onsdag 11 juli 2012

Ny blogg!

Av någon outgrundlig anledning har jag börjat blogga på http://makali.blogg.se/ istället. Avstamp tror jag. One has to move forward in life. I've started a new blog at http://makali.blogg.se/ Not going to use this one any more. All are welcome to the new site. /Airamya

söndag 14 november 2010

The Devi Gita

On Self-realization, Spoken by the World Mother

1-50. The Devî said:--"Hear, ye Immortals! My words with attention, that I am now going to speak to you, hearing which will enable the Jîvas to realise My Essence. Before the creation, I, only I, existed; nothing else was existent then. My Real Self is known by the names Chit, Sambit (Intelligence), Para Brahma and others. My Âtman is beyond mind, beyond thought, beyond any name or mark, without any parallel, and beyond birth, death or any other change or transformation. My Self has one inherent power called Mâyâ. This Mâyâ is not existent, nor non-existent, nor can it be called both. This unspeakable substance Mâyâ always exists (till the final emancipation or Moksa).

Mâyâ can be destroyed by Brahmna Jñâna; so it can not be called existent, again if Mâyâ does not exist, the practical world catinot exist. So it cannot be called non-existent. Of course it cannot be called both, for it would involve contradictions. This Mâyâ (without beginning but with end at the time of Moksa) naturally arises as heat comes out of fire, as the rays come out of the Sun and as the cooling rays come out of the Moon. Just as all the Karmas of the Jîvas dissolve in deep sleep (S'usupti), so at the time of Pralaya or the General Dissolution, the Karmas of the Jîvas, the Jîvas and Time all become merged, in one uniform mass in this great Mâyâ. United with My S'aktî, I am the Cause of this world; this S'aktî has this defect that it has the power of hiding Me, its Originator.

I am Nirguna. And when I am united with my S'aktî, Mâyâ, 1 become Saguns, the Great Cause of this world. This Mâyâ is divided into two, Vidyâ and Avidyâ. Avidyâ Mâyâ hides Me; whereas Vidyâ Mâyâ does not. Avidyâ creates whereas Vidyâ Mâyâ liberates.

Mâyâ united with Chaitanya (Intelligence), i. e., Chidâbhâsa is the efficient cause of this Universe; whereas Mâyâ reduced to and united with five original elements is the material Cause of the Universe. Some call this Mâyâ tapas; some call Her inert, material; some call Her knowledge; some call Her Mâyâ, Pradhâna, Prakriti, Ajâ (unborn) and sonic others call Her S'aktî. The S'aiva authors call Her Vimars'a and the other Vedântists call Her Avidyâ; in short, this Mâyâ is in the heads of all the Pundits. This Mâyâ is called various in the Nigamas.

p. 738

That which is seen is inert; for this reason Mâyâ is Jada (inert) and as the knowledge it conveys is destroyed, it is false. Chaitanya (Intelligence) is not seen; if It were seen, it would have been Jada. Chaitanya is self-luminous; not illumined by any other source. Were It so, Its Enlightener would have to be illumined by some other. thing and so the fallacy of Anavasthâ creeps in (an endless series of causes and effects). Again one thing cannot be the actor and the thing, acted upon (being contrary to each other); so Chaitanya cannot be illumined by itself. So It is Self-luminous; and it illumines Sun, Moon, etc., as a lamp is self-luminous and illumines other objects. So, O Mountain! This My Intelligence is established as eternal and everlasting. The waking, dreaming and deep sleep states do not remain constant but the sense of "I" remains the same, whether in waking, dreaming or deep sleep state; its anomaly is never felt. (The Bauddhas say that) The sense of ntelligence, Jñâna, is also not, felt; there in the absence of it; so what is existent is also temporarily existent. But (it can then be argued that) then the Witness by which that absence is sensed, that Intelligence, in the shape of the Witness, is eternal. So the Pundits of all the reasonable S'âstras declare that Samvit (Intelligence) is Eternal and it is Blissful the fountain of all love. Never the Jîvas or embodied souls feel "I am not"; but "I am" this feeling is deeply established in the soul as Love. Thus it is clearly evident that I am quite Separate from anything else which are all false. Also I am one continuous (no interval or separation existing within Me). Again Jñâna is not the Dharma (the natural quality) of Âtman but it is of the very nature of Âtman. If Jñâna ware the Dharma of Âtman, then Jñâna would have been material; so Jñâna is immaterial. If (for argument's sake) Jñâna be denominated as material, that cannot be. For Jñâna is of the nature of Intelligence and Âtman is of the the nature of Intelligence. Intelligence has not the attribute of being Dharma. Here the thing Chit is not different from its quality (Chit). So Âtman is always of the nature of Jñâna and happiness; Its nature is Truth; It is always Full, unattached and void of duality. This Âtman again, united with Mâyâ, composed of desires and Karmas, wants to create, due to the want of discrimination, the twenty-four tattvas, according to the previous Samskâras (tendencies), time and Karma. O Mountain! The re-awakening after Pralaya Susupti is not done with Buddhi (for then Buddhi is not at all manifested). So this creation is said to be effected without any Buddhi (proper intelligence). O Chief of the Immovables! The Tattva (Reality) that I have spoken to you is most excellent and it is my Extraordinary Form merely. In the Vedas it is known as Avyâkrita (unmodified), Avyakta (unmanifested)

