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Thread: KAnchi ParamAchArya satsangham

  1. #11
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    Re: KAnchi ParamAchArya satsangham

    ra: one that removes pApam

    rephaH pApasya hArakaH: The akShara shabdam ra is one that removes pApam--sins.

    ga shows that one who is a guru gives siddhi to the shiShya. ra shows that he removes the disciple's sins.

    • Like kindling agni--fire and doing-bhasmIkaraNam--reducing to ashes, he burns to ashes this man's sins. ram is the agni bIjam--seed/germ/origin of the term agni.

    • Of the word guru, formed by a ga-kAram, a repham and two u-kAras, explanation has been given to ga and ra. ka is one that gives siddhi; ra is pApa haraNam--one that as agni does bhasmam of pApam.

    • Five akSharas called bIjAkSharas are mentioned as holding the shakti of each of the pancha-bhUtas--five elements! It would be generally known that bIjam is seed.

    • Just as a tiny bIjam holds within itself a mahA-vRukSham--great tree, so do the akSharas known as bIjAkSharas hold (inside them) the deivIka shaktis--divine powers.

    • Accordingly, there is one each for the pancha mahAbhUtas--five cosmic elements.
    lam for the pRuthvI--absolute earth.
    vam for 'appu'--Apas--absolute water.
    ram for 'tEyu'--tejas--light, also known as tEyu is nothing but agni--absolute fire.
    yam for vAyu--absolute air.
    ham for AkAsha--absolute sky/ether.

    repham--the letter ra, is agni-tattvam--principle of fire. Like agni doing bhasmam of a vastu--thing/article, repham would burn the pApas.

    • The rAma nAmam--name of shrI RAma, that we celebrate as tAraka mantram--mantra that liberates, starts only in that repham.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  2. #12
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    Re: KAnchi ParamAchArya satsangham

    u: the form of TirumAl (ViShNu)

    [Among the sounds in the word guru,] u is the one that remains (to be explained). Since the u is attached to the first letter gu as well as the last letter ru, it should have some visheSham--distinction. What is the meaning, explanation given for it?

    ukAro viShNuravyaktaH
    The u-kAram--letter 'u' is ViShNu('s) svarUpam--form.

    praNavam (the sound/letter AUM) is trimUrti-svarUpam--form of the Trinity. It is made up of the three letters a, u, m. a + u = O; and then the m--makAram.

    • These three letters, in that order, denote BrahmA, ViShNu and Rudra. That is, a is BrahmA; u is ViShNu, which is our subject; and m is Rudra.

    • In elongating m, (we get) two more sUkShma shabdas--subtle sounds. They are not at all referred to by the name shabdam--sound; two other names are there (for them). Those are, [in order,] those that denote the mAyA shaktis--creative powers spoken of as Maheshvara, MAyA; and the parama satyam--ultimate reality called SadAshivam in whom even those shaktis shrink in. Let it be so... The ukAram that doubles as gu, ru is ViShNu svarUpam--form.

    ukAro viShNuravyaktaH -- 'viShNu avyaktaH'
    The ukAram--letter 'u' is the form of ViShNu that remains avyaktam--unmanifest.

    What is avyaktam--unmanifest?

    vyaktam is one that remains manifest explicitly. (So) avyaktam is unmanifest.

    • Issuing out of Brahmam (Brahman), that which remains as its manifestation, the prapancham--Universe is vyaktam.

    • Wherefrom did this vyaktam come, that AdhAra satyam--basic/supportive/sustaining truth, which is known as Brahman, is not seen explicitly. Only from it did the nAnA prapancham--varied Universe issue out.

    • In addition, inside the prapancham, and inside every padArtham--object/category/principle, that Brahman itself stays filling it all.

    • Saying it as 'staying inside' only means that it is not seen outside? That is, it is not vyaktam is the meaning (right)? That which is not vyaktam is avyaktam, and that is only Brahman.

    In-anusaraNam-of--following, the sAMkhya shAstram--the SAMkhya philosophy, when doing-artham--explaining the meaning, of BrahmavidyA, instead of mentioning avyaktam as Brahmam, it would mention it only as the mUlach charakku--(Tam)root entity for the prapancham--Universe, the mUla mAyA--root creative power that remains unmanifest. But then to do-artham so much technically wouldn't suit here.

    (Therefore,) vyaktam is the lokam--world that is seen; avyaktam is the unseen paramAtmA--supreme soul, is the general meaning. One that suits here.

    (to continue)
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: KAnchi ParamAchArya satsangham

    Namaste Saidevo

    Thank you for sharing this Knowledge!

    I am really inspired by your example you shared from the Rig Veda 2.23. 01 -

    We invoke you gaNapati,
    leader of the host (of mantras) (1),
    a superb seer among seers (2),
    He causes the hearing of the supreme inspiration (3).
    He is the supreme King of the (potent) word (mantra) (4),
    and the master of the soul (5);
    may He hear us (6);
    may He be seated on the seat within his protections (7).
    --Tr. R.L.Kashyap, SAKSI

    Saidevo, the reference to Ganapati as the Leader of the Hosts, isn't this a reference to Ganapati Ganesh as a Commander of Shiva's host of gana Armies?

    Thank you!

    Om Namah Sivaya

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    Re: KAnchi ParamAchArya satsangham

    namaste ShivaFan.

    You are right: gaNapati is the commander of the shiva-gaNas--Shiva's host of armies. But then these armies are not of Devas but of all sorts of powers that seek to make people suffer their karma. GaNapati keeps them in order.

    As against this, kArthikEya, gaNapati's younger brother, is known as devasEnApati--commander of the army of Devas.

    The term gaNa also means 'a series of roots of words, a specific group of mantras of the sAma veda'. Hence Prof.RLK's translation.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  5. #15
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    Re: KAnchi ParamAchArya satsangham

    Explanation of the words viShNu, vAsudeva

    Wtih the same breadth that said ukAram viShNuH, it is also said that such viShNu is avyaktam, that is, sAkShAT parabrahmam--visible Supreme Brahman: ukAro viShNuravyaktaH.

    • It is shown here that ViShNu is the parabrahmam who envelopes all those I spoke about as Rudra, and then Maheshvara-SadAshiva. BrahmA who came first as akaram is also enveloped within Him. It is known to everyone that BrahmA is His son, isn't it?

    • The tradition of referring to both ViShNu and Parameshvara (Shiva) of the trimUrtis--Trinity as parabrahma svarUpam--form of Brahman, has been in vogue since ancient times. The reason why they are so in tradition is only that aneka mahAns--several great sages, in their svanta anubhavam--own experience, found it to be such in-sAkShAt--clearly; and what they discovered they spoke to the world as mantras, stotras--hymns and upadesha vachanam--words of teaching.

    • The direct meaning of viShNu--the root meaning obtained by separating their dhAtus--word elements-- is 'one who is of the nature of sarva vyApakam--all pervading.

    • For the term viShNu, (Shankara) AchAryAL has given the bhAShyum--explanation, 'one who is of vyApana shIlam--pervading as his nature, that is, the parabrahmam known as paramAtman, vAsudevan, whose nature is to pervade everywhere.' [katOpaniShad bhAShyam 1.3.9.]

    • As to why he specifically said vAsudevan is that, that name too speaks about sarva-vyApakam--all pervading.

    • In his (vishNu) sahasranAma (bhAShyam), when doing-bhAShyam--giving explanation, for the name vAsudeva, AchAryAL has clarified it. [In the three places this name occurs in the SahasranAmam, where it occurs as the 332nd name.--RA.Ga.]

    • For the term vAsu, giving the artham--meaning as vasati, vAsayati, AchchAdAyati sarvam, he has clarified it. vasati is SvAmi (ViShNu) dwelling in sakala vastus--all things. Since he also remains as one in whom sakala vastus dwell, that is, have their state, he is vAsayati. Mentioned this way, it only amounts to sarva vyApakam, right?

