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Tayumanavar - AraNam-8 Acting Without Eliciting Karma - Tayumanavar
This theory is briefly outlined in this fascinating verse. First he notes that there are two different ways in which he understands actions. The first is that because of metaphysical maturity seeing every action in fact as the action of BEING and thus taking no personal responsibility for them. The actions are seen as the Play of BEING and thus always good even if the outcomes are very painful. Such a view frees the soul also from guilt and such other psychological consequences that are quite normal but which can lead mental breakdowns if to the excess. Now the other view is that with the soul polluted by Siddha Maayai, the Malam pervading in the deepest part of the mental modules, the Siddham, there comes to prevail Ego along with ignorance of the Metaphysical realms. The soul becomes ego-self and with an inability to see the metaphysical realms and hence the Play of BEING, ends up attributing to itself the AGENCY of the actions done. Now Tayumanavar notes that when this way of thinking and understanding goes unchecked, there come to prevail more and more of the Malam in the mind destroying the normal mental functioning itself. The person can become insane and fail to be conscious of actions as such, his own and that of others. He loses self-consciousness and with that becomes abnormal with no control and regulation over his own actions. Now the question arises: How to avoid falling to this state of mental insanity and remain normal? The solution lies in seeking the blessings of BEING whereby the soul is prevented from becoming excessively egoistic and returns to the view that actions can be that of BEING and that once one suppresses or destroys one’s own Ego, then all actions dome will be in fact that of BEING the universal praxis but now available in the behavior of an individual. Such actions will never elicit the evil karmic deposits at all but aruL and hence will not result in the destruction of the mind and self consciousness. All actions will become ToNdu, selfless service to mankind and such actions are in fact that of BEING when the soul becomes one with BEING. When one destroys the normal alienation that leads to seeing oneself as an Ego-self, intentionality as distinct from that BEING ceases to be there and with that the absence of eliciting Karmic consequences good or bad. 8. Meaning: Loga IP: Logged |
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Namazvar’s Tiruvaymozi 2-5-2 The Imaging of Metaphysical Insights - Nammalvar
This is the cultural dynamics of Agamism that is very strongly embedded in the culture of the Tamils. In this verse of Namazvar we see a clear instance of this imaging process that sustains deep metaphysical insights. First it is noted that the BODY of BEING is vaan cudar and which is actually vaal cudar, brilliant and Pure Light. Now as is the case with almost all mystics throughout the world and right from ancient times, BEING who remains a total mystery with respect to form, shows Himself at the highest reaches of metaphysical excursions as such a light that also coms along with Deep Silence as the language of communication. But at some lower level comes the figural images like Tirumaal and so forth with head eyes arms legs and so forth. Here we note that the eyes hands (and the feet) are of the Red Lotus to indicate that the SEEING of BEING and the various ACTIONS, the Divine Praxis are out of Deep Love which is symbolized by this Red Lotus. The actions of BEING are not like that of human beings where there is an intention to gain something. BEING acts purely out of love expecting nothing at all in return except the happiness of the souls. Now Tiru, the Woman or Sakti is held in the chest to show that BEING holds the Power or Energy as an integral part of Himself. In Saivism this same notion is imaged as the Androgynous form where Sakti is understood as His equal and the left part of the body. Then come the generative and destructive processes, the central Divine Praxis that are the Panca Kritiyas when elaborated. Here they are attributed to Brahman who is said to issue from the Navel of Tirumaal, the location of the WOMB in the females. For the destructive there is no special part of the body BEING becomes Rudra to effect the destruction and elimination of all. Here it is noted that BEING, by virtue of the fact that He in the shape of Rudra destroys all, He himself remains indestructible and hence always there. We should note here that this metaphysical insights of Namazvar is the same as that in Saiva Siddhanta despite differences in the imaging .
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The Garland of Double Gems-16 In LOVE I am in Service to Siva One of the most endearing accomplishments of the Tamils during the historical period that covers about 2500 years at least is the understanding and articulation that BEING is LOVE and that the truly spiritually developed are not the pompous and power-greedy Brahmins and such other upper castes but rather the Adyar, those who are always in service to God. A truly religious person become attached to BEING wholly by LOVE and nothing else. This remarkable understanding of genuine religiosity that was elaborated in some magnificent verses by Tirumular, finds a very early expression in this beautiful verse of Punitavati. What in essence it says is that anyone, irrespective of difference in birth or sex, as long as he/she persists in doing actions that are good and noble, the ethically right, actions that gain the aruL of BEING, and thus always mindful of TRUTH, will eventually develop their senses so that they serve to disclose the metaphysical realms as well. Here we have the distinction between the ordinary senses transformed to becoming the Siva KaraNam from being the mere Pacu KaraNam. Under normal circumstances the senses remain those which process only the physical information. But as one develops spiritually the senses reveal also the metaphysical realms and the ways BEING as Siva PLAYS the many games to manage the world. The Third Eye gets opened up and with that what were merely physical events subject to the physical laws of cause and effect now become the various games Siva plays and all to illuminate the souls and take them in the direction of Moksa. What remained only inferential and conjectural now become directly seen and witnessed. Here emerges the spiritual pedagogy where BEING discloses Himself in various kinds of archetypal or iconic forms that develop not only Bakti but also metaphysical thinking of a profound kind that is called Icon Thinking. Such deep and profound metaphysical thinking finally lead to the vision of BEING as Pure Radiance and at which point all the figural icons are concealed from vision. This concealment is put here in terms of the metaphor of covering up the three main deities and hence all with the skin of the Black and huge beast, the elephant. Such an action by BEING also frees the soul from the narrow kind of Bakti, the kind that enjoys emotional attachment to Siva, VishNu and so forth. When such figural apprehension of BEING dissolves there emerges the highest kind of spiritual development - seeing BEING wholly as LOVE and becoming an Adyar, the One who is humble and who is always in service to God and no one else. This philosophy, the essence of Saiva Siddhanta is almost dead now having been killed by the VarNa promoting Brahmanism
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Saiva Siddhnata emphasizes the fact that we can, with the Grace of Siva, free ourselbes from Karma and attain Moksa and which is freeing from being thrown back into embodied existence. The following verse (c. 5th cent AD) is one of the earliest on this theme. Loga Icon Thinking of Punitavati- 81 We can be Free of Karma - Punitavati
All this is possible provided we let go all the egoistic self-defenses that we built around ourselves and all because of metaphysical Ignorance where out of confusions and bewilderments we deny the presence of BEING and with that DISALLOW the divine forces enter our depths and cleanse off all the karmic deposits there that’s source of all thse miseries and so forth. The life Bakti is a POSITIVE life where fully confident of becoming FREE of all the karmas and so forth, the soul aspires towards the most excellent life, the heavenly while still on earth. It is NOT deterred by man built mental castles such as VarNasra Dharma that fixates what a person in entitled to in social and religious life to birth, or interpretations of Karma that see them as iron chains that bind one forever to their punitive influences. No --all these can be overcome provided we allow Rudra to enter our inner depths and allow Him to throw the fires of metaphysical illuminations, burn them off to ashes and with that makes us absolutely PURE.
Meaning: Comments: The theme outlined here and perhaps for the first time became the central notions of the whole of Bakti movement both the Saiva and VaishNava. For here we have the themes of conquering death, purifying self of karmic deposits that is the root cause of existential repetition as well as moral anguish that makes existence itself hellish. Here we have Depth Psychology merging with religion very smoothly for it is noted that it is only though submitting oneself without any ego defenses that one can earn the AruL of BEING-as-Rudra who would flood the soul with the Fire of Metaphysical Illuminations which alone would provide the medicine for all such ailments. The problems of life and which makes it infinitely painful, arise because the mental confusions and absence of clarities and all because of the Mummalam, the aaNavam Kanmam and Maayai and which are seen here metaphorically the Three Castles that imprison the mind and cause the human beings to suffer with moral anguish, mental depressions and even suicidal tendencies. Nothing will solve these problems except becoming PURE and attaining with that the Metaphysical Illuminations regarding TRUTHS. The anma must destroy the various self defenses it has built around itself and with Love must submit itself to BEING who would then burn off all the evil karmic deposits and so forth and with that enable the souls to enjoy a life full of joy. Loga IP: Logged |
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The Temple as a Media
32. e* zi-da-gal an-ne us-sa Here we have lines describing what is now called the Vimanam or gopuram, the Tower that meets ones eye even from a distance. This has a psychlogical function of lifting up the consciousness by FREEING the mind from the earthly concerns so that a person becomes FORGETFUL of the earthly concerns at least during those moments he wanders into the temple. Here the Temple serves as a MEDIA that transmutes thinking of a person and USHERS him into ANOTHER WORLD, the heavenly world, the world of the Gods. Not only that, the FINITE mind, preoccupied with narrow personal concerns is lifted up to see the VASTNESS of the universe and through that realise how feeble and miniscule he and his thinking is. The temple through the massive tower HUMILIATES and WOUNDS the human EGO by the disclosure of the VASTNESS of the UNIVERSE. This very ancient idea gets repeated in the following verses of Thirumular. 1712. People do not seem to know what is meant by Civalingkam. This vast manifest universe is actually Civalingkam. And all the sciences and arts that drive away ignorance is also Civalingkam. In fact this whole world serves as the Civalingkam i.e. the symbolic media that INFORMS of the presence of BEING. 1718. The Vimanam or Kopuram is the Gross presentation of BEING who as Cataciva remains as its Suukkumam, i.e, the Hidden reality, the concealed presence. The palipiidam, the spot for sacrifice is the Pattira lingkam, i.e that which is spread out for the individuals to SACRIFICE their ego. Understand by proper investigations that this is how the temple is structured as media for understanding Aran Nilai, i.e the Way of BEING. So we can see that the Temple is peculiar media which shapes and channels thinking in such a way that a person who allows his understanding to be formed by it is LED to understand BEING-IN-ITSELF and BEING-as-PHENOMENAL-PRESENCE i.e. BEING as Civa and Cataaciva. The Vimanam or TOWER is for attracting the worldly mind unto the metaphysical depths . The Tower is also ANdalingkam, the Symbolic presentation of this vast universe in its entirety. But this is only the first step, the first kind of mental reorientation it effects. And as the person enters the temple and moves around noting everything inside it including the arcanas the recitation of mantras and so forth, his eyes are OPENED towards the DEEP STRUCTURE that gives SENSE or Meaning for the whole temple as media. It INFORMS but what doe it inform or communicate? It communicates the PRESENCE of BEING , BEING-as- Phenomenal- Presence, BEING-as-THERE for his comprehension -- BEING as Cataciva. But this happens only when a person witnesses the Deity in the KaruvaRai, the dark chamber when the priest lights it up with camphor. But one should see standing near the spot for Sacrifice which is seen as the Pattira lingakam. The word "Pattiram" means leaves and hence something like a receiver on which we have to place i.e sacrifice something. What we have to sacrifice at this spot is our EGO, our self-conceited ARROGANCE and along with it our METAPHYSICAL IGNORANCE. Only when we sacrifice our EGO that narrows and delimits our horizon of thinking that we can WITNESS the Hidden or concealed presence of BEING. There are a lot more such notions even in Sumerian literature. Such fine analysis of the metaphysical siginificance underlying temple worship are also elsewhere in Thirumantiram as well as in numerous Siddha texts. The Pedagogic Functions The most important function of temples as media is that not only they FREE the mind from the earthly concerns but also PULL it into the DEPTHS and through that make a person SACRIFICE the elements that narrows his vision and hence his understanding. It is a media that transmutes the EXPERIENCE itself so that a person who undergoes it gets PURIFIED by a vision of the Depths. There is TEACHING but in a silent manner, using only GRAPHICS and SOUND so that the mind gets TUNED to its own hidden potentials, and of course to different degrees depending upon the cognitive maturity and sensitivity of the individuals. The PULLING into the Depths is simultaneously effecting personal growth, the person gets tranformed into a better person. And once a person becomes better certainly his THINKING will NOT be same as before, it will be on a HIGHER level. Now if the thiking becomes PURER and Higher so would be the behaviour. So we see the immense Sophistication with which Agamism DEVELOPS the mind and because of which it sees the scriptural texts only as adjuncts to such experiences. Loga . . . For Hindus shastras and books are 'fringe adjuncts only' as you concur too. It is for this reason most Hindu homes hardly have any veda or shastra except for little booklets containing bakti hymns. No need for books or shastra as all memorise hymns from young, each hymn equivalent to an entire veda. But all Hindu homes have a little shrine or altar, which is a miniature temple, and all Hindus are pujaris, as they conduct temple like pujas in their home shrines in various degrees of elaborations. This is Agamism. The temple and shastra is built into each other. The temple IS the shastra. The dharma-viewed perspective of Hinduism (or hindutva) is book centered, making it essentially 'an abrahamic-type of religion'. We need to get the Hindus away from the books to back to the temples. Regards. Pathma [This message has been edited by Webmaster (edited November 16, 2007).] IP: Logged |
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Icon Thinking of Punitavati- 87 The Technology of Liberation In the heat of many controversies, the common theme of all religions, that of liberation remains forgoten. This study of Punita is just another expression of this universal theme of all religions. There is an important distinction between seeking immortality and moksa, a difference that goes back to the Sumerian Gilgames and Jiusudra. While Jiusudra, the hero of the FLOOD, escaped death and rebirth and hence after the flood was given existence among the gods, Gilgames failed in this and was to led to immortality, a historical existence in perpetuity by virtue of magnificent achievements. While Jiusudra become wholly celestial in the end, Gilgames remained two-thirds divine and one-third human. The human part never left him and he could not shake it off. This verse below may answer this riddle in metaphysics, the difference between Immortality and Moksa. Seeking freedom from DEATH is immortality but seeking liberation from the very of death and rebirth is Moksa and this is what Punitavati describes as possible for ALL irrespective whatever difference. For what it requires is the transmutation of SEXUALITY itself into LOVE and LOVE unto BEING. It is only worship and prayers with unconditional LOVE unto BEING and seeking NJANAM as that what one desires that will grant us this Moksa and as a blessing of BEING. It is this absolute illumination that destroys the inner darkness totally and immediately and which will also cleanse the soul of the eRivinai, the Karma scripts that throw the anma back into the historical world. Anyone can aspire for this and all who raise themselves to this state of metaphysical existence stand to be blessed by BEING. 