YOGA

When unconscious became conscious this is Samadhi

The Existence Power December 26, 2010


This power is the expression of the desiring mood of Shri Adi Shakti, the Tamoguna in Her aspect as Shri Mahakali. By this power Pranava is transformed as existence power, which is the expression of the desire of Shri Adi Shakti to create. Desire means it is born without any concrete form in the heart of Shri Adi Shakti. It can say that it has not yet come into the light of expression, which is why it is also known as the darkness mood (Tamoguna). Desire is the emotion of the Divine Love of Shri Adi Shakti which gives Her the feeling to create. This then is the emotional expression of the Shri Adi Shakti and called the Shri Mahakali Power. This is chronologically the first mood that comes into play.

 

The Shri Mahakali Channel (Adi Ida Nadi) originates from the right side of the Primordial Brain, crossing over the Adi Agnya Chakra, and passes very near the Primordial Heart up to the Adi Mooladhara Chakra that controls the pelvic plexus in human beings. One of its sub-plexuses governs sex in man. This channel represents the Primordial Collective Subconscious Mind of the Virata. Its Presiding Deity is Lord Shiva whose seat is in the left chamber of the Adi Anahat Chakra, and who controls the existence channel (Adi Ida Nadi). This Anahat Chakra controls the cardiac plexus in human beings. The fumes of the activity of this channel accumulate in the Brain of the Virata forming the Primordial Superego. All that dies on this earth is collected through the Primordial Superego into the Primordial Collective Subconscious Mind which lies on the left side of the Virata. All human beings, animals and experiences pass into this realm on death.

 

Lord Shiva has control over the heart organ and is connected with the witness aspect of Almighty God as Shri Sadashiva. He is fully aware of the intentions of the Supreme Spirit of God (Paramatma). In the Body of the Virata, the heart of the Primordial Being is a living parabola emitting in three and a half coils the waves of ‘I-witnessing’ (Ishwari) power. The creation remains in existence as long as this heart continues to pulsate with the presence of Almighty God. When God wants to terminate the play of  creation, it is Lord Shiva’s role to destroy it by stopping the pulsating in the Primordial Heart. Shri Shiva can also destroy the creation by His furious dance (Tandava) which expresses His temper. By His anger He emits waves in an anticlockwise direction, and when this happens, the Body of the Virata dissolves.

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The Fragrance of The Spirit May 11, 2009


 

The fragrance of the Spirit April 3, 2009


The fragrance of the Spirit

You smell it.
         It comes from one’s Heart.
         He or She, or It loves.
         One’s Heart speaks.
         Your Heart listens to It.
         What kind of Joy!

Some similar words from Guru Nanak

   ‘We must first subdue our ego,
   Sing praises of the Lord
   And then our hearts too will be fragrant.’

  ‘As the honey-bee seeks honey in flowers
  My soul which is ever athirst
  Seeks Thy lotus feet
  To slake its thirst for nectar.’

In the Movie “Stigmata” they describe the same experience.

 
 
 

SHRI DEVI GITA June 28, 2008


SHRI DEVI GITA
by Shri Giridhar Madras

Introduction:

Devi gita constitutes the last ten chapters of the seventh Skandha
of the Devi Bhagavatam. In the puranas, one will find several gitas
and many mahatmyas. The differences are that in the mahatmya, the
glorification of the deity is by recounting the various deeds of the
God and offering praise to the divinity. A gita, on the other hand,
is a direct revelation of the truth from the disciple, which often
includes the manifestation of the cosmic form. While mahatymas
emphasize bhakti, gita stresses a balance of bhakti and jnana.

Specifically, we are interested in discussing the Devi gita. To
avoid any confusion and also be aware, there are two other devi
gitas. The first of which is found in the Kurma purana. This is a
conversation with Parvati and Himavan, introduced by Lord Vishnu as
Kurma. Goddess Parvati is praised here by 1008 names and She grants
him two cosmic visions and instructs him. The other devi gita is
found in the Mahabhagavata purana, which actually refers to the
conversation of Parvati and Himavan as Parvati Gita. The narrator of
this section of the Mahabhagavata Purana is Lord Shiva. However, by
Devi gita, we refer only to the gita found in the Devi Bhagavatam.

