date : 21-4-10, 6-30pm, punarvasu nakshatra atma, prana...
TRANSCRIPT
Speech by Dr. M. Sri Rama Krishna, at East Chetana Kendra
Date : 21-4-10, 6-30PM, Punarvasu Nakshatra
1. Atma, Prana, Jivatma, Ahamkar, Ego, Ishvara are all synonyms
of the same thing.
2. Yoga sadhanas are said to take few lifetimes to be completed.
But Ramakrishna Paramahamsa could do it in 3 days.
The Synthesis of Yoga by Sri Aurobindo, Page 6, Line 22 :
Yoga, as Swami Vivekananda has said may be regarded as a means of
compressing one’s evolution into a single life or a few years or even a
few months of bodily existence.
3. All the devata worship we are doing is not needed except
catching the Ishwara – Ego in you.
4. While Vivekananda said that we can achieve this in a few
months, Pandit Sri Rama Sharma acharya says that we can do it
in 9 days – Sanjeevani sadhana – With which one can overcome
death.
5. Karma is a obstacle to obtain dwijatva. For this we need to clear
ourselves and this can be done with watching the correct type
of movies in the correct angle. One can overcome their
Prarabdha karma.
6. Runanu bandha rupena pashu patni suta aalayaha. All these are
bandhas but by watching one song you can learn how to over
come them.
7. Just as scientists utilize the previous discoveries to move
forward in science, you can utilize movies as they are all
experiences only to move forward in evolution.
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 22-4-10, 6-30PM, Pushya Nakshatra
The Synthesis of Yoga by Sri Aurobindo, Page 6, Line 22 :
Yoga, as Swami Vivekananda has said may be regarded as a means of
compressing one’s evolution into a single life or a few years or even a
few months of bodily existence.
1. The difference between animals and humans is that humans
can think and talk and move forward in evolution by his own
means
2. In the olden times the Kings used to go for hunting to protect
his kingdom from the danger of the wild animals and not for
pleasure.
3. Rama’s goal was Ramarajya Sthapana.
4. The sloka “Om Gurur bramha Gurur Vishnuhu Gururdevo
maheshwaraha gurussakshaath parbrahma tasmai sri
guravenamaha” is one which can take u forward in evolution if
u know and use it correctly.
5. Just as for learning about E=mc2 one needs to know the entire
theory behind it, we need to learn the theory behind the
slokas.
6. Swasa can be used as astra and if known correctly one can
learn all sastras, all knowledge with swasa.
7. Our body is our Pyramid – 5 tattvas – 5 koshas
8. For any seed to sprout, we need water and light and it should
be placed at the same place.
9. Maatruvath Paradaareshu – Saptapadi movie clip
10. Should be able to leave all bad habits instantly –
Shruthilayalu movie clip
11. We should be able to harness all spiritual energy and
make it flow in the right direction – Indra Movie clip
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 23-4-10, 6-30PM, Aslesha nakshatra
1. Everybody talks about Ramarajya. But to attain it, you should
first have attained “atmarajya”. With a group of people like
this, Ramarajya sthapana is possible.
2. In history pole shift has occurred for more than 20 times
3. It has been told that by 21-12-2012 Prithvi will become
swarga. Not for others but for you if you can change your
path and move in this direction.
4. Everybody should first start with the sadhana given by
Ramana Maharshi – “ Who am I?”
5. The prana which comes into our body gets divided into 5. 3
lobes in the right and 2 lobes in the left.
6. The pancha pranas Prana, apana, samana, udana, vyana go
into these 5 lobes.
7. One should be able to learn the knowledge of which prana
goes into which lobe and what is the work done by it.
8. One can balance their food based on these pranas if you
know which food give which prana and hence what needs to
be changed.
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 25-4-10, 6-30PM, Purva phalguni nakshatra
YOGA – TO HASTEN EVOLUTION ; ANNAMAYA SHARIRA – ITS WORKING
The Synthesis of Yoga by Sri Aurobindo, Page 6, Line 22 :
Yoga, as Swami Vivekananda has said may be regarded as a means of
compressing one’s evolution into a single life or a few years or even a
few months of bodily existence.
