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WHY WAS RAVAN’S LIFE LOCATED IN HIS NAABHI?WHAT IS THE VEDIC CONCEPTION OF SOUND?


06 FACTS;- 1-Valmiki’s Ramayana has stood the test of time through thousands of years, not just because it was a wonderful story or because it was a true report of the history of those days; it was, is and will be a much loved story for generations of people because every incident of the Ramayana can be related to a present day situation too. 2-Every incident related in the Ramayana has many layers of meanings and depending on the spiritual level of the reader, one can understand and discover something new in the Ramayana every time one reads it. 3-It is surprising ; why Prabhu Sri Ram was not able to kill Ravan when He cut off his head. Even cutting off all the ten heads did not do the trick. It seemed to grow again and again. 4-Vibhishana is reported to have told SriRama the secret to Ravan’s life – the nectar (amrit) held in the navel (naabhi) of Ravan. Finally the Raam-baan (arrow) was directed to Ravan’s navel & it was a fatal hit. His life source dried up and he attained Mukti from this life. 5-When we read the Lalita Sahasranama, It came across 4 names of the Devi – Para, Pashyanti ,Madhyama and Vaikhari. 6-These names of the Devi have a deep meaning with relation to our thought and speech process. The various stages of the manifestation or the development of sound, right from the navel onwards, are known in Sanskrit as Para, Pasyanti, Madhyama and Vaikhari. THE CONNECTION OF SOUNDS BODIES,CONSCIOUSNESS,LOKS & STATES ;-- 06 FACTS;- 1-Para is a soundless seed, the very possibility of the production of sound. Pasyanti is a little more pronounced. And the more intensified form is Madhyama; and the audible manifestation of it is Vaikhari. 2-In more simple terms Para comes from beyond, it is our collective Consciousness, our Sanskaras - conditioning that surrounds our very being (most of us don’t even realize that such thoughts exist in our consciousness), Pashyanti is the gut feeling, the instinct (not yet formed into words) that we have, Madhyama is the emotion that arises in our heart and mind before we say anything and Vaikhari is the final speech that we mouth.Para to Vaikhari can also be shown in our Chakras. 2-1-PARA > Para lives in the Kundalini >Represents the transcendental consciousness. 2-2-PASHYANTI > Pashyanti lives in the Manipura Chakra >– The Navel >Representsthe intellectual consciousness. 2-3-MADHYAMA> Madhyama lives in the Anahat Chakra >– The Heart >Represents the mental consciousness. 2-4-VAIKHARI > Vaikhari lives in Vishuddhi Chakra >– The Throat >Represents the physical consciousness. 3-Every thought has to pass through several stages before it actually manifests as concrete creative force.These states of consciousness correspond with the four states known technically as Jagrat, Svapna, Susupti, and Turiya - or the wakeful state, the dreaming state, the dreamless state, and the transcendental state. 4-In terms of the universal cosmology;- A-Vaikhari>correspond to >Bhuh /the earth, the physical body/physical realm B-Madhyama>correspond to> >the life force/the mental realm C-Pashyanti >correspond to>Svah/heaven,the soul/spiritual realm D-Para ultimately> corresponds to> the Lord's Tri-pada- Vibhuti. 5- We can explain it in the form of sound. Each level of sound corresponds to a level of existence, and one's experience of sound depends upon the refinement of one's consciousness. The existential realities corresponding to the four states of consciousness are:-- 5-1-The physical (sthula ie. the Jagrut avastha - waking state) which is connected to the Vaikhari-shabda, 5-2-The subtle (sukshma ie. the Swapna avastha – dream state) which is connected to the Madhyama-shabda, 5-3-The causal (karana ie. the Sushupti avastha – deep sleep) which is connected with the Pashyanti-shabda. 5-4-The transcendental (para ie. the Turiya avastha) is connected to the Para shabdha. 6-Now let us see what the above means with respect to our everyday life; - A-Within the Pashyanti-Vak exists the nature's Iccha Shakti - the Power of Will. B-Within the Madhyama-Vak exists the nature's Jnana Shakti or the Power of Knowledge. C- Within the Vaikhari-Vak exists the nature's Kriya-Shakti or Power of Action. THE VEDIC CONCEPTION OF SOUND TRAVELLING(Step by Step) ;- 22 FACTS;- 1-The Vedic Conception of Sound Sabda (sound) is the guna (quality) of Aakaasa (the element of space). Its organ is the ear. Sabda may be spiritual or material. In both cases, it is made up of Aksharas(syllables).The Aksharas are made up of Sabda (sound) and Artha (meaning). The Akshara is made of an immutable substance. The most famous Akshara is the sacred syllableAum, which is called ekākṣara (i.e. eka-akṣara), which can be translated as ‘the sole imperishable thing’ or ‘the single syllable’. 