Setting:

The setting of the Devi gita is introduced by Janamejaya’s query
to Vyasa regarding the supreme light who became manifest on top of
the Himalaya mountain. Vyasa talks about the demon Taraka, who has
obtained a boon that he can be killed only by the son of Lord Shiva,
knowing fully well that Sati has immolated herself. Therefore, the
gods became scared and went to Himalayas and worshipped Her asking
to born and marry Lord Shiva. Shakti then appears before them and
grants them a boon that her manifestation will be born as Gauri as
the daughter of Himavan. Himalaya becomes choked with emotion when
he hears that She, whose belly contains millions of universes, is
about to become his daughter. He requests as follows, “Proclaim
to me your nature, and declare that yoga conjoined with bhakti and
that jnana in accord shruti whereby you and I become one.”

This sets the scene for Devi Gita and the teachings.

Brief summary:

In the Devi gita, following Himalayas request, the Devi proceeds to
describe her essential forms. The Devi declares that prior to
creation, She is the only existent entity, the one supreme Brahman
and is pure consciousness. Then She outlines the basic evolution of
the causal, subtle and gross bodies of the supreme Self when
enjoined with maya. The treatment here is very similar to that of
Vedantasara and Panchadasi, but in much more simpler terms than the
latter. Then She reveals Her forms (both the frightful and pleasing)
to the gods and Himalaya. Then follows a detailed summary of the
yoga, the stages of bhakti and the ways to attain Her.

Simplicity and Profoundness:

Devi gita is both simple and profound. It is different from other
gitas in the respect that statements are clear and can not be
reinterpreted according to one’s taste. For example, several
commentaries have been written on the Bhagavad Gita of Krishna,
wherein each commentator feels differently regarding bhakti and
jnana. For example, it required Madhusudana Saraswati to explain
krama mukti in clear terms (though Shankara mentions it also) of
bhakti. But Devi Gita is clear: “Even when a person performs
bhakti, knowledge need not arise. He will go to the Devi’s Island
(similar to Brahmaloka). Till the complete knowledge in the form of
my consciousness arises, there is no liberation.”

Similarly, the word of ‘coming’, ‘going’, ‘becoming’ cause confusion
since one can not become Brahman, if one is already one. The Devi
Gita provides a clear explanation that all these terms are
applicable only as long as one in maya. It is the clarity of these
terms and the simple explanation of complex vedantic and
philosophical questions that makes Devi Gita unique.

Start of chapter 33:

The Devi said: “O Giriraja ! This whole universe, moving and
unmoving is created by My maya shakti. This maya is conceived in Me.
It is not, in reality, different or separate from Me. So I am the
only Chit, Intelligence.

There is no other Intelligence other than Me. Viewed practically, it
is known variously as Maya, avidya; but viewed from the point of
Brahman, there is no such thing as Maya. Only one Brahman exists, I
am that Brahman, of the nature of Intelligence. I create this whole
world on this Unchangeable eternal Brahman and enter first as Prana
within it in the form of chidabhasa.

O Mountain ! Unless I enter as Breath, how can this birth and death
and leaving and retaking bodies after bodies be accounted for! As
one akasa is denominated variouslty as Ghatakas, patakas, so too I
appear variously by acknowledging this prana in various places due
to avidya and various antahkaranas.

As the sun rays are never defiled when they illumine various objects
on earth, so too, I am not defiled in entering thus into various
high and low antahkaranas. The ignorant people attach buddhi and
other things of activity on Me and say that the Atman is the doer.
The intelligent people do not say that. I remain as the Witness in
the hearts of all men, not as the Doer.”

SHRI DEVI GITA
Shri Giridhar Madras

1) Sri Mata
— Sacred Mother (feminine); the Seer, the Seen and the Seeing.
— The Knower; the Measurer (masculine)
— “For Whom all creatures are born.” Taittiriya Upanishad 3. 2

Sri Lalita Sahasranama, C. S. Murthy,
Ass. Advertisers and Printers, 1989.

“The Saktas worship the Universal Energy as Mother; it is the
sweetest name they know. The mother is the highest ideal of
womanhood in India. […]

Mother is the first manifestation of power and is considered a
higher idea than father. The name of mother brings the idea of
Shakti, Divine energy and omnipotence. The baby believes its mother
to be all-powerful, able to do anything. The Divine Mother is the
Kundalini sleeping in us; without worshipping Her, we can never know
ourselves. All merciful, all-powerful, omnipresent – these are
attributes of the Divine Mother. She is the sum total of the energy
in the Universe.

Every manifestation of power in the universe is Mother. She is Life,
She is Intelligence, She is Love. She is in the universe, yet
separate from it. She is a person, and can be seen and known – as
Sri Ramakrishna saw and knew Her. Established in the idea of Mother,
we can do anything. She quickly answers prayers.

She can show Herself to us in any form at any moment. The Divine
Mother can have form (rupa) and name (nama), or name without form;
and as we worship Her in these various aspects, we can rise to Pure
Being, having neither form nor name.

The sum-total of all the cells in an organism is one person. Each
soul is like one cell, and the sum of them is God. And beyond that
is the Absolute. The sea calm is the Absolute; the same sea in waves
is the Divine Mother. She is time, space and causation. Mother is
the same as Brahman and has two natures; the conditioned and the
unconditioned. As the former, She is God, nature and soul. As the
latter, she is unknown and unknowable. Out of the Unconditioned came
the trinity, God, nature and soul – the triangle of existence.

A bit of Mother, a drop, was Krishna; another was Buddha. The
worship of even one spark of Mother in our earthly mother leads to
greatness. Worship Her if you want love and wisdom.”

Swami Vivekananda, “Inspired Talks, My Master and Other Writings”,
Wed. July 2,1895, Ramakrishna- Vivekananda Center, NY, pp. 48-49.

“The Goddess is the great Sakti. She is Maya, for of her the maya
which produces the samsara is. As Lord of Maya she is Mahamaya.
Devi is avidya because she binds, and vidya because she liberates
and destroys the samsara. She is praktri and as existing before
creation is the Adya Sakti. Devi is the Vacaka Sakti, the
manifestation of Cit in Praktri, and the Vicya Sakti or Cit
itself. The Atma should be contemplated as Devi. Sakti or Devi is
thus the Brahman revealed in the mother aspect (Srimata) as creatrix
and nourisher of the worlds. Kali say of herself in Yogini
Tantra: “I am the bodily form of Saccidananda and I am the brahman
that has emanated from brahman.”

K. K. Klostermaier, Hinduism: A Short History,
Oneworld Pub., 2000, p. 211.

THE PRIMEVAL ENERGY

One of the unique features of Hinduism is the fact that it conceives
Divinity also as Mother Goddess. When Divinity has no name or form —
which is the most important declaration of the Upanishads, the next
logical step is to recognize that the Supreme has no specifity in
terms of gender. The Upanishads transcend the gender-specific
connotation and invent the unique Sanskrit word tat, meaning ‘that’
for that Supreme Reality. And therefore they argue, whatever reason
or rhyme we have in referring to God by a masculine pronoun, the
same right there is for us to call God by a feminine pronoun. The
energy of every Cosmic Divinity is taken to be feminine and thus
arises the interesting concept of primordial power or the
[[Parâshakti] ], which means ‘Power Supreme’.

BRAHMAN TO BE KNOWN, SHAKTI TO BE WORSHIPPED

The primordial Parâshakti is therefore the ultimate dynamic energy
of the transcendental Brahman, than which there is no other
existence. In fact it is technically wrong to say that She
(Parâshakti) is the Energy of Brahman, because the nature of
Brahman does not allow any attributes or predicates.The moment we
attribute anything to Brahman we have already delimited and
circumscribed it. When we talk of the Energy of the Ultimate Reality
we have already descended one step from the supreme pedestal of the
Unmanifested Attributeless Ultimate.

But the beauty of the concept of Parâshakti is that She is
transcendent beyond anything that is finite and immanent in
everything there is. So while we predicate it and relate it to other
things, it is still the Ultimate Supreme that can be talked about.
While Brahman has only to be cognized, Parâshakti can be
worshipped with a name and form. She is the Divine Will personified.
She is the Conscious Power beyond everything. She is the Presence,
invisible and constant, that sustains the world, linking form and
name, holding them in interdependence. There is nothing impossible
for Her. She is the Universal Goddess. She is all knowledge, all
strength, all triumph and all victory. She is the Goddess Supreme
(Maheshvari) who brings to us the total state of illumination.

