yajvan
18 August 2007, 01:06 PM
Hari Om
~~~~~~
Indra is the King of Gods, Agni is the God of Fire, Sarasvati is the Goddess of Knowledge ~ there is NO half-measure about it. The One true God is known by many Names; and these Names evoke Forms.
And yet, the One true God encompasses and surpasses All Names, and All Forms. Only in Samadhi can this One God be truly Known.
Ashoka has declared: "Truly, if a person extols his own sect and disparages other sects with a view to glorifying his sect owing merely to his attachment to it, he injures his own sect very severely by acting in this way."
Namaste,
I thought to pick this up from the other post "Demigods and Krishna" and maybe look at another aspect of names, hidden meanings and the value thereof. I therefore wish to extend sarabhanga's posting here. Please feel free to poke, ponder, post and congitate on this subject.
That said, there is some interest on the devata - that they are not fond of being called by their direct name. If we look to Indra we find His name is Indha, and as the Kurcha Brahmana suggest they (the devata) prefer indirect names.
If one looks to another Upanishad (Aitareya) we see Indra as Idandra and again prefers the indirect name of Indra. This Idandra is IT Seeing [Idam or Brahman] And this Idaa also = praise, so Idana is the act of Praising. Not only is Idandra (Indra) IT Seeing, but also praising.
What is of interst to me is this I+da+ndra in parts, that taking away the da leaves you with I+ndra or Indra. I ponder what da is removed ? i.e. damyata, datta or dayadvvam.
I have been taught that Indra is also Divine Mind… and that the thunderbolt we hear of (vajra) lightening, is to bring brilliance, a symbol of divine mind; bright, clean, swift, en-lightning! This Indra holds a key to our unfoldment of Being, the giver of light [ Rig Veda 1.4.2] . As Indra is the Lord of the deva's [deva is rooted in diva or light luminosity; दिव diva, div].
So If we look to another Brahmana (Satya) it says the Satya Brahman of the sun, his secret name is Ahar , to kill or shun - And what does the sun do? It shuns/kills the darkness (tamas) ; Like aahatya, to have stuck or beaten. Now this Satya Brahman is also found in the right eye of humans, and there it is called Aham. We know this to be "I" . Many connect this with Aham brahmasmi - I am Brahman.
It is of interest to note that these two picece of knowledge of Ahar and Aham are considered vidya's worthy of ones meditation and consideration.
So one may say (me) ' let me put them both together and I will have 2X the benefit' . Why would I even consider this? Because the Brahmana says He who meditates on this knowledge is freed from or destroys evil and sin. Yet there is consideration one needs to make:
If one goes to the Brahmasutras Vyasa goes out of his way to say, these two vidyas are separate and should not in fact be combined. Hence each one is powerful in itself. This simple to understand practice of Ahar and Aham is quite profound. For me this informs me that the object ( Ahar found in the sun) and and subject me, "I", or Aham are one and the same Brahman. And this Supreme Brahman (Ahar) destroys darkenss i.e. ignorance. These words and symbols unifies the diversity we may see.
Also sun is the karaka (indicator) for ones eyes; This Ahar and Aham are intimately connected from a Jyotish orientation.
So one more connection with Brahman. Brahman is connected with akasha - due to its limitless, no boundy infinite, unconditioned presence. Hence another name for this is Kham, the bija sound for akasa and one for Brahman, along with Aum pranava as we know.
Its said that Om is a means for knowing IT ( Brahman). When one combines this OM with Kham one is describing the infinite and the plenum (the askasa as the symbol of this Bhuma) together. By this vidya, one is able to also find ones way to Liberation. This then is the mantra Om Kham Brahma, as called out of the same name Om Kham Brahma Brahmana. This is considered a upansana. One is combining the Absolute [Om] with an expression of the Absolute [askasa] in one mantra. Such is the wisdom that is offered to us to ponder and apply.
pranams,
~~~~~~
Indra is the King of Gods, Agni is the God of Fire, Sarasvati is the Goddess of Knowledge ~ there is NO half-measure about it. The One true God is known by many Names; and these Names evoke Forms.
And yet, the One true God encompasses and surpasses All Names, and All Forms. Only in Samadhi can this One God be truly Known.
Ashoka has declared: "Truly, if a person extols his own sect and disparages other sects with a view to glorifying his sect owing merely to his attachment to it, he injures his own sect very severely by acting in this way."
Namaste,
I thought to pick this up from the other post "Demigods and Krishna" and maybe look at another aspect of names, hidden meanings and the value thereof. I therefore wish to extend sarabhanga's posting here. Please feel free to poke, ponder, post and congitate on this subject.
That said, there is some interest on the devata - that they are not fond of being called by their direct name. If we look to Indra we find His name is Indha, and as the Kurcha Brahmana suggest they (the devata) prefer indirect names.
If one looks to another Upanishad (Aitareya) we see Indra as Idandra and again prefers the indirect name of Indra. This Idandra is IT Seeing [Idam or Brahman] And this Idaa also = praise, so Idana is the act of Praising. Not only is Idandra (Indra) IT Seeing, but also praising.
What is of interst to me is this I+da+ndra in parts, that taking away the da leaves you with I+ndra or Indra. I ponder what da is removed ? i.e. damyata, datta or dayadvvam.
I have been taught that Indra is also Divine Mind… and that the thunderbolt we hear of (vajra) lightening, is to bring brilliance, a symbol of divine mind; bright, clean, swift, en-lightning! This Indra holds a key to our unfoldment of Being, the giver of light [ Rig Veda 1.4.2] . As Indra is the Lord of the deva's [deva is rooted in diva or light luminosity; दिव diva, div].
So If we look to another Brahmana (Satya) it says the Satya Brahman of the sun, his secret name is Ahar , to kill or shun - And what does the sun do? It shuns/kills the darkness (tamas) ; Like aahatya, to have stuck or beaten. Now this Satya Brahman is also found in the right eye of humans, and there it is called Aham. We know this to be "I" . Many connect this with Aham brahmasmi - I am Brahman.
It is of interest to note that these two picece of knowledge of Ahar and Aham are considered vidya's worthy of ones meditation and consideration.
So one may say (me) ' let me put them both together and I will have 2X the benefit' . Why would I even consider this? Because the Brahmana says He who meditates on this knowledge is freed from or destroys evil and sin. Yet there is consideration one needs to make:
If one goes to the Brahmasutras Vyasa goes out of his way to say, these two vidyas are separate and should not in fact be combined. Hence each one is powerful in itself. This simple to understand practice of Ahar and Aham is quite profound. For me this informs me that the object ( Ahar found in the sun) and and subject me, "I", or Aham are one and the same Brahman. And this Supreme Brahman (Ahar) destroys darkenss i.e. ignorance. These words and symbols unifies the diversity we may see.
Also sun is the karaka (indicator) for ones eyes; This Ahar and Aham are intimately connected from a Jyotish orientation.
So one more connection with Brahman. Brahman is connected with akasha - due to its limitless, no boundy infinite, unconditioned presence. Hence another name for this is Kham, the bija sound for akasa and one for Brahman, along with Aum pranava as we know.
Its said that Om is a means for knowing IT ( Brahman). When one combines this OM with Kham one is describing the infinite and the plenum (the askasa as the symbol of this Bhuma) together. By this vidya, one is able to also find ones way to Liberation. This then is the mantra Om Kham Brahma, as called out of the same name Om Kham Brahma Brahmana. This is considered a upansana. One is combining the Absolute [Om] with an expression of the Absolute [askasa] in one mantra. Such is the wisdom that is offered to us to ponder and apply.
pranams,