2-In the Tantras (Vedic Scriptures) the Aksharas are traced back to a Shakti, the female cosmic power responsible for the creation, sustenance and dissolution of the universe.According to Vedic Philosophy when we have the urge to speak, our life force in the form of Vaayu (the element of air/wind) is activated at the root chakra. 3-Vaayu brings Paraa (subtle sound) up to the navel chakra as Pasyanti and then to the heart chakra as Madhyamaa. It then comes to the throat, mouth, teeth and tongue as Vaikhari and comes out as speech / sound at the gross level.Just as a Samkalpa (a pure thought) has to pass through several stages before it actually manifests as a concrete creative force, so Sabda (sound) also has to pass through several stages before it is finally audible at the gross level. 4-These stages are termed Paraa, Pasyanti, Madhyamaa and Vaikhari. Each level of sound corresponds to a different level of existence. Our experience of sound depends upon the refinementof our consciousness.During the process of creation Purusha combines with Prakrti to form the first principal Avyakta (meaning ‘not manifest, or devoid of form’). 5-Purusha is the Universal principle that is unchanging, uncaused but is present everywhere. Purusha is what connects everything and everyone. Prakrti, is every thing that is subject to change and is governed by the law of cause and effect. Prakrti is in a state of constant change and is evolving all the time. 6-According to Vedic Philosophy from the first principle; a Avyakta came Mahat or Buddhi, the intelligence principle. Then from Buddhi came Ahankaara (the ego principle).Ahankaara then expanded into three Gunas (qualities) namely Satva, Rajas and Tamas. 7-The three gunas are Satva (goodness, constructive, harmonious), Rajas(passion, active, confused), and Tamas (darkness, destructive, chaotic). From the three Gunas evolved the sensory and motor organs, the mind and the subtle form of the five elements ‘Tanmaatras’. 8-The five elements correspond to these five sense perceptions and five sense organs.The five sense perceptions are hearing, touch, sight, taste and smell.The five elements combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the universe perceived by our senses. The senses come into contact with the objects and carry impressions of the objects to the Manas which receives these impressions and arranges them into a concepts. 9-Manas is the faculty that co-ordinates sensory impressions before they are presented to the consciousness. It is one of the inner instruments that receive information from the external world with the help of the senses. The Manas presents the information to the higher faculty of Buddhi (the intellect). 10-According to Vedic Philosophy Manas is one of the four parts of the Antahkarana("inner conscience" or "the manifest mind") and the other three parts are Buddhi (the intellect), Chitta (the memory) and Ahankara (the ego).The Aakaasa in its subtle form is called Aakaasa Tanmatra and Sabda (sound) is its quality. 11-According to the Taitreeya Upanishad, Aakaasa evolved first, from Aakaasa(the Space/Ether element ) came Vaayu (the Air element), from Vaayu came Agni(the Fire element), from Agni came Jala (the Water element) and from Jala came Prithvi (the Earth element).ParaaAakaasa is called Param, as it was the first element to form at the time of creation. 12-According to Vedic Philosophy Paraa expressed itself as a Bindu (subtle particle). It is also called Kaarana Bindu, (Causal Particle) as it is the cause of all sound manifestations within and outside our body.In Sanskrit the word Paraa means the highest or the farthest. Para Vaak is the sound beyond the perception of our senses. Paraa is the first stage of sound in its unmanifest stage and is the source of all root ideas and germ thoughts. 13-At the stage of Para Vaak there is no distinction between the object and the sound. The sound contains within it all the qualities of the object.According to Vedic Philosophy the root chakra (Mooladhara) is the abode of Paraa. 14-Nada Yogis claim that Paraa Nada is a high frequency sound, so high that it does not produce any vibrations. The urge to speak causes Paraa to move from the Root chakra up to the navel chakra (Manipura) where it gets transformed into Pasyanti.The Paraa, kindled by Vaayu (the air element) in the root chakra, rises up to transform itself into Bindu (dot) at the navel chakra (Manipura). Naada (inner sound) is heard at the heart chakra (Anaahata) Vaayu then rises up to transform itself into a Bija (seed)at the throat chakra (Vishudha) and expresses itself as sound at a gross level. 15-Just as a seed soaked in water bursts out to express itself as leaf, flower, fruit and a tree, Paraa in the navel chakra expresses its subtle modifications by transforming into Pasyanti. Pasyanti literally means ‘observing’ or ‘seeing one's self’. 