    =====
    Note: Shankara bhAShyam for viShNu sahasranAmam shlokam 332: vAsudevaH
    vasati vAsayati AchchAdayati sarvam iti vAsuH; dyotate iti devaH |
    vAsuScAsau devaSceti vAsudevaH ||


    "He dwells in, and covers everything and so he is vAsu; being effulgent, he is deva. He is thus both vAsu and deva, i.e., vAsudeva."
    http://groups.yahoo.com/group/advaitin/message/42422
    =====

    • Even then that parabrahmam which is vyApakam--pervading remains as one that is avyakta, not seen or known by us. Only that he mentions as sarvam AchchAyadayati. AchchAdayati means 'to cover and hide'. To cover and hide the principle of Reality with MAyA, and to let it remain hidden, is only avyaktam, right?

    • Our AchAryAL is such a vinayashIla--person of modest nature, that he would not say anything that does not occur in the Vedic tradition, in-svantam--on his own. To show that something should not be one that he said on his own but is the opinion of sat sampradAyam--existing tradition, he would quote the pUrva shAstras--ancient texts, at all places (in his commentary). Following that, he has given quotes here from the MahAbhArata and ViShNu PurANam.

    • When we say sarva vyApakam, "what is known to us, that is, explicitly seen by us--one that is vyaktam--is only that sarvam",

    the vastu--entity that pervades that sarvam--everything remains as avyakta which is not seen by us, stands tagged to it.'

    • We will know it when we think about it. Only when a vastu--thing, is a specific one, it will be seen explicitly. When it is not such, but one that pervades everything, then only that everthing--sarvam will be vyaktam--seeen, and the one that pervades everythting will be avyaktam--hidden unseen.

    • When a [u]tumbler
    full of water is pervaded by suger dissolved in it, that sugar only remains avyaktam--unseen, right?

    • That avyakta entity which is a maRaiporuL--(Tam)hidden thing,--it is maRai poruL in two ways! Hidden as well as the inner meaning of the maRai--(Tam)Vedas! only such hidden entity--is ViShNu. That ViShNu's akShara svarUpam--alphabetical/syllabic form, is u: ukAro viShNuravyaktaH.

    • With the ga that gives siddhi--spiritual accomplishments, and the ra that removes sins and cleanses, with these two (alphabets), the u that is both avyakta viShNu and in itself viShNu--pervading and avyaktam--unseen, combining, the word guru has arisen--thus goes the shlokam--verse.

    • For viShNu when we take the meaning as sarva vyApakam--pervading everything, it becomes, "this nAnA prapancham--varied Universe, is there as sarvam--everything, and within that Universe he has pervaded as antaryAmin--soul." (The philosophy of) vishiShTAdvaitam is arrived at here.

    • But then when it is said that ViShNu is avyaktam--hidden unseen, it would only become NirguNa Brahman (Brahman without attributes). That is advaita upadesham--teaching of Advaita.

    • Since it is only for us who are (always) in dvaita anubhavam--experience of duality, the dvaita tattvam also arrives here!

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  6. #16

    Re: KAnchi ParamAchArya satsangham

    Namaste Saidevo,

    I have heard the following. I would like to know if this consistent with Kanchi Paramacharyal's teachings:

    Nirguna Brahman (NB) is attributeless, actionless, formless, unmanifest etc. NB cannot hear, create etc. So when we pray who listens? It is not NB but Saguna Brahman (SB). SB is NB+Maya. So all of these 14 lokas put together are Saguna Brahman. Now human beings are body with NB in the same way SB is all 14 lokas with NB.

    SB is also referred as Ishwara as in Sarvam Ishwaram (everything is Ishwara). Brahma, Vishnu, Siva are the creative, preserving, destroying aspects of this Ishwara.