BHAGAVAD GITA –
oÉWÕûÌlÉ qÉå urÉiÉÏiÉÉÌlÉ eÉlqÉÉÌlÉ iÉuÉcÉÉeÉÑïlÉÉ
iÉÉlrÉWÇû uÉåS xÉuÉÉïÍhÉ lÉ iuÉÇ uÉåijÉ mÉUliÉmÉ 4.5
AeÉÉåÌmÉ x³urÉrÉÉiqÉÉ pÉÔiÉÉlÉÉqÉϵÉUÉåÌmÉ xÉlÉ
mÉëM×üÌiÉÇ xuÉÉqÉÍkɸÉrÉ xÉÇpÉuÉÉÍqÉ AÉiqÉ qÉÉrÉrÉÉ 4.6
lÉælÉÇ ÍNÇûSÎliÉ zÉx§ÉÉÍhÉ lÉælÉÇ SWûÌiÉ mÉÉuÉMüÈ
lÉ cÉælÉÇ YsÉåSrÉlirÉÉmÉÉå lÉ zÉÉåwÉrÉÌiÉ qÉÉÂiÉÈ 2.23
SUMMARY
1. 9 days is sufficient for hastening our evolution if we have
the required knowledge and apply them in our day to day
life and change ourselves.
9 is the number because we have only 9 grahas
But we actually have only 5 grahas
9 = 5(grahas) + 2 (Sun-star, Moon – satellite) + 2(Rahu + ketu)
Graha means that which receives. i.e. our 5 Karmendriyas and 5
gyanendriyas.
2. Our physical body is different from Annamaya sharira
Whatever we eat for our physical body actually gets digested
because of the annamaya sharira.
3. Prana is different from prana vayu. Oxygen is the capsule for
prana vayu.
Just as an atom contains electron, proton and neutron; prana
contains prana vayu.
4. One should chew the food well and let it mix with the saliva in
the mouth.
The food gets digested through the annamaya sharira and is
given out to the 5 pranas. This is the reason behind chanting the
below mantras before eating food
Om Pranaya Swaha
Om apanaya Swaha
Om vyanaya Swaha
On udanaya Swaha
Om samanaya Swaha
One should be able to balance the 5 pranas with the food we take
and also know what kind of food is needed for which prana.
5. Cows are the embodiment of Prana.
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 26-4-10, 6-30PM, Uttara phalguni nakshatra
SYLLABUS FOR HUMANITY – A.U.M
BHAGAVAD GITA –
rÉÉåaÉxjÉÈ MÑü MüqÉÉïÍhÉ xÉ…¡Çû irÉYiuÉÉ kÉlÉl‹rÉ
ÍxÉSèkrÉÍxÉSèkrÉÉåÈ xÉqÉÉå pÉÔiuÉÉ xÉqÉiuÉÇ rÉÉåaÉ EcrÉiÉå 2.48
MANDUKYA UPANISHAD –
Invocation
Om! Bhadram karnebhih s'rnuyāma devāh
bhadram pasyemākṣhabhiryajatrāh
sthirairangaistushtuvam sastanūbhir
vyaśema devahitam yadāyuh
svasti na indro vriddhaśravāh
svasti nah pūṣhā viśvavedāh
svasti nastārkṣhyo ariṣhtanemih
svasti no brihaspatirdadhātu
Om śāntih; śāntih; śāntih
"Om. Shining Ones! May we hear through our ears what is auspicious; Ye, fit to be worshipped! May
we see with our eyes what is auspicious; May we, endowed with body strong with limbs, offering
praise, complete the full span of life bestowed upon us by the divine beings; May Indra, of enhanced
fame, be auspicious unto us; May Pushan, who is all-knowing, be auspicious unto us; May Tarkshya,
who is the destroyer of all evils, be auspicious unto us; May Brihaspati bestow upon us
auspiciousness!
Om. Peace! Peace! Peace!
Verses
Ōmityetadakṣharamidam sarvam, tasyopavyākhyanam,
bhūtam bhavatbhaviṣhyaditi sarvamomkāra eva;
yaccānyat trikālātītam tadapyomkāra eva.
