tag:blogger.com,1999:blog-31351038.post2910596045847873952..comments2024-03-26T13:06:41.178-04:00Comments on Jagat: Psychic models and the path of premaJagadananda Dashttp://www.blogger.com/profile/05887720845815026518noreply@blogger.comBlogger3125tag:blogger.com,1999:blog-31351038.post-68750918607775233842023-04-21T06:21:47.561-04:002023-04-21T06:21:47.561-04:00
What do the five cakra’s and corresponding pañca-...<br />What do the five cakra’s and corresponding pañca-mahā-bhūta mean?<br /><br />Just because the cakra’s are shown mapped onto the Human body does not imply that these actually exist in the human body.<br /><br />What is one suggesting?<br /><br />Think of the five cakra’s as the attainment of siddhis (which like mile stones) mark the path along one’s spiritual progression.<br /><br />What does this mean?<br /><br />As an example, a yogi will experience:<br /><br />पृथ्वी (Earth): One will see shimmering light at dawn and at dusk and feel the energies of the earth, and also the energetic pull of the Moon.<br /><br />आप (Water): The yogic anointing of अभिषेक (abhiṣeka); one will also feel the energy of moving water (especially where it springs, drops or splits in two).<br /><br />अग्नन (Fire): One will perceive the light (in the śāmbhavī state).<br /><br />वायु (Air): One will experience the effects of the energies of the breath.<br /><br />आकाश (Ether): Disembodied in the breathless state, as pure energy, one’s lucid consciousness in the vehicle of the light-body, will cross over the threshold of life-and-death into the shining womb of all creation<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-74274384964845958972023-04-06T11:30:43.570-04:002023-04-06T11:30:43.570-04:00
उदय न अस्त राति न दिन। सरबे सचराचर भाव न भिन।
सोई...<br />उदय न अस्त राति न दिन। सरबे सचराचर भाव न भिन।<br />सोई निरंजन डाल न मूल। सब ब्यापीका सुषम न अस्थूल॥१११॥<br /><br />udai na asta rāti na dina। sarabe sacarācara bhāva na bhina।<br />soī nirañjana ḍāla na mūla। saba byāpīka suṣama na asthūla॥111॥<br /><br />111. Unbound by the cycles of sunrise and sunset, transcending the confines of day and night, the eternal essence remains ever-present. All animate and inanimate entities share a common, undifferentiated essence. This one and the same pure, fundamental, and all-pervading presence, eternally self-sustaining, has neither branches nor roots, and is neither subtle or gross.<br /><br />ब्रह्माण्ड फूटिबा नगर सब लूटिबा। कोई न जाणवा भेवँ।<br />बदंत गोरखनाथ प्यण्ड दर जब घेरिबा। तब पकड़िबा पञ्च देवँ॥११२॥<br /><br />brahmāṇḍa phūṭibā nagara saba lūṭibā। koī na jāṇavā bhevã।<br />badanta gorakhanātha pyaṇḍa dara jaba gheribā। taba pakaṛibā pañca devã॥112॥<br /><br />112. When the universe collapses and all the cities (five chakras of the subtle body) are plundered, none shall know the mystery. Only when Gorakhnāth (mastering the inner energies, in the breathless state, leaves his physical body) enclosed within the cosmic egg (of the hiraṇya-garbhá - the shining womb of all creation), then will the five gods (of the pañca-mahā-bhūta) be captured.<br /><br />Gorakh Bani<br /><br />Notes<br />******<br /><br />पञ्चभूत, पञ्चमहाभूत (pañca-mahā-bhūta): पृथ्वी (Earth), आप (Water), अग्नि (Fire), वायु (Air) and आकाश (Ether - Plasma)<br /><br />The Gorakh Bani is based on a five-chakra system, and its corresponding five-element practice.<br />Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-31351038.post-17893378825319336232012-05-24T07:24:27.599-04:002012-05-24T07:24:27.599-04:00I know this is off topic, but I didn't know wh...I know this is off topic, but I didn't know where to ask this. Do you know if any scripture or acarya before Bhaktivinoda talks about different classes of jivas being created by Krishna?<br /><br />In Bhaktivinoda's writings he says there are some jivas who are created nitya-siddha and others that are created nitya-baddha---that Krishna creates the nitya-baddha jivas for some mysterious reason about wanting to experience different types of rasa. The nitya-siddha jivas never experience maya, whereas the nitya-baddha can become nitya-mukta from sadhana.<br /><br />Bhaktisiddhanta says similar things. They also have this idea that when the jiva is first manifested or created that it has the free will at that time to choose either service or exploitation, if it chooses service it goes to Vaikuntha to be a nitya-siddha, if it chooses exploitation it goes to the mahat-tattva to undergo samsara as a nitya-baddha. <br /><br />I'm sure you've heard these concepts previously, but I was wondering if you have ever heard these idea from anyone or any source previous to Bhaktivinoda? <br /><br />In Satyanarayana and Kundali's book on the origin of the jiva, they say the acaryas previous to Bhaktivinoda don't really go into any type of detailed discussion on the origin of the jiva, so I was wondering if Bhaktivinoda simply made all that stuff up, or if there is any other source he could have used, according to your study and experience?<br /><br />ThanksBBSnoreply@blogger.com