p. 709

Mâyâ S'abala (divided into various parts) and so forth. In all tlkc S'âstras, it is stated to be the Cause of all causes, the Primeval Tattva and Sachchidlinanda Vigraba. Where all the Karmas are solidified and where Ichchâ S'aktî, (will), Jñâna S'aktî (intelligence) and Kriyâ S'aktî (action) all are melted in one, that is called the Mantra Hrîm, that is the first Tattva. From this comes out Âkâsa, having the property of sound, thence Vâyu (air) with "touch" property; then fire with form, then water having "Rasa" property; and lastly the earth having the quality "smell." The Pundits say that the "sound" is the only quality of Âkâsa; air has two qualities viz., sound and touch, fire has three qualities sound, touch, form; water has four qualities sound, touch, form, taste; and the earth has five qualities sound, touch, form, taste and smell, Out of these five original elements, the allpervading, Sûtra (string or thread) arose. This Sûtrâtman (soul) is called the "Linga Deha," comprising within itself all the Prânas; this is the subtle body of the Paramâtman. And what is said in the previous lines as Avyakta or Unmainfested and in which the Seed of the World is involved and whence the Linga Deha has sprung, that is called the Causal body (Kârana body) of the Paramâtman. The five original elements (Apañchikrita called the five Tan Mâtrâs) being created, next by the Pañchîkarana process, the gross elements are created. The process is now being stated:--O Girijâ! Each of the five original elements is divided into two parts; one part of each of which is subdivided into four parts. This fourth part of each is united with the half of four other elements different from it and thus each gross element is formed. By these five gross elements, the Cosmic (Virât) body is formed and this is called the Gross Body of the God. Jñânendriyas (the organs of knowledge) arise from Sattva Gunas of each of these five elements. Again the Sattva Gunas of each of the Jñânendriyas united become the Antah Karanâni. This Antah karana is of four kinds, according as its functions vary. When it is engaged in forming Sankalpas, resolves, and Vikalpas (doubts) it is called "mind." When it is free from doubts and when it arrives at the decisive conclusion, it is called "Chitta"; and when it rests simply on itself in the shape of the feeling "I", it is called Ahamkâra. From the Rajo Guna of each of the five elements arises Vâk (speech), Pâni (hands) Pâda (feet), Pâyu (Anus) and Upastha (organs of generation). Again their Rajo parts united give rise to the five Prânas (Prâna, Apâna, Samâna, Udâna and Vyâna) the Prâna Vayu resides in the heart; Apâna Vayu in the Arms; Samâna Vayu resides in the Navel; Udâna Vayu rasides in the Throat; and the Vyâna Vâyu resides, pervading all over the body. My subtle body (Linga Deha) arises from the union of the five

p. 710

Jñânendriyas, the five Karmendriyas (organs of action), the five Pranas and the mind and Buddhi, these seventeen elements. And the Prakriti that resides there is divided into two parts; one is pure (Suddha Satbva) Mâyâ and the other is the impure Mâyâ or Avidyâ united with the Gunas. By Mâyâ is meant She, who, without concealing Her refugees, protects them. When the Supreme Self is reflected on this S'uddha Sattva, Mâyâ, He is called Îs'vara. This Saddha Mâyâ does not conceal Brahma, its receptacle; therefore She knows the All-pervading Brahma and She is omniscient, omnipotent, the Lady of all and confors favours and blessings on all. When the Supreme Self is reflected on the Impure Mâyâ or Avidyâ, He is called Jîva. This Avidyâ conceals Brahma, Whose nature is Happiness; therefore this Jîva is the source of all miseries. Both Îs'vara and Jîva have, by the influence of Vidyâ and Avidyâ three bodies and three names. When the Jîva lives in his causal body, he is named Prâjna; when he lives in subtle body he is known as Taijasa; while he has the gross body, he is called Vis'va. So when Îs'vara is in His causal body, he is denominated Îs'a; when He is in His subtle body, he is known as Sûtra; and when He is in His groqs body, He is known as Virât.

The Jîva glories in having three (as above-mentioned) kinds of differentiated bodies and Îs'vara glories in having three (as above-mentioned) kinds of cosmic bodies. Thus Îs'vara is the Lord of all and though He feels Himself always happy and satisfied, yet to favour the Jîvas and to give them liberation (Moksa) He has created various sorts of worldly things for their Bhogas (enjoyments). This Îs'vara creates all the Universe, impelled by My Brahma S'aktî. I am of the nature of Brahma; and Îs'vara in conceived in Me as a snake is imagined in a rope. Therefore Îs'vara has to remain dependent on My S'akti.

Here ends the Thirty-second Chapter of the Seventh Book on Self-realization, spoken by the World Mother in the Mahâpurânam S'rî Mad Devî Bhâgavatam, of 18,000 verses, by Maharsi Veda Vyâsa.

Devi Upanishad

Devi Upanishad
Translated by Dr. A. G. Krishna Warrier
Published by The Theosophical Publishing House, Chennai

Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !

1. All the gods waited upon the Goddess (and asked): ‘Great Goddess, who art Thou ?’
2. She replied: I am essentially Brahman. From Me (has proceeded) the world comprising Prakriti and Purusha, the void and the Plenum. I am (all forms of) bliss and non-bliss. Knowledge and ignorance are Myself. Brahman and non-Brahman are to be known – says the scripture of the Atharvans.
3. I am the five elements as also what is different from them. I am the entire world. I am the Veda as well as what is different from it. I am the unborn; I am the born. Below and above and around am I.
4. I move with Rudras and Vasus, with Adityas and Visvedevas.
Mitra and Varuna, Indra and Agni, I support, and the two Asvins.
5. I uphold Soma, Tvastir, Pusan and Bhaga,
The wide-stepping Vishnu, Brahma, Prajapati.
6. To the zealous sacrificer offering oblation
And pressing the Soma-juice do I grant wealth;
I am the state, the Bringer of Wealth;
Above it all, place I its protector.
7. Whoso knows my essence in the water of the inner sea,
Attains he the Goddess’s abode.
8. Those gods said:
Salutation to the Goddess, the great Goddess !
To Siva, the auspicious, salutation, for ever more.
To blessed Prakriti, salutation !
Ever to Her we bow.
9. Refuge I seek in Her who is the colour of fire,
Burning with ascetic ardour, Goddess resplendent,
Delighting in actions’ fruits; O Thou, hard to reach,
Dispel Thy gloom.
10. The gods engendered divine Speech;
Her, beasts of all forms speak;
The cow that yields sweet fruits and vigour –
To us may lauded Speech appear.
11. To holy Siva, to Daksha’s daughter,
To Aditi and Sarasvati,
To Skanda’s Mother, Vishnu’s Power,
To Night of death by Brahma lauded,
We render obeisance.
12. Know we Great Lakshmi,
Goddess of good Fortune;
On all fulfilment do we meditate.
May the Goddess inspire us !
13. Through You, Dakshayani, was Aditi born;
She is your daughter; after her were born
The gods auspicious,
Friends of deathlessness.
14. Love, womb, love’s part, the bearer of the thunderbolt
The cave, ha-sa, the wind, the cloud, Indra;
Again the cave, sa-ka-la with Maya –
So runs the full primeval science begetting all.
15. This is the power of Self, enchanting all, armed with the noose, the hook, the bow and the arrow. This is the great and holy Science.
16. Who knows thus tides over grief.
17. Divine Mother ! Salutation to you; protect us in all possible ways.
18. She, here, is the eight Vasus, the eleven Rudras, the twelve Adityas, She is the all-gods, (those) who drink Soma and (those) who do not; she is the goblins, the demons, the evil beings, the ghosts; she also, beings super-human, the semi-divine. She is Sattva, Rajas and Tamas. She is Prajapati, Indra and Manu. She is the planets, stars and luminous spheres. She is the divisions of time, and the form of primeval Time. I salute Her ever:
19. Goddess who banishes distress
Grants pleasure and deliverance alike,
Infinite, victorious, pure,
Siva, Refuge, the Giver of good.
20. Seed all-powerful of the Goddess’ mantra,
Is sky, conjoined with ‘i’ and fire,
With crescent moon adorned.
21. On the single-syllabled mantra
Meditate the pure-hearted sages,
Supremely blissful;
Of wisdom the veriest oceans.
22. Fashioned by speech; born of Brahman; the sixth
With face equipped; the sun; the left ear where
The point is; the eighth and the third conjoint.
23. The air, with Narayana united,
And with the lip; vicce, the nine-lettered;
The letter, shall delight the lofty ones.
24. Seated in the lotus-heart,
Resplendent as the morning sun,
Goddess, bearing noose and hook,
With gesture granting boons, dissolving fears;
Tender, three-eyed, red-robed, granting devotees
Their hearts’ desires,
Thee I adore.
25. I bow to Thee, Goddess,
Thou dispeller of gravest fears,
Vanquisher of obstacles;
Thou wearer of great Mercy’s form.
26. Brahma and others know not Her essence; so is she called the Unknowable. She has no end; so is she called the Endless. She is not grasped and so is she called the Incomprehensible. Her birth is not known and so is she called the Unborn. She alone is present everywhere, and so is she called the One. She alone wears all forms, and so is she called the Many. For these reasons is she called the Unknowable, the Endless, the Incomprehensible, the Unknown, the One and the Many.
27. The Goddess is the source of all mantras:
Of all the words the knowledge is Her form.
Her conscious Form transcends all cognitions;
She is the witness of all emptiness.
28. Beyond Her is nothing; renowned is She
As unapproachable; afeared of life,
I bow to the inaccessible One,
Bulwark against all sins; the Pilot who
Steers me across the sea of worldly life.
29. He who studies this Atharva Upanishad gains the fruit of repeating five (other) Atharva Upanishads; he who, having mastered this Atharva Upanishad, persists in worship.
30. Of this vidya ten million chants
Are less than the worship’s fruit.
Eight and hundred recitations thereof
Make but this rite’s inauguration.
31. Who reads it but ten times,
Is released at once from sins;
Through the grace of the Goddess great,
Tides he over obstacles great.
32. Reading it in the morning one destroys the sins of the night; reading it in the evening one destroys the sins committed by day. Thus, reading both in the evening and morning, the sinner becomes sinless. Reading it midnight, too, the fourth ‘junction’, there results perfection of speech. Its recitation before a new image brings to it the presence of the deity. Its recitation at the time of consecration (of an image) makes it a centre of energy. Reciting it on Tuesday under the asterism Ashvini, in the presence of the great Goddess, one overcomes fell death – one who knows thus. This is the secret.

Om ! Gods ! With ears let us hear what is good;
Adorable ones ! With eyes let us see what is good.
With steady limbs, with bodies, praising,
Let us enjoy the life allotted by the gods.
May Indra, of wide renown, grant us well-being;
May Pusan, and all-gods, grant us well-being.
May Tarksya, of unhampered movement, grant us well-being.
May Brihaspati grant us well-being.
Om ! Peace ! Peace ! Peace !

Here ends the Devi Upanishad, included in the Atharva-Veda.

tisdag 10 november 2009

Devisukta (Hymn of the Goddess, RV 10.125)

1. OM! I move through the deities of storm and light, through the deities of the heavens, through all the deities. I uphold the lords of day and night, the sovereign of the atmosphere, the God of fire (Agni) and the benevolent celestial guardians.

2. I bear the nectar of immortality. I support the Creator of living beings, the Protector of the universe, and the gracious Lord of prosperity. I bestow wealth on those who prepare the sacrifices and offer the oblations with an attentive mind.

3. I am the sovereign in whom all the auspicious deities are united. Shining with consciousness, I am foremost amongst those worthy of worship. The Gods diffuse me in every direction, my presence abiding in many places and revealed in manifold ways.

4. Through me alone all mortals live who see and breathe and hear what is said, not knowing that they abide in me. Hear me as I speak the truth to you.

5. I myself proclaim this, which is pleasing to Gods and humans alike. I make mighty whomever I wish, I make them devout and open their eyes to right understanding.

6. For the God who puts evil to flight, I draw the bow, that His arrow may strike down the hater of devotion; such is the fervor I stir within that person. Through heaven and earth I extend.

7. At the summit of creation, I bring forth the heavens. My creative power flows from amid the waters of the infinite ocean. Thence I spread through all the worlds and touch yonder heaven with my vastness.

8. I breathe forth like the wind, setting all the worlds in motion. So great have I become in my splendor, shining far beyond heaven and earth.

(poetic translation based on Devadatta Kali, In Praise of the Goddess: The Devimahatmya and Its Meaning)

torsdag 30 juli 2009

Cirque du Soleil - Alegria

Så underbart dramatiskt...

torsdag 23 juli 2009

Jai Ma

Woah! Nu hittade jag något nytt! Tack vare min underbara son!!! Tack Viktor!

onsdag 3 juni 2009

Jordad spacekadett

Jag tillbringar alldeles för mycket tid på nätet.
Idag har jag ägnat förmiddagen åt att 'läsa ikapp' inne på en sida som jag besöker emellanåt. Det fungerar ungefär som ett blogg-forum, där medlemmarna kan blogga och skriva kommentarer till varandra. Tja, en sorts forum helt enkelt, med andlig inriktning.
Och i vanlig ordning blir jag både matt och road av att studera de olika typiska 'new-age-typerna' som skriver där inne. De finns överallt.
Läraren/predikaren - som skriver alla på näsan och anser sig ha uppnått någon form av 'högre medvetande' än alla andra. Är ofta högfärdig, alltid högtravande och verkar inte ha några mänskliga fel och brister eller ens känslor ö.h.t.
Han/hon blir heller aldrig arg utan upprepar in i absurdum 'Vi är ett, jag hyllar dig.'
Det verkar inte finnas en äkta människa bakom, så jag har börjat undra om det kanske är en bot någonstans som sköter den här rollen på alla forum? Men jag har pratat med ett par av dem i telefon ibland, så det kan ju inte stämma... Ofta ganska fanatiska typer det här.
Sedan har vi Skräcken - som tjatar om konspirationsteorier och människans inneboende ondska och allt möjligt läskigt. Dessa personer är ofta komna från nån galaktisk flotta som kallas Ashtar Command tycker jag mig ha märkt. Men långt ifrån alla. Och det finns de som pratar om konspirationsteorier utan att sprida rädsla, de är en annan kategori som jag inte går in på här. Jag tar upp ytterligheterna idag, de extrema.
Den stjärnfödda brukar man stöta på ganska snabbt. Vederbörande kommer från en annan planet och har aldrig riktigt lyckats landa på jorden i detta livet. Den stjärnfödda brukar vara helt harmlös och omtyckt av de flesta, då personen ifråga sällan tar ställning i någonting men stöttar alla i allt. Den stjärnfödda brukar faktiskt vara ett glittrande ljus mitt i de häftigaste diskussioner.
Ja, på tal om häftiga diskussioner... de brukar ju bli lite lagom häftiga... flera andligt orienterade personer som försöker övertyga varandra om sin egen förträfflighet samtidigt som de bockar och skrapar med fötterna och tjatar på om hur mycket de älskar varandra (för vi är ju alla ett och kärlek och ljus och allt det där) samtidigt som man klart och tydligt hör ett morrande bakom de fagra orden - "Du din jävla idiot!"
Den stora fördelen med detta är ju att det sällan går till personangrepp. Men de gånger de gör det så brukar det spåra ur helt och forumet i fråga försvinner för evigt från cyberrymden... Tankens kraft?
Åter till de olika typerna.
Medlaren. Det brukar finnas flera stycken. Antagligen så behövs det. Ganska mjäkiga men fyller med största sannolikhet en ovärderlig roll för att få hjulen att snurra.
Egot. Jaa... I de lugnaste vatten simmar de största fiskarna, brukar man väl säga... :D Det brukar finnas en som sticker ut alldeles väldigt i form av Ego. Egot har så fullt upp av att hävda sig själv och se sig själv och sina egna ord och anser att dessa ord är de viktigaste som någonsin uttalats, hela tiden, så man blir alldeles matt. Det riktigt intressanta är dock att alla ser inte detta?!! De går på bluffen! Fascinerande.
Så har vi Ljuset- en glad person som bara är sig själv hela tiden och genom detta enkla (som är så oerhört svårt) lyckas få alla att slappna av och skratta emellanåt.
osv osv osv
Jag inser att jag inte orkar täcka in alla typer här och nu. Kanske fortsätter jag en annan dag? Kanske finns det någon där ute som vill hjälpa till med att fylla i listan? Kanske är det helt ointressant? Antagligen.
Vem är då jag? Som folk är mest tror jag, en blandning av allihop. Eller nja, men de flesta i alla fall. Jag har inte mycket av Skräcken i mig.
Eller kanske ändå? Jag kanske just har skrämt någon från att kasta sig in i forumvärlden med detta helt ovidkommande inlägg? Ja, vad vet man?
Engagerar gör de i alla fall, diskussionsforumen.