1. OM! - This Imperishable Word is the whole of this visible universe. Its explanation is as follows:
What has become, what is becoming, what will become, - verily, all of this is OM. And what is
beyond these three states of the world of time, - that too, verily, is OM.
Sarvam hyeted brahma; ayamātmā brahma;
soyamātmā chatuṣhpāt.
2. All this, verily, is Brahman. The Self is Brahman. This Self has four quarters.
Jāgaritasthāno bahihprajñah saptānga
ekonavimśatimukhah sthūlabhug vaiśvānarah
prathamah pādah.
3. The first quarter is Vaiśvānara. Its field is the waking state. Its consciousness is outward-turned. It
is seven-limbed and nineteen-mouthed. It enjoys gross objects.
Svapnasthāno'ntah-prajñah saptānga ekonavimsatimukhah
praviviktabhuk taijaso dvītiyah pādah.
4. The second quarter is taijasa. Its field is the dream state. Its consciousness is inward-turned. It is
seven-limbed and nineteen-mouthed. It enjoys subtle objects.
Yatra supto na kancana kāman kāmayate;
na kancana svapnam paśyati tat suṣhuptam.
suṣhuptasthāna ekibhūtah prajñānāghana evānandamayo
hyānandabhuk cetomukhah prājñas-tṛtīyah pādah.
5. The third quarter is prājña, where one asleep neither desires anything nor beholds any dream:
that is deep sleep. In this field of dreamless sleep, one becomes undivided, an undifferentiated mass
of consciousness, consisting of bliss and feeding on bliss. His mouth is consciousness.
Eṣha sarveśvara eṣha sarvajña eṣho'ntaryāmyesha
yonih sarvasya prabhavāpyayau hi bhūtānam.
6. This is the Lord of All; the Omniscient; the Indwelling Controller; the Source of All. This is the
beginning and end of all beings.
Nāntah-prajñam, na bahih prajñam, no'bhayatah-prajñam na
prajnañāghanam, na prajñam, na-aprajñam;
adriṣhtam-avyavahārayam-agrahyam-alakshanam-acintyam
avyapadeśyam-ekātmapratyayasāram prapancopaśamam
śāntam, śivam-advaitam caturtham
manyante, sa ātmā sa vijñeyah.
7. That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness,
nor the two together; not an indifferentiated mass of consciousness; neither knowing, nor
unknowing; invisible, ineffable, intangible, devoid of characteristics, inconceivable, indefinable, its
sole essence being the consciousness of its own Self; the coming to rest of all relative existence;
utterly quiet; peaceful; blissful: without a second: this is the Ātman, the Self; this is to be realised.
So'yamātmā-adhyaksharam-Omkaro'dhimatram, pādā mātrā,
mātrāsca pādā akāra ukāro makāra iti.
8. This identical Ātman, or Self, in the realm of sound is the syllable OM, the above described four
quarters of the Self being identical with the components of the syllable, and the components of the
syllable being identical with the four quarters of the Self. The components of the Syllable are A, U,
M.
Jāgaritasthāno vaiśvānaro'kārah prathamā
mātrā āpterādimatvādvāpnoti ha vai
sarvān kāmānādisca bhavati ya evam veda.
9. Vaiśvānara, whose field is the waking state, is
the first sound, A, because this encompasses all,
and because it is the first. He who knows thus,
encompasses all desirable objects; he becomes
the first.
Svapnasthānastaijasa ukāro dvitīya
mātrotkarṣhādubhayatvādvotkarṣhati ha vai
jñana-santatim, samānasca bhavat
nāsyābrahmavit kule bhavati, ya evam veda.
10. Taijasa, whose field is the dream state, is the
second sound, U, because this is an excellence, and
contains the qualities of the other two. He who
knows thus, exalts the flow of knowledge and
becomes equalised; in his family there will be born
no one ignorant of Brahman.
Sushuptasthānah prājño makārastṛtīya mātrā
miterapīter vā, minoti ha vā idam
sarvam-apītisca bhavati, ya evam veda.