  7. #17
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    Re: KAnchi ParamAchArya satsangham

    Benefits the disciple derives from his guru's nature

    In addition to saying that guru is one who gives us the lakShya-siddhi--accomplishment of the aim, removes our pApas--sins and does-parishuddhi-of us--purifies us,

    • the shloka--verse has defined that he is one who is sarva vyApaka--all-pervading, and the nirguNa avyaktam--attributeless unmanifestation, where (the varied attributes of) sakalam--everything in the world, is struck off.

    • "Alright, saying that we need siddhi and he [one who is guru] gives it is right; unless the pApas are removed, siddhi will not be obtained, so he is one who removes it is also right; these two are of-prayojanam--useful to us.

    • But then saying that he is sarva-vyApaka, and above that the avyakta vastu--unmanifest entity, in what way is it of any use to us?"

    The very saying that he is such is the use to us! How is that?

    • As to how it is, just like a wasp keeps stinging at its (new born) worm and changes it into its form, guru stays as one to elevate the shiShyas to his own state.

    • Therefore, if some lakShaNam--characteristics, is said about him that he is such and such, it would mean that he does-anugraha-of--favours, the great prayojanam--benefit that we too receive those lakShaNas (from him).

    • Since just mentioning his svarUpa lakShaNam--personal characteristics, results in that (lakShaNam) becoming siddha--gained, by us, the great use to us also figures in it. The shlokam began with siddhi pradam (gakArakaH siddhitaH prokto), right? This is the siddhi (it refers to).

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  8. #18
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    Re: KAnchi ParamAchArya satsangham

    namaste Seeker.

    I think you have understood it correctly. Since KP belongs to the smartha-advaita tradition established by Adi ShankarAchArya, these facts are consistent with his teachings.

    As far as a guru is concerened, KP says that he is also NB: only that out of immense compassion for the world, he takes on a form to teach and elevate his disciples to his level, depending, of course, on their capability to receive his instructions.

    Quote Originally Posted by Seeker123 View Post
    Namaste Saidevo,

    I have heard the following. I would like to know if this consistent with Kanchi Paramacharyal's teachings:

    Nirguna Brahman (NB) is attributeless, actionless, formless, unmanifest etc. NB cannot hear, create etc. So when we pray who listens? It is not NB but Saguna Brahman (SB). SB is NB+Maya. So all of these 14 lokas put together are Saguna Brahman. Now human beings are body with NB in the same way SB is all 14 lokas with NB.

    SB is also referred as Ishwara as in Sarvam Ishwaram (everything is Ishwara). Brahma, Vishnu, Siva are the creative, preserving, destroying aspects of this Ishwara.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  9. #19
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    Re: KAnchi ParamAchArya satsangham

    advaitam and anugraha bhAvam

    The avyakta siddhi where one remains advitIyam--without a second, and the brahma vidyA of that state will be attained by the shiShya by guru's anugraham--favour.

    If that be so, why mention the state of ViShNu, which is sarva vyApanam--all-pervading?

    • This is where karuNa--compassion, and prema--love, arrive at. If a mahAn--great man, who has attained the advitIya sthiti--state of oneness, where the sarvam--world, gets struck off, instead of remaining in samAdhi on his own, gives-upadesham--teaches, wearing the appearance of a guru, it only means that he has descended to the sarvam--world.

    • As to why he descended, it is due to the prema, karuNa! In the compassion that the world too should attain the bliss that he has attained, does he descend (to the world) and teaches.

    • As to whether he really descends, it cannot be said so. There is no such thing as descending from that state, to a man who has accomplished mano nAsham--destruction of the mind, in-pUrNam--completely, and attained brahmAnubhavam--bliss of Brahman.

    • Still, the why or how would not be known; until now, no one has explained it. We see it in plenty (however) that those who have reached the state where the sarvam got struck off, remaining in that state, without getting it upset, looking at the sarvam--world, having parama karuNa--supreme compassion, and thinking to regulate it, doing upadesham, taking on the garb of a guru.

