[Advaita-l] Who is this Angustha Parimana Purusha?
narayana145 at yahoo.co.in
Mon Apr 11 21:07:22 CDT 2016
>From : H.N.Sreenivasa MurthyPranams to all.
Dear Sri Shashwata Shastri,
You write : "Brahmins are the manifestation of Lord Hari himself."
Mundaka Upanishad says : brahmaivEdaM viSvam variShTham ||Chandogya Upanishad says : AtmaivEdaM sarvagm ||
What does it mean ? Please ponder over and check up whether your statement is right or wrong.
With respectful regards,Sreenivasa Murthy
From: Shashwata Shastri via Advaita-l <advaita-l at lists.advaita-vedanta.org>
To: Sujal Upadhyay <sujal.u at gmail.com>; A discussion group for Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
Sent: Monday, 11 April 2016 9:40 PM
Subject: Re: [Advaita-l] Who is this Angustha Parimana Purusha?
You are a Brahmin by birth and your surname does denote your identity.
Maximum members on this forum are Brahmins as far as I saw. And a Brahmin
should be respected no matter what. That is not just my own opinion but the
scriptures insist on that part as well. I think there is nothing wrong with
it if I mention your name with honorific titles. Brahmins are the
manifestation of Lord Hari himself.
On Sat, Apr 2, 2016 at 12:01 PM, Sujal Upadhyay via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Dear Shashwata ji,
> Please do not call me pujyapada, etc, these titles are only for great
> AchArya-s. I am just a laymen like you. Call me Sujal. Sri Sriram ji has
> aptly given reply. Nothing more needed to be added on anAhat chakra.
> Various Yogic and tAntrika texts give different explanation. This is
> because teachings assimilated are structured based on direct inner
> experience of Yogis.
> Each chakra has a center called as yonI (shakti). This mystery of size of
> linga has to be experienced. But for sake of explanation, one has to be
> given a picture, nearest imagination as mind need an image to contemplate
> about and get clarity. Just like brahman cannot be described by words, yet
> is is described like it is AkAsha-vata meaning it is like AkAha,
> omnipresent and subtle. It does not mean Brahman is AkAsha.
> The process of opening of petals, contemplating on beej mantra, having
> vision of yoni, experiencing vAyu, etc indicates evolution of consciousness
> and it getting more subtle thereby catching, seeing and experiencing subtle
> energies yonI and chakra are both energies.
> ***What are the rules of sculpting a clay based Shiva Linga? I heard that,
> in the Anahuta Chakra a shiva linga resides. *
> You are mixing two things. Inner universe and outer universe. What is
> experienced in piNDANaDa (microcosm), also manifests in brahmANDa
> (brahmANDa). Hence it is represented by various symbols externally. Various
> devatA-s are energy points within us. There is inner Sun which revolves
> around body through iDA and pingalA. There is also a pole star (druva tArA)
> in the center of head overlapping pineal gland (but in different
> dimension). It is seen blue in colour and is a kind of pearl.
> sahasrAra chakra has 1000 petal. It is like crown. There is also lalATa
> chakra on forehead above AGYA (AjnA) chakra. Have you marked small circles
> on head of Lord Buddha. They represent chakra-s. One yogI said to me that
> Lord Buddha has activated all petals and each of his brain cell was
> transformed into a minor chakra. In the same way, the crown that is worn by
> idols of deva-s and Gods is a poor replica and represents highly awakened
> mA kuNDalini is always desperate to unite with Siva. As soon as the
> obstacles are uprooted, devI rises upto saharAra pierces it and merges into
> infinite space. A yogI has to be aware of this process and than should
> shift awareness to hhigher bodies one by one i.e. from prANamaya kosha to
> manomaya to viGYAnamaya to Anandamaya and finally be witness to everything.
> This witness merges in kuTastha Atman / Brahman, by being aware of
> stillness behind this process. this stillness is AdhAra (substratum) upon
> which the whole process floats.
