Results 1 to 1 of 1

Thread: Anga and Angi , the part and the whole

  1. #1
    Join Date
    September 2006
    Age
    67
    Posts
    7,705
    Rep Power
    187

    Anga and Angi , the part and the whole

    Hari Om
    ~~~~~~


    Namaste,
    This post is about the part or limb ( anga) and the whole or angi.
    When one thinks, I wish to attain Brahman, this notion must consider that Brahman is not outside of ourselves. That is why some seekers may not find It (Tad Ekam). They are looking high and low outside of ones-self for this fullness of Being ( Bhuma).

    When we consider this, one better understands why the rishi's say withdraw from the parts (anga) and experience the angi, the whole, then withdraw from the withdrawal i.e. withdraw from that. That is, bring ones awareness to the holistic part of Reality (samasta, or pervading the whole) and bathe in it, then come back to the parts or limbs of life (anga). Each time, one brings a bit more of this Bhuma back into daily life until this level of Being is established in us - e.g. living the SELF 7x24x365.

    So where am I withdrawing to? Settling down the mind, and allowing it to experience this sameness , this sama, this evenness or ubiquity (or all pervading) of Consciousness . This sama is often known as sama-tva or evenness, Hence this samasta-sama is Reality of the total ( Brahman). This is upasana.

    We know upasana to be worship, some may say tapas, but for this conversation lets use meditative adoration. And he/she that performs this is a upasaka. When this upasana is properly performed it's considered sadhu or resulting in the intended result, some say properly performed.

    This sadhu root is sadh or to go straight to the goal - so we can see 'resulting in the intended result' = goal here, when performed correctly.

    So, what needs to be performed correctly? The notion of anga and angi. That the limb (anga) is part of the angi - that I am THAT, yet both are Full ( Bhuma).

    The implication is thus: that which is sadhu is sama. That is, as one upasaka practices meditative adoration (Upasana), one gets established in sama , or sameness - not outside of ourselves. What is this sameness universally? Brahman. What one adores, one becomes.

    Now, we can talk more of this, but let me leave you with a profound insight given in the Chandogya Upanishad ( which by the way is a conversation on Sama)… it says the following:

    sa ya etad evam vidvan sadhu samety
    upaste bhyaso had yad enam sadhavo
    dharma a ca gaccheyur upa cha nameyuh
    Iti prrathamah khandah
    for he who knowing thus meditatively adores (upaste) the sadhu
    as saman, truly the prospect is that all dharmas come unto him and
    bow before him.

    That is, dharma (from dhr) that which upholds the cosmos , recognizes the upasaka as Brahman.

    sadhu is sama.

    More on Brahman if there is interest at the HDF posts shown:
    http://www.hindudharmaforums.com/showpost.php?p=8839&postcount=1
    http://www.hindudharmaforums.com/showpost.php?p=10264&postcount=1
    http://www.hindudharmaforums.com/showpost.php?p=10318&postcount=1
    http://www.hindudharmaforums.com/showpost.php?p=12037&postcount=1
    Transcending ( withdrawing)
    http://www.hindudharmaforums.com/showpost.php?p=9920&postcount=1


    pranams,
    Last edited by yajvan; 25 April 2007 at 10:48 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •