#atma vidya

[truenature2428]

Say Yes To Being Present, Centred & Grounded

Say Yes to Simply Staying In Your Own Lane

Say Yes to Minding Your Own Busyness

Say Yes to One Joyous Flowing Rewilding

All The Best,

Moment To Moment,

Say Yes to Embodied Connection,

NOT Stale Left Over Mind Attachments

Say Yes To Life Long Learning

No To Fractured Floozy Try Hard Projects

Say Yes to More Response Able Personal Growth

No Projections No Dumb Fucks No Fractured Mind Splits

Say Yes to Consciousness, simple atma vidya, simplest Thing On Earth

No Lost Little Lambs No Flighty Floozies No Telling Others who or what to Be

Say Yes to Kind & Aligned, Open & Potent, Commune In Community

No Limited Loose Flossy Glossy Floozies

Say yes to wicked laughter, joyous mischief and AMPLE SERVINGS of KINDNESS

No Living a Safe Comfortable Staid Stuck Routine BORING Half Life and Calling it Living

Yes to spontaneous adventures, who gives a crap where we go road trips and LOUD MUSIC with shared favourite set lists.

No to reason no to limited boring Attached Thinkers

Yes to holding spacious gracious sacred HOLY tender SPACE, self first then shared with an equal.

Like attracts like.

Vibe attracts VIBE,

Atoms vibrating at THE SAME Frequency attract atoms vibrating at The Same Frequency. That is QUANTUM SCIENCE, That is Universal Chaos Theory, That is how ANY NEW FRESH CREATION Occurs.

Projects attract projects,

Fractured attached mind leakers attract fractured attached mind leakers

drunks attract drunks,

dis integrated EGO attracts dis integrated EGO

neediness attracts neediness,

people pleasers attract people pleasers

no boundaries attracts no boundaries

simple Law of Attraction

Like ATTRACTS LIKE

aligned core values attract aligned core values

(NOT exactly the same core values, just KIND & aligned)

pretensious try hard assholes attract pretensious try hard assholes

desperate needy & gormless attracts desperate needy & gormless

(and then settles for a project of LESS THAN THEY deserve)

calm unconditional wholeness

FROM love NOT for love

CONNECTED EMBODIED

attracts

calm unconditional wholeness

FROM love NOT for love,

CONNECTED EMBODIED

So FIRST get to know who is the "i"

simple common ordinary everywhere

Consciousness

Return to Zero Point Consciousness

Return to GOD consciousness

Return to absolute, total, TRUE NATURE of BEING

The Consciousness

No practice, no healing, no rituals, no beliefs, no dogma, no mind fractured attachments, not who mummy or daddy or the world or school or media or church TOLD you to be,

"Neti Neti" is One Simple Path of focus growth and compassion

Self Awareness, self acceptance, self learning, self care and self love

Let It Be and Then Letting Go of all that you are not

"Neti Neti", Look It Up

and See if It also Resonates as a consciousness growth path for you

Consciousness

Veda Vedanic Upanshad Self Knowledge Self Realisation

ONE Full Whole

ONE Unfractured Unleaking Fully Connected

ONE Creature in ONE Creation

(ONE Being, NOT two, not divided, not attached to anything)

ONE Human (creature, NOT above NOR below any other creature)

as YOUR OWN true nature,

One only whole full total absolute TRUE NATURE

as EVERY SINGLE SIMPLE COMMON ORDINARY EVERYWHERE

YOUR OWN unique consciousness

was originally conceived.

Who YOU were before The World Told You Who To Be.

Who you were before society molded you

Who you were before mummy & daddy & siblings conditioned you with ANY unlived unhealed unclear unconscious psychological fractured mind attachments THEY were energetically somatically "carrying"

Who you were before external "terms & conditions" were stuck on you

Return to CONSCIOUSNESS

simple common ordinary everywhere

easiest thing on earth, No big deal

Just Do The Cyclic Gentle Forward Momentum

The Inner Work

If you choose if you prioritise a return to wholeness

If you consciously choose and prioritise a return To YOUR OWN SELF LOVE (first surrender to YOUR OWN REAL SELF, then the conscious calm caring tender holy from LOVE overflow is shared with an equal, NOT above NOR below)

Consciousness

Know who YOU are

Know what you don't want

Know what you deserve

AND do not sell your REAL self out

OR settle for less

INTRINSIC all answers are within

INTRINSIC don't get attached to external mind fractures,

your own OR others.

INTRINSIC return to self love wholeness self love compassion

INTRINSIC stop being a people pleaser

INTRINSIC boundaries teach people how to treat you

Be FROM love and NOT for love

To Let all that you are NOT simply BE

meet IT ALL with curiosity and compassion and kindness

included re integrated it is all OK in ONE Universe

and then when ready in your own time

Let It Go.

Return to ONE pure & simple

One FUN LOVING and Joyous

One whole and all inclusive connection

unfractured mind UNattached

simple common ordinary and everywhere

CONSCIOUSNESS

atma vidya

Realise whenever you are able to receive your

INTRINSIC WHOLE ONE TRUE NATURE

without attached "terms & conditions"

[siddhvidya]

अंतरराष्ट्रीय योग दिवस 2023 - एक संक्षिप्त लेख

अंतरराष्ट्रीय योग दिवस प्रतिवर्ष 21 जून को मनाया जाता है। यह दिवस विश्वभर में योग की महत्त्वता और लाभों को प्रमोट करने का एक अद्वितीय अवसर प्रदान करता है। योग एक प्राचीन भारतीय योग प्रथा है जिसमें मानसिक, शारीरिक और आध्यात्मिक अभ्यास का समन्वय होता है। यह दिन योग के महत्त्व को जागृत करने, योग साधना को बढ़ावा देने और लोगों को एक स्वस्थ और सकारात्मक जीवनशैली अपनाने के लिए प्रेरित करने का महत्वपूर्ण अवसर है।

योग का शास्त्रीय अर्थ "जोड़ना" या "मिलाना" है, जिसका मतलब है शरीर, मन और आत्मा को एकत्र करना। योग के माध्यम से व्यक्ति अपने शरीर, मन और आत्मा के बीच संतुलन और मेल बना सकता है। योग आसन, प्राणायाम, ध्यान और मनोनिग्रह के माध्यम से शरीर की शक्ति, मानसिक स्थिति और आत्मिक विकास को सुधारता है।

योग के अभ्यास से अनेक लाभ प्राप्त हो सकते हैं। यह मानसिक तनाव को कम करने, मन को शांत करने, शारीरिक सुगमता और स्थिरता को बढ़ाने, संवेदनशीलता को सुधारने, चिंता और चिंता से राहत प्रदान करने, शरीर के लिए शक्तिशाली होने, और अच्छी स्वास्थ्य और वृद्धि के लिए मदद कर सकता है।

अंतरराष्ट्रीय योग दिवस के दौरान, विश्वभर में योग कार्यक्रम, शिविर, और सेमिनार आयोजित किए जाते हैं। इन कार्यक्रमों में योग गुरु, शिक्षक, और प्रशंसकों को विभिन्न योगासन, प्राणायाम और ध्यान की प्रशिक्षण दिया जाता है। इसके अलावा, ध्यान और योग संबंधित उपदेश, विचारधारा, और योग के लाभों पर भाषण और जागरूकता कार्यक्रम भी आयोजित किए जाते हैं।

अंतरराष्ट्रीय योग दिवस का उद्देश्य लोगों को योग के महत्त्व को समझने, इसे अपने दैनिक जीवन में शामिल करने और स्वस्थ और सुखी जीवन जीने के लिए योग की अभ्यास को प्रोत्साहित करना है। योग का अभ्यास अद्यतन जीवन में तनाव को कम करने, शक्ति को बढ़ाने, मनोवैज्ञानिक स्थिति को सुधारने, और आत्मिक संपूर्णता को प्राप्त करने में मदद कर सकता है।

इस प्रकार, अंतरराष्ट्रीय योग दिवस एक महत्वपूर्ण और मान्यतापूर्ण अवसर है जो लोगों को योग के लाभों के बारे में जागरूक करता है और स्वस्थ और सकारात्मक जीवनशैली की ओर प्रेरित करता है। योग एक शक्तिशाली औषधि है जो हमें शांति, स्वास्थ्य, और संतुलन की ओर ले जाती है।

[talonabraxas]

"It is true wisdom For the mind to turn away From outer objects and behold Its own effulgent form." ~Sri Ramana Maharshi Atma Vidya Talon Abraxas

[kingmabry]

DIRECT PERCEPTION

One night a devotee asked Sri Bhagavan, ‘You have stated that Atma vidya [knowledge of the Self] is very easy.’ How is this Atma vidya very easy?’

Bhagavan replied, ‘As an example of direct perception everyone will quote the simile of the nellikai placed in the palm of the hand. The Self is even more directly perceivable than the fruit on the palm. To perceive the fruit there must be the fruit, the palm to place it on and the eyes to see it. The mind should also be in the proper condition [to process the information]. Without any of these four things, even those with very little knowledge can say out of direct experience, “I am”. Because the Self exists just as the feeling “I am”, Atma vidya is very easy indeed. The easiest path is to see the one who is going to attain the Atma.’

