे शाश्र्वत हैं, अपनी अन्तरंगा शक्ति के कारण आनन्दस्वरूप हैं और इस भौतिक प्रकृति द्वारा कभी कलुषित नहीं होते | वेदों द्वारा भी पुष्टि की जाती है कि भगवान् अजन्मा होकर भी अनेक रूपों में अवतरित होते रहते हैं, किन्तु तो भी वे शरीर-परिवर्तन नहीं करते | श्रीमद्भागवत में वे अपनी माता के समक्ष नारायण रूप में चार भुजाओं तथा षड्ऐश्र्वर्यो से युक्त होकर प्रकट होते हैं | उनका आद्य शाश्र्वत रूप में प्राकट्य उनकी अहैतुकी कृपा है जो जीवों को प्रदान की जाती है जिससे वे भगवान् के यथारूप में अपना ध्यान केन्द्रित कर सकें न कि निर्विशेषवादियों द्वारा मनोधर्म या कल्पनाओं पर आधारित रूप में | विश्र्वकोश के अनुसार माया या आत्म-माया शब्द भगवान् की अहैतुकी कृपा का सूचक है } भगवान् अपने समस्त पूर्व अविर्भाव-तिरोभावों से अवगत रहते हैं, किन्तु सामान्य जीव को जैसे ही नविन शरीर प्राप्त होता है वह अपने पूर्व शरीर के विषय में सब कुछ भूल जाता है | वे समस्त जीवों के स्वामी हैं, क्योंकि इस धरा पर रहते हुए वे आश्चर्य जनक तथा अतिमानवीय लीलाएँ करते रहते हैं | अतः भगवान् निरन्तर वही परमसत्य रूप हैं और उनके स्वरूप तथा आत्मा में या उनके गुण तथा शरीर में कोई अन्तर नहीं होता | अब यः प्रश्न किया जा सकता है कि इस संसार में भगवान् क्यों आविर्भूत और तिरोभूत होते रहते हैं ? अगले श्लोक में इसकी व्याख्या की गई है |
 

Haldilal

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Ya'll Nibbiars Tantra Sādhanā : Tantra means technology. Sādhanā means vehicle. A technology that works as vehicle for you to reach somewhere is tantra sādhanā. Sādhanā also means quest precision. A discipline that works as a procedure for acquiring precision is also- Tantra Sādhanā. To understand Sādhanā, we have to understand a few basic principles. The manas functions out of accumulated memory. Devoid of objective world consisting of distinctions bheda, the manas looses its manasatva or the quality of mind which is the continuum of space-time-causation.

The manas feeds on inter and intra-ectoplasmic occupations. These are called Vṛttis which take a combined form of cyclical tendencies called Vāsanās. There are 50 categorisations of these vṛttis encapsulated in 50 seed sounds. Sādhanās are vehicles for mastery over these. The highest type of sādhanā is Tantra-Yoga Sādhanā. this is it not only mastery over these but also the exercise of creation and destruction over these vṛttis. This amounts to removing the curtain of Māyā and looking at the devī in her true form.

The names of these modifications are the following and they are corresponding to specific locations within the human system and its various scaffoldings. These 50 express themselves in 1,000 forms. Their medium of input and output of these modifications are the five sense organs through their functions. And, also the five motor organs and their functions.

So tantra sādhanā uses them only to go beyond them. Just as if you walk 5 steps into a room, you have to take another five steps to move out of it. This is done with a lot of guidance and precision. This moving out of the room is achieved through Kulākula Mārgā which involves the union of the polarities. Kula means Śakti and akula means Śiva. This is the highest Tantra Sādhanā. All the other sādhanās and vidyās are ultimately aimed towards this.

Tantra Sadhana works on five levels in the system - body, mind, emotion and energy. It may use external substance as a crutch, but ultimately everything is only possible through the inner workings of human system. With a unique configuration of the involvement of all these 4 dimensions, the vehicle is complete and adept to take you ahead. Guru is the one who gives a particular kind of configuration taking into consideration the particular kind of system of a particular kind of a person.

Tantra weaves these vehicles into every detail of one's life to take him towards the destination called Yoga. - Mahānirvaṇa Tantra

MahaDevanGini.
 

Haldilal

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Ya'll Nibbiars TODAY'S CHALLENGE Please List Down: Diseases Linked to VEGETARIAN Now Think how many for Non-Veg.
 

Haldilal

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Ya'll Nibbiars do you knew you shouldn't wear a tie?
 

smolensk.reportblacklist

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@Haldilal bhraata I wanted ask How can we break the chain of rebirth and elevate to higher planes of existence by overcoming laws of karma if one dont want to come to this shithole planet again .

Edit - Also how does one stop accumulating samskaras ???
 

Haldilal

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@Haldilal bhraata I wanted ask How can we break the chain of rebirth and elevate to higher planes of existence by overcoming laws of karma if one dont want to come to this shithole planet again .

Edit - Also how does one stop accumulating samskaras ???
Fourth pillar of Sanatan Dharam is MOKSH. It is exclusive in this Dharam only . based on Karmic Law and cycle of birth and rebirth breaking the cycle can be achieved & experienced while alive . it is individual path and effort, a reason LACKING UNITY AMONGST Sanatnees. I will mention it in details later.
 

Haldilal

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The entire sri rudram exalts shiva as self. It is amply clear by now that there could so many galaxies universes, each with a shiva, vishnu, brahma etc of its own. But it is certain that awareness sat is only one and unlimited. The model adopted by this supreme intelligence that has some sort of scientific logical manifestation process, is that mind rides on existence of breath. Brain alone is nothing it seems. One can live being brain dead. The mind is past tense that speaks based on samskaras.

The chitta consciousness that could be called aatman is tied tightly to the ego, making it forget that it is brahman itself. The process of dis-identification keeping making this knot looser and looser, creating space in between it seems. And one day, reality should hit you.

The ego wants to know future, hence the anxiety. Therefore, every guru keeps asking just to live in the present. Which is of course no easy task as such. However, even if you have made blunders after blunders, it hardly matters to reality. One just keeps going and going.
 

Haldilal

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If you want to knew more about the samskaras the answer could be more in detail.
 

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