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    Musings on the Fundamentals of Hinduism


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    FIRST MUSING

    Once Prajapathi went to his father and asked him. "Father, I want to know how you created the Universe". Brahma said, "I am the whole universe. By knowing me you will know the universe." Saying so he disappeared.

    • Prajapathi surveyed the creation that consisted of this world, the middle region and the heaven. He brooded over his father's words and said "All I have is this creation before me and if I know the essence of this creation, then I would know my father." So saying he looked at Prithvi, this earth. The earth is dark and could not be seen but for the fire in it. So he discerned that Agni to be the essence of the earth, as but for the Agni the earth will not be important. Prajapathi therefore extracted Agni as the essence of the earth.

    • Then he turned his attention a little higher. He saw the space called the Anthariksham or the middle region. There was thunder and lightening, there was so much noise and movement of the manes, the dead ancestors. The noise and motion is indicative of their unease and fear of having lost their dear ones and their restlessness to get back to them. These were possible by the air or Vayu (as one would observe in Vayu’s motion a eerie noise of fear). Prajapathi knew Vayu as the essence of space and extracted it.

    • Then he turned his attention higher and looked at Dhyau the heaven. It was bright and in its midst the Sun was shining brilliantly. He knew the Sun or Aadhithya to be the essence of the Heaven and extracted it.
    Prajapathi brooded over these three gods - Agni, Vayu and Adhithya.

    • As he fixed his attention on Agni, he saw Brahmanas were pouring their oblation on Agni "Saying the Rigvedhic Manthra "Agnimeele Purohitham." He knew that Rigvedha as the essense of Agni and extracted it.

    • And he looked at Vayu and saw the Yajur Veda and its Brahmana held Vayu in place and so Prajapathi extracted Yajur Veda as its essence. (The Yajur Veda Brahmanas are essential parts of karma kaanda).

    • And Prajapathi turned his attention to Adhithya. The Sun was shining brilliantly because it was chanting Utgitha (OM) and realised that Sama Veda that teaches Utgitha to be the essence of Adhithya and extracted it.
    Now Prajapathi brooded over these three Vedas.

    • As he brooded over the Rig Veda, he realised that the great utterance, "BHUHU" brought about the Rig Veda and so he extracted Bhu as its essence. (Bhu is also indicative of its future effect the earth, Prithvi).

    • Then as be brooded over Yajur Veda and realised that the great utterance "Bhuvaha" brought about the Yajur Veda and extracted Bhuvaha as the essence of Yajur Veda. (Bhuvaha is the praana. Bhuvarlokam is a place where the praanas that have left the bodies get collected).

    • As be brooded over the Sama Veda, Prajapathi realised that the great utterance "Swaha" brought about the Sama Veda and and extracted "Swaha" as the essence of Sama Veda. (Swaha is indicative of the Self which is self-luminous. One needs no other light to know one’s own self).
    Now Prajapathi was left with these three Vyahrthis (or great utterances) as the essense of all that he has brooded over. Yet he was still nowhere near knowing his father or how he created the universe.

    • So he brooded on these three Vyahrthis. He found that the essence of Bhuhu was the Thamasa Guna, and he extracted it. (Thamasa Guna is indicative of darkness, ignorance and needed the light of Agni to be known).

    • He found out that the essence of Bhuvaha is the Rajo Guna and extracted it. (Bhuvaha is indicative of the motion of praana represented by Vayu).

    • And he found out that the essence of Swaha is the Sathva Guna and extracted it.

    And As soon as he had extracted all the three gunas, he found himself enveloped by them and this thrigunas became his upadhi or conditioning and instantly he found himself to be one with his father Brahma. The entire art and scheme of creation was instantly known to Prajapathi as he now found himself to be the entire creation. (The manthra – Bhu swaaha, agnaye idam na mama; Bhuva swaaha vayave idam na mama; Suva swaaha Sooryaayai idam na mama; Bhurbhuvaswa swaaha Prajaapathyai idam na mama should be understood as above).