Devi Mahatmyam

 

 

 

Bible and alcohol – Luke 12:45 – Christ warned against drunkenness June 8, 2008


1) Genesis 9:20-26 – Noah became drunk; the result was immorality and family trouble.

2) Genesis 19:30-38 – Lot was so drunk he did not know what he was doing; this led to immorality

3) Leviticus 10:9-11 – God commanded priests not to drink so that they could tell the difference between the holy and the unholy.

4) Numbers 6:3 – The Nazarites were told to eat or drink nothing from the grape vine.

5) Deuteronomy 21:20 – A drunken son was stubborn and rebellious.

6) Deuteronomy 29:5-6 – God gave no grape juice to Israel nor did they have intoxicating drink in the wilderness.

7) Deuteronomy 32:33 – Intoxicating wine is like the poison of serpents, the cruel venom of asps.

8) Judges 13:4, 7, 14 – Samson was to be a Nazarite for life. His mother was told not to drink wine or strong drink.

9) 1 Samuel 1:14-15 – Accused, Hannah said she drank no wine.

10) 1 Samuel 25:32-38 – Nabal died after a drunken spree.

11) 2 Samuel 11:13 – By getting Uriah drunk, David hoped to cover his sin.

12) 2 Samuel 13:28-29 – Amnon was drunk when he was killed.

13) 1 Kings 16:8-10 – The king was drinking himself into drunkenness when he was assassinated

14) 1 Kings 20:12-21 – Ben-Hadad and 32 other kings were drinking when they were attacked and defeated by the Israelites.

15) Esther 1:5-12 – The king gave each one all the drink he wanted. The king was intoxicated when he commanded the queen to come.

16) Psalm 75:8 – The Lord’s anger is pictured as mixed wine poured out and drunk by the wicked.

17) Proverbs 4:17 – Alcoholic drink is called the wine of violence.

18) Proverbs 20:1 – Wine is a mocker, strong drink is raging.

19) Proverbs 23:19-20 – A wise person will not be among the drinkers of alcoholic beverages.

20) Proverbs 23:21 – Drunkenness causes poverty.

21) Proverbs 23:29-30 – Drinking causes woe, sorrow, fighting, babbling, wounds without cause and red eyes.

22) Proverbs 23:31 – God instructs not to look at intoxicating drinks.

23) Proverbs 23:32 – Alcoholic drinks bite like a serpent, sting like an adder.

24) Proverbs 23:33 – Alcohol causes the drinker to have strange and adulterous thoughts, produces willfulness, and prevents reformation.

25) Proverbs 23:34 – Alcohol makes the drinker unstable

26) Proverbs 23:35 – Alcohol makes the drinker insensitive to pain so he does not perceive it as a warning. Alcohol is habit forming.

27) Proverb 31:4-5 – Kings, Princes, and others who rule and judge must not drink alcohol. Alcohol perverts good judgment.

28) Proverbs 31:6-7 – Strong drink could be given to those about to perish or those in pain. Better anesthetics are available today.

29) Ecclesiastes 2:3 – The king tried everything, including intoxicating drink, to see if it satisfied. It did not. (Ecclesiastes 12:8)

30) Ecclesiastes 10:17 – A land is blessed when its leaders do not drink.

31) Isaiah 5:11-12 – Woe to those who get up early to drink and stay up late at night to get drunk.

32) Isaiah 5:22 – Woe to “champion” drinkers and “experts” at mixing drinks.

33) Isaiah 19:14 – Drunken men stagger in their vomit.

34) Isaiah 22:12-13 – The Israelites choose to drink; their future looks hopeless to them.

35) Isaiah 24:9 – Drinkers cannot escape the consequences when God judges.

36) Isaiah 28:1 – God pronounces woe on the drunkards of Ephraim.

37) Isaiah 28:3 – Proud drunkards shall be trodden down.

38) Isaiah 28:7 – Priests and prophets stagger and reel from beer and wine, err in vision, and stumble in judgment.

39) Isaiah 28:8 – Drinkers’ tables are covered with vomit and filth.

40) Isaiah 56:9-12 – Drinkers seek their own gain and expect tomorrow to be just like today.

41) Jeremiah 35:2-14 – The Rechabites drank no grape juice or intoxicating wine and were blessed.

42) Ezekiel 44:21 – Again God instructed the priests not to drink wine.

