Avadhuta
Re: Aswins
ahiH is the one constant light above ~ the coiled serpent of the sky ~ the praj鎙 paramAtman ~ ruled by yama.Originally Posted by Atanu
The bhIravaH are the many trembling shadows below ~ the moving serpents of the earth ~ the vaishvAnara jIvAtmAnaH ~ ruled by manu.
And the ashvinau are conceived in the tejas of their saMdhi.
etad vai tat
Hari Om
~~~~~
Namaste,
What of these Asvins? To them , they propel vital movements within the family of man. What are these? Nobility, Courage, Self-Giving, the urge for beauty, harmony. One principle charactistic is the capacity for enjoyment and the enjoyment we may recieve.
This is why the rishi's have called them shubhaspati, the guardians of bliss - also madhuman, full of honey ( Or the delight of existence)...
We know them as the divine physicians - yet their practice is to up lift us spiritually.
I wish to know them personally and call on them for their divine grace to lead me closer to the goal - to HIM , he who breathes out the Ved.
pranams,
鄐能中鄐詮鄐戈鄐菽 鄐嗣凶鄐菽元鄐桌鄐賞元鄐
yatastva廜 ivasamo'si
because you are identical with iva
_
Member
You are not only welcome -- more; actually we being thankful for having you among us.
Om
Avadhuta
Re: Aswins
The innumerable Rudrah are counted as eleven in the Vedas.
ye devāso divyekādaśa stha prthivyāmadhyekādaśa stha |
apsukshito mahinaikādaśa stha te devāso yaj鎙mimam jushadhvam | RV 1.139.11 |
O ye Eleven Gods whose home is heaven,
O ye Eleven who make earth your dwelling,
Ye who with might, Eleven, live in waters,
Accept this sacrifice, O Gods, with pleasure.
Eleven Rudras penetrating all the Three Worlds, giving us 33 Vishvadevas in all!
The Mahabharata names the eleven as:
Mrgavyadha, Sharva, Nirrti, Ajaikapad, Ahirbudhnya, Pinakin, Dahana, Ishvara, Kapalin, Sthanu, and Bhava.
The Harivamsha names the eleven as:
Hara, Vahrupa, Tryambaka, Aparajita, Vrshakapi, Shambhu, Kapardin, Raivata, Mrgavyadha, Sarpa, and Kapalin.
The Matsyapurana names the eleven as:
Ajaikapad, Ahirbudhnya, Viupaksha, Raivata, Hara, Vahurupa, Tryambaka, Savitra, Jayanta, Pinakin, and Aparajita.
The Vamadeva Mantra appeals to the eleven Rudrah :
vāmadevāya namo jyeshthāya namah śreshtāya namo rudrāya namah kālāya namah kalavikaranāya namo balāya namo balavikaranāya namo balaprathanāya namah sarvabhūtadamanāya namo manonmanāya namah
Bow to the Noble One, to the Eldest; to the Best; to the Howler; and to Time;
Bow to the Incomprehensible, to Strength, to the Cause of the Various Forces, and to the Extender of Strength;
Bow to the One who Subdues All Beings, and who Kindles the Light.
Avadhuta
Re: Aswins
turya = rudra = (advaita) shiva = (nirguNa) brahma = hara = akala = nara = sahadeva
praj鎙 = rudrAH = (dvaita) shiva = (saguNa) brahmA = hari = kAla = nArAyaNa = nakula
In truth, saMj蹚 (mother of manu) and saraNyU (mother of yama) are one and the same !
hari-hara
Member
turya = rudra = (advaita) shiva = (nirguNa) brahma = hara = akala = nara = sahadeva
praj鎙 = rudrAH = (dvaita) shiva = (saguNa) brahmA = hari = kAla = nArAyaNa = nakula
In truth, saMj蹚 (mother of manu) and saraNyU (mother of yama) are one and the same !
hari-hara
akala = nara = sahadeva
kAla = nArAyaNa = nakula
Will you please explain these two sets please (after your return from pilgrimage).
Om Namah Shivayya
Dharma Guardian
Atanuji, what is basis for these equations?
kAla = nArAyaNa = nakula
akala = nara = sahadeva
Can you demonstrate in Mahabaratha in which these characters figure?
Nakula and Sahadeva are jIvAs, and subject to the law of Karma. Read the svargArohaNa parva where nakula and sahadeva fall dead due to their haughtiness. Are these the ones equated with Krishna paramAtma who is the unborn cause of all?
Mahabaratha repeatedly mentions that Arjuna is Nara and Krishna is Narayana. Arjuna is Indra, the chief of svarga. There is absolutely no evidence of nakula being nArAyaNa. Or is it some advaitic twist of yours? Atanu= Narayana!! So nakula=narayana!! Great understanding of Mahabaratha.
Guard your Dharma, Burn the Myth, Promote the Truth, Crush the superstition.
Member
Sudarshan Ji, ( I am trying to imitate you)
What is the basis of your great understanding? Some real twist? Please see that what you are charging me with were my questions to Sarabhanga Ji based on what He posted.
Are you not always too eager? ---- to accuse? And sarcasm?
Check please and understand how one's own mind leads one to mistake. This is the way God works. Good for you.
Some carry bombs in their pockets which go off in their pockets only. But ego does not allow them to accept any folly.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
Dharma Guardian
I see. So you mean the questions be redirected to Sarabhanga. So be it.
Nevertheless, statements are continuosly made without justification. It brings me a smile ( and a subsequent sarcasm) when jIvas like nakula and sahadeva are viewed on par with Krishna, with no evidence.
Such a trend amongst Hindus have allowed the missionaries to feed anything they want - since we would be willing to accept anything and everything without questioning. If a missionary hands out a leaflet saying Jesus is God - the Hindu does not loose a moment to accept this 'universal' truth without evidence. Just imagine, a Hindu who would take nakula and Krishna to be one and the same after reading the Mahabaratha, will virtually believe in anything else.
Guard your Dharma, Burn the Myth, Promote the Truth, Crush the superstition.
Member
I see. So you mean the questions be redirected to Sarabhanga. So be it.
----.
First check your impulses and accept folly and then ask please. One is not capable of comprehending the truth when the mind runs riot. Sarabhanga ji is beyond you.
I will leave a hint for you: Vidya and Avidya do not reside together.
Om Namah Shivayya..
Anyway, my brother, please carry on.
That which is without letters (parts) is the Fourth, beyond apprehension through ordinary means, the cessation of the phenomenal world, the auspicious and the non-dual. Thus Om is certainly the Self. He who knows thus enters the Self by the Self.
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