> anAhat chakra is important as it is the first of higher chakra-s. When
> kuNDalini rises upto anAhat, a yogI has the first glimpse of divinity and
> first feeling of intense bliss.
> I do not know the rules for sculpting Siva linga. Maybe somebody else can
> answer this.
> As per linga purANa, linga is first raw manifestation of formless Brahman
> (Siva) in the form of pillar (skambha / stambha). skambha sukta also says
> the same. Inside this linga lies the entire brahmANda, all deva-s and the
> trinity, brahmA jI at bottom, viShNu in anAhat (center) and rudra in AGYA
> (top) of linga. Since agnI was the first manifestation of linga or Siva, it
> is given importance. To keep this agnI-svarUpa cool water is continuously
> poured on it. agnI is one deva who can travel to all loka-s and hence is
> carrier of our oblations in yagna.
> **Sujal ji I thought there was only nine chakras and the rests were
> upachakras. There are some secret chakras which can only be revealed by a
> There are many chakra-s. Seven are considered as major, as they are
> connected with seven loka-s. They also control important glands and
> hormones. gItA talks about nine doors. Sikh Guru have identified dasham
> dvAra. mahAyogI gorakshanAtha has revealed few more chakra-s. talu chakra
> (from where nectar flows) and AkAsha chakra (opposite to sahasrAra chakra).
> When we are hurt, we experience pain or pressure in center of chest but a
> little lower, 3-4 inches below anAhat chakra. when someone is hurt, our
> attention is also drawn to this region. This part which is at a junction of
> ribs is not anAhat chakra, but sUrya chakra (as explained by T.
> Krishnamacharya). It is said to be center of lower emotions. When someone
> is speaking from ego, this chakra is activated. When someone is speaking
> from anAhat chakra, there is no ego. God resides in anAhat chakra, One
> feels lighter. There is softness within us. From within one experiences
> this softness. Other higher emotions like love for God, bhakti, surrender,
> etc is experienced inside anAhat chakra and not sUrya chakra.
> chakra-s are experienced as our consciousness evolves. It is a result of
> grace of guru, God and our own diligent sAdhanA.
> To understand yoga and tantra is not easy. guidance is necessary. Hence
> certain things are not disclosed in public. One should not mess with
> energies. It is not a good idea. If you screw up then who is going to bail
> you out? Reading books is not enough. Location of chakra-s and nADI-s has
> to be experienced. Yogic kriyA-s are to be done under the care of an adept
> yoga and vedAnta goes hand-in-hand. But unlike yoga, vedAnta adopts kriyA-s
> only upto a certain point. Main purpose is to make one capable sit for
> meditation in a particular posture and make mind stable and focused on one
> object. After that the main upAsanA is either chanting (or hearing) OM or
> neti-neti. Rise of kuNDalini though some may experienced is not given
> important. It is considered as by-product of meditation and the experience
> of kunDalini is patiently experienced as witness. Mind is then re-focussed
> on advaita sAdhanA.
> I hope this helps.
> Hari OM
> On Sat, Apr 2, 2016 at 2:17 PM, Venkata sriram P via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
> > नमस्ते,
> > ///
> > in the Anahuta Chakra a shiva linga resides. On the top of that lingam
> > there
> > is a jewel.
> > //
> > In अनाहट चक्रं , one gets the vision of 12-petaled lotus. Amidst this
> > lotus, there
> > is a hexagon (षट्कोण यन्त्र). Amidst this yantra, one gets the vision
> > वायुमण्डलं
> > and the bija mantra यं shines there. If one meditates on the अनुस्वार
> > vAyu bIja,
> > one gets the vision of Ishwara called हंसः.
> > In this vAyu maNDala, there is a triangle (त्रिकोण) that faces downwards.
> > Amidst this
> > त्रिकोण, one gets the vision of a linga of golden hue. This linga is
> > called बाण लिंङः.
> > All these yOga rahasyAs that are based on भावना only. Ultimately,
> > vEdAnta &
> > Atma vichAra is the right path which is devoid of confusion.
> > regs,
> > sriram
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