11.Prājña, whose field is deep sleep, is the third
sound, M, because this is the measure, and that
into which all enters. He who knows thus,
measures all and becomes all.
Amātrascaturtho'vyavahāryah prapancopaśamah sivo'dvaita
evamomkāra ātmaiva, samviśatyātmanatmanam ya evam
veda, ya evam veda.
12. The fourth is soundless: unutterable, a quieting down of all relative manifestations, blissful,
peaceful, non-dual. Thus, OM is theĀtman, verily. He who knows thus, merges his self in the Self; -
yea, he who knows thus.
Om śantih; śantih; śantih
Om Peace! Peace! Peace!
BHAGAVAD GITA –
oÉWÕûÌlÉ qÉå urÉiÉÏiÉÉÌlÉ eÉlqÉÉÌlÉ iÉuÉcÉÉeÉÑïlÉÉ
iÉÉlrÉWÇû uÉåS xÉuÉÉïÍhÉ lÉ iuÉÇ uÉåijÉ mÉUliÉmÉ 4.5
lɹÉå qÉÉåWûÈ xqÉ×ÌiÉsÉïokÉÉ iuÉimÉëxÉÉSÉlqÉrÉÉŠÑiÉ
ÎxjÉiÉÉåÎxqÉ aÉiÉxÉlSåWûÈ MüËUwrÉå uÉcÉlÉÇ iÉuÉ 18.73
SUMMARY
1. Only humanity has a syllabus in
nature which is “AUM”.
2. AUM is like a carrier wave which can
contain any other wave.
3. One should learn to maintain balance
– samatvam as plants came from
seeds and animals came from plants
and human came from animals. The
existence of humans is very much
dependent on the plants and
animals;
4. We should keep observing our breath
constantly.
5. To achieve this syllabus of AUM, we
should be ready to give –
a. Samaya daan
b. Amsha daan
c. Prathibha daan
6. The first letter A in AUM – describes
the jaagurthavastha or wakeful
state.
7. The below 9th sloka from the
Mandukya Upanishad states that
Jāgaritasthāno vaiśvānaro'kārah prathamā
mātrā āpterādimatvādvāpnoti ha vai
sarvān kāmānādisca bhavati ya evam veda.
9. Vaiśvānara, whose field is the waking state, is the first sound, A, because this
encompasses all, and because it is the first. He who knows thus, encompasses
all desirable objects; he becomes the first.
8. From the bhagavad Gita sloka nashto
mohaha……
We should remember our past with
the Guru (a-cchuta’s) blessing and
be in that “I am” state without any
doubts and be ready to do whatever
the Guru says.
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 27-4-10, 7-00PM, Hastha nakshatra
Bhagavad Gita -
Mandukya Upanishad -
9. Vaiśvānara, whose field is the waking state,
is the first sound, A, because this
encompasses all, and because it is the first.
He who knows thus, encompasses all
desirable objects; he becomes the first.
10. Taijasa, whose field is the dream state, is the
second sound, U, because this is an
excellence, and contains the qualities of the
other two. He who knows thus, exalts the
flow of knowledge and becomes equalised;
in his family there will be born no one
ignorant of Brahman.
11. Prājña, whose field is deep sleep, is the
third sound, M, because this is the
measure, and that into which all enters. He
who knows thus, measures all and
becomes all.
Bhagavad Gita –
SUMMARY
1. Aa – wakeful state - vaishvanara – 3rd dimension – Gives us
the power of Akshaya paatra….
2. Uu – Dream state – taijasa – 4th dimension – Many discoveries
and inventions have occurred because of dreams –
Vigyanamaya Kosha
3. Ma – deep sleep state – Pragya – The power of Srushti and
Pralaya – Samadhi.
4. If we are always aware of our breath constantly, in 6 months
we can get the power to foresee future incidents also.
5. Ananyaaschintayanthomaa…………..We should always keep our
mind at the EGO.