43) Daniel 1:5-17 – Daniel refused the king’s intoxicating wine and was blessed for it along with his abstaining friends.

44) Daniel 5:1 – Belshazzar, ruler of Babylon; led his people in drinking.

45) Daniel 5:2-3 – The king, along with his nobles, wives, and concubines, drank from the goblets which had been taken from God’s temple.

46) Daniel 5:4 – Drinking wine was combined with praising false gods.

47) Daniel 5:23 – God sent word to Belshazzar that punishment would be swift for the evil he had committed.

48) Hosea 4:11 – Intoxicating wine takes away intelligence.

49) Hosea 7:5 – God reproves princes for drinking.

50) Joel 1:5 – Drunkards awake to see God’s judgment.

51) Joel 3:3 – The enemy is judged for selling girls for wine.

52) Amos 2:8 – Unrighteous acts of Israel included the drinking of wine which had been taken for the payment of fines.

53) Amos 2:12 – Israel is condemned for forcing Nazarites to drink wine.

54) Micah 2:11 – Israelites are eager to follow false teachers who prophesy plenty of intoxicating drinks.

55) Nahum 1:10 – The drunkards of Nineveh will be destroyed by God.

56) Habakkuk 2:5 – A man is betrayed by wine.

57) Habakkuk 2:15 – Woe to him that gives his neighbor drink.

58) Habakkuk 2:16 – Drinking leads to shame.

59) Matthew 24:48-51 – A drinking servant is unprepared for his Lord’s return.

60) Luke 1:15 – John the Baptist drank neither grape juice nor wine.

61) Luke 12:45 – Christ warned against drunkenness.

62) Luke 21:34 – Drunkenness will cause a person not to be ready for the Lord’s return.

63) Romans 13:13 – Do not walk in drunkenness or immorality.

64) Romans 14:21 – Do not do anything that will hurt your testimony as a believer.

65) 1 Corinthians 5:11 – If a Christian brother is a drinker, do not associate with him.

66) 1 Corinthians 6:10 – Drunkards will not inherit the kingdom of God

67) Galatians 5:21 – Acts of the sinful nature, such as drunkenness, will prohibit a person from inheriting the kingdom of God.

68) Ephesians 5:18 – In contrast to being drunk with wine, the believer is to be filled with the Spirit.

69) 1 Thessalonians 5:6-7 – Christians are to be alert and self-controlled, belonging to the day. Drunkards belong to the night and darkness.

70) 1 Timothy 3:2-3 – Bishops (elders) are to be temperate, sober, and not near any wine.

71) 1 Timothy 3:8 – Deacons are to be worthy of respect and not drinkers.

72) 1 Timothy 3:11 – Deacons’ wives are to be temperate and sober.

73) Titus 1:7-8 – An overseer is to be disciplined.

74) Titus 2:2-3 – The older men and older women of the church are to be temperate and not addicted to wine.

75) 1 Peter 4:3-4 – The past life of drunkenness and carousing has no place in the Christian’s life.

 

 

THE WORLD IS LIKE A DANCE… April 18, 2008


The world as we view it, is much like a dance,
you can take what is coming and live it by chance…
Or seek answers to questions and live it by choice,
just follow your heart and answer its voice.

Chance brings that karmic phenomenon,
manifested reactions from what you have done.
Look for a place that’s hidden within,
search for the message, that’s where to begin.

Talk to yourself, have conversation inside,
it’s a matter of choice, create from the mind.
Picture yourself in a world all your own,
then bring it to life from the seed to the sown.

Search & discover the source of white light,
don’t settle for anything, reach for the heights.
Your goals are the answer to what you achieve,
and it’s almost like magic when you start to believe.

Truth & intuition …bring gifts to rejoice,
go it by chance or live it by choice!

 

THE STATE OF STHITAPRAJNA – INTEGRATION STATE April 16, 2008


As you know yoga is union, connection or integration between individual and the collective consciousness. This state was beautifully described in Gita, chapter 2.

54. What, O Krishna, is the description of him who has steady wisdom and is merged in the state of Sthitaprajna? How does one of steady wisdom speak? How does he sit? How does he walk?

55. When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

56. He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom.

57. He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed.

58. When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.

59. The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme.

60. The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)!

61. Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control.

62. When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises.

This description is in compliance with Patanjali’s “Yogas citta vrtti nirodhah”

 

 
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