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Thread: Indra By Other Names & ...

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    Indra By Other Names & ...

    Hari Om
    ~~~~~~
    Quote Originally Posted by sarabhanga View Post
    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,
    Last edited by yajvan; 18 August 2007 at 09:51 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Indra By Other Names & ...

    Namaste Yajvan

    I have followed with much interest this last post of your's, could you please expand this sentence, " 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." And what is the relation with Indra? As you say it is worthy of meditation and consideration.

    Thank you!

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    Re: Indra By Other Names & ...

    Hari Om
    ~~~~~~
    Quote Originally Posted by Nuno Matos View Post
    Namaste Yajvan

    I have followed with much interest this last post of your's, could you please expand this sentence, " 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." And what is the relation with Indra? As you say it is worthy of meditation and consideration.
    Thank you!
    Namaste Nuno,
    Let me see if I can assist on your questions.... The Upanishads offer us knowledge and contemplations. That is, how to think about things. For one to rap their mind around an idea [contemplation] that takes them further then their present surroundings and present state of mind.

    It is this orientation of teaching that one gets the concepts of Brahman. It is said, an ideal way of learning is knowledge and experince, rest and activity. We think, comtemplate, then practice a technique, say meditation. Like that we progress.

    If this is of interest to you, consider acquiring the Brihadaranyaka Upanishad and the Chandogya Upanishad. Of the main upainshads ( some say 10 others say 13), these two books contain ~ 75% of all the suktas if you added the total 13 books up.

    These Upanishads teach by offering the vidyas and contimplations for ones consideration. It would be good to be in a book store when you do this , if possible. Having a good translation is key. I have found an academic translation leaves my intuition high and dry as they say. Yet having a translation from a muni brings the wisdom out, as they function from the level of consciousness that the Upanishads discuss.

    We are fortunate to have a resource on the web for some excellent translations from Swami Krisnananada , Divine Life Society. One of the best I have read on Chandogyaopanishad, yet he does not do the full book. The parts he does consider are most excellent...as I read it again and again, then cross reference with other Chandogya books.

    I have found accessing several authors is beneficial , yet only recommend others do this if compelled to study the wisdom vs. a casual glance. So if you google Krishnananda and Chandogya you will find his publications. If you do not, let me know and I will assist.


    Regarding Ahar + Aham + Indra. They all deal with light. The light of the eye, of the sun and of the mind.
    Indra is the divine mind, and it flourishes with Soma ( moon) that is considered the delight of experience, and this is the 'food' for Indra. As the Rig ved discusses crushing the soma for the enjoyment of Indra. Soma is that delight we can produce as humans. More 'light' in our being, more soma , more delight. This is one offering the rishi's have given to Indra.
    Ahar and Aham is the contemplation on Brahman. Taking the esoteric and making it a vidya, a consideration for the sadhu. The key is we are not different then Brahman. IT is not out there and we are in here. The Upanishads connects the two, yes? The "I" in the eye, and the Ahar in the sun, are non different. This is the wisdom.

    As there are many more of these... Many I cannot get my thoughts around to 'break the code', & why is this? Because knowledge is structured in consciousness. The Rig Ved says it this way, 'richo akshare parame vyoman' -Rig ved 1.164.39. What does this say? The riks of the veda reside in akshara, the immutable, homogeneous, Absolute level of Being. And this Being is considered Pure Consciousness.
    Said another way it is informing us, knowledge is structured, or resides, some say situated in consciousness.

    That is, as ones consciousness grows and flourishes, expands, comprehension and understanding expands proportionally. This is the practical side of ones development - yes? The spiritual side of unfoldment is a driver and one comes closer to ones Ishtadevata, yet at the same time, comprehension increases, a very practical formula.

    Hope this helps you... let me know.

    Muito Obrigado (dhanyavaad),
    Last edited by yajvan; 20 August 2007 at 03:25 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Smile Re: Indra By Other Names & ...

    Namaste Yajvan


    Yes, it was of great help!
    I have located the Chadogya and the Krishnananda commentary and explanation which I have began to read. Very interesting! I will give you some feed-back as soon as i finish reading.
    Thank you!

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    Re: Indra By Other Names & ...

    Hari Om
    ~~~~~
    Quote Originally Posted by Nuno Matos View Post
    Namaste Yajvan

    Yes, it was of great help!
    I have located the Chadogya and the Krishnananda commentary and explanation which I have began to read. Very interesting! I will give you some feed-back as soon as i finish reading.
    Thank you!
    Namaste Nuno,
    I am glad you have chosen to pursue.
    For others that may be looking for this Chandogya Upanishad commentary here is the url:
    http://www.swami-krishnananda.org/chhand_0.html


    pranams,
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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    Re: Indra By Other Names & ...

    Namaste Yajvan and others.

    1. Swami Krishnananda's treatise can be downloaded in pdf form:
    http://www.swami-krishnananda.org/ch...ishnananda.pdf

    2. The bIja mantra kham figures in these shlokas on Ganesha:

    aum kham gaNapate namaH |
    aum shrIm klIm klaum vara varada sarva janamme vacamAyana svAhA ||


    aum shrIm kham saumyAya gaNapate |
    vara varada sarva janamme vacamAyana svAhA ||


    Please explain the import of the bIja mantras in these shlokas.

    3. A legendary bird called sahora is supposed to feed on the kala (beams) of the moon for its living. Is this bird connected with the term ahora?

    4. The term ahorAtri indicates one day and one night. So the term ahora is the day, the time of light and also stands for light?

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    Re: Indra By Other Names & ...

    Hari Om
    ~~~~~
    Quote Originally Posted by saidevo View Post
    Namaste Yajvan and others.