Another devotee asked a similar question a little later and Bhagavan gave a similar reply:

Question: Why cannot the Self be perceived directly?

Bhagavan: Only the Self is said to be directly perceived [pratyaksha]. Nothing else is said to be pratyaksha. Although we are having this pratyaksha, the thought ‘I am this body’ is veiling it. If we give up this thought, the Atma, which is always within the direct experience of everyone, will shine forth.

Question: Sri Bhagavan has stated this so simply. But the thought ‘I am the body’ does not leave us.

Bhagavan: It is not leaving you because it is very strong.

Question: Why and how did that thought come into being?

Bhagavan: It came into being only through a lack of inquiry on your part. A verse in Kaivalya Navanitam [2.95] gives the same explanation:

“Because its nature is not determinable, maya is said to be inexpressible. They are in its grip who thinks: ‘This is mine – I am the body – the world is real.’ O son, no one can ascertain how this mysterious illusion came into being. As to why it arose it is because of the person’s lack of discerning inquiry.”

If we see the Self the objects which are seen will not appear as separate from us. Having seen all the letters on a paper, we fail to see that paper which is the base. Likewise, suffering only arises because we see what is superimposed on the base without seeing the base itself. What is superimposed should not be seen without also seeing the substratum.

How were we in sleep? When we were asleep the various thoughts such as ‘this body’, ‘this world’ were not there. It should be difficult to identify with these states [walking and dreaming] that appear and disappear, [but everyone does it].

Everyone has the experience ‘I always am’. In order to say ‘I slept well,’ ‘I awoke,’ ‘I dreamt,’ ‘when unconscious I knew nothing,’ it is necessary that one exists, and knows that one exists, in all these three states. If one seeks the Self, saying, ‘I don’t see myself,’ where can one find it? To know that everything we see is the Self, it is enough that the I-am-the-body thought ceases to exist.

- LWB

[chaitanyavijnanam]

శ్రీ లలితా చైతన్య విజ్ఞానము - 584 - 3 / Sri Lalitha Chaitanya Vijnanam - 584 - 3

🌹. శ్రీ లలితా చైతన్య విజ్ఞానము - 584 - 3 / Sri Lalitha Chaitanya Vijnanam - 584 - 3 🌹 🌻. లలితా సహస్ర నామముల తత్వ విచారణ 🌻 ✍️. సద్గురు శ్రీ కంభంపాటి పార్వతీ కుమార్ సేకరణ : ప్రసాద్ భరద్వాజ 🍁. మూల మంత్రము : ఓం ఐం హ్రీం శ్రీం శ్రీ��ాత్రే నమః 🍁 🍀 118. ఆత్మవిద్యా, మహావిద్యా, శ్రీవిద్యా, కామసేవితా । శ్రీషోడశాక్షరీ విద్యా, త్రికూటా, కామకోటికా ॥ 118 ॥ 🍀 🌻 584. 'మహావిద్యా’ - 3 🌻

ఆత్మ విద్యావంతులకే మహావిద్య తెలియుట కవకాశము ఎక్కువ. ఈశ్వరత్వము, ప్రకృతి పురుషులు, మహదహంకారము, త్రివిధ అహంకారములు, పంచభూతములు- ఇత్యాది వన్నియూ వివరముగ తెలియును. ప్రజాపతుల కథలు తెలియగలవు. సప్త మరుత్తులు, సప్తాగ్నులు, రుద్రులు, వసువులు, విశ్వకర్మ యిత్యాది మహత్తరమగు విషయములు కూడ తెలియగలవు. ఇట్టి విస్తారమగు విద్య తెలియు చున్నకొలది శ్రీమాత మాహాత్మ్యము తెలియుచూ జీవుడు తన్మయత్వమున మునుగును. మహావిద్య మహత్తుగల విద్యయే. అట్టి విద్య యందు మునిగి యుండు వారే మహంతులు.

సశేషం...

🌹 🌹 🌹 🌹 🌹

🌹 Sri Lalitha Chaitanya Vijnanam - 584 - 3 🌹 Contemplation of 1000 Names of Sri Lalitha Devi ✍️ Prasad Bharadwaj 🌻 118. Aatmavidya mahavidya shreevidya kamasevita shree shodashaksharividya trikuta kamakotika ॥118 ॥ 🌻 🌻 584. 'Maha Vidya' - 3 🌻

The opportunity to understand Maha Vidya is greater for those proficient in Atma Vidya. It provides deep insight into Ishwaratva (divinity), the principles of Prakriti (nature) and Purusha (spirit), Mahad Ahankara (cosmic ego), the three forms of ego, the five elements, and more. It reveals the stories of Prajapatis (progenitors of creation). Additionally, it unveils profound concepts such as the Sapta Maruts (seven winds), Sapta Agnis (seven fires), Rudras, Vasus, and Vishwakarma. As one delves deeper into this expansive knowledge, they come to understand the glory of Sri Mata and merge into a state of Tanmayatva (oneness with the divine). Maha Vidya is indeed a supreme knowledge. Those who immerse themselves in it are truly the great ones.

Continues...

🌹 🌹 🌹 🌹 🌹

[oldforestayurveda]

Safed daag ka ayurvedic ilaaj | Old Forest Ayurveda

Prastavana

Aaj ke samay mein, vyakti ke swasthya aur sundarta ke prati jagrukta badh rahi hai. Safed daag, jise vitiligo kehte hain, ek aisa rog hai jo aksar logon ko manasik aur sharirik roop se prabhavit karta hai. Ayurved, prachin Bharatiya chikitsa vidya, safed daag ke upchar mein ek prakritik aur surakshit vikalp pradan karta hai. Is blog mein hum "Old Forest Ayurveda" ke vishesh upcharon ka ullekh karenge jo safed daag ko dur karne mein sahayak hain.

Safed Daag: Ek Parichay

Safed daag ya vitiligo ek aisi awastha hai jisme twacha par safed dhabbe ya daag ubhar aate hain. Yeh melanocytes, jo ki melanin ka utpaadan karte hain, ke naash hone se hota hai. Melanin twacha ko uska rang pradan karta hai, aur jab melanocytes naash ho jate hain, tab twacha par safed daag ubharne lagte hain.

Safed Daag ka Ayurvedic Drishtikon

Ayurved mein, sharir ke tridosha (Vata, Pitta, aur Kapha) ki asamata ko rogon ka mool karan mana gaya hai. Safed daag ka mukhya karan "shwet kusht" mana gaya hai, jo pradhan roop se Pitta dosha ke vikriti ke karan hota hai. Ayurvedik upchar in doshon ko santulit karne par kendrit hote hain.

Old Forest Ayurveda ke Vishesh Upchar

"Old Forest Ayurveda" apne vishesh aur prachin gyaan ka prayog karke safed daag ke upchar mein safal hua hai. Inke upchar nimn prakar ke hain:

Herbal Chikitsa: Ayurved mein, prachin jadi-bution ka upayog safed daag ke upchar mein bahut prachalit hai. Old Forest Ayurveda mein kuch pramukh jadi-butiya hain:

Bakuchi (Psoralea corylifolia): Bakuchi beej ka tel twacha par lagane se melanin ka utpaadan badhta hai aur safed daag dheere-dheere gaayab hone lagte hain.

Neem (Azadirachta indica): Neem ke patton ka ras sharir se vishaktatva ko nikalne mein sahayak hota hai aur twacha ke rogon ko dur karta hai.

Manjistha (Rubia cordifolia): Yeh ek prabhavit rakt shodhak hai jo twacha ki rangat ko sudharne mein madad karta hai.

Diet aur Jeevan Shaili: Ayurvedik upchar sirf bahari nahi balki aahaar aur jeevan shaili mein bhi parivartan karne par zor deta hai:

Aahar: Safed daag ke rogi ko khatte aur dahi ka sevan kam karna chahiye. Har din taja phal aur sabziyon ka sevan karna chahiye jo sharir ko avashyak poshak tatva pradan karein.

Vyayam aur Yog: Pratidin vyayam aur yog karne se sharir mein khoon ki safai hoti hai aur twacha ko poshan milta hai.

Panchakarma: Old Forest Ayurveda ke anusar, panchakarma chikitsa se safed daag ka upchar asaradarak hota hai. Panchakarma ke antargat virechana, basti, aur raktamokshana jise vishesh upchar upayogi hote hain.

Old Forest Ayurveda ka Vishwas

Old Forest Ayurveda apne prakritik aur prabhavit upcharon ke liye prasidh hai. Inka vishwas hai ki har vyakti ke sharir mein prakritik roop se chikitsa ki shamta hoti hai, bas usse sahi disha aur upchar ki avashyakta hoti hai. Old Forest Ayurveda ke visheshagyani har rogi ke sharir aur man ko samajhkar vyakti vishesh upchar pradan karte hain.

Niskrish

Safed daag ka ayurvedic ilaaj ek prakritik aur surakshit vikalp hai jo keval rog ko dur nahi karta balki samagra swasthya ko bhi sudharne mein madad karta hai. Old Forest Ayurveda apne gyaan aur anubhav ke bal par safed daag ke rogon ko nidan aur upchar mein saksham hai. Agar aap bhi safed daag se pareshan hain, to Old Forest Ayurveda ke vishesh upchar apnaye aur prakritik roop se apni sundarta aur atma-vishwas ko wapas payein.