87. Meaning: Comments: Only those who have transmuted the sexual libido into Universal Love. Only such individuals will garland the BEING with fresh blossoms as indicative of LOVE unto Him and a wish to tie self with BEING and not the wolrd. Since anyone can raise himself or herself to this state, there is no barrier whatsoever for enjoying Moksa. Loga. IP: Logged |
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The Art of the Invocation
The purpose of revisiting the agamas is to 'bring it to the fore' in the Hindu's consciousness of his shastras, evoke his interest to the centrality of his religion, the temple and mystic worship practices, and away from puranic myths and fantastic stories which are peripheral to the religion, and away from the superceded vedas and upanishads which is 'redundant' and is a cause of confusion. For the entirety of Hinduism (saivism) may be recreated today just on the basis of the Ajita only and nothing more, with the philosophy built into the rites and rituals and not as a speculative introspection. The objective is a mental reordering and refocussing on vitals - the 'baktiful' worship, the core of the religion, where there is only the worshipper and the worshipped, in supernatural communion, and no shastra nor jaati. Each of the major branches of Hinduism; Saivism, Vaishnavism and Shaktism, each with its own set of agamas, are not a separate component of a tripartite religion. Each is a full and complete system, one of three forms of a total religion. It compares very much to a family of languages, the family having a seemingly endless variations of languages and dialects, and each language has its own structure. Yet all fulfill its most basic objective of communication. Saivism is a religion of a one God, the supreme Siva. Numerous entities are around Him. They are his creations and consequently his subjects with definate functions. They are *not* other deities, as the nature of the eternal Isvara or 'Supreme Lord' cannot be shared. They participate of his own essence at different degrees. The major ones are told to be engendered by him, or to be an outward manifestation of himself. The other entities or deities are an existence separated from the essence but without altering the unity of the essence. Whatever cause there may be for the coming of an entity to a separate existence, and whatever form it may take, the reason given for these hypostases of the supreme god is the necessity of communication through worship, for the supreme unmanifest god is inaccessible to the senses and the mind. That would render worship impossible. Therefore the supreme god makes himself accessible through these substate entities. The presence of a deity is a prerequisite for worship. This is established at the time of installation by elaborate rites, and reestablished at other times through various rites. The performance of a dance, play or drama is known for its effect of communion with an audience and the resultant aesthetic experience of pleasure. The performance of temple pujas and rituals involves similar human efforts and ends in creating a sublimated form of communion with God, an unburdening of concerns, and an experience of mystic contentment and happiness. "Worship' derived from the words puja pujayam and archa pujayam means 'to honour'. In temples there is always a main unique Deity in the mulastanam, the target of a long elaborate sequence of rites and rituals, culminating in the presenting of the final showing of flames or aarathi. Part of the rituals includes the worship of an entourage of divine and semi-divine deities, placed concentrically surrounding the main deity. Icon, Water & Fire Worship "The desired coming and going of Siva occur through a body of mantras, like the coming and going of a soul through bodies" (Kamika Agama 1.4.356). In the installed linga the deity is invited and installed permanently in a ceremony called pratistha, done to create, 'placing' (nyaasa) and let stay, and the latent presence to be reawakened or re-enlivened each day. 'Looking at a spot', niriksana, ritually transfers the consciousness of the deity in the worshipper's mind to the spot or icon looked upon. The mental creation of the mantra body of the god is 'placed' on the spot or icon. This is the essence of Hindu worship. By concentrating on the deity within our minds, as the soul of our soul, then looking at an icon ritually makes the inert icon 'alive'. Worship can then begin. In the case of movable icons and water pots (kumbha), the rite is for creating and suspending the presence, the contents of the pots being the object of elaborate worship, which is later transferred to the main installed deity by ablution of the 'charged waters' on it, executed with great pomp as the highlight of the ceremony, thereby transferring the divine presence to the linga. In the case of the fire-homa, the effects of the ritual is first transferred to the water pots by touching the pots with a darbha grass, from there later transferred again to the linga by ablutions. Worship for Oneself and Worship for Others 20.4b-7 Notes: Three Types of Worship Notes: Worship of the Entourage Deities 20.215-225 1. First Circle of Entourage Dieties: Anantesa, Suksma, Sivottama, Ekanetra, Ekarudra, Trimurti, Srikantha, and Sikhandin. Rite of Entering the Siva temple Notes: The Worship of Siva in the Linga and in the Fire 21.2-3 Notes: Dikshas for All 1. The 'seed' is the dependence on execution of rules, etc, which are the means to realise the fruits produced by diksha. Diksha with seed requires much observances, and is meant for priests. 