    1. Swami Krishnananda's treatise can be downloaded in pdf form:
    http://www.swami-krishnananda.org/chhand/The%20Chhandogya%20Upanishad%20by%20Swami%20Krishnananda.pdf

    2. The bIja mantra kham figures in these shlokas on Ganesha:

    aum kham gaNapate namaH |
    aum shrIm klIm klaum vara varada sarva janamme vacamAyana svAhA ||

    aum shrIm kham saumyAya gaNapate |
    vara varada sarva janamme vacamAyana svAhA ||

    Please explain the import of the bIja mantras in these shlokas.

    3. A legendary bird called sahora is supposed to feed on the kala (beams) of the moon for its living. Is this bird connected with the term ahora?

    4. The term ahorAtri indicates one day and one night. So the term ahora is the day, the time of light and also stands for light?
    Namaste Saidevo,
    We can address your questions I believe... Lets do the jyotish of Ahora (which is hora time and space) on a different post.

    If we look at the mantra of Ganesha ...there is bija mantras there for Ram ( Srim is associated with Ram and Lakshmi/Sri Devi), Krsna (Klim) , Sarada Devi & Saraswati (Aim), Brahman or akasha as kham, etc. and we can do the bija seperately too. When Ganesha is seen as Pranava , Om, then kham is also considered thus, and for Tantra, Hrim is = to Om in its excellence. Ganesha's bija are considered Gam ( some write Gaam) and also Glam ( Some write Glum).

    Yet the MahaGanapati Mantra as I know it is Om srim hrim klim glaum gam ganapatyei vara varada sarva janam me vasham swaha we do not find kham.

    As I look to the Bala Ganeswara Mantra, Ganesh Bija-akshara (or core bija's) Mantra, the standard Ganapati Mantra ( Om Gam Ganapataye Namaha), Ganesh Gayatri, Vighneshwara Mantra, Kakshmi-Ganesh, Saptakshari, Shakti Mantra's of Ganesha, and Japa mantra I do not find any with kham embedded in phonemes.

    As I look to 108 names of Ganesh I see no association with Kham, nor the Mudgala Purana, listing 32 names, or Saradatilakatantra listing 51 names of Ganesh. I look to Narada muni's 12 most noted names, and kham is not in association there; Skanda Purana listing 56 Vinayakas I do not see this association.

    Yet that said, for the Ucchista Ganapati Siddha Mantra where one finishes with Siddhi Puja there are 8 mantras that are offered , as His 8 arms ( 8 = a moksha house in Jyotish) and their bija mantra's are the following:

    Om Am (bija of -->) Animatai Namaha Swaha, then;
    Om Pram (bija of -->) Pranyai Namaha Swaha, then;
    Om Mam Mahumayai Namaha Swaha, then;
    Om Im ( As I would write Aim or Eim for Saraswati) Ishitayai Namaha,
    Om Vam Vasitayai Namaha,
    Om Kam Kamavasitayai Namaha Swaha
    Om Gam Garimayai Namaha Swaha
    Om Sim Siddhayai Namaha Swaha

    In this case, Kam here is that of 'Kama' . Yet the closest I come to kham in sound quality of which, are 2 different tattvas. [ desire and space].

    So, our friend Krsnapingaksa (Ganesh) we know as tri-mhurti. And as akasha is evolute from these devata, then akasha and the other tattva coming from this, it would not be unusual to associate Kham with Ganesha. As mentioned before, and my only conclusioin on this matter is Yet when Ganesha is seen as Pranava , Om, on par with Brahman, then kham is also considered thus, and for Tantra, Hrim is = to Om in its excellence.

    I am open to suggestions and insights.

    I leave you with the dasakshari ( for the 10th house career) mantra of Ganesh: Om gam hasti pisachi likhe swaha

    pranams,
    Last edited by yajvan; 22 August 2007 at 12:28 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  8. #8
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    Re: Indra By Other Names & ...

    Hari Om
    ~~~~~
    Quote Originally Posted by saidevo View Post
    Namaste 4. The term ahorAtri indicates one day and one night. So the term ahora is the day, the time of light and also stands for light?

    Namaste saidevo,
    I thought to address the question on Ahoratra.

    If we look to this word Ahoratra we see it is the sum of Aho + ratra.
    We know Aho = day or sunlight period and ratra, we know this to be night.
    From a Jyotish perspective the A is removed and the tra phonemes and this leaves us with hora. This hora suggests time and space found in Bha Chakra or the zodiac.

    That is, A period of time a graha may move, and through the space of the zodiac. This hora implies a division of vara or day& night… the light half some call diurnal and the dark have nocturnal. Many times Jyotish is considered hora shastra.

    Parashara's work is known as hora shastra. The study of day and night. This again intimates multiple meanings… the day and night of the sky and what transpires ; it also suggests the day and night ( good or sattvic and dark or tamisic) of ones life, actions, birth events and destiny.

    One of the luminaries of Jyotish, Raja Kalyan Verma in his monumental work called Sarvali Says - The results of a persons karma based upon the varna-ashrama are known by the knower Of hora-shastra i.e. the Jyotishi. (Sarvali 2.3)

    He also says in his very first line (2.1) That Brahma has written on their foreheads of all living Beings as lines of letters their fates which can be deciphered with the stainless eyes ( the insight, vision, Knowledge) of the Jyotishi.

    He also goes on to explain this hora and its derivation which I offered in the opening paragraphs. If you wish to read more of this Hora's practical uses - there are several posts in the Jyotish Folder:
    http://www.hindudharmaforums.com/showthread.php?t=1715
    http://www.hindudharmaforums.com/showthread.php?t=1723
    http://www.hindudharmaforums.com/showthread.php?t=1669

    pranams,
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

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