[mountain-sage]

NIDIDHYASANA

(INTENSE CONCENTRATION)

Dr. Syed asked,

"Bhagavan says the whole world is the swarupa of Atma. If so, why do we find so many troubles in this world?"

With a face indicating pleasure, Bhagavan replied "That is called Maya.

In Vedanta Chintamani, that Maya has been described in five ways. One by name Nijaguna Yogi wrote that book in Canarese. Vedanta has been so well dealt with in it, it can be said to be an authority on the Vedanta language.

There is a Tamil translation.

The five names of Maya are,

Tamas, Maya, Moham, Avidya and Anitya. Tamas is that which hides the knowledge of life.

Maya is that which is responsible for making one who is the form of the world appear different from it.

Moha is that which makes a different one look real: sukti rajata bhranthi

- creating an illusion that mother-of-pearl is made of silver.

Avidya is that which spoils Vidya (learning). Anitya is transient, that which is different from what is permanent and real.

On account of these five Mayas,

troubles appear in the Atma like the cinema pictures on the screen.

Only to remove this Maya it is said that the whole world is mithya (unreal).

Atman is like the screen.

Just as you come to know that the pictures that are shown are dependent on the screen and do not exist otherwise, so also, until one is able to know by Self-enquiry that the world that is visible is not different from Atma, it has to be said that this is all mithya. But once the reality is known, the whole universe will appear as Atma only.

Hence the very people who said the world is unreal, have subsequently said that it is only Atma swarupa.

After all, it is the outlook that is important. If the outlook changes, the troubles of the world will not worry us.

Are the waves different from the ocean?

Why do the waves occur at all?

If asked, what reply can we give? The troubles in the world also are like that. Waves come and go. If it is found out that they are not different from Atma this worry will not exist."

That devotee said in a plaintive tone, "However often Bhagavan teaches us, we are not able to understand."

"People say that they are not able to know the Atma that is all-pervading.

What can I do?

Even the smallest child says,

'I exist. I do; and this is mine.

So, everyone understands that the thing !' is always existent. It is only when that 'l' is there, the feeling is there that you are the body, he is Venkanna, this is Ramanna and the like.

To know that the one that is always visible is one's own self, is it necessary to search with a candle?

To say that we do not know the Atma swarupa which is not different but which is in one's own self is like saying 'I do not know myself, said Bhagavan.

"That means that those who by sravana (hearing) and manana (repeating within oneself) become enlightened and look upon the whole visible world as full of Maya, will

ultimately find the real swarupa by nididhyasana," said the devotee.

"Yes, that is it. Nidi means swarupa; nididhyasana is the act of intensely concentrating on the swarupa with the help of sravana and manana of the words of the Guru. That means to meditate on that with undeflected zeal. After meditating for a long time, he merges in it. Then it shines as itself. That is always there. There will be no troubles of this sort if one can see the troubles of this sort if one can see the thing as it is. Why so many questions to see one's own self that is always there?" said Bhagavan.

- Letters from Sri Ramanasramam. (119)

[dailybhakthimessages]

🌹 06, APRIL 2023 THURSDAY ALL MESSAGES గురువారం, బృహస్పతి వాసర సందేశాలు 🌹

🍀🌹 06, APRIL 2023 THURSDAY ALL MESSAGES గురువారం, బృహస్పతి వాసర సందేశాలు 🌹🍀 1) 🌹 06, APRIL 2023 THURSDAY గురువారం, బృహస్పతి వాసరే, నిత్య పంచాంగము Daily Panchangam🌹 2) 🌹. శ్రీమద్భగవద్గీత - 351 / Bhagavad-Gita - 351 🌹 🌴 9వ అధ్యాయము - రాజవిద్యా రాజగుహ్య యోగం / Chapter 9 - Raja Vidya Raja Guhya Yoga - 13 వ శ్లోకము 🌴 4) 🌹. శ్రీ మదగ్ని మహాపురాణము - 198 / Agni Maha Purana - 198 🌹 🌻. అధివాసనము - 5 / Preliminary consecration of an image (adhivāsana) - 5 🌻 4) 🌹. నిత్య ప్రజ్ఞా సందేశములు - 063 / DAILY WISDOM - 063 🌹 🌻 3. ఆత్మ-విద్య లేదా అధ్యాత్మ-విద్య / 3. Atma-Vidya or Adhyatma-Vidya 🌻 5) 🌹. నిర్మల ధ్యానాలు - ఓషో - 328 🌹 6) 🌹. శివ సూత్రములు - 65 / Siva Sutras - 65 🌹 🌻. 20. భూత సంధాన భూత పృథక్త్వా విశ్వ సంఘటః - 4 / 20. Bhūta sandhāna bhūta pṛthaktva viśva saṃghaṭṭāḥ - 4 🌻

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹 06, ఏప్రిల్‌, Apirl 2023 పంచాగము - Panchagam 🌹 శుభ గురువారం, బృహస్పతి వాసరే, Thursday 🍀. హనుమాన్‌ జయంతి మరియు చైత్ర పౌర్ణమి శుభాకాంక్షలు అందరికి, Good Wishes on Hanuman Jayanti and Chaitra Purnima to All 🍀 మనందరికి ఈ రోజు కాలము, ప్రకృతి అనుకూలించాలి అని పరమాత్మని స్మరిస్తూ - ప్రసాద్ భరద్వాజ

🌺. పండుగలు మరియు పర్వదినాలు : హనుమాన్‌ జయంతి, చైత్ర పౌర్ణమి, Hanuman Jayanti, Chaitra Purnima 🌺

🍀. శ్రీ దత్తాత్రేయ సహస్రనామ స్తోత్రం - ధ్యానమ్ 🍀

బాలార్కప్రభమింద్రనీలజటిలం భస్మాంగరాగోజ్జ్వలం శాంతం నాదవిలీనచిత్తపవనం శార్దూలచర్మాంబరమ్ | బ్రహ్మాద్యైః సనకాదిభిః పరివృతం సిద్ధైర్మహా యోగిభిః దత్తాత్రేయముపాస్మహే హృది ముదా ధ్యేయం సదా యోగినామ్ ||

🌻 🌻 🌻 🌻 🌻

🍀. నేటి సూక్తి : లోనికి నెట్టే ఒత్తిడి ధ్యానసాధనకు కూర్చున్నప్పుడు, నిన్ను లోనికి నెట్టే ఒత్తిడి ఒకటి కలుగుతుంది. జాగ్రచ్చేతనను వీడి అంతశ్చేతనలో నీవు మేల్కొనడానికై కలిగే ఒత్తిడి అది. కాని, నిద్రారూపమైన అంతశ్చేతనకు మాత్రమే అలవాటుపడిన మనస్సు మొదట్లో ఆ ఒత్తిడిని నిద్రకు కలిగే ఒత్తిడిగానే భావిస్తుంది. పట్టుదలతో నెమ్మదిగా అభ్యాసం కొనసాగించిన మీదట గాని, నిద్ర క్రమేణా అంతశ్చేతనానుభవంగా మార్పు చెందదు. 🍀

🌷🌷🌷🌷🌷

విక్రమ: 2080 నల, శఖ: 1945 శోభన కలియుగాబ్ది : 5124, శోభకృత్‌, వసంత ఋతువు, ఉత్తరాయణం, చైత్ర మాసం తిథి: పూర్ణిమ 10:05:35 వరకు తదుపరి కృష్ణ పాడ్యమి నక్షత్రం: హస్త 12:42:01 వరకు తదుపరి చిత్ర యోగం: వ్యాఘత 26:31:13 వరకు తదుపరి హర్షణ కరణం: బవ 10:02:35 వరకు వర్జ్యం: 20:59:20 - 22:38:48 దుర్ముహూర్తం: 10:14:52 - 11:04:24 మరియు 15:12:04 - 16:01:36 రాహు కాలం: 13:51:34 - 15:24:27 గుళిక కాలం: 09:12:57 - 10:45:50 యమ గండం: 06:07:12 - 07:40:05 అభిజిత్ ముహూర్తం: 11:54 - 12:42 అమృత కాలం: 06:22:30 - 08:03:42 మరియు 30:56:08 - 32:35:36 సూర్యోదయం: 06:07:12 సూర్యాస్తమయం: 18:30:12 చంద్రోదయం: 18:45:28 చంద్రాస్తమయం: 06:09:02 సూర్య సంచార రాశి: మీనం చంద్ర సంచార రాశి: కన్య యోగాలు: రాక్షస యోగం - మిత్ర కలహం 12:42:01 వరకు తదుపరి చర యోగం

దుర్వార్త శ్రవణం ✍️. శ్రీ వక్కంతం చంద్రమౌళి 🌻 🌻 🌻 🌻 🌻

🍀. నిత్య ప్రార్థన 🍀 వక్రతుండ మహాకాయ సూర్యకోటి సమప్రభ నిర్విఘ్నంకురుమేదేవ సర్వకార్యేషు సర్వదా యశివ నామ రూపాభ్యాం యాదేవీ సర్వ మంగళా తయో సంస్మరణాత్పుంసాం సర్వతో జయ మంగళం తదేవ లగ్నం సుదినం తదేవ తారాబలం చంద్రబలం తదేవ విద్యాబలం దైవబలం తదేవ లక్ష్మీపతే తేంఘ్రి యుగం స్మరామి. 🌹🌹🌹🌹🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹. శ్రీమద్భగవద్గీత - 351 / Bhagavad-Gita - 351 🌹 ✍️. శ్రీ ప్రభుపాద, 📚. ప్రసాద్ భరద్వాజ

🌴. 9వ అధ్యాయము - రాజవిద్యా రాజగుహ్య యోగం - 13 🌴

13. మహాత్మానస్తు మాం పార్థ దైవీం ప్ర��ృతిమాశ్రితా: | భజన్త్యనన్యమనసో జ్ఞాత్వా భూతాదిమవ్యయమ్ ||

🌷. తాత్పర్యం : ఓ పృథాకుమారా! భ్రాంతులు కానటువంటి మహాత్ములు మాత్రము దైవీప్రకృతిని ఆశ్రయించియుందురు. వారు నన్ను ఆదియును, అవ్యయుడును అగు దేవదేవునిగా నెరిగియుండుటచే నా భక్తియుతసేవలో సంపూర్ణముగా నిమగ్నులై యుందురు.

🌷. భాష్యము : మహాత్ములైనవారి వర్ణనము ఈ శ్లోకమున స్పష్టముగా ఒసగబడినది. దైవీప్రకృతిలో స్థితిని పొందియుండుటయే మహాత్ముల ప్రథమ లక్షణము. అతడెన్నడును భౌతికప్రకృతికి లోబడియుండడు. అది ఎట్లు సాధ్యమనెడి విషయము సప్తమాధ్యాయమున ఇదివరకే వివరింపబడినది. దేవదేవుడైన శ్రీకృష్ణుని శరణము నొందినవాడు శీఘ్రమే భౌతికప్రకృతి యొక్క అధీనము నుండి ముక్తి నొందగలడు. అదియే మహాత్ముని నిజమైన యోగ్యత. కనుక మనుజుడు తన ఆత్మను ఆ భగవానుని అధీనము చేసినంతనే భౌతికప్రకృతి అదుపు నుండి ముక్తుడు కాగాలడన్నది ప్రాథమికసూత్రము. తటస్థశక్తియైన జీవుడు భౌతికశక్తి నుండి విడివడినంతనే ఆధ్యాత్మికశక్తి నేతృత్వమునకు మరియు నిర్దేశమునకు వచ్చును. అట్టి ఆధ్యాత్మికప్రకృతి నిర్దేశమే “దైవీప్రకృతి” యని పిలువబడుచున్నది. అనగా శ్రీకృష్ణభగవానునికి శరణమునొంది ఆ విధముగా పురోగతి నొందినపుడు మనుజుడు “మహాత్ముడు” అనెడి స్థాయిని పొందగలడు.

శ్రీకృష్ణుడే ఆదిపురుషుడు మరియు సర్వకారణములకు కారణమని సంపూర్ణముగా తెలిసియున్నందున మహాత్ముడైనవాడు తన మనస్సును కృష్ణునిపై నుండి ఇతరము వైపునకు మళ్ళింపడు. ఈ విషయమున ఎట్టి సందేహము లేదు. మహాత్ములైన శుద్ధభక్తుల సాంగత్యము వలననే అట్టి మహాత్ముడు రూపొందగలడు. శుద్ధభక్తులైనవారు చతుర్భుజ మహావిష్ణువు వంటి శ్రీకృష్ణుని ఇతర రూపములందును ఆకర్షితులుగాక కేవలము అతని ద్విభుజరూపమునందే అనురాగమును, ఆకర్షణను కలిగియుందురు. కృష్ణుని ఇతర రూపముల యెడ గాని, ఇతర దేవతల యెడగాని, మనుజుల యెడగాని వారెన్నడును ఆకర్షుతులు కారు. సంపూర్ణ భక్తిభావనలో కృష్ణుని పైననే ధ్యానము నిలిపి, ఆ కృష్ణభక్తిరసభావనలో వారు నిశ్చితమైన కృష్ణసేవ యందు సదా నియుక్తులై యుందురు. 🌹 🌹 🌹 🌹 🌹

🌹 Bhagavad-Gita as It is - 351 🌹 ✍️ Sri Prabhupada, 📚 Prasad Bharadwaj

🌴 Chapter 9 - Raja Vidya Raja Guhya Yoga - 13 🌴

13 . mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ bhajanty ananya-manaso jñātvā bhūtādim avyayam

🌷 Translation : O son of Pṛthā, those who are not deluded, the great souls, are under the protection of the divine nature. They are fully engaged in devotional service because they know Me as the Supreme Personality of Godhead, original and inexhaustible.

🌹 Purport : In this verse the description of the mahātmā is clearly given. The first sign of the mahātmā is that he is already situated in the divine nature. He is not under the control of material nature. And how is this effected? That is explained in the Seventh Chapter: one who surrenders unto the Supreme Personality of Godhead, Śrī Kṛṣṇa, at once becomes freed from the control of material nature. That is the qualification. One can become free from the control of material nature as soon as he surrenders his soul to the Supreme Personality of Godhead. That is the preliminary formula. Being marginal potency, as soon as the living entity is freed from the control of material nature, he is put under the guidance of the spiritual nature.

The guidance of the spiritual nature is called daivī prakṛti, divine nature. So when one is promoted in that way – by surrendering to the Supreme Personality of Godhead – one attains to the stage of great soul, mahātmā. The mahātmā does not divert his attention to anything outside Kṛṣṇa, because he knows perfectly well that Kṛṣṇa is the original Supreme Person, the cause of all causes. There is no doubt about it. Such a mahātmā, or great soul, develops through association with other mahātmās, pure devotees. Pure devotees are not even attracted by Kṛṣṇa’s other features, such as the four-armed Mahā-viṣṇu. They are simply attracted by the two-armed form of Kṛṣṇa. They are not attracted to other features of Kṛṣṇa, nor are they concerned with any form of a demigod or of a human being. They meditate only upon Kṛṣṇa in Kṛṣṇa consciousness. They are always engaged in the unswerving service of the Lord in Kṛṣṇa consciousness. 🌹 🌹 🌹 🌹 🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹. శ్రీ మదగ్ని మహాపురాణము - 198 / Agni Maha Purana - 198 🌹 ✍️. పుల్లెల శ్రీరామచంద్రుడు, 📚. ప్రసాద్ భరద్వాజ శ్రీ గణేశాయ నమః ఓం నమో భగవతే వాసుదేవాయ. ప్రథమ సంపుటము, అధ్యాయము - 59

🌻. అధివాసనము - 5 🌻

లేదా ఏదేవత ప్రతిష్ఠింపిబడుచున్నదో దాని మూలమంత్రముచేతనే మూర్తి సజీవకరణ ప్రకియ జరుపవలెను. ఆ మూర్తి యొక్క పేరులోని మొదటి అక్షరము గ్రహించి, దానికి పండ్రెండు స్వరములను చేర్చి అంగకల్పన చేయవలెను. దేవేశ్వరా! విగ్రహముపై హృదయాద్యంగన్యాసము, ద్వాదశాక్షర మూలమంత్రన్యాసము, తత్త్వన్యాసము ఏ విధముగ చేయబడునో ఆ విధముగనే తన శరీరముమీద కూడ చేయవలెను. పిమ్మట చక్రాకార మగు పద్మమండలముపై మహావిష్ణువును గంధాదులచే పూజించవలెను. వెనుకటి వలెనే మహావిష్ణు శరీరమును, వస్త్రాలంకారాదులను, ఆసనమును ధ్యానించవలెను. పై భాగమున పండ్రెండు ఆకుల సుదర్శన చక్రమును ధ్యానించవలెను. ఆ చక్రమునకు మూడు నాభులు, రెండు నేములు (చక్రాంతములు) పండ్రెండు స్వరములు ఉండును. పిమ్మట విద్వాంసుడు పృష్ఠదేశమున ప్రకృత్యాదులను స్థాపింపవలెను. ఆకులు చివర పండ్రెండు గురు సూర్యులను పూజింపవలెను. పిమ్మట అచట పదునారు కళలతో కూడిన చంద్రుని ధ్యానించవలెను. చక్రనాభియందు మూడు వస్త్రములను ధ్యానించవలెను. పిమ్మట శ్రేష్ఠుడైన ఆచార్యుడు పద్మములోపల ద్వాదశదల పద్మమును ద్యానించవలెను.

ఆ పద్మముపైన పురుషశక్తిని ధ్యానించి, దానిన పూజించవలెను. పిమ్మట, దేశికుడు, ప్రతిమపై శ్రీహరి న్యాసము చేసి, ఆ శ్రీహరిని, ఇతర దేవతలను పూజింపవలెను. గంధపుష్పాద్యుపచారములు సమర్పించి అంగావరణ సహితముగా ఇష్ట దేవతను బాగుగా పూజింపవలెను. ద్వాదశాక్షర మంత్రములోని ఒక్కొక్క అక్షరమును బీజాక్షరముగ చేసి దానితో కేశవాది భగవద్విగ్రహములను క్రమముగ పూజించవలెను. పండ్రెండు ఆకులుగల మండలము మీద ఆ క్రమముగ లోక పాలాదులను పూజింపవెలను. పిమ్మట, ద్���ిజుడు, గంధపుష్పాద్యుపచారములతో పురుషసూక్తమును పఠించుచు పురుషప్రతిమలను. శ్రీ సూక్తము పఠించుచు పిండికలను పూజింపవలెను పిమ్మట జననాదిక్రమమున వైష్ణవాగ్నిని ఆవిర్భవింపిచేయవలెను.

సశేషం…. 🌹 🌹 🌹 🌹 🌹

🌹 Agni Maha Purana - 198 🌹 *✍️ N. Gangadharan 📚. Prasad Bharadwaj *

Chapter 59 🌻Preliminary consecration of an image (adhivāsana) - 5 🌻

37-39. O most virtuous one! This is general mode of assignment of Viṣṇu. In the alternative, the installation of which form of the deity has been begun, one should infuse life into the image with the principal mystic syllable of that form. The first letter of the name of any form of a deity should be used along with the twelve vowels and assigned to the different parts of image such as the heart. O Lord of celestials! the principal mystic syllable should consist of ten syllables.

The principles should be placed in the body in the same order as they are found in the god. Lord Viṣṇu should be worshipped with perfumes etc., in the diagram of a lotus inscribed in a circle.

One should contemplate on the seat as before together with the limbs and cover. Then one should imagine an auspicious disc over that as having twelve radii.

The circle (should be imagined) as having three concentric naves and two outer circles and filled with the vowels. The wise man should then place the prakṛti (the nature, the source of the material world) and other principles.

43-44. The sun god should again be worshipped at the tips of the spokes in the twelve-fold way[5] and the moon possessing three-fold armies and sixteen phases should be contemplated therein. The excellent worshipper should contemplate on a lotus flower of twelve petals.

Continues…. 🌹 🌹 🌹 🌹 🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹. నిత్య ప్రజ్ఞా సందేశములు - 63 / DAILY WISDOM - 63 🌹 🍀 📖. బృహదారణ్యక ఉపనిషత్తు నుండి 🍀 ✍️. ప్రసాద్ భరద్వాజ

🌻 3. ఆత్మ-విద్య లేదా అధ్యాత్మ-విద్య 🌻

ఉపనిషత్తులో ప్రకటించబడిన జ్ఞానం దుఃఖాన్ని తొలగించే శాస్త్రం. అందువల్ల, ఇది సాధారణంగా మనం సంపాదించే అభ్యాసానికి లేదా ప్రపంచంలోని విషయాలకు సంబంధించి మనం పొందే జ్ఞానానికి భిన్నమైన జ్ఞానం. ఈ పదం యొక్క సాధారణ అర్థంలో ఇది శాస్త్రం కాదు. వివిధ రకాలైన శాస్త్రాలు మరియు కళలు ఉన్నాయి. అవన్నీ తగినంత ముఖ్యమైనవి మరియు వాటి స్వంత మార్గంలో అద్భుతమైనవి. కానీ అవి మానవ హృదయమూలం నుండి దుఃఖాన్ని తొలగించలేవు.

అవి ఒక నిర్దిష్టమైన పరిస్థితులలో ఉన్న, ఒక నిర్దుష్టమైన జన్మలో ఉన్న, ఒక నిర్దుష్టమైన తత్వం ఉన్న వ్యక్తి యొక్క సంతృప్తికి దోహదం మాత్రమే చేస్తాయి. కానీ అవి సంబంధిత వ్యక్తి యొక్క ఆత్మకు వరకు వెళ్లవు. ఆత్మ శాస్త్రం యొక్క అర్థంలో, ఉపనిషత్తును ఆత్మ విద్య లేదా అధ్యాత్మ విద్య అని కూడా అంటారు. గ్రహీత తెలిసినప్పుడు, గ్రహీతతో అనుసంధానించబడిన ప్రతిదీ కూడా ��ెలుస్తుంది.

కొనసాగుతుంది… 🌹 🌹 🌹 🌹 🌹

🌹 DAILY WISDOM - 63 🌹 🍀 📖 The Brihadaranyaka Upanishad 🍀 📝 Swami Krishnananda 📚. Prasad Bharadwaj

🌻 3. Atma-Vidya or Adhyatma-Vidya 🌻

The knowledge proclaimed in the Upanishad is a science which deals with the removal of sorrow. Thus, it is a knowledge which is different in kind from the learning that we usually acquire or the knowledge that we gain in respect of the things of the world. It is not a science in the ordinary sense of the term. While there are sciences and arts of various kinds, all of which are important enough, and wonderful in their own way, they cannot remove sorrow from the human heart, root and branch.

They contribute to the satisfaction of a particular individual, placed in a particular constitution, in a particular type of incarnation, but they do not go to the soul of the person concerned. In the sense of the science of the soul, the Upanishad is also called Atma Vidya or Adhyatma Vidya. When the perceiver is known, everything connected with the perceiver also is known.

Continues… 🌹 🌹 🌹 🌹 🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹. నిర్మల ధ్యానాలు - ఓషో - 328 🌹 ✍️. సౌభాగ్య 📚. ప్రసాద్ భరద్వాజ

🍀. వ్యక్తి రెండు విషయాల గుండా సాగాలి. మొదటిది మరణం. పాతదానికి మరణం, గతానికి మరణం. యిప్పటి దాకా జీవించిన దానికి మరణం. రెండోది పునర్జన్మ. తాజాగా మొదలు పెట్టు. ఈ రోజే పుట్టినట్లు ఆరంభించు. 🍀

భౌతికమయిన జన్మ వుంది. ప్రతి ఒక్కరూ దాని గుండా సాగుతారు. ఐతే అది నీకు సంక్లిష్టమయిన శారీరక మానసిక స్థితినిస్తుంది. అది నీకు ఆధ్యాత్మికంగా జన్మించడానికి అవకాశమిస్తుంది. పునర్జన్మ కలిగితే తప్ప నిజంగా జీవించినట్లు కాదు. ఒకటి కేవలం అవకాశం. బీజప్రాయం. వసంతం రానిదే బీజం మొక్కయి, పుష్పించదు. నా పూర్తి ప్రయత్నం మీకు సాధారణ మతాన్ని బోధించడం కాదు. కొత్త అస్తిత్వాన్ని, కొత్త మానవత్వాన్ని, కొత్త చైతన్యాన్ని యివ్వడం.

వ్యక్తి రెండు విషయాల గుండా సాగాలి. మొదటిది మరణం. పాతదానికి మరణం, గతానికి మరణం. యిప్పటి దాకా జీవించిన దానికి మరణం. రెండోది పునర్జన్మ. తాజాగా మొదలు పెట్టు. ఈ రోజే పుట్టినట్లు ఆరంభించు. అది కేవలం రూపకం కాదు. నిజంగా ఆరంభించు. ఆ భావన నీ అంతరాంతరాలలో పాదుకోనీ. అప్పుడు రాత్రి అంతమై దిగంతాలలో సూర్యుడు ఉదయిస్తాడు.

సశేషం … 🌹 🌹 🌹 🌹 🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

🌹. శివ సూత్రములు - 065 / Siva Sutras - 065 🌹 🍀. శివ ఆగమ తత్వశాస్త్రం యొక్క సూత్రములు 🍀 1- శాంభవోపాయ ✍️. ప్రసాద్‌ భరధ్వాజ

🌻. 20. భూత సంధాన భూత పృథక్త్వా విశ్వ సంఘటః - 4 🌻 🌴.సంకల్ప శక్తి ద్వారా యోగి తన అవగాహనను కేంద్రీకరించి మూలకాలను తన శరీరం నుండి మరియు ఇతరుల నుండి వేరు చేయగలడు. అతను స్థలం మరియు సమయం యొక్క పరిమితుల నుండి విముక్తి పొందగలడు. 🌴

యోగి కాలము, స్థలము మరియు దూరము మూడింటిని అధిగమించగలడు కాబట్టి అవి యోగికి ఆటంకములు కావు. అతని సంకల్ప శక్తిని అతని స్వచ్ఛమైన చైతన్యం తో ఐక్యం చేయడం వల్ల ఇది సాధ్యమవుతుంది. యోగి యొక్క అటువంటి శక్తిని యోగ శక్తి అంటారు. సాధన ద్వారా ఎవరైనా ఈ దశకు చేరుకోవచ్చు. సాధారణంగా, ఒక యోగి అటువంటి మానవాతీత చర్యలలో పాల్గొనడు, ఎందుకంటే ప్రతి ఒక్కరూ తన కర్మల కారణంగా బాధపడవలసి ఉంటుందని అతనికి బాగా తెలుసు. శివుడు కూడా కర్మ నియమాన్ని అతిక్రమించడు.

కొనసాగుతుంది… 🌹 🌹 🌹 🌹 🌹

🌹 Siva Sutras - 065 🌹 🍀Aphorisms of philosophy of Shiva āgama 🍀 Part 1 - Sāmbhavopāya ✍️. Acharya Ravi Sarma, 📚. Prasad Bharadwaj

🌻 20. Bhūta sandhāna bhūta pṛthaktva viśva saṃghaṭṭāḥ - 4 🌻 🌴. By will power the yogi can concentrate his awareness and separate the elements from his own body and that of others. He can become free from the limitations of space and time. 🌴

Time, space and distance are not hindrances to that yogi, as he can transcend all the three. This becomes possible because of union of his will power with his purest form of consciousness. Such power of a yogi is known as yogic power. By practice, anyone can reach this stage. Generally, a yogi does not involve himself in such superhuman acts, as he knows well that everyone has to suffer on account of his karma-s. Even Śiva does not transcend the law of karma.

Continues… 🌹 🌹 🌹 🌹 🌹

🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹 🍀🌹🍀🌹🍀🌹🍀🌹🍀🌹

[shinymoonbird]

O Hino: Anma Viddai  (Atma Vidya, Auto-Conhecimento)

(A composição sublime de Bhagavan Sri Ramana)

Refrão

Oh, muito fácil é o Auto-Conhecimento, Oh, muito fácil mesmo.

Refrão suplementar

Mesmo para os mais enfermos, tão real é o Ser Que, em comparação com ele, o amalaka [o fruto groselha] na mão parece uma mera ilusão. Oh, muito fácil é o Auto-Conhecimento, Oh, muito fácil mesmo.

Texto

1. Verdadeiro, forte, para sempre viçoso se ergue o Ser.   É dele na verdade que surge o fantasma corpo   e o fantasma mundo. Quando esta ilusão é destruída   E nem uma partícula permanece, o Sol do Ser brilha   resplandecente e real na vastidão do coração expandido.   Trevas morrem, aflições terminam, e a Bem-aventurança brota.

2. O pensamento ‘eu sou o corpo’ é o fio no qual   estão atados muitos pensamentos. Inquirindo interiormente,   pergunte ‘Quem sou eu? e de onde vem este pensamento?’   Todos os outros pensamentos desaparecem. E como ‘Eu-Eu’ na câmara do Coração,   o Ser brilha por si mesmo. Esta Auto-consciência é   o único Céu, esta quietude, esta morada de Bem-aventurança.

3. De que serve conhecer outras coisas que não o Ser?   E sendo o Ser conhecido, que outra coisa há para conhecer?   Aquela luz una que brilha como muitos eu’s,   veja este Ser interior como um relâmpago de consciência;   É a graça actuando; o ego morrendo;   É o desabrochar da Bem-aventurança.

4. Para soltar laços de karma, findar nascimentos,   Este caminho é o mais fácil de todos os caminhos.   Permaneça em quietude, sem agitação da língua, da mente ou do corpo.   E contemple o esplendor do Ser interior,   Experiência da eternidade; ausência de todo o medo;   O vasto oceano de Bem-aventurança.

5. Annamalai, o Ser, o olhar por trás do olhar da mente,   que vê o olhar e todos os outros sentidos, que conhece o céu e outros elementos,   o Ser que contém, revela, percebe o céu interior que brilha dentro do Coração.   Quando a mente livre de pensamento se volta para dentro,   Annamalai aparece como meu próprio Ser.   A verdadeira graça é necessária; junta-se o amor e a Bem-aventurança brota.

[in: “Parayana – The Poetic Works of Bhagavan Sri Ramana Maharshi”, Sri Ramanasramam, 2008 edition, Pg 120].

[know-the-self]

THE SONG OF SELF KNOWLEDGE

Lo, very easy is Self-Knowledge, Lo, very easy indeed.

Even for the most infirm so real is the Self (Awareness) that compared with it the amlak (gooseberry) in one's hand appears a mere illusion.

True, strong, fresh for ever stands The Self (Awareness). From this in truth spring forth the phantom body and phantom world. When this delusion is destroyed and not a speck remains, The Sun of Self (Awareness) shines bright and real in the vast heart-expanse. Darkness dies; afflictions end; And Bliss wells up.

The thought 'I am the body' is the thread on which are strung together various thoughts. Questing within enquiring 'Who am I? And whence this thought?' all other thoughts Vanish. And as I, I within the Heart-cave The Self shines of its own accord. Such Self-Awareness is the only Heaven, This stillness, this abode of Bliss.

Of what avail is knowing things other than the Self? And the Self being known, what other thing is there to know? That one Light that shines as many selves, Seeing this Self within as Awareness' lighting flash; The play of Grace; the ego's death; The blossoming of Bliss.

For loosening Karma's bonds and ending births, This path is easier than all other paths. Abide in stillness, without any stir of tongue, mind, body. And behold The effulgence of the Self within; The experience of Eternity; absence of all Fear; the Ocean vast of Bliss.

Annamalai the Self (Awareness), the Eye Behind the Eye of mind which sees the eye and all the other senses Which know the sky and other elements, The Being which contains, reveals, perceives the inner sky that shines within the Heart when the mind free of thought turns inward, Annamalai appears as my own Self, True, Grace is needed; Love is added. Bliss wells up.

~Sri Ramana Maharshi - Atma Vidya

[templepurohit]

Vârâhî - Vidya/Moola Mantras, and Meditation Vidya Mantra :- 'Om aim glaum aim namo bhagavati vartali vartali varahi varahi varahamukhi varahamukhi andhe andhini namah rundhe rundhi namah jambhe jambhini namah mohe mohini namah stambhe stambhini namah sarvadushta pradadushtanam sarvesham sarvavak chitta chakshurmukhagatijihvastambham kuru kuru shighram vashyam kuru kuru aim glaum thah thah thah thah hum hum phat svaha.' (a slightly different version given) Moola Mantra :- 'Om aim hreem shreem aim glaum aim, namo bhagavathi vartali vartali, varahi varahi varahamukhi varahamukhi andhe andhini namah, rundhe rundhi namah jambhe jambhini namah, mohe mohini namah stambhe stambhini namah sarvadushta pradustanaam sarveshaam sarva vak chitta chakchur mukagathi jihwa sthambanam kuru kuru sheegram vahsyam aim glaum thah thah thah that hum astraya phat.' - Meditation on the 112 syllable Varahi Mantra - (given by U.Bhaaskar Bulusu) “ Pathoruha pItagatAm: Seated on a lotus. Meditate on a very thin stream of light from the muladhara touching the Agnya Chakra while repeating ‘Aim’ and a lotus blooming in the Agnya chakra while repeating ‘glaum’ pathotaramecakAm: Of the colour of rain bearing clouds- grey or black. Meditate on the form of the Devi seated on the lotus while repeating – ‘Aim namo bhagavati’. Here we can think of the devi wearing golden ornaments, since bhagavati means one who is with bhaga – i.e. aisvarya (richness) which is denoted a with golden ornaments. kuTiladamsTrAM: Having curved tusks (teeth). Meditate on the curved tusks (teeth) while repeating ‘vArtAli vArtAli’. Since teeth are required for vArta- speech. kaplilAkshI trinayanAm: Having three red eyes. Since the eyes are meditated as sun moon and fire ( sOmasUryAgni locana) a big size is indicated here. Meditate while repeating ‘vArAhi vArAhi varAhamuki varAhamukhi’- since the varaha avatar – third avatar of Sri Vishnu lifted the world from the seas, a huge form is required for this. Hence a huge form with a boar face is meditated here. daksordvadorarikatkaw muslamabhItim tantanyatavat shamka khetahalavaran karair dhadahnAm: From the upper right hand meditate on the discus, sword, Pestle and gesture of removing fear. Similarly from the left upper hand the conch, shield, plough and the gesture of granting boons. While meditating on the uppermost right hand with the discus repeat ‘andhe andhini namah’- since anadhana means blindness, a great light by the discus- the chakra- causes temporary blindness, so one can turn this sense organ inside. On uppermost left hand with the conch repeat ‘rundhe rundhini namah’- rundhana is to cut, a great sound while blowing the conch will cut our mind thoughts, so we cannot be disturbed by the outside world. In the next pair of hands meditate on the sword and shield, repeat ‘jambhe jambhini namah’- since the sword cuts (our ego) and the shield protects us from any onslaught. In the next pair of hands meditate on the pestle and plough, repeat ‘mohe mohini namah’- This body is likened to a field, (Gita says ‘idam sarIram kaunteya kshetram ityabidhIyate’) and our past karmas are like seeds. Hence sowing and reaping like a corn the karmas are multiplied. For this a good body is required and plough represent the act of sowing and reaping the past (prarabhda) karmas. The husk in the seed is the ‘kartrutva buddhi’ – sense of the ego, that ‘I’ do the acts. Removal of the husk by the pestle, which is offering them to our upasya devata, the seed does not germinate (agamika karmas). In the next pair of hands meditate on the gestures of dispelling fears and granting boons, repeat ‘stambhe stambhini namah’- sthambhana is fixing in one spot. Resting the mind on the one Brahman is the dispelling of fear (dvitIyat vai bhayam bahvati) which is the greatest boon. These are the subtle five arrows of Sri Lalitha from which Varahi Devi has come forth. ghanakuca kumbhAm pranata vAnchitavadaanyAm Having pot like breasts and giving all boons to her devotees. The breasts are likened to the seen world (see kamakala dhyanam). Varahi is said to have ‘nigrahAnugraha kshamah’ by Sri Parasurama- Having great skill and destroying enemies. Meditate on this while repeating ‘sarva dusta….Thah Thah’. pradusTa are enemies who have a mask, behave like friends. Immobilising the speech, mind, eyes, mouth, movement and tongue is indicative of withdrawal from the world and immersing in the self. The four ‘Thah’ Tha is prakruti tattva and ah is visarga the world which issued form the prakruti, this is indicative of the four states of the individual the waking, sleeping, deep sleep and ever consciousness. Devi Varahi will slowly take us from the first state to the fourth state, which is the best of boons. smaraMI VARTaLim Thus I remember (meditate) on Sri Varahi. Uninterrupted awareness is Devi Varahi personified so this is mediated while repeating ‘hum’ removal of other thoughts and ‘astrAya phaT’ is the arrow which goes straight to the mark, which is the atma saksatkara. “ [from ‘An encyclopedia of Sri Lalita Tripurasundari’] ..the tradition of this mantra emphasises that the devotee be free of impulsive desires and negative temperaments in order to practice it, otherwise it can be harmful or disastrous; the symbolic meaning needs to be understood through meditation, and intent be purified. the power of Varaha, Varahi is very powerful. https://ift.tt/3nKnFos