    • Including (Our Adi Shankara) AchAryAL and SukAchAryAL, several brahma niShThas--those dwelling in Brahman, have been in that way. As to why and how, it would not be known! ambAL kAryam--work of Goddess Mother (Shakti)!

    • In addition to giving the shiShya who is sat--the Being, advaita siddhi, stinging at the worm in him to make it a wasp, one who is sadguru also regulates the majority of the people into dharma in their worldly life.

    • Let me reiterate. Just because the guru is in-loka sambandham--connected to the world, it would not be that he has originally got the dvaita dRShTi--view/notion of duality. Only with the dRShTi of identifying the one that is advaitam within the dvaita prapancham--universe of duality, too, that the guru seems to have descended into kAryalokam--world of action. He has not descended in reality; it is only the state that he appears as such to us.

    • This is only the appearance that we see. In his inner experience there is no such thing as ascension or descension.

    • Instead of looking at the dvaitam--duality, [called prapancham--universe] as originally dvaitam [that has separated as different from Brahmam], identifying in-anubhava pUrvam--experientially, the advaita brahmam in that (duality) as permeating it--pervading it--that is, only Brahmam filling up everything as ViShNu, that he takes on the garb of guru and teaches.

    • There is a great Anandam--bliss, in that compassion. The bliss that is a mix of dvaita Anadam and the advaita Anandam, without being able to pinpoint it as such! The bliss that arose on the very foundation of Advaita. In other words, an Anandam which is varNAtItam--beyond color, without the uchcha lakShyam--supreme goal, slipping away from it!

    • This (bliss) too is favoured by him to the shiShyas. In making the shiShya too become a guru and do upadesham in lokopakARam--public advantage, it becomes thus: advaita shAntam--peace of Advaita, within, and anugraha kRtyam--performing favour, which appears outwardly to the world as dvaitam--duality.

    Only in that way, does MahAViShNu perform his loka paripAlanam--fostering the world. This [what guru does here] is shiShyaloka paripAlanam!

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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    Re: KAnchi ParamAchArya satsangham

    TirumAl (ViShNu) as guru

    'nArAyaNam, padmabhuvam'--beginning thus (with these names only), since we [smArtas who follow shrI shankara bhagavadpAda] mention the guru paramparA--uninterrupted tradition of gurus, for the brahma vidyA sampradAyam--tradition of Brahma VidyA, mentioning here that first guru ViShNu is very apt.
    [nArAyaNam=viShNu; padmabhuvam=BrahmA, son who was born on a lotus]

    • In the (viShNu) sahasranAmam, names are given to him as guru and gurutama. The meaning of gurutama is 'of all the gurus the most excellent--shreShThama uttama guru'.

    • When doing bhAShyam here [for the term guru], (Shankara) AchAryAL mentions that ViShNu becomes guru as he does-upadesham-of--teaches, sarva vidyA--all kinds of knowledge; and in addition as has mentioned that another meaning that he is guru because he is the one who makes all the souls born.

    • From this we can understand that it is customary to mention the pitA--father, who gives birth, as guru. For those well versed in the saMskRta literature, it is a well known viShayam--thing that the guru title is there for the father.

    *** *** ***

    pitA = guru

    mAtA-pitA-guru-deyvam is a general vachanam--saying well known to everyone. In this both mAtA--mother and pitA--father do the work of placing (their children) in the path of dharma.

    • When one is a little child, the mother would teach in parama hitam--in a completely wholesome manner, something that is good.

    • Thereafter, until in the eight year (of age) when the child is entrusted to one who is there as guru, for doing gurukula-vAsam--being a resident pupil, the father, showing some strictness more than the mother, would teach several good things as 'to be so and so... to do such and such[/b]. Therefore the guru name as arisen only for him.

    • The term 'guru', if it is not separated into its akSharas--syllables, means only 'an elderly/great man'. One who is the most elderly at home--head of the family--isn't he the father? Therefore he is guru.

    *** *** ***
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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