Dense - Bhur - Vaishvanara - Aa
Liquid - Bhuvah - Taijasa - Uu
Gaseous - Swaha - Pragya - Ma
Tat savitur varenym – 8 letters – Ashtavasuvulu
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 28-4-10, 6-30PM, Swathi nakshatra
The Synthesis of Yoga by Sri Aurobindo, Page 6, Line 22 :
Yoga, as Swami Vivekananda has said may be regarded as a means of
compressing one’s evolution into a single life or a few years or even a
few months of bodily existence.
I.2 yogaå citta-vëtti-nirodhaï
yogaï = process of yoking; union
citta = consciousness
vëtti = patterning, turnings, movements
nirodhaï =stilling, cessation, restriction
Yoga is to still the patterning of consciousness.
SUNDARAKAANDA -
The Leap
The monkeys set to cheering as Hanuman begins growing
in size and climbs the cliffs of the mountain Mahendra. Once at
the peak, Hanuman increases his size even further and he stamps
his feet and makes sure of his footing. His weight crushes the
stones and collapses the caves where wild animals dwell.
Poisonous snakes struggle out of their holes and bite rocks in their
anguish, creating sparks from their venom and fangs.
Now the size of a mountain himself, Hanuman salutes
the four directions, his father Vayu and Rama. He hunches his
shoulders, bristling the fur of his back and twitches his tail, felling
whole trees with its touch. He places his hands upon the rocks,
contracts his waist and folds his legs under him. He stretches out
his neck and lets out a roar like a thunderclap. He scans the
horizon and concentrates his vital energy inside his heart.
He tells his comrades, “I shall fly like a swift arrow
from the bow of Rama. If I fail to find Sita on Lanka then I will
search the realm of the Devas. If she is not there either then I will
return to Lanka, bind Ravana hand and foot and throw him at the
feet of Rama. In every circumstance I shall succeed. I shall scoop
the whole of Lanka out of the sea with my bare hands if I need to
and present it to my lord.”
Then Hanuman becomes quiet and meditates upon
Garuda, excluding all other thoughts from his mind. Suddenly he
uncoils and launches himself into the sky. The force of his
departure creates a vacuum that sucks up the forest around his
feet. Bewildered birds twirl and flap helplessly trying to find their
way out of the windstorm. Entire trees are uprooted and follow
him for a distance like relatives following a loved one at the
beginning of his journey. Flowers and shrubs swirl around in the
mighty updraft and Hanuman resembles the moon surrounded by
the lesser lights.
On the shore with hands pressed together in prayer for
their general’s success, the thousands of monkeys all stand on one
foot in Vrikshasana, tree pose, determined to wait like that until
he returns.
.
2 Mt. Mainaka
As Hanuman travels some distance while increasing his
great speed, the god of the oceans, Varuna, muses thusly: “This
Hanuman is an emissary of Rama, scion of the Ikshvaku race.
Those ancient kings and sons of Sagara dug my seabed and are
responsible for my existence on this earth. It is only proper that I
should aid Rama or his agent.”
Sagara then goes to the submerged mountain Mainaka
and tells him to offer Hanuman a place to rest and some
delectable refreshments. Mainaka obeys and rises out of the
water, shining brilliant and golden in the sun, blocking
Hanuman’s path. Hanuman for his part is in no mood for
obstructions and pushes the flying mountain out of his way with
the impact of his chest. The mountain recedes like a rain cloud
driven along by a storm. Mainaka is greatly impressed and
delighted with the power of that monkey leader.
Assuming the form of a man, Mainaka stands on his
own peak with folded hands. The living mountain stays the fierce
Vanara with these sweet words. “Noble Hanuman, I am Mainaka
and I am here to offer you rest and refreshment on your journey. I
owe a great debt of gratitude to your father the wind and the
ocean below us and thus will be very pleased if you accept these
choice morsels from the forests of my hillsides. I am also called
‘Hiranyanabha’ on account of my golden peak.” Hanuman arrests
his flight at this mention of his father, hovers in the air, and asks
how Mainaka came to be living under the ocean.
