This document provides an epilogue and summary of key points from "The Arutperunjhoti Agaval" by Ramalinga Swami. It discusses how the human body is seen as a temple for realizing the divine within. Through purification, meditation and generating inner heat, one can attain illumination and transform their physical body into a "golden body" that is ever youthful and free from disease. The goal of human life is realizing the divine while alive through opening the third eye and removing veils of ignorance.
Sankhya means knowledge – It describes how the Purusha gets Moksha with the help of complete knowledge of Moola Prakruti and Paramatma. Hence it is named as Sankhya Darshana.
UNDERSTANDING OUR PANCHA KOSHA
A Report on the Summer Intensive 2014 Classes at YOGNAT
Every year, the young ones of Pondicherry look forward to the advent of summer when they get their academic holidays and more importantly an opportunity to further their yoga and dance abilities through the May Intensive classes at Yoganjali Natyalayam (YOGNAