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Mekhane'ch Jannat

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Everything posted by Mekhane'ch Jannat

  1. A tree grows when it is full of life then growth stagnates and then it begins to die. This is the natural order of things. It is a crime to try to keep a dead tree alive when its time is past. Because a dead tree cannot bring forth any fruits for future generations to enjoy. What is the point of decorating and embellishing a hollow tree with nothing inside it. Most religions have become fossils, which people try to decorate to try and give them a sembelance of life. At least the Parsis know when there season has come, and at least they can go with honour in tact.
  2. clothed in the four directions, north east south west. There is a hidden meaning in relation to the four directions, # Disha is the the same as Dig in digamber. In Sanskrit the word for direction is Dik but due to sandhi the final K undergoes permutations changing it into Sh and g before certain terminations. These changes have filtered down into the regional languages.
  3. I think avahaan can also mean invitation or entreaty
  4. There are other factors involved that science has not considered. I remember a story of a Sadhu who had not eaten or drank for 30 or 40 years. This was due to a blessing he received. A person who does not eat and drink as much as another person but still is as active as him, must receive power to be active from another source, as energy cannot come from nothing, activity and work requires energy. To gain these blessings is the whole science of religion, in the book of Tobit it says those who give alms will be vivified with life and those that oppress will have lifeforce taken from them, eventually. So to cut down on eating food and sleeping first you have to make sure you give to the poor and help the needy, then your need will be taken care of.
  5. It is absurd to try and reduce eating and sleeping without first considering everything in relation to these things. Worklife requires energy. Energy for the body is from food and the body and mind rest during sleep giving necessesary energy for the day. Without considering all the interelations in your daily life reducing food and sleep arbitarily is harmful. What may be good for a sant or ascetic living in a jungle will not always work for someone working ina full time job.
  6. I thought Aryans come from the north pole. Hyperborea Bal Gangadhar Tilak wrote a book - The Artic Home in the Vedas. He was a renowned astronomer and astrologer interesting read.
  7. Retract does not feel to be right. A Pralaya is more like a wave of destruction. Like a tidal wave absorbs and destroys all in its path. Rather than a retraction into something, a pralaya is a movement outwards that causes what it moves over to be reduced to its primal elements.
  8. Apnay bandey are the worst for this, i have seen whole lives destroyed through black magic. This is one reason i like goray because they will just say things straight apnay bandey will be nice in front of you and then do despicable things behind your back through petty jealousies.
  9. Sorry for the rudeness, sanghar is from sam+hara. Hara is from the sanskrit root meaning to take away remove or steal. Sam is a prefix inidicating a sort of levelling or equalising aspect. So it could refer to an agent that takes away everything completely. Or more accurately takes away a certain aspect totally, like for example life. It could be said the samhara aspect of Shiv is the archetype of every taking away of something in this world. So when life is taken away or sin is taken away it is the archetype of this aspect of Shiv functioning. The archetype is a totality whereas the act here is a fraction of a totality, but still a totality in itslef. Pra means to go forth and laya i think is absorbtion although im not sure.
  10. The meaning of the words vary depending on the level of meaning you wish to impute to them. Sanghar can have a variety of meanings depending on the level of interpretation. To say sanghar means to destroy is a one-dimensional interpretation. Sanghar as a attribute of Shiv is something very different from the sanghar attribute of lets say a sword. The word refers to an action but the quality of the action is different when applied in certain contexts. The understanding of the essence of the word is a complex procedure, that has to be interlinked with the way in which the world is perceived at this moment, in order that the essence is not abstracted from reality. For pralaya which could be translated as 'going forth in absorbtion' this action signified by the word has to be situated within an individuals perception so it has the ability to act on his presence otherwise it is just a useless excercise of mental masturbation. Also if sanghar is a destructive aspect of Shiv it has to be questioned as who is Shiv? What relation does he have with our world where does he live how does he interact with indivdual beings and numerous other questions. If these questions are not addressed then the essence of the word is lost and its power is lost. Words used to contain power, all words are in effect mantra's, but only when used in a special way
  11. During the Junctions of the day i.e. sunrise and sunset the both nostrils are said to work equally, which is why these times are good for doing meditation. At other times one nostril is predominant over the other. Breathing is related to cycles of sun and moon breath is time.
  12. Also apart from what has been mentioned there are external factors that affect individuals. A car that is going along the road of sanskars and karams can be hit and bashed off its course by a manaic driver. The driver may have just done an accident or he could have been on a mission to disrupt someones journey on the said road. Because in this road system are some drivers that have no insurance and MOTs and drive around to cause chaos and smash up cars and prevent them from going on the road. Basically it is better to let the Devtay service your car the Asur will rip you off and cheat you. Also be aware of potholes and other obstacles that have been -artificially- created in the road
  13. What I understand is that Karam cannot be wiped clean. As even every thought is recorded and stored in the universe, karams can only be transferred. So a saint may be willing to bear certain bad Karams of others out of his grace. 'Also, I thought dharma cancels out karma, we all generally do ardas when we are not well, but if it is so as our karam should we just leave it and just do ardas saying to accept the will of god.' If you do not ask you do not get. Imagine a King ruling over a country but the King never leaves the inner sanctum. He has millions of diamonds and all other things to give out. He sends those nearest to him to watch and hear if anyone below asks for something from the King, and when the King is informed by his watchers and hearers that someone has asked for something he sends some others to give that person that thing. The King never goes himself. Every thing comes from his storeroom but by asking correctly the King is made happy because the people in the country below always ask for wrong things and cause strife and suffering to multiply in the country below. The King has to give to any who ask, but those who ask for things in accordance with his plans that his ministers have drawn up are blessed. The funny thing is the King does not force the plan of his ministers on the country below because the King is also a -Teacher- and he likes people to do the plan from their own will.
  14. In Egypt and in India each hour was associated with a particular Astrological God and certain times were auspicious to do certain things. This is not mere superstition but part of a science that has been forgotten or covered up. Reading certain Bani's at certain times will affect your physiology differently. As the microcosm is related to the macrocosm unless you have the power to influence the surroundings it is best to try and harmonise yourself to the rhythms of nature. REading JapJi as the Sun is just rising is different to reading it in the predawn hours. Not just because of the impression gained from the specatcle of sunrise, but due to the affect internally on the vital airs in the body at this certain time. There are stories of Rishis that due to their austerirites identified with the macrocosm quite perfectly as a result the Sun would not rise until they had offered water to Him. In my view this is to understood literally as when atma identifies with Brahm it becomes Brahm - although on a smaller scale - then you get siddhi to mould nature. But for the rest of us non-Rishis we must work in harmony with the cycles of nature. The idea of certain times and hours affecting events has been proved by CG Jung in his essay Synchronicity an Acausal Connecting principle. Bani is a very powerful tool it should not be used indiscriminately but with strict guidance.
  15. Maybe each jeev comes into the world with prior sanskars. Seeds of Karma which according to the law of God must manifest and cause the jeev to experience certain things in accordance with his spiritual evolution. To pray for your lawful desires to be fulfilled is not bad there is nothing wrong with this. But if you have commited actions that will cause you to suffer and you do path and use Ardas to avoid or delay these karmas this is wrong. The aim is to be free of the taint of maya but this is not a purely mental operation that can be done by anyone with a mind to do so. What has been written on your forehead by your past actions and actions of your ancestors has to be you have to experience it, unless you get the highest form of anugraha and your karmas are wiped clean. But then you have to meet a great saint and gain his blessing. It may be useful to divide a human into personality and essence. Personality is the persona the mask the act. It is the purely external side of the person the showoff part. This part is subject to change and dissolution it can change very quickly dpending on external situations. Essence is the true part of the Individual it is more solid and unchangeable then personality. It is in essence where an individuals desires and capabilities are latent. Beyond these two is the atma or true self. Through correct vichaar an individual sifts off the false part of himself and understands his essence and why he has incarnated. Then he must do the work he has been set.