“Long ago all mountains had wings and we flew where
we wished and visited with each other the world over. But some
of us landed indiscriminately and crushed whole colonies of
rishis. Their prayers of complaint reached Indra and he used his
Vajras to cut off our wings and settle us permanently. As I was
the last one, your father, Vayu, used his power under my wings to
speed me away from Indra. As we flew over this ocean Varuna
offered me sanctuary and I have been hiding under his waves ever
since. Now Sagara would like to do you a favor because you are
the emissary of Rama since it was his ancestors who dug the
ocean floors out of the earth with their bare hands. Long ago they
searched for the sacrificial horse of Sagara and they created the
depths of the ocean in their zeal. As I am thus indebted to both
your father and my protector, I ask you again to please accept my
hospitality.”
Hanuman folds his hands and thanks Mainaka for his
kind intentions. “Thank you very much, noble soul. I regret that I
cannot spend another moment with your pleasing personage. I
must be on my way and fulfill my duties to my king and to our
master, Rama. Namaste.” And with that, Hanuman respectfully
pats the top of the mountain with his right hand as a token of
accepting Mainaka’s kindness and speeds away towards Lanka.
Indra flies down from heaven immediately upon the
Vanara’s departure and says, “No fear, Mainaka. You may keep
your wings for this kind service to Hanuman. I will forget the
enmity between us. You may live without fear of my Vajra
because you offered to help this person who is essential to the
effort to destroy Ravana. Go in peace, golden one.”
3 Surasa and Simhika
The Devas gather in council and decide to test Hanuman.
“Maybe he does not have the strength or the wisdom to succeed.
If he fails then our plans will be thwarted as well. Let’s have
Surasa, the splendid mother of serpents, challenge him.”
She descends from heaven and assumes an appropriately
monstrous form: red eyes and receding rows of fangs, with an
immense coiling body like a mountain of twisting, impatient
death.
The dreadful serpent Surasa blocks Hanuman’s way
with her immense maw. “Halt! You shall become my food! I have
a boon from Brahma himself that none may pass me without
entering my mouth.”
Hanuman pauses in the air before the great beast, folds
his hands in Namaste, and explains patiently, “Good mother, my
name is Hanuman and I am on an urgent mission for my master,
Rama. I must go to Lanka to find his wife Sita and report back to
him. When I am finished with this mission I will certainly come
back to you and enter your mouth. For now, my time is not my
own.”
“Foolish monkey! I’m hungry NOW! You shall not
escape me!”
His anger stirred, Hanuman declares, “Prepare yourself
then, you are much too small to swallow me.” And with that he
increases his size by a yojana. Surasa then also increases her size
by a yojana. Exasperated by this delay, Hanuman increases his
size by ten more yojanas and Surasa follows suit. Then, quick as a
flash, Hanuman shrinks his body to the size of a thumb and flies
into and out of Surasa’s mouth with lightning speed.
Resuming his former size, the noble monkey hovers in
the air on the other side of Surasa with his hands pressed together.
“Thank you, mother. Namaste. Now I have entered your mouth
and proved Brahma’s boon true. Please grant me leave.”
“Success to you, you clever monkey. You may pass with
my blessing.”
Hanuman bows to her and speeds on his way wondering
if he just saw a dragon smile.
As Hanuman flies through the air he notices his speed
decreasing. He looks down and sees that his shadow is distorted
unnaturally upon the waves. It is actually some distance beneath
the water! “This must be the work of that shadow catching
monster Simhika that Sugriva warned me about. Now is the time
to deal with this monster directly.”
Under the waves Simhika is momentarily happy. Here
is her prey flying willingly at her mouth as if it has no more wish
to live. Simhika rises out of the waves to meet Hanuman and to
swallow the immense monkey but Hanuman increases his speed
and plunges himself deep into her throat, rips her heart out with
his diamond hard nails and leaves her bleeding carcass for the
sharks to consume. The sea creatures happily feast on this ancient
terror to themselves and their ancestors.
Hanuman does not pause or celebrate but simply cleans
himself of her blood while skimming low upon the waves before
regaining his former height.
Traveling many yojanas in mere moments, Hanuman
sees the mountains of Lanka and reasons to himself: ”If I can see
them then they can see me. Perhaps they will send out a war party
and conceal Sita to a special dungeon if I engage them too soon. I
should reduce my size and avoid detection until I am sure of the
success of my mission.” Hanuman then continues his flight but
reduces his size to that of a small monkey, no bigger than a cat.