[sanathanadharmasblog]

The Fifteen Nityas(Series of NITYAS)🌘🌙🌖🌕🌒🌓

The Nityas or Eternities of Lalita represent the fifteen lunar days or tithis of the waxing Moon. Each has her own yantra, mantra, tantra and prayogas or ritual applications. The full circle of the Nityas also represents the 21,600 breaths a human being takes in a full day and night. As such, the Nityas are the Kalachakra, or Wheel of Time.🌹🌺🌷🌺🌷🌹

The 15 Nityas are modifications of Lalita as red goddess with her three gunas and her five elements of aether, air, fire, water and earth. As the moon remains itself, though appearing differently according to phase, so too does Lalita. Each Nitya has her own vidya (that is mantra), yantra and group of energies (Shaktis). Their names appear in the first chapter of Vamakeshvara Tantra. Gopinath Kaviraj, a renowned scholar of tantra in the first half of this century, describes the Kalachakra and the Nityas succinctly in the introduction to the Sanskrit edition of Yogini Hridaya.

"What the Bhavanopanishad says implies that the Human Body is to be conceived as the Sri Cakra, being the expression of one's own self. (Svatma). This means that while on the one hand the Body is to be regarded as non-different from the atma, the entire cosmic system associated with the body should also be viewed in the same light. This outer system in its manifestation rests on Time (kala), Space (deha) and a combination of the two. The exponents of the School hold that the well known fifteen Kalas of the Moon, representing the 15 lunar tithis, are to be regarded as identical with the fifteen Nityas (Kameshvari to Citra). The sixteenth Kala called Sadakhya should be viewed as one with Lalita or the Supreme Deity Herself. In other words, one has to feel that what appears in Kalacakra is nothing but an expression of what exists eternally as Nityas in the supreme Sri Cakra itself. The tithicakra or the wheel of time is constantly revolving and the Sri Cakra is within it and not without. It should also be remembered that from the standpoint of an esoteric yogin the tithis are in the last analysis to be identified with the 21600 shvasas supposed to be the average number of breaths per day of a normal human being."

Hence Lalita or Tripurasundari is the 16th day or full moon, with her 15 digits. Each of the Nityas has a certain number of arms, the totality of arms (= rays) of the whole circle being 108. Because any unit of time is taken as a microcosm or parallel of any other valid unit, each of the fifteen Nityas thus has 1,440 breaths (see Bhavanopanishad). This identity between space, time, Tripurasundari and the individual is elaborated at great length and with considerable sophistication by the author of the Tantraraja.

According to that text, the Nityas are the vowels of the Sanskrit alphabet and are identical with both time and space. For example, if the number of tattvas or consonants (36) are multiplied by the 16 Nityas the number of letters is 576. The multiples of this number provide the number of years in the different Yugas. So the circle of the matrikas and the Nityas is identical with the sidereal zodiac as well as mantra.

This theme is further elaborated in the 28th chapter of the same tantra, where Shiva says that in the centre of the world is the Meru, outside of this being the seven oceans and beyond this the Kalachakra or wheel of time which moves in a clockwise direction by the power of Iccha (Will) Shakti. The circle is divided by 12 spokes and the planets or grahas are within this. Lalita, says the tantra, is in the Meru, while 14 Nityas from Kameshvari to Jvalamalini reside in the seven islands and seven oceans. Chitra, who is the 16th Nitya, occupies supreme Space or Paramavyoma.

In the Dakshinamurti Samhita, the Nityas are identified with kalas or parts of the different stages of deep sleep, dreaming, waking, and full consciousness or Turiya. Here it is said that the Nityas, including Lalita, are the 16 parts of the continuum of consciousness, while the 17th Kala is beyond all of this. 🌷🌺🌹 Each of the Nityas has the respective vowel letter associated with her mantra vidya.According to the Tantraraja, the 15 Nityas are limbs or rays of Lalita, who is herself pure consciousness without additions. Varahi and Kurukulla bear the relationship of father and mother respectively. The Nityas themselves can be meditated upon and worshipped in different forms and colours for the attainment of different ends. In daily worship (puja) of the Nityas, each has her own nyasa and ritual sequence and they are to receive puja on the lunar days associated with them. The vidya mantras of the different Nityas below are prefaced by Aim Hrim Shrim bija mantras and suffixed with Shri Padukam Pujayami Tarpayami Namah, that is Hail. I worship and libate the auspicious lotus feet [of the appropriate Nitya].🌹🌺🌷🌷🌺🌹🌷🌺🌹🌷🌺 1. KAMESHVARI NITYA🌓🌒🌕🌖🌙🌘🌓🌒🌕🌖🌙🌙🌘

The first Nitya in the cycle is Kameshvari, a name which means Lady of Desire. Her vidya (mantra) according to the Tantrarajatantra, is Aim Hrim Shrim Am Aim Sa Ka La Hrim Nityaklinne Madadrave Sauh Am Kameshvari Nitya Shri Padukam Pujayami Tarpayami Namah.

The same tantra gives her dhyana or meditation image as red like 10 million dawn suns, having a diadem of rubies, wearing throat ornaments, necklaces, waistchains and rings. She is red, has six arms and three eyes, and bears a crescent Moon, smiling softly. She holds a bow of sugar cane, flowering arrows, noose, goad, and a nectar-filled begemmed cup, showing the mudra of bestowing boons. The five arrows of desire (Kama) in the five petals are Longing, Maddening, Kindling, Enchanting and Wasting. These five Kamas are five forms of Kamadeva, Lalita as Krishna, who are Kamaraja (Hrim), Manmatha (Klim), Kandarpa (Aim), Makara (Blum) and Manobhava (Strim) with the colours yellow, white, red, purple and blue. Each of the Kamadevas has two eyes and two arms, the hands holding sugar cane bow and flowering arrows, the very form of the five elements.🌺🌷🌹

[talonabraxas]

Atma Vidya Talon Abraxas

The Light is me, I am the Nous (the mind or Manu), I am thy God, and I am far older than the human principle which escapes from the shadow ("Darkness," or the concealed Deity). I am the germ of thought, the resplendent Word, the Son of God. All that thus sees and hears in thee is the Verbum of the Master, it is the Thought (Mahat) which is God, the Father. --The Secret Doctrine, i 74

[ayurvedainitiative-blog]

Bhuta Vidya

Bhuta Vidya ( Graha Chikitsa or Psychiatry ) is the sixth branch of Ashtang Ayurveda.

In  Sushruta Samhita Scriptures mentions details about Bhuta Vidya.

Bhuta Vidya deals with diseases acquired from unknown cause.

Bhuta Vidya also deals with the effects of various super - natural forces on person it may be bacterial or viral infections which is invisible entity ,

some experts says Bhuta means bad spirit like Gandharvas, Pisachu (Devil), Bhoota (Ghost) Atma (Spirit) which caused abnormal psychological conditions 

others says Bhuta means invisible like bacteria or virus,some other says past karma as a cause for certain diseases.

In total Bhut Vidya deals with the cause of diseases  which are directly not visible and have no direct explanation in terms of tridosha ( Vata-Pitta-Kapha).

 The treatment mainly done by a mantra chanting, worshiping holy plants , use of  some herbs,diet, Pranayam,Yoga and meditation where Body, Mind and Spirit make harmonious so the balance of mind keep stable to pacify the psychological disturbances of a patient and recover his  health .

 Moreover their are description available in Bhuta Vidya  for usage of several disinfectant plants for fumigation to make the atmosphere germ free.

Overall Bhuta Vidya deals with psychology and psychiatry using  methods of diagnosis and treatments by focusing on mind and on  the different factors that affect the imbalance of mind.