16-In the Pasyanti stage sound possesses qualities such as colour and form. Yogis who have subtle inner vision experience the Pasyanti state of a word as having colour and form, which is common for all languages.Pasyanti is a mental sound not heard by the ears.. Its frequency is lower than the high frequency sound of Para Naada. When sound goes up to the navel chakra (Manipura)it has no particular Varna (syllable) it is known as Pashyanti Vaak. Pasyanti moves to the heart chakra where the sound becomes audible to the inner ear. 17- Pasyanti on reaching the heart chakra (Anaahata), transforms into Madhyama Vaak(power of speech). Madhyama literally means ‘in between’ or ‘middle’. Here there is a clear distinction between the sound and the object it denotes. Madhyama Vaak is more mental speech than audible speech. The heart chakra (Anaahata ) is the domicile( a specified country as a permanent home)of internal sounds called Naada, which can only be heard by our inner ear. 18-The word Aahata means ‘struck’ or ‘beaten’. The sound produced by beating a drum is an example of Aahata Sabda (struck sound). In the heart chakra (Anaahata), Naada(a kind of melodious sound) can be heard without any external source.The sounds heard in heart chakra (Anaahata) are not audible to the external ear. 19-The Anaahata Naada ("Unmade Sound") can be heard in deep meditation. When a Yogi hears these sounds, they become adept at knowing hidden things, they develop the divine eye and eventually become one with Para Brahman (the supreme reality). 20- The sound which has come all the way from the root chakra by the force of Vaayu,travels further upwards to the throat, mouth, teeth and tongue, to become an articulate sound, audible to the external ear. This is called Vaikhari.The Vaayu that brings the sound from the heart chakra (Anaahata) to the throat chakra is called Vaikhara. Vaikhara is the last stage of sound that is the source of all that is spoken and heard at the gross level. 21-When Shabda (sound) is spoken through the mouth with the help of syllables, that speech is called Vaikhari Vaak.Four States of Consciousness;The four levels of sound correspond to the four states of consciousness.Paraa - transcendental consciousness (Turiya) - the transcendental state Pasyanti - the intellectual consciousness (Sushupti) - the dreamless stateMadhyamaa - the mental consciousness (Svapna) - the dreaming state Vaikhari - the physical consciousness (Jagrat) - the wakeful state ;As mentioned above. 22-The Atman, or Universal Soul is that in which everything exists, which permeates everything, which is the essence of all bliss and is beyond description. Atman is the essence that is eternal, unchanging, and indistinguishable from the essence of the universe. The Para Vaak is manifested through the fourth state of consciousness,known as Turiya. WHAT IS THE CONNECTION BETWEEN VARIOUS STAGES OF SOUND & RAVANA?- 07 FACTS;- 1-The reader must have observed that whenever one wants to do any work, one relies on some inner feeling – also known as the gut(belly) feeling. If someone were to describe a horrible incident, we feel a weird pain in our stomach. If we are not so sure on the course of action, we tend to rely on our gut feeling, our instinct. 2-When we are afraid too, our stomach hurts. When we are happy, we enjoy a good belly laugh. And many a times, we tend to forget that we have to eat to live, not live to eat. Almost every action of our life seems to revolve around this Chakra (THE NAVEL AREA ) itself, even if it is not so evident. 3-Sri Rama was an incarnation of MahaVishnu and Vishnu had given a promise to Jay and Vijay that He would ensure their Mukti in every life. He is a Bhakta-Vatsal and He knew that unless Ravana’s complete entity was destroyed, he would not be able to have Mukti. The entity that was Ravana had to merge into Divine Consciousness and therefore all thoughts, experiences, instincts had to be destroyed. 5-Ravana had to move from Vaikhari, Madhyama and Pashyanti into Para, beyond the perception of the senses. When Rama pierced Ravana’s navel, He propelled (drive or push forwards)Ravana into transcendental consciousness which was beyond all physical entities. This was Mukti. 6-For a person to merge within the Lord, total surrender is required. Every seeker knows how difficult it is to surrender totally without a care in the world. Thoughts regarding how we would be able to live if we don’t earn, we don’t work, we don’t protect our near and dear ones, always blocks our mind from surrendering. Even if we do not speak about it or we do not think about it, deep within we know that we are not confident about the effects of total surrender to the Lord, without our own efforts to maintain our present way of life. 7-We may control our actions, we may seek mastery over the mind and tongue, but it is very difficult to gain mastery over our instincts. And this instinct itself is the one which proves to be a barrier to our merger with the Lord. This instinct itself stops us from our complete surrender to God. As long as we are unable to surrender totally without having a care as to what happens next, we cannot merge with the Divine.

....SHIVOHAM......