    The three gunas thus pervade the whole universe and Brahman is its support. There is nothing in the universe that is exempt from the play of the gunas. This is the truth. This is the truth.
    _________________
    Sri Gurubyo Namaha
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    Musings on the Fundamentals of Hinduism - Discussions thread


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    Please post your discussions on my musings in this thread. Thanks, Anbu
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    NOTES ON MY FIRST MUSING:

    The curiosity to know the origin of the universe is as old as the human beings so the first person to raise the question has to be Prajapathi son of Brahma. The answer that Brahma gives out is important for it sets out the fundamental nature of the creation viz. that He is the creation. This is unlike the Genesis of the Bible (that remains the basic belief of the Jews, the Christians and the Muslims on creation) where the Creator sets himself as apart from the creation. So here we have two contrasting notions of God and His role.

    Secondly the method set out by Prajapathi is the efficient means of extracting the essence and discarding the chaff. Take for example his first extraction. He raised the question: What is it that makes the worlds important. The answer easily came as the Gods that rule the worlds. To give an example, let’s ask the question who made Mauryan dynasty important. The answer easily is Ashoka.

    Again the question of is why the Gods are important. Because the Vedas extol them. So Vedas became the essence of the three Gods of the worlds. Why the Vedas are important? Because they were given by the Trimurthis through the utterings called Vyahrithis. So the great Vyahrithis became the essence. Why are the Vyahrithis so important? Because they were brought out by the three Gunas that remained the driving force of the Trimurthis. Without Brahman, the one without a second, nothing exists and so Brahman is the Aathma of all.
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    SECOND MUSING

    Hari OM

    I really don’t know how to begin this musing. In story telling we always begin by saying “Once upon a time”, but this happened when there was no time! Yes, it was when Shiva was all alone delighting in His own glory of Kaivalyam (loneliness). He is the absolute, the one without a second. Should we say He was bored when he said “Dwitheeya Aathmam Bhavathi” (let me have a second self)? We do not know what prompted Him to say for there was no cause and effect then. But then could there be another for He is the absolute, the one without a second? If there is another then He can no more be absolute as he would be a ‘relative’ to the other. That would indeed be a fall from the glory that He never has to share with another. But then His wish is his own command! And it has to happen. And it did happen with the birth of the mind! We always say ‘my mind’ as if it is an object but no one has ever succeeded in pointing it out to the other. This mind is surely then the subject – the opposite of object – and indeed the other self! Shiva is, shall we say, no more bored because there is now someone who is always talking to him. That is why we are now listening to this talk of the mind called thoughts all the time.

    Shiva LOVES His mind and she (did I say she? yes it was She!) makes him proud. He was never proud before. This was the beginning of the sort of rule that everyone listens to his wife and so is a proud ‘grihastha’. It does not matter that this listening would be contrary to wisdom because surely you would listen. Sita said to Rama that she wanted a golden deer that she had seen. Rama told her that there is no such thing as a golden deer in this Prakrthi. That was his wisdom and conviction and so he told her. However he who was convinced that there is no such thing as a golden deer, himself set out in search of the golden deer! Such is the power of the consort! All of these happen because she makes him proud. Therefore she is called ‘Ahopurushika’. There is this implied story in this name Ahopurushika described by Adi Shankara in Soundarya Lahari. The story was that Ambaal was tossing Shiva into the three worlds of Waking, Dream and Deep Sleep. Vexed by this, one day Shiva used his powerful intellect, turning it into a thrisul and pierced the three worlds. Ambal asked him “Shiva, who destroyed the three worlds?” Shiva beat his chest said “I”! As soon as he said “I”, the ahamkara revived the three worlds and lauched Shiva back into it!

    Yes, the mind was dragging Shiva that he couldn’t concentrate on his own Self. That is why we are forgetful of our true Self, driven around by this mind. So Shiva decided to tie Ambal to Himself just as one would tether a cow to a post. “Maangalyam thanthuna nena mama jeevana hethuna”. By this thread I give you please be the cause (more aptly purpose) of my life! Even today we celebrate and re-enact this event whenever there is a marriage between a boy and a girl. This mind, Ambaal is the true loving consort of Shiva. She is a real Pathivratha, for she never leaves her husband.

    One day she shook Shiva from within as it would happen when we shake in horripilation. Or was it the shaking like the one who does so by the drinking of a pleasant intoxicant? Whatever it was, she caused Shiva to see three images of himself. What a illusion she has caused him! Therefore she is a great Maayini and she is the cause of all causes! Indeed there is no cause beyond her.