2. The diksha without seed, without much rules or observances is for the masses, and for all. No one is excluded, not even the addict, the prostitute nor the autistic, and liberation is assured while still living (jivanmukta), or on death (mukti on death), depending on the type of diksha and the empowerment of the gurukkal. The various diksha mentioned in other agamas are the samaya and vishesha for householders, the nirvana, abisheka and archaryabisheka for the priests and assistants as well as monks. In the archaryabisheka diksha, the archaka receives an ablution with the water from five kumbhas (pots) in which have been 'placed' the five mantras of the five faces of Siva, so that the archaka is identifiable with Siva. This is followed by the gifting of the main instruments of the priestly function and regal insignia, referring to the authority bestowed upon him to be an invoker of the gods, on behalf of, and for the benefit of the people. Agamic Mantras A bija mantra is used in all agamic rituals. Each deity has a bija and it is only used for that deity. The bija consonant for Siva is H, and each of his different hypostases are distinguished by the vowels that follows next; a e i o u, for the five faces of Siva, indicating that each of the forms of the deity emanates from the root Siva without being different from him. There is no mantra H itself as it makes no sense, as the unmanifest Siva cannot be represented by any icon or mantra. Namasivaya refers to the sat-asat formless form sadasiva. All the mantras used in the Ajita are agamic mantras. There are no vedic mantras used at all. The Ajita is completely free of vedic mantras. Here are some mantras chanted for atonement of faults, purification, concentration, etc. These mantras are footnoted as it is assumed that the desika is already familiar with it, an indication that there was a parallel running oral tradition of the agamas too. 20.56-68, 87.98-101 Cooking the Naivedyam (or havis) and bali 22.124.128 Notes: Priests & Patrons General Info The Ajita agama does use varna terms like brahmin, kshatriya, vaishya and sudra. But the translators N.R. Bhatt, Jean Filliozat and Pierre S. Filliozat suspect most of those are later additions as most of these varna terms are found in the last few verses of the chapters concerned and not in sync with the main thrust of the Ajita. Nevertheless the translators did not exclude those verses but left it as it is and noted their concerns in the introduction and in footnotes. A case for a varna society must show: I clearly see the first. I do not see the next four. I have to conclude, as we all must, that there was no varna society, only a jaati society, which itself is quite degrading. Regards. Pathma IP: Logged |
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Agamism 13: Pedadogy and Culture
uRRuzi utaviyum uRuporuL koduttum It is good to learn without worrying about the future benefits, helping out the teachers and giving them whatever is necessary. Even the mother prefers among her own siblings he who excels in learning. Even in the community members it is not age that matters but rather the quality of understanding that gains leadership. And even among the main social divisions of people , if a person from the lower echelons manages to LEARN and acquit himself, it is he who makes others follow him. Pedagogy Everywhere This brief account shows that the Sumerians did not neglect any section of the community including the children, from benefiting from education, something we learn also from numerous other texts. What is however of absorbing interest is that religious life was NOT divorced from learning and that the Temples Palaces and all other important social institutions catered for the learning of the people and fostered pedagogy at all levels and with an UNDERSTANDING of its importance. http://groups.yahoo.com/group/akandabaratam/message/31113 [This message has been edited by Webmaster (edited December 05, 2007).] IP: Logged |
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Agamic and Vedic History of the Tamils from the earliest times to 600 A.D. P.T. Srinivasa Iyengar Chapter 8 Nearly thirty years ago, I pointed out in my Outlines of Indian philosophy that the religion that is practised today by the Hindus is almost entirely based on the Agamas and has little or nothing to do with the Vedas. The vaidika cult began to decay after the war of the Mahabharata and has today almost died out. The greater part of the Srauta karma is entirely gone; only a few elementary rites such as Agni adhana, a much simplified Vajapeya, Garuda cayana and Somayaga are sporadically performed by a handful of people. The Smartha karma is also fast dying out, so that judged by the rule that the family of a brahmana whose members have neglected to tend the holy fire for three generations loses its brahmana status, extremely few families can be regarded as true brahmana ones. ..the Agama is technically the name and the Vedas was well understood in ancient days, when the Agamika cults were the rivals of the Vaidika cults; but as the two have now become amalgamated for several centuries, the distinction between them is not realised by the moderns, all the more so as the theory is now prevalent that the Agamas are ultimately derived from the Vedas and do but contain amplifications of the vedic teachings or rather adaptations of them to suit the modern age. The Agamika methods of worship being entirely fire-less and not being accompanied by the recitation of Vedic mantras must have been developed from the Dasyu rites. The Dasyu rites certainly prevailed throughout India, in the south and in the north, before the rise of Vedic rites. Now with regard to the rites. the Vaidika rites are fire rites. For each rite a fire has to be lighted and intensified into a flame and on the flame the oblations have to be poured. The Agamika rites are fire-less; the oblations have to be merely exhibited to the object of worship (icon) and then taken away. In the former