  16. Nothing in this world is permanent The form always changes but the essence of the form does not perish The source of valid teachings such as Gurbani will not perish But if people do not take responsibility and enact or ensoul what Gurbani teaches Then this world will go to hell Which means you can have millions of copies of Gurbani but they will be all useless unless people do what it says in Gurbani. The Jot is only kept alive by sachey sadhaks if Gurbani has no Jot then it is valueless.
  17. I would say on a Human level the attributes are mixed, so it is more complex. But on a cosmic level asuric powers are total negativity they are non-being. They do not exist it is a paradox. If some of this filters into a jeev then he has to be reincarnated to clean himself of it. The only means of cleaning is through the third path which forms a bridge between the other two paths, the non-being has to be understood and reconciled through the third way. Through reconcilliation the jeev can ascend to upper levels of being, it is said in some religions the angels rejoice when a man perfects himself because he has experience the angels do not, namely an encounter with the powers of non-being the Jinn/asur. If an individual is seen as a field upon which a battle is occuring, he has the choice of playing a part in the battle for good or evil. He may be weak in which case he is an average soldier who fights and gets killed and is of no importance it doesn't even matter which side he fights for. But an individual may rise up to be a commander in which case he has a great influence over the battle he may be a yuddhishtir or a duryodhan. In the battle the third path would equate with Bhagvan Sri Krishna who does not fight in the battle but supports one side/path(Daivic) and really pulls all the strings in the battle. Sri Krishna is the one path but he favours the devta, he reconciles the asuric with the devta, he is the bridge between the two paths again compare the Holy Ghost in christianity.
  18. It may be useful to consider God as a unity within which there are two poles. One pole of pure Being and the other of Non-Being. Although God encompasses both, if an individual wishes to serve God and thus reduce his and others suffering, then he must increase his Being. The Daivi Gun represents harmonious development, the sun and the planets move in ways ordained by God they are in harmony thus free from suffering. On Earth there is another force which come about which prevents individuals from moving in harmony with what is written for them, this is the second asuric path the way of rebellion. Humans are used by both. The third path is the eternal path of knowledge. Which is for Humans only, Angels follow only the first path and the Jinn/demons only the second. The Jinn/demons should not have existed I don't know why they did, but they hold up the progress of humanity. Through the third path which is also equivalent to the idea of the Holy Ghost in CHristianity Human Beings can be in harmonious development with their own destiny through reconcilliation of the other ways. Those who follow the Asuric/Jinn path are destroyed into constituent particles like dust unto dust. But this process involves great suffering especially if the person had a strong individuality. Through this dissolution they go back into the One but with no individuality and consciousness they are simply destroyed in great suffering into non-being. Through the third way a man can become a Deva and follow the path of amrit to be a conscious servant of God by increasing his being.
  19. Lust or Kaam are not in an objective sense good or bad. The devte symbolise certain laws or functions that occur within creation. Kaam is essential for creation - pravritti - and destruction of lust is essential for return - nivritti -. The Devte represent forces of creation or original models upon which our actions are based through a reflection of their force from celestial to earthly levels. Every act in heaven, symbolised by the devte, is the cause of acts that occur on earth. But on Earth the acts are fragmentary and pale reflections of their celestial origins. It may be useful to ponder the three levels of adhibhautik, adhyatmic and adhidaivik. These correspond to the three worlds, the kathas of the devte and devian belong to the adhidaivik level. Which is above the adhyatmic level which could be called psychological level. Basically because of the unsayable nature of the uppermost third adhidaivik world it can only be described in our language through allegories symbols and metaphors but even these are inept at understanding this level.
  20. It would be wise to reflect on N30 SIngh's words. Aghora is not something that can be learned or understood from books, it is best not to even talk about it. Also for every true sadhu there are a 1000 false ones, can you imagine a psychotic person would be able to fulfill all his psychotic desires by pretending to be an Aghori.