He lands on the Lamba peak of Trikuta Mountain with his left
foot first, conceals himself in the forest, and waits for the coming
of darkness.
“I must be careful and thorough, so now I will meditate
and prepare myself for the search of this island under the cover of
night. If I cannot find Sita I will uproot Ravana’s palace and carry
him back to Rama and let him do with him as he thinks best.”
BHAGAVAD GITA –
oÉWÕûÌlÉ qÉå urÉiÉÏiÉÉÌlÉ eÉlqÉÉÌlÉ iÉuÉcÉÉeÉÑïlÉÉ
iÉÉlrÉWÇû uÉåS xÉuÉÉïÍhÉ lÉ iuÉÇ uÉåijÉ mÉUliÉmÉ 4.5
Devata, Rakshasa, Yaksha, Kinnera, Kimpurusha,
Gandharva, Naaga, Garuda
Lalitha Sahasranama stotra –
Vibhûti-pâdaï III. The Extraordinary Powers III.1 desa-bandhaå cittasya dhârañâ deåa = place
bandhaï = binding
cittasya = consciousness
dhârañâ = concentration Concentration locks consciousness on a single area.
III.2 tatra pratyayaika-tânatâ dhyânam tatra = there, in that
pratyaya = perception, thought, intention, representation
eka = one
tânatâ = extension, stretching
dhyânam = meditative absorption In meditative absorption, the entire perceptual flow is aligned with that object.
III.3 tad evârtha-mâtra-nirbhâsaä svarûpa-åûnyam iva samâdhiï tad = its, that
eva = thus
artha = meaning, purpose, approach
mâtra = only
nirbhâsaä = shining
sva = own
rûpa = form
åûnyam = empty
iva = like, thus, as it were
samâdhiï = oneness, integration When only the essential nature of the object shines forth, as if formless, integration has arisen.
III.4 trayam ekatra saäyamaï trayam = these three
ekatra = in one, as one
saäyamaï = constraint, perfect discipline Concentration, meditative absorption, and integration regarding a single object comprise the perfect discipline of consciousness.
SUMMARY
Sundaraakaanda – A.U.M – Samadhi
1. Ramayana has been written to teach us about
evolution and is said to be the commentary for
“Gayatri”
2. After the three states A.U.M comes SAMADHI
3. To understand out Chitta vrittis we should learn
about Sundaraakaanda which is the complete
knowledge of A.U.M.
a. At first Hanuman takes a leap and encounters
a mountain which he crushes – This is to be
understood as out Karma both positive and
negative being crushed out.
b. Mainaka – We need to jump and work and not
be taking rest although it comes positively
c. Surasa – That which we like – We should
always be higher than our desires and not be
flattered by people but grow above them.
d. Simhika – We should get rid of our past birth
shadows and habits which try to pull us down
in the Sa-mudra (the seal we like) with our
seals.
4. The brain is only an instrument for the mind
5. The technique for developing the VIgyanamaya
kosha is Samadhi.
6. We can do magics and miracles with Vibhuthi –
the knowledge of AUM- sundarakaanda.
7. For this we should understand – Dharana,
Dhyana and Samadhi
8. All slokas in the bhagavad gita are in anushtup
chandass – contain all the 4 states of A.U.M and
Samadhi in the order of 8 letters each : Samadhi,
Deep sleep, dream state, wakeful state.
Speech by Dr.M.Sri RamaKrishna, at East Chetana Kendra
Date : 29-4-10, 6-30PM, Vishaakha nakshatra
Christiaan Neethling Barnard was a South African cardiac surgeon,
famous for performing the world's first successful human-to-human heart
transplant. He performed the world's first human heart transplant operation on
3rd December 1967
THE LOST SYMBOL BY DAN BROWN – This has
opened up the secrets of free masonry.
The initiator of dance – Bharatha Rishi -
The author of 'Natya Sastra' is undoubtedly the Rishi who was
initiated by Brahma himself in the art of Dancing.All the important
styles of Indian classical dances are based on the rules laid down by
Bharata Muni in his treatise.