    To these three images that issued forth of Shiva, the great Maayini said, “I name you Brahma, Vishnu and Rudhra. I want you to create and I shall remain the Shakthi behind you.” Brahma was the first one to come out and said “I will create first”. So saying he said to himself, “Let me create everything so there will be nothing left to create. I will put the other two fellows out of business of creation.” He then meditated on what could be that which will be all creation. Suddenly he said “Aha!” “Everything needs space to exist. I shall be the all embracing space.” So saying he let out a great utterance (Vyahrithi) “Bhuhu” and BECAME SPACE. All that are in the space are in the domain of knowledge. So the space indeed is Sathwa Guna.

    It was the turn of Vishnu next. He said to himself “What! This fellow Brahma has created everything. What is there left for me to create? He was a little upset but soon he got himself composed. “Alright” he said, “if I know who this Brahma is, then probably I’ll have a way out.” He then meditated on Brahma. Suddenly he realized that Brahma is static. There is no place else apart from Brahma so Brahma is motionless. He also understood that Brahma has only inside and no outside. He said “I have to create something that has no inside but outside and not static but dynamic in nature.” Then he uttered the vyahrithi “BHUVAHA’ and BECAME TIME. Time occupies no space! Time is motion. Anything that goes in time is lost. When someone is dead we say “kaalamaayittaar”. If space is existence then time is its antithesis. However time as motion causes things to live. You live through the motion of breath, called inhalation and exhalation. You live through the opposing heart function called systole and diastole. You live because of assimilation and dissimilation and so on. Indeed the entire universe functions by the struggle of the opposites (dwandhwam = the motion of the opposites against each other). Thanks to Vishnu the motion or shall we say the motive power this world is protected.

    Those that are in motion are difficult to apprehend. You see a young man and some 30 years later you see him but not recognize him. Anything that is subject to Rajas is uncertain. Time is indeed Rajo Guna.

    Then it was the turn of Rudra to create. He was indeed baffled at the task before him. He said “I have to do exactly what Vishnu did. I will meditate on them both. Perhaps then I will have a way out.” And so he meditated on both. He found out that both space and time are objects. An object is the one that can be pointed out. Having come to this conclusion he let out the great utterance “SWAHA” and BECAME AHANKARA OR “I”. “I” is the subject as opposed to Space and Time that are objects. Then Rudra went to sleep and the entire world of objects melted into nothing in the darkness of ignorance in his sleep. He is indeed the destroyer! As he woke up again the world of objects got projected into being. He thus revives the creation and sustentation. Thus Ahankara became the cause (and effect) of the world. Ahankara is avidya (ignorance), Ahankara is the causality. Ahankara is thus the Thamo Guna.

    (When Mahaperiava said "Ahankaarathai vidu", was he not suggesting to us a way to escape from this samsaara?)

    “Ecellent Creation!” exclaimed Maaya. “This creation cannot be sustained if even one of you is absent. You will always be together in this enterprise.” So saying she put them together into a single body. So they became one body with three heads (Trimurthy) or could we say that the creation is like a stool with three legs? Surely you could find everything in sets of three in this creation.

    Anyone who knows the creation as God Himself and not as a creation apart from Him indeed becomes immortal.
    _________________
    Sri Gurubyo Namaha
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    NOTES ON MY SECOND MUSING

    The first Musing highlighted the fact that the thrigunas are the materials of the world by a process of deduction. The second Musing brings to the fore the concept of Maya as the cause.

    The following sloka from Dhakshinamurthi Sthothram of Sri Adi Sankara was the inspiration behind this musing.


    Bhijasyaantharivaankuro jagadhidham praangnirvikalpam punaha
    Maayaa kalpitha desa kaala kalanaa vaichithriya chithreekrutham|

    Mayaaviva vijrumbayatyapi mahaayogeeva yaha swachayaa
    Thasmai Sri Gurumoorthaye namaidam Sri Dhakshinaamurthaye||

    Hari OM,
    Anbu
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    Brahmaivaapnothi Param. The knower of Brahman attains the Supreme. What is this Brahman? Sathyam Gnanam Anantham Brahma. He is Existence that unlike other existence does not rise and fall into space. As infinite He is beyond space and space cannot reach Him. And again unlike other existence that rise and fall in time, He is beyond time and time cannot reach Him. Unlike the Ahankara, the ego that alternates between consciousness and unconciousness, He is absolute Awareness and so the ahankara the causality cannot reach Him. He is truly beyond this manifest and unmanifest Prakrthi.