  21. I would caution against using the ideal of Guru Gobind Singh Ji. Guru Ji was given permission or given licence to do what he did. Because like Rama he understood the implications of everything he was doing and why he was doing it, due to the knowledge he had gained and merited by prior sadhana. You and I are in effect blind, we cannot act correctly without guidance, if we attempt to act on our own initiative the result will be destructive because we are unaware of the meaning and implications of our actions. There is a greater plan and order to the world. From this plan certain political or temporal institutions are erected and destroyed. SOmeone who understands, will act accordingly to what this greater plan ordains. Guru Jee and Sri Rama done their work in their time in accordance with the greater plan. It must be asked, now, what is required by this greater plan, because what is pre-made will come to pass, and an individuals duty is to act in accordance with what is pre-made, because this is only what can come to pass. With regards to conditions in society now is it really feasable to ressurect a form of Sikhi based on a nostalgic notion of warrior Sikhs taking no sh*t from anyone, or is this maybe an infantile daydream.
  22. No religion is good or bad, it is a mistake to form Islam into some source of objective evil, when in reality there is no such thing. Certain movements have appropriated the ideas of the ISlamic religion and used these to further their individual misguided aims. Let us consider the concept of Sarbat da Bhalla in Sikhi. Is this concept to be applied in a political way? I think most people would understand that in, what Dalsingh et al, call reality, that this is an unrealistic concept. If what they call sullay, attack you then you do not practice Sarbat Da Bhalla but you attack them back. So the question is on what level is the concept of Sarbat Da Bhalla to practiced in? My point is young children need more structured forms of rules and ethics that form a guideline of correct behaviour, in order to groom a person to receive more mystical complex truths. The order seems to have been inverted, which can only lead to destructive consequences. And also has lead to a fixation on preserving the outer form of Sikhi, by outer form I mean outer forms of concepts like Sarbat Da Bhalla, which have been emptied of inner transformative power and become mere slogans to captivate young children into consumer Sikhi, which has such enlightened values. Such concepts lose inner power because of the inability of young children to grasp the subtle nature of certain truths which in turn results from not being prepared adequately by living a pious and righteous life and thus not being fit to receive such truths. And thus they cling to the outer form to justify to themselves that they have what they in fact do not and have no right to possess. I'll end with one of my favourite stories from the Ramayana when Rama Maryada Purushottama Dharam incarnate slayed the Vaanar Raja Vaali. Rama killed Vaali by what seemed to be unethical unrighteous means by hiding in some bushes and killing Vaali like a lowly hunter. Vaali laments to Rama that he has not obeyed Dharam by killing him in this way. Rama replies by saying dharam is very subtle and only a pooran gyani knows what Dharam actually is. If anyone other than Rama had commited this act it would be Adharam because of lack of understanding. Beacuse Rama commited the act with full understanding of Vaali's prior acts and with full understanding of the future implications of such an act, he acted in knowledge and obeyed the maryada appropriate to that time. Thus to truly act means to have full understanding of the environment and the situation and future implications and past causes, if not, then it is best not to act from ones own intitiative but to follow those who have left correct instructions on living in the various traditions and in family traditions.
  23. A Sikh should not concern himself with Aghora. Even hearing of these practices is bad for a Sikh. These practices are not to get rid of duality or ideas of good and bad, this is just a cover for ritual black magic processes. Magical rituals involve communion with spirits through flesh consumption and blood, it has been said the chrisitian ritual involving the 'flesh' and 'blood' of Jesus was such a magical process. Tantra utilises sandhyabasha or veiled language to mislead those who are not meant to know, into destruction.
  24. The relation between Guru and Shish is a hidden relationship, it is up to the Guru who is accepted, it must be an individual connection. It is not possible to make a general blanket statement. If the position of Khusre or Hermaphrodites within a society is not delinieated clearly then maybe you have to look at the Shaastras and see their position on such individuals. There is such a thing as tradition, something that contains the accumulated vichaars of individuals over 1000's of years. There cannot be any such prohibition in a mystical relationship, because of its individualistic nature, the problem is when this relationship is made into an exoteric commodity. In short there should be rules of societal contact and exchange with such people BUT between the Guru and Shish there are no (outer)rules because of the deeply personal and individualistic relationship.
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