the oblations is consumed by the gods, because it is thrown into the fire; in the latter the worshipper loses nothing of his offerings because the god can take up only the subtle and unseen parts, so the worshipper consumes it himself and distributes it to his relations and friends. But the main part of of the Agamika rites consist in the repitition of the numerous names of the gods worshipped with the phrase 'namah' (I bow) added. the essence of the Vaidika rites is the pouring of oblations, but that of the Agamika is upacara, washing, decking and feeding the god, in fact showing him all the attentions due to a human guest or human king. Hence in the Vaidika rite no physical representation or representative of the deity worshipped was necessary, visible fire representing all the gods; in the Agamika rites the only deity worshipped had to be represented by some visible emblem being a fetish, a tool, such as a sword or club, a living or dead tree, a stone, a running stream, a linga, a salagrama or above all, a picture, or a statue of the deity in brick and mortar, a stone or metal, made in the shape assigned to him by his worshippers. The culmination ..of the Vaidika..is Jnana.. 'it is by knowing him that (one) becomes immortal here, there is no other path for going (to him)'. The culmination of the Agama way is Bakti. The worship of the gods is but a copy of the methods of the worship of men - chiefly gurus and kings. [This message has been edited by Webmaster (edited December 08, 2007).] IP: Logged |
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"Islam preaches co-existence of believers of all faith. Just as Hinduism peaches that all human beings are created equal, and Christianity preaches that all souls are welcome in Heavan." "That's why the ardent upholders of all these faiths treat one another so Hindu and Non-Hindu Every religion has its glories and blemishes. It is important to realize that in one important respect Hinduism stands tall After millennia of prophets and preachers, sects and soul-saviors, acharyas and Thanks to the historical evolution of the religion, Hinduism has escaped the And yet, because in our own times Hindu culture and religion are threatened in a It is therefore extremely important for Hindus who fully appreciate what is V. V. Raman IP: Logged |
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The Blessing of Transductive Perceptions - Vallalar
In this verse VaLLalaar reveals that he was blessed as well by these metaphysical visions in which he was taught great truths. First he notes that in these visions he sees BEING assuming various iconic forms- the Devas Asuras and so forth where He also wears a wide variety of ornaments(and weapons?) each disclosing a truth of its own. The gods and goddesses wearing different guises constitute a kind pf Dream Language cracking the codes of which one enjoys profound metaphysical truths to be had no where else and by no other means. This is the Dance of Siva Sakti, the creation of countless number of divine forms using the Natam and Bindu and configuring various dramas by way of explaining how exactly certain events in life are fabricated. VaLLalaar observes that BEING is already in a corner of his soul and He dances along with Uma the various dances that are seen by him as metaphysical dreams. Amazed he really marvels at the immense kindness of BEING in favoring him thus forgetting all the evils he has done and continues to do. He sheds tears of immense joy thinking of this kindness of BEING in blessing him with such visions. He also notes that because of this he also loses his freedom and become virtually a slave of Siva-Sakti, the Father-Mother. He losses his freedom, a will of his own for all his actions become conditioned by the visions BEING configures his actions by regulating his visions. But this is something to be rejoiced for in living as such one AVOIDS doing the erroneous and the evil as BEING will never prompt the evil but only the good and noble.
puuNaata puuNkaLellaam puuNda param poruLee Meaning: Loga IP: Logged |
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Pathmarajah Member Posts: 289 |
Worship and Determinism Pongal/Makar Sankranti is a season based festival, marking the end of Its simple really. There is NO makara rasi (capricorn) in the vedas or Most people in the west are no longer christian, yet they celebrate the Now I understand Hindus in the west coast of america are beginning to celebrate Strictly speaking it is the agamas and the vedas that are the ONLY shastras for Everyone please keep in mind that we have no concepts of predestination or fate. Everyone keep in mind that we worship the Gods, and not the planets, meteors, That the astrologers came to link the planets to Hindu gods is a devastating This is what we need to delink now; delink the Gods from the planets, delink Appeals to the Gods for their benign intervention is the basis of worship, for Where there is worship, that makes it a religion and not just a dharma. It has Christians and muslims pray, whereas Hindus worship. Its not the same thing. The Gods respond to the worship, not by providing wealth, spouse, etc., as The gist is the Instead of working for shastric reform directly, which we all know is not going Like the stag caught on headlights beam, the glare is blinding! It always has Regards. Pathma . Here is my latest exchange with Koenraad Elst. > In this calendar debate, we have the same distinction. KE
Non Hindus, meaning astrologers, need not concern themselves beyond this point! Those who wish to believe in astrology, horoscopes, compatibility, etc., along
By jyotisha I meant predictive astrology, not the astronomy of Lagadha's. One can find anything in the vedas if one is 'looking for it'. If one looks for
I am a long time practitioner and I am able to testify as to its validity. But I
The rituals is 'to communicate with the gods', a protocol, an established The gods cannot act for individuals and their prayers, unless summoned! In the temples they do intervene for the benefit of the devotees, for mere entry Again it cannot be proved. Self validation comes with practice.