    So we say: “Narayana parovyakthaath, andam avyaktha sambavam.” This absolute that we call as Narayana is beyond the unmanifest and this universe came out of the unmanifest.

    You may ask, “It is alright to say that Brahman is great and knowing Him is Supreme. But what is the use of attaining the Supreme?” Our scriptures say, "Sosnuthe sarvaan kaamaan saha". To this Brahmana i.e. the knower of Brahman all the desires are fulfilled.

    We talked of the Trimurthis and they in turn caused more of them. Together they are called Ashta Murthis also called Bruk Devas or Great Gods.

    Now what are the eight manifestations? "Thasmaath Aathmana Aakaasas samboothaha." From this Self, the space arose. "Aakaasa sareeram Brahma" says another upanishad. Having created the space, he entered it and the space became his body. "Akaasaath Vaayuhu" From the space came the air. A Vedic passage says: “Praanaath vaayurajaayatha.” When a person lives he is called a ‘praani’ for he is breathing. When he is dead we say, “praanan poyiduthu”. This means that the body without the Praana disintegrates and Prana has the capacity to live with or without body. We find in nature that a person creates his own dwelling place. And Prana created its own abode by generating Vayu is the idea given in the Veda. This is the second manifestaton.

    "Vayoragnihi" From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And "Agnoraapaha". Water is the fourth manifestation.

    "Adhbhyaf Prithvi.” From this water arose the earth. This is the fifth manifestation. "Prithivyaa Oshadhayaha" From the earth came vegetation. This is the sixth manifestation. "Oshadeebyonnam” From the vegetation came food. This is the seventh manifestation. "Annaath Purushaha". From this food came the person the individual jeeva. This is the eighth manifestation.

    The universe is beginningless and was never created. It either remained manifest or remained unmanifest. This takes place in a cycle. But the Lord being beyond is the cause of this manifestation or unmanifestation. This universe as a product of karma is inert. Karma Thajjadam says Bhagavan Ramana. The universe being inert cannot therefore manifest by itself. It is the Lord who manifests it. For what purpose? It is not for any benefit for Himself but to help the jeeva transcend this universe by attaining Gnana or wisdom of Self-Realisation.

    By pleasing the eightfold manifestation that includes the pancha boothas, the vegetation, food as Anna Lakshmi or Annapoorneswari and the Jeeva as Adhithi or guest, one is sure to attain greatness in this world, so says our scriptures.
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    The above should have been titled as "THIRD MUSING".

    Anbu
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    The popular concept of Ashtamurthys are the Pancha Bhoothas, Sun, Moon and the Jeeva. I have substituted Oushadham and Annam in place of Sun and the Moon. Both versions have Vedic support.
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    FOURTH MUSING


    The following is Vedic proof of the Para Brahman indicated by the letter OM. The proof uses the method called Swaroopa Lakshana ie questioning the nature of each and extracting its essence.

    The Veda says:
    “ Eshaam Bhoothaanaam Prithvi rasaha.”

    What is the essence of all objects?

    Earth is the essence of all objects. Whether you talk of Nuclear physics or astronomy or micro biology or even poetry you talk of objects that are all centered on earth. Therefore earth is the essence of all objects.

    Sri Gurubyo Namaha

    The next question is: what is the essence of earth?

    It is the water. Astronomers scan the sky for world with water out there because nothing can be called the world if it has no water. Therefore water is the essence of earth.

    “Prithivya Apo rasaha.”

    The next question is: What is the essence of water?

    It is the vegetation that water gives rise to.

    “Aapomoshadhayo rasaha.”

    What is the essence of vegetation?
    Of the herbs which give rise to food, the human body is the essence because the human body is made of food only (Annamaya kosa).

    “Oshadheenaam purusho rasaha.”

    What is the essence of human body?

    Let’s investigate this a little bit. Let us say there are 10 guys out there. And who among them would you pay attention to? You would pay attention to a guy who would say something even if it be calling your attention like “Sir”. Therefore, of the human body the organ of speech called Vaak is the essence.

    “ Purushasya vaag rasaha.”

    Now there are 10 guys out there, all saying something. Who would you pay attention to?

    You would pay attention to the one who is knowledgeable, one who is a vidwaan and ignore others. Therefore it is the Veda composed of Riks that is the essence of Vaak or speech.

    “Vaacha rg rasaha.”

    Among the vidwaans, or among the Vedas which is the essence?

