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Sudhasindhu.2 PDF Agneyam

Sudhasindhu.2 PDF Agneyam

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Published by Dr Suvarna Nalapat
Sudhasindhu : Part 2 Agneyam
Sudhasindhu : Part 2 Agneyam

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Published by: Dr Suvarna Nalapat on Jul 02, 2012
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03/25/2014

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 123 AGNEYA1 Swethaswethara UpanishadShanthipaata
Om Sahanaavavathu .sahanou bhunakthuSahaveeryam karavaavahaiThejaswinaavadheetham asthu Maa vidwishaa vahaiOm santhi santhi santhi
 Chapter 1Sl 1
 Hari :Om Brahmavaadino vadanthiKim kaaranam Brahma kutha:sma jaathaa: Jeevaakamena kwa cha samprathishtaa: Adhishtithaa:kena sukhathareshuVarthaamahe brahmavid vyavasthaam
Hari Om.The Brahmavadins say.How is the Brahman which is the cause? From whichone we were born? By which we live? Where are we fixed? By whom are we based onpleasure and pain?Brahavids, why should we make the order function?Sl 2
Kaala:swabhaavo niyathiryadrichaa Bhoothaani yoni :purusha ithi chinthyaaSamyoga eshaam na thwaathmabhaavaad  Aathmaapyanisa:sukhadu:khahetho:
They thought about which is the Yoni(womb)for all .Whetehr it is thetime(kaala)nature(swabhava) fate or law(niyathi)or accidental(yadricha)fiveelements(panchabhootha)or Purusha? Or is it the union of all tehse.It cannot be.Becauseof Athmabhava that is impossible.By pain and pleasure nothing is free.Even the Jeevathman is bound by it.A jeevi or livingthing is a samghatha (combination)of all these and a combination cannot be the freeBrahman/Paramathman.Sl 3
The dyaanayogaanugathaa:apasyan Devaathmasakthim swagunairnigoodaam
 
 124
Ya:kaaranaani nikhilaani thaaniKaalaathmayukthaanayadhishtatheka:
They depended upon the Dhyanayoga(meditation) and by their own Guna saw the secrethidden divine power(sakthy)of Athman.They saw that One which with the Athman of Kala (time)is the base for all the causes .How does the meditating Yogins see it? That is said in next sloka.Sl 4
Thamekanemim thrivritham shodasaanthamSathaardhaaram vimsathi pratyaraabhi: Ashtakai:shadbhirviswaroopaikapaasamThrimaargabhedam dwinimithaikamoham
One axle,three circles,the frontiers with sixteen petals,fifty spokes,twenty smallerspokes,six Ashtaka making fourtyeight,a single rope which is in the form of world(Viswaroopa),three different paths,and desire in two causes-They saw it like that.It is interesting that the vision is a wheel of dharma which is variously called asSudarsana,Srichakra ,dharmachakra,and Kaalachakra.The power of Sakthy visualized asSrichakra is described here.Any Yogin who meditates gets a glimpse of sakthy as thiswheel of dharma.Sankara saw this and wrote his Soundaryalahary in the blissfulstate.Srichakradhyana and Sudarsana Kalachakra dhyana are not different fromUpanishadic teaching since the Upanishad accepts this vision.
ChakramThripurasundaryaa Brahmandaakaaram Iswari:
So said Raghavabhatta inSaradathilakathanthra.Sl5
Panchasrothombum panchayonyugravakraamPanchapraanormim panchabudhyaadimoolaamPanchaavarthaam pancha dukhoukhavegaamPanchaasad bhedaam panchaparvaamdheema:
Waters with five origins,five great turnings called the Yoni,five waves of praana,the firstMoolasthaana which is the five intelligences,five great whirlpools,five sorrows of flows,five ghats and fifty different forms-we know this.This is visualization of samsara or worldly life.The five senses,the five elements,the fivepraana,the five intelligences,the five vishaya,the five sorrows,the five ghats ,the fiftydifferences are there in samsara but she is still a Saraswathy river which teaches you all.If one falls in a river one should know how to swim to escape.In samsara also it istrue.Though dangerous the river is needed and is essential for us.She gives us everything.She is the mother of human civilizations.The devi Saraswathy is Panchasadvarnaroopini(50 varna)and the samsara also is given 50 different forms accordingly.Aperson who had vision of truth,gets the language and poetics to sing the glory of thatexperience also.That is why just after mentioning the Srichakra vision,the DeviSaraswathy as the river is praised.The fifty petals are the fifty Dla in the awakening of thepower called Kundalini and also the fifty varna of them.Thus the thanthric,manthra andbhakthy traditions and poetics and aesthetics and spirituality are made One and the same.In fact the Indian system has an integrated wholistic approach .Sl 6
 
 125
Sarvaajeeve sarvasamsthe brihanthe Asmin hamso braamyathe brahmachakrePrihagaathmaanam prerithaaram cha mathwaa Jushtasthatha sthenaamrithathwamethi
 This Brahmachakra is the origin of all Jeeva,the abode of everything.In this great wheelthe Hansa(swan)with an illusionary feeling that I am different from Athmanrevolves.When that illusion is removed and oneness experienced,attains amrithathwa.Hansa is Praanahansa or Jeevathman.The Maaya is the illusionary feeling that Jeeva isdifferent from Brahman.The revolution in birth and death cycles is due to thatfeeling.Once this is gone total merging with Brahman happen and then there is nomovement or change and eternity is experienced .The samsara does not affect te personwho had swanubava .Sl 7
Udgeetham ethal paramam thu brahmaThasmim sthrayam suprathishtaaskharam cha Athraantharam brahmavibho vidithwaa Leenaabrahmani thathpuraa yonimukthaa:
This is Udgeetha ,the absolute Brahman.In it as three(Viswa,Thaijasa,Pragna)and asAkshara(Thureeya)it is fixed and knowing them the Brahmavid (knowers of Brahman)merge in Brahman and liberated from Yoni(samsara or birth cycles).Thedifference and description of each of tehse states is given in detail in the words of aBrahmavid in Mandukya Upanishad and Karika .Sl 8
Samyuktham ethad ksharamaksharam chaVyakthaavyaktham Bharathe,Viswameesa: Anischaschaathmaa badhyathe bhokthyabhaavaathGnaathwaa devam muchyathe sarvapaasai:
Isa rules over this world where Kshara and Akshara ,Vyaktha and Avyaktha areunited.That Jeevathman ,which is different from Isa ,is bound by the feeling “I am theBhoktha”(Enjoyer).When the enlightened Deva is known ,he is liberated from bondage.In the three states of Viswa,Pragna,thaijasa the Jeevathman has some sort of bondage asthe enjoyer and only when the Thureeya is realized the total liberation happen.Thureeyahas no enjoyership .He is the one which enlightens all(sarvaprakasaka)and viewer of all(sarvadrik)and experiencing it oen is liberated from everything .Sl 9
Gnaa agnou dwaavajaaveesaneesaava- Jaa hyekaa bhokthrubhogayaarthayukthaa Ananthaschaathmaa viswaroopohyakarthaaThrayam yadaa vindathe Brahmamethad 
Both are knower as well as ignorant.Birthless ,Isa and not Isa ,and is Eka too.Theanantha,Viswaroopa Athman with Bhoktha,Bhojya and bhoga is also the doer and non-doer.

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