. You can verify this with any other established meditator of any tradition! Ask
Pathma [This message has been edited by Pathmarajah (edited January 02, 2008).] IP: Logged |
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Pathmarajah Member Posts: 289 |
The Confused Hindu
Sure many Hindus are well read, can quote from the vedas and upanisheds, have read many post modern works, can quote big names like Dawkins, Kripal, etc. and expouse deep concepts, BUT they do not know Hinduism! In the ten years I've been surfing the web, I know most know nothing about the gods. They have read but they do not know. Believe it or not most of them are not practitioners; readers and scholars yes, but not practitioners. For, they do not talk the language of a believing worshipful practitioner, but they talk the language of a scholar. So its two people talking a different language to each other. Being mostly western english educated in mostly missionary schools they have been led by the nose to find knowledge, understanding and 'salvation' in books and western conceptualisations, and not in the traditional worships and religious practices. They do not understand that a vastly much more intuitive knowledge comes from actual worship. Ten times more! A hundred times more than what one could possibly have read in a lifetime. The library within, the repository of knowledge and understanding, is the biggest in the world! The purpose of worship is to unfold the knowledge from within. Secondly, generally most Indians are currently in the hot pursuit of wealth and affluency and this overrides other 'stabilising factors', like beliefs, rationality and common sense, reducing any religious practice to mere perfunctory rituals, and obsession with clutching at straws. If there is fatalism and astrology in the vedas, then I'm sure our vedic rishis would have written down in the upanishads their prophecies for each of the years; prophecies for 2007, prophecies for 2008, 2009, etc., and that would be nadi leaves for all 6 billion people and more to come. It does not strike the Hindus that there is not a single prophecy in the vedas nor the agamas. It does not strike them that whatever the seasons are for them in the northern hemispehere, its the opposite in the southern hemisphere! The prayers to the elements and plants in the vedas is a recognition and celebration of our interconnectedness to the universe, our universality, and our wholesome well-wishing and the togetherness of mankind and the world! If there is no fatalism there is no astrology. If there is worship there is no fatalism! We have only the concept of karma, and that too just to explain the environment and situation we are in. No more that that. There is no fatalism. We have no control in the short term over the immediate environment that we are facing. We have to accept that, the environment we are in and the conditions we are facing. But we have free will to guide our lives, within the parameters of that environment. But over the medium term even the environment too changes, and new avenues open and old doors close. A tectonic shift is taking place in India, where 60 million are lifted out of poverty and where 100 million enter the middle class each year! Thats an karmic environmental change for 160 million people, and people are exercising their free will to further their lives. A dragon has been karmically unleashed. Nothing to do with the stars or astrology. Everything to do with collective karma from its distant past that kept it bonded all this while. Now people have to let go of fatalism to be further unleashed. Below is a pondering of why astrology is intriguing. It is not intriguing. It is just clutching at straws! Bonded people do that. Simple. "That astrology lives still in the popular imagination, in both West and East (albeit in very different forms), leaves us with the task of trying to understand why this is so. At that point, we can rightly say whether we agree with the premises of astrology or not -- as Beck does in this book -- and seek to debunk the system if we so wish. But even a modern social scientist must find it intriguing that in this post-Enlightenment period, people still find room in their heads for a system as fatalistic as astrology." http://www.classics.und.ac.za/reviews/07-45bec.htm
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Webmaster Administrator Posts: 1060 |
Webmaster's note: Pongal or Makar Sankranti is now ascertained to be on 22nd December and NOT 14th January. Makara Sankranti, Uttarayana & Pongal (Jan 14-15, 2008) The day on which the sun begins to move northwards (uttarayana) is called 'Makar Shankranti' (Sanskrit: Shankramana = to begin to move). Among the Tamils in southern India this festival is called the Pongal. To many people, Makar Shankranti ushers in the New Year. Newly-harvested grains are cooked for the first time on that day. Joyous festivities mark the celebration in every home. The poor are fed and clothed. On the next day, the cow is worshipped, and birds and animals are fed. In Gujarat in western India, the occasion is called ‘Uttarayan,’ which is famous for its kite flying festival. Seventy per cent of India's population lives in villages, and a vast majority of people solely depend on agriculture. As a result, we find that most Hindu festivals are directly or indirectly linked to agriculture and related activities. What's Pongal??'Pongal' comes from the word 'ponga' which literally means 'boil' and so 'pongal' connotes 'spillover' or that which is 'overflowing'. It's also the name of the special sweet dish cooked on the Pongal day. Pongal continues through the first four days of the 'Thai' month that starts on January 14 every year. Seasonal Festivity?Pongal is directly associated with the annual cycle of seasons. It not only marks the reaping of the harvest, but also the withdrawal of the southeast monsoons in southern India. As the cycle of season rings out the old and ushers in the new, so is the advent of Pongal connected with cleaning up the old, burning down rubbish, and welcoming in new crops. Cultural & Regional Variations?Pongal in the state of Tamil Nadu is celebrated during the same time as 'Bhogali Bihu' in the North Eastern State of Assam, 'Lohri' in Punjab, 'Bhogi' in Andhra Pradesh and 'Makar Sankranti' in the rest of the country, including Karnataka, Maharashtra, Uttar Pradesh, Bihar and Bengal. Pongal follows the winter solstice and marks the favorable course of the