Ravisankar S. Mayavaram
msr at ISC.TAMU.EDU
Tue Jul 7 21:55:29 CDT 1998
SHE has hrIM as HER ornament.
hrIM denotes pure inert mAyA. Why? Because in hrIM, "ha" denotes white,
"ra" denotes red and "I" blue, indicative of the three gUNa-s. The three
guNas, sattvam, rajas and tamas is the nature of prakR^iti. It is
limited, unreal, painful, filled with sorrow, and without illumination,
hence unacceptable. Yet, SHE who is the meaning of hrIM as Awareness and
Bliss, is within that like a lady bedecked with ornaments from head to
feet. SHE confers the power of granting eight aishvarya-s to hrIM. SHE
wears hrIM as an ornament.
When a person is said to wear a kuNDala, it means wears only the
distinguishing kuNDala and no other similar ornament. In a similar way,
SHE wears hrIM. It is unique and produces certain knowledge only of HER,
eliminating all other meanings of hrIM. Hence, hrIM is HER ornament.
AUM hrIMvibhUShaNAyai namaH
>From ADVAITA-L at TAMU.EDU Wed Jul 8 07:50:48 1998
Message-Id: <WED.8.JUL.1998.075048.0400.ADVAITAL at TAMU.EDU>
Date: Wed, 8 Jul 1998 07:50:48 -0400
Reply-To: List for advaita vedanta as taught by Shri Shankara
<ADVAITA-L at TAMU.EDU>
To: List for advaita vedanta as taught by Shri Shankara
<ADVAITA-L at TAMU.EDU>
From: sadananda <sada at ANVIL.NRL.NAVY.MIL>
Subject: Re: pUja
Comments: To: List for advaita vedanta as taught by Shri Shankara
<ADVAITA-L at TAMU.EDU>
In-Reply-To: <106b28f2.35a2bc75 at aol.com>
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>In a message dated 98-07-07 15:07:13 EDT, you write:
><< Desire for
> self-realization (mumukshutvam) or self-purification is not considered as
> selfish desire (impurity) that causes agitation in the mind.
>I disagree Sada. Why? I just dont know but when I do, Hope very soon, I
>will let you know.
Good Nagy. That is what this forum is for, while recognizing that the
truth is beyond the agreements and disagreements.
Incidentally, I had a last sentence in my last post - to repeat here:
"There is no disagreement here but clarification from a perspective".
I will be happy to read your perspective.
>And another thing. In your recent post on this topic (sorry I accidentally
>lost it) you said something to the effect that you are not interested in vedic
>karmas and then went on elaborately making judgements on the karmas, instead
>of expressing sada's opinions. That approach, I felt is not right. This
>is my view.
Thanks for chiding me. I thought I have qualified my statements with the
prefix that it is from my bias I am writing the rest giving in advance
where my bias is. Judgments if I have made, obviously should be part of
(my) opinion with the stated bias - is that not true. What I have done is
to discuss my understanding of the vedic rituals into sakaama karmas and
nishkaama karmas. stating clearly my knowledge of the vedic rituals is zero
to nothing. Nishkaama karmas involve manobhaavana and chitta suddi - Then
bhakti and Eswaraarpita buddhi as Ravi's post states are more important
than the details and the nature of the action per sec. For sakaama karmas -
in cluding Nichiketa yagna that yama teaches Nichiketa for going to heaven,
have to be done according to the manuals. Bhagavan Ramana gives a step
kaayavang(kaaya, vak) -maanaH kaarya muttamam
pujanam japaa chintanam kramaat
Puja at the physical level, then at speech level and Japa and then dhyaanam
are the stages (kraamat) or in the order and in that order they are better
(uttamam). One is superior to the other in the sense - what I call sapta
idlii nyaaya - the 7th idlii is better than the first since it is closer to
the fulfillment of the hunger than the first one. But one cannot have the
7th idlii first, even though the first idlii may taste better! 12th grade
is better than 8th grade does not mean that one should skip 8th grade. At
the same time one should not be sitting only at the 8th grade even if one
kaarya - also implies na tu akaaryam - not to be omitted. Even in japa he
differentiates - uccha japa and manda japa - saying aloud including stava
or stuti - like sahasranaama archana etc and manda japa - saying to oneself
are these are in the order better. As the mind become more and more
sukshma that is subtle, dhyaana becomes achievable and becomes more
important than by kaaya vak etc.
Evan in dhyaana - meditation- Bhagavan Ramana separates that into two types
- bedha baavana and abhidaa bhaavana - Notion that I am separate from the
Lord - There is Eswara and I am jeeva - that bhaavana is bedha baavana -
Soham - I am He is the abhidaa bhaavana.
bedha baavanaa sohamityasou
bhaavanaabhidaa paavanii mataa.
The abhidaa bhaavana as compared to bhedha baavaana is paavanii is more
sacred and it is mataa - it can be sarva sammata or shaastra sammata or his
own mata - opinion.
So take my opinions too with the grain of salt, that is only if you are
interested, otherwise put them in the trash can.
My thanks to Ravi and Nagy for expressing their sentiments.
Naval Research Laboratory
Washington D.C. 20375
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