Hence each of these styles are a regional variation of Bharatha
natyam. However, what we now call Bharatha natyam is ,in fact,
strictly traditional and purest form of dance. This dance form has
survived in the southern part of the sub continent in spite of centuries
of social and political upheavals. This 3000 year old art is still as
fresh and fascinating as it must have been when it inspired the
sculptors who have left their imagination on stone. Thus India became
a land where the teaching of the Rishis and Saints was imparted not
only through learning and philosophy but through arts, music and
dance.
Bharathanatyam is perphaps the oldest among the contemporary
classical dance forms of India. Its claim to antiquity rests not on the
name, which is derived from the word "Bharatha" and thus associated
with the Natyasastra, but on the overwhelming literary, sculptural and
historical evidence available.
Among the many forms and styles, there is one which is called the
ekaharya lasyanga in the Natyasastra. In this form, there is one actor
playing many many roles. The Natyasastra in this context, also speaks
of the actor as the narrator. Instead of many actors presenting a
dramatic story, the solo actor presents, through abhinaya, the
particularly dominant state - Sthayi Bhava.
500 B.C.-10A.D. Bharatha Natyam is a composite art, whose message
is not merely to the senses, but to the soul of the dancer and of the
perceiver. Due to this, one could comprehend that Bharatha Natyam is
an art that conveys spiritual expression. This dance form cannot be
adequately danced by anyone without reverence for technique and for
spiritual life. It is an art that lifts one from temporal to eternal values.
The intimate association of dance with religion and as a ritual, a form
of worship in the temples is well established. The institution of the
Devadasis, servants of the God, contributed in perpetuating and
preserving the art. In ancient times, the system of dedicating young
dancers to the temples as devadasis seems to have prevailed.
Bhagavad Gita -
I.24 klesha-karma-vipâkâåshayair aparâmrushta purusha-visheshaha îshvaraha klesha = cause of suffering, corruption, hindrance, affliction, poison
karma = action
vipâkâ = ripening, fruition
aåshayair = store, residuum
aparâmrushta = untouched, unaffected
purusha = pure awareness
visheshaha = difference, distinction; exemplary, distinct
îshvaraha = divine ideal of pure awareness Isvara is a distinct, incorruptible form of pure awareness, utterly independent of cause and effect, and lacking any store of latent impressions. Bhagavad Gita -
SUMMARY
1. Cow is PRANA personified.
2. To know about prana shakthi, about
devatas, we should know about cow.
3. Vishwanath movie-Swarnakamalam song-
Andelaravamidi padamulada……..
The movement of the hands and legs –
postures –
Just as the entire universe is built up with
atoms(Proton, neutron and electron) our
body is made up of the Panchatattvas.
Tanmaatra - Tattva -Karmendriya -
Gyanendriya
1. Shabdha - Akasha -tongue -ears
2. Sparsha - Vayu -hands -skin
3. roopa - Agni -legs -eyes
4. rasa - Jala -sex organs -
tongue
5. gandha - Prithvi -anus -nose
4. The book The lost symbol by Dan Brown tells
us about rebirth in the first page itself –
Dwijatva – Gayatri.
5. Utilizing our panchatattvas for changing
ourselves is taught is Ramayana and
Mahabharatha.
6. The most important thing in Ramayana is the
“Ramarajya sthapana”.
7. Utilization of Shabda beda – Shravan Kumar
in Ramayana.
8. We can change the entire world if we know
the correct movement of our 5 karmendriyas.
9. Ishvara – Ego – Ahamkara – Prana all are one
and the same.
10. Ramayana – Shat chakras
11. Mahabharata – Panchakoshas
12. We should learn to be at the Ego at all
times (all 24 hours of the day) and do what it
tells us to do – Karishye vachanam tava and
HE will look after us – yoga kshemam
vahaamyam.
13. Chakram – Last scene – how to
overcome our karma and the benefits of
being at the EGO always.
14. The Antahkarana bridge is the Rama
sethu – Nala and Neela were the key ones in
building it.