sun. On the first day, the sun is worshipped, signifying its movement from Cancer to Capricorn. This is also why, in other parts of India, this harvest festival and thanksgiving is called 'Makar Sankranti'. [Sanskrit Makar = Capricorn] Each day of the four-day festival has its own name and distinct fashion of celebration. Day 1: Bhogi Pongal?Bhogi Pongal is a day for the family, for domestic activities and of being together with the members of the household. This day is celebrated in honor of Lord Indra, "the Ruler of Clouds and Giver of Rains". On the first day of Pongal a huge bonfire is lit at dawn in front of the house and all old and useless items are set ablaze, symbolic of beginning a fresh new year. The bonfire burns through the night as young people beat little drums and dance around it. Homes are cleaned and decorated with "Kolam" - floor designs drawn in the white paste of newly harvested rice with outlines of red mud. Often pumpkin flowers are set into cow-dung balls and placed among the patterns. Fresh harvest of rice, turmeric and sugarcane is brought in from the field as preparation for the following day. Day 2: Surya Pongal?The second day is dedicated to Lord Surya, the Sun God, who is offered boiled milk and jaggery. A plank is placed on the ground, a large image of the Sun God is sketched on it and Kolam designs are drawn around it. This icon of the Sun God is worshipped for divine benediction as the new month of 'Thai' begins. Day 3: Mattu Pongal?This third day is meant for the cattle ('mattu') - the giver of milk and puller of the plough. The farmer's 'dumb friends' are given a good bath, their horns are polished, painted and covered with metal caps, and garlands are put around their necks. The pongal that has been offered to the gods is then given to the cattle to eat. They are then taken out to the racing tracks for cattle race and bullfight - an event full of festivity, fun, frolic and revelry. Day 4: Kanya Pongal ?The fourth and final day marks the Kanya Pongal, when birds are worshipped. Girls prepare colored balls of cooked rice and keep them in the open for birds and fowls to eat. On this day sisters also pray for their brothers' happiness. Like all Hindu festivals, Pongal too has some interesting legends attached to it. But surprisingly, this festival has little or no mention in the Puranas, which are usually bristled with tales and legends related with festivals. This is perhaps because Pongal is preeminently a Dravidian harvest festival and has somehow managed to keep itself away from the preponderance of Indo-Aryan influences. The Mt. Govardhan Tale?The most popular Pongal legend is the one associated with the first day of the celebrations when Lord Indra is worshipped. The story behind it is, on this day Indra being honored by all, became proud and arrogant. To teach him a lesson, Lord Krishna asked his cowherd friends to worship Mount Govardhan instead of Indra on the Bhogi Pongal day. Awfully infuriated, Indra sent forth the clouds to generate thunder, lightning and heavy rains and flood the land. But, as the tale goes, Lord Krishna lifted up the Govardhan Mountain on his little finger and sheltered the farmers, cowherd and their cattle. Indra then begged Shri Krishna's forgiveness and the latter re-permitted Bhogi celebrations in honor of Indra. The Nandi Bull Story?According to another legend associated with Mattu Pongal, the third day of celebrations, Lord Shiva once asked his Nandi bull to go to earth and deliver a special message to his disciples: "Have an oil bath everyday, and food once a month." But the baffled bovine failed to deliver the correct message. He told the people that Shiva asked them to "have an oil bath once a month, and food everyday." The enraged Shiva then ordered Nandi to stay back on earth and help the people plough the fields, since they would now need to grow more grains. IP: Logged |
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Pathmarajah Member Posts: 289 |
Idiots of the World
If one is searching for god anywhere outside oneself, in the mosques, churches, in the book, in saints, in gospels, in piety, in mind constructs, in prophecies, in saviours, then one is lost in the dungeons of hell. Because anywhere outside one's self, outside the kingdom of god, IS hell! The kingdom of god is within all of us at this very moment. No need to go here and there to find it. This makes any convert the utterest stupid person, an openly self-declaring idiot, who hadn't a clue! Idiots of the world, go within! Pathma [This message has been edited by Pathmarajah (edited January 20, 2008).] IP: Logged |
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Webmaster Administrator Posts: 1060 |
In the Heart of Nothingness
Vast, divine, of unthinkable form, subtler than the subtle, it shines forth.- Mundaka Upanishad
Physics has revealed that there can be no matter such as we experience The wonder is that it implies that these countless multitudes are being One may draw an analogy with the conscious mind and the subconscious. This is the picture that emerges from what is called quantum field theory Thinkers in ancient world also reflected on emptiness. In Buddhist V. V. Raman IP: Logged |
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Pathmarajah Member Posts: 289 |
Nakshatras in the Agamas
Ajita Agama The Process of the Great Festival (utsava) - the stars and lunar days fit for the immersion in sacred waters 27.1-2 27.8-11 27.12 27.14-15 27.15-16 The Process of the Sraddha festival 69.5-7 69.9 Regards. Pathma IP: Logged |
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Webmaster Administrator Posts: 1060 |
On Time & Dieties
Kaala has been treated as a God and named Yama. He is credited with upholding Dharma strictly and is therefore called Dharmaraaja. The Hindu God Shiva is said to be Kaala of Kaala. So he becomes Kaalakaala. A destroyer of time. Time also plays a part on the concept of Mahavishnu. Vishnu means all pervading but lies on a bed of time. This bed is conceived as a coiled snake called 'anatha' meaning without end (bothways). He is also called aadi-shesha meaning that he was in the beginning and he will be in the end also. Otherwise with no beginning and no end. PKR . Kaali, the female counter part of Kaala is also symbolic of "Time", as energy. I think this is what the ancient Hindus were trying to convey. How they came The opening lines of the famed Ananda Lahari by Adi Sankara, points to this "Shiva shaktya |