[chaitanyavijnanam]

శ్రీ లలితా చైతన్య విజ్ఞానము - 584 - 2 / Sri Lalitha Chaitanya Vijnanam - 584 - 2

🌹. శ్రీ లలితా చైతన్య విజ్ఞానము - 584 - 2 / Sri Lalitha Chaitanya Vijnanam - 584 - 2 🌹 🌻. లలితా సహస్ర నామముల తత్వ విచారణ 🌻 ✍️. సద్గురు శ్రీ కంభంపాటి పార్వతీ కుమార్ సేకరణ : ప్రసాద్ భరద్వాజ 🍁. మూల మంత్రము : ఓం ఐం హ్రీం శ్రీం శ్రీమాత్రే నమః 🍁 🍀 118. ఆత్మవిద్యా, మహావిద్యా, శ్రీవిద్యా, కామసేవితా । శ్రీషోడశాక్షరీ విద్యా, త్రికూటా, కామకోటికా ॥ 118 ॥ 🍀 🌻 584. 'మహావిద్యా’ - 2 🌻

నవావరణములతో సృష్టి నిర్మాణము జరుగును. ఈ నిర్మాణ వివరణ మంతయూ తెలియుట మహావిద్య. ఈ విద్యలో భాగముగ వేదాంగము ల���్నియూ తెలియబడును. మన్వంతర రహస్యములు, గోళాంతర రహస్యములు కూడ తెలియగలవు. మహత్ ఆధారముగ శ్రీమాత సృష్టి నిర్మాణము గావించును. ఆ మాహాత్మ్య మంతయునూ గ్రహించుట మహావిద్య. ఆత్మ విద్యావంతులకే మహావిద్య తెలియుట కవకాశము ఎక్కువ. ఈశ్వరత్వము, ప్రకృతి పురుషులు, మహదహంకారము, త్రివిధ అహంకారములు, పంచభూతములు- ఇత్యాది వన్నియూ వివరముగ తెలియును. ప్రజాపతుల కథలు తెలియగలవు.

సశేషం...

🌹 🌹 🌹 🌹 🌹

🌹 Sri Lalitha Chaitanya Vijnanam - 584 - 2 🌹 Contemplation of 1000 Names of Sri Lalitha Devi ✍️ Prasad Bharadwaj 🌻 118. Aatmavidya mahavidya shreevidya kamasevita shree shodashaksharividya trikuta kamakotika ॥118 ॥ 🌻 🌻 584. 'Maha Vidya' - 2 🌻

Creation is built through these nine enclosures. The complete understanding of this structure is Maha Vidya. This wisdom encompasses the knowledge of the Veda Angas (branches of Vedic learning), the secrets of Manvantaras (epochs of creation), and even the mysteries of celestial realms. With Mahat (the great principle) as the foundation, Sri Mata orchestrates the structure of creation. Comprehending this grandeur is Maha Vidya. The opportunity to understand Maha Vidya is greater for those proficient in Atma Vidya. It provides deep insight into Ishwaratva (divinity), the principles of Prakriti (nature) and Purusha (spirit), Mahad Ahankara (cosmic ego), the three forms of ego, the five elements, and more. It reveals the stories of Prajapatis (progenitors of creation).

Continues...

🌹 🌹 🌹 🌹 🌹

[queergiftedblack]

Guru Poornima Images

The day of full moon, Purnima, in the long stretch of Ashadh is customarily celebrated as Guru Purnima by Hindus. Otherwise called Vyas Purnima, the day is praised in recognition and love to sage Ved Vyas. He is the Adi (unique) Guru of the Hindu Dharma, who arranged the Vedas, composed the eighteen Puranas and the Mahabharat. On this day, the Guru is offered Pujan (worship)by the followers. First we will think about the job of a Guru throughout everyday life.

The Need of a Guru

The Sanskrit root "Gu" signifies murkiness or obliviousness. "Ru" means the remover of that haziness. In this manner one who expels haziness of our numbness is a Guru. Just he who evacuates our definitive murkiness, known as Maya, and who rouses and directs us on to the way of God-acknowledgment is the genuine Guru. Understudies likewise allude to their teacher or school speaker as master. The meaning of the word master for this situation is one who bestows transient information (Apara Vidya) and is along these lines in like manner offered regard.

An otherworldly competitor, regardless of how splendid, can never accomplish such information by his own undertaking. This is specified in the Shrimad Bhagwatam in which Jadbharat uncovers to lord Rahugan:

"O Rahugan! One can't accomplish information on Atma and Paramatma by performing compensation, penances, renunciation, Vedic examination or venerating divinities of water, fire or the sun. Be that as it may, when the residue from the feet of a satpurush (God-acknowledged Guru) sprinkles on our heads, at that point we can unquestionably achieve this information."

Fundamentally, one can just accomplish salvation by serving the satpurush. Stepping the way to God-acknowledgment independently is compared by the Katha Upanishad as strolling on a razor's edge. Adi Shankaracharya echoes a comparative order: "If an individual, in spite of having: an attractive, malady free body, acclaim, a heap of riches, and regardless of whether he has examined the Vedas and every single other sacred writing, and has himself made numerous sacred writings, yet has not given up himself at the feet of a Guru, at that point he has accomplished nothing, nothing, nothing, nothing."

The Guru assumes an essential job in boosting the applicant as often as possible, when he loses track, gets down and out or basically comes up short on steam. The applicant is in this manner better ready to comply with the Guru in the event that he comprehends the Guru's magnificence.

Wonder of the Guru

The Hindu shastras have hailed such a Guru limitlessly:

Skanda Purana - Guru Gita

A well known section known by heart by every Hindu youngster commends the Guru:

Gurubrahma Guruvishnu Gururdevo Maheshwaraha |

Guruhu sakshaat Parambrahman tasmai Shrigurave namaha ||

"The master is Brahma, Vishnu and Mahesh (Shiva), love to the Guru who is Parabrahman show."

The second line of the couplet doesn't actually imply that the Guru becomes Parabrahman - God, rather he is loved as though God is showing through him.

This is unobtrusively outlined by another well known stanza known to all Hindus:

Master Govind donu khade, kisko laagu paay,

Balihari Gurudevaki jinhe Govind diyo bataay.

The Guru and Govind - God, are available before me, to whom will I bow down first? Brilliance to the Guru since he demonstrated me Govind.

Aside from directing the hopeful on the way to God-acknowledgment, the Guru illuminates the significant implications of the huge range of scriptural information. Thus the Mundaka Upanishad calls such a Guru "Shrotriya" - knower of the genuine implications of the sacred texts. Adi Shankaracharya disallows a wannabe in attempting to decode the implications without a Guru. In his editorial on a Mantra (1/2/13) of the Mundaka Upanishad, he says: "Regardless of whether one has information on the sacred texts, he ought not endeavor to dive into their implications without anyone else. He ought to acquire the information on Brahman just through the Guru."

In their compositions, different Acharyas, for example, Ramanuj and Nimbark have considered the Guru compulsory in God-acknowledgment.

The Guru in the Swaminarayan Sampradaya

As per the directives from shastras of Hindu Dharma refered to above, Bhagwan Swaminarayan too thinks about the Guru as first; to be adored as one reveres God. In His Vachanamrutam He utilizes the terms Sadhu and Satpurush equivalently for the genuine Guru.

Gadhada III.27:

"The sacred texts advocate five characteristics of: Nishkam, Nirlobh, Nirman, Niswad and Nisneha for a sadhu. The sadhu in whom one watches such traits has a steady compatibility with God. In this manner one should have permanent confidence in his words, and by his words ought to understand the information on God."

Gadhada III.26:

"The sadhu who lives in a manner by which he quells his indriyas and antahkaran, however isn't stifled by them, who takes part in God-related exercises just, carefully watches the Panch Vartamans, trusts himself as being Brahman and loves Lord Purushottam, can be referred to neither as a person nor a deva, since neither man nor deva have such characteristics. Subsequently such a sadhu, however an individual, has the right to be adored at standard with God."

At last, in what capacity should a competitor serve such a Guru?

Serving the Guru

Again the sacred writings control the wannabe:

(1) Shvetashvatara Upanishad (6/23) :

Backers love to the Guru in a similar way as the god - God, to accomplish everything to achieve on the way of God-acknowledgment:

Yasya deve para bhaktir yatha deve tatha gurau |

Tasyaite kathitaa greetings arthaaha prakashante mahatmanaha ||

(2) Bhagavad Gita (4/34) :

The pupil ought to submissively suggest conversation starters to the Guru and please him by serving him. He will at that point confer the information on God, so appoint the savvy sages.

(3) Shrimad Bhagvatam :

Bhagwan Rushabhdeva advocates his children: Obeying the Anuvrutti - unvoiced wishes - of God and Guru is dedication.

(4 ) Vachanamrutam (Vadtal 5) :

The applicant should offer equivalent and strongly cherishing administration to God and His sadhu. At that point, in spite of being the most minimal kind of aficionado who is bound to turn into an incredible fan after either two births or four births or ten births or even a hundred births, he can turn into an extraordinary enthusiast in this birth. Such is the product of serving God and His sadhu similarly."

The expression "extraordinary aficionado" means moksha-salvation.

Subsequently upon the arrival of Guru Purnima, supporters introspect, and resolve to offer pujan and worship to the Guru as a top priority, activity and discourse; verifiably comply with his unvoiced wishes, orders, serving him as one would God and praising his brilliance and redemptive qualities.

Consistently, the Guru Purnima Festival, within the sight of Pramukh Swami Maharaj is commended with commitment and eagerness at Bochasan Mandir. A get together from 8.30 am to 12.00 early afternoon is held wherein bhajans and talks by senior sadhus accentuate and sing the magnificence of the Guru. The celebration is at last delegated with Swamishri's favors and darshan - where thousands offer their respect by documenting past Swamishri.