    Among the vidwaans you pay attention to the one who would convey to you in a congenial manner, the most congenial of all is the music. That which is music to the ears is Saaman. That is why it is “Naadhabramha mayi Vidya”. Vidya covers the entire sum total of all worldly knowledge, the knowledge that covers both the world and its controller. This is Hreemkaaraswaroopam. “Hreem” indicates space, time and causality which in turn indicate Brahma, Vishnu and Rudhra who form the Trinity or the Universe. They know themselves as the Universe and it is therefore the Vidya.

    “Richaha Saama rasaha.”

    The next question is: What is the essence of Saaman?

    Utgitha is the essence of Saama. Ut means Aum. You might have seen many of our elders start any writing with the letter U (the fifth Tamil vowel) on top or at the beginning. This is indicative of Ut the singing of which is called Utgitha. Saama Veda deals with Utgitha. Utgitha is the letter OM

    “Saamna udgithO rasaha.”

    This Utgitha is the essence of all essences, it is Supreme, and it is competent for the highest place.

    “Sa Esha Rasaanaagum Rasathamaha , Paramaha, Paraadhyaha – Yad Udgithaha.”

    This is the way we negate each one, beginning with objects, to its essence and finally arrive at the Supreme, the essence of all essences, the Brahman.

    The Lesson therefore is:

    Narayanaparovyakthaath. Narayana is beyond the unmanifest.
    Andam Avyaktha sambhavam. This manifest world came from the Unmanifest.

    And our Vedas declare: Brahmaivaapnodhi Param. The knower of Brahman attains the Supreme!
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    FIFTH MUSING.

    “Naiveha kinchanaagra aaseeth. Mrthyur naivedhamaavrudhamaaseeth,
    asanayayaa. Asanaayaa hi mrthyuhu.”

    In the beginning there was nothing whatsoever. This universe was
    enveloped by death called Hiranyagarbha because of hunger. And hunger is
    death.

    Why so?

    The beginning we are talking about is the beginning of time called ‘Kalpa’. This beginning also happens to be the end of the previous kalpa. Time indeed is a phenomenon that has a beginning, life and end. Like all phenomenon, it is cyclical. Well then, What is a kalpa? A kalpa consists of 4 yugas called Sathya yuga, Thretha yuga, Dwapara yuga and Kali yuga and like the day succeeds another day, a kalpa succeeds another kalpa. The principle of entropy works through the four successive yugas during which Dharma loses its glory steadily and at the end of Kali yuga complete adharma prevails.

    Why and how did the previous kalpa end?

    In all periods of time, what sustains the creation is the Dharma. Prakrthi is made up of opposites and so there is also adharma that opposes Dharma. Whenever adharma takes an upper hand, Vishnu as the preserver incarnates to restore Dharma to its glory. As it happened at the end last Kali yuga all orders broke and complete anarchy prevailed. Vishnu the preserver felt that the restoration of Dharma is impossible in such condition and so he decided to end the adharma by totally destroying the creation!

    He knew that food sustains the creation and so he decided to sap the food by means of Vedic Karma. He sapped the food of all living organisms and they died and merged into Prithvi from where they had arisen. He then sapped the food of Prithvi and Prithvi died and merged into water from where it arose. He then sapped the food of water and so it merged into fire. He sapped the food of fire and it merged into air. He sapped the food of air and so it merged into space. He finally sapped the primordial sound that is the food of the space and the space collapsed and merged into him. What remained then was this great destroyer, this Mrithyu, this death completely devoid of food and in great hunger. So we say hunger is death.

    We do not know how long this death remained as death because there was no time to measure. As we said before there was nothing at all except death.

    “Sa vai naiva reme, thasmaadhekaakee na ramathe; sa dwitheeyamechathu.”

    In fact He did not at all feel happy. Therefore one (still) does not feel happy being alone. He desired a mate.

    Do you not say “I have every mind to do this” or “I have no mind to do this”? Thus we know that without mind nothing can be done. "May I be possessed of a mind" desired Hiranyagarbha and he produced the mind. This mind became his consort that is why at the time of marriage the bridegroom takes an auspicious thread and says, "Maangalyam thanthunanena mama jeevana hethuna.”, "by this you become the cause and reason of my life", and ties it round the neck of the bride as the neck is the residence of the mind. From then on the void is filled by the wife even to this day.

    With a wife with him, Hiranyagarbha is now qualified to perform a yagna, because only a Grihastha, a man with a wife, is qualified to perform Vedic Karma. For, again, without a yagna nothing could come about. The yagna he performed is called Brahmahooth. Since there was nothing besides him, he himself became the pasu or sacrifice. From this yagna came Virat or Brahma the creator. Brahma then embarks on the creation called Pravrthi.

    He churned his mouth and rubbed his hands and produced fire. Whatever is liquid in the world He created from his seed. Soma the Moon (who has a liquid body) is indeed the food. And fire is the eater. This universe is this much only. The food and the eater. This mortal created Agni and Soma the Gods who are immortal. Therefore this is a surpassing creation!

    He created from his mind seven Prajapathis called Saptha Rishis known
    as Marichi etc. and asked them to create. They first created women whom they gave away in marriage to each other. Then they produced two sets
    of beings called Devas and Asuras. Devas were few in number and were
    good guys and the Asuras were many but were bad guys. They fought each other bitterly for world domination. Not satisfied with this state of affairs, Brahma called the Prajapathis and told them, "Look, if your creation is so self destructive, then there is no hope for creation. So I want you to go back and do it again."

    So the Prajapathis went back and this time produced Yakshas and Rakshasas. The Yakshas are merry go lucky guys like the hippies who sang and danced and roamed the universe. Brahma looked at them and shook his head. He was unimpressed of their creative abilities in furthering the creation. Then he turned his attention to the Rakshasas who were cruel to others and were even cannibals. Brahma's hair shot up in shock and utter disgust. When the hair curled Snakes and vermins were produced. He was not at all satisfied with the creative process that had taken place so far. So he said to himself, "These Prajapathis are useless, let me create more Prajapathis out of my mind" and he created 4 charming young men known as Sanath Kumaras. Brahma asked these new Prajapathis to create. Being smart as they are, these young boys asked Brahma, "Father, what are you going to do?” Brahma replied, "I am going to reflect on the Self." The curiosity of the boys increased and they asked of their father if reflecting on the Self is superior to creation. Brahma replied that it is the parama purushartham or the ultimate objective of any being. That answer proved disastrous for Brahma for the children told the father they would rather know about the self which is superior rather than embark on creation. That is why the maxim in all times is that a Brahmana who sets out to know his real Self cannot be faulted for not performing karma.

    The Sanath Kumaras then went to Dhakshinamoorthi and surrendered to him and Dhakshinamoorthi taught them the knowledge of the Self in silence (mouna vyaakyaana prakatitham) by means of Chin Mudra indicating that the jeevathma and paramaathma are one and the same. Thus Dhakshinamoorthi became the first guru. “Dhakshinamoorthy samaarambam, Sankaracharya madyamaam, asmat acharya paryantham, vande guru paramparaam.”

    Now back to Brahma, who found himself at square one, sighed to himself "There is no point in delegating any work to any Prajapati. They are all useless, I will take over the job of creation myself", he declared. He instantly split himself like a pea into two, as male and female. The female was shy and wanted to hide herself from the male and she became a cow. The male became a bull and united with her and from them the cows were born. Then she turned into a she-goat and he changed to a he-goat and propagated. Then they took the forms of mare and stallion and propagated. In this manner they continued to reproduce. She became a Nari and he became a Nara and propagated the men and women. This way he set out the great pravaham of pravrthi.

    From the unmanifest world He manifested the world of names and forms. So even now this manifest world is of names and forms only. This Supreme Self penetrated into all these bodies just as a razor lies in its case. People do not realize It when they view it from its particular function such as when it is breathing, it is called Prana. Because such a view is incomplete. He is the eye of the eye, ear of the ear, and mind of the thoughts. Eye, ear and so on are only names due to functions. If we know each aspect then our knowledge is incomplete. So the totality called the Self alone should be meditated upon for knowing of which everything else is known.

    “Thadhethathpreyaha puthraathu, preyo vitthaathu preyonasmaathsarvasmaath antharatharam”

    This Self is dearer than a son, dearer than wealth, dearer than all other objects because it is the nearerst than all.

    Why dearer?

    Because all others will perish but not the Self.

    This self (before the realization of its eternal identity) was actually Brahman and it knew only itself as “I am Brahman” and so he became the Universe. Whosoever among the Gods, sages and men realize this then they too become Brahman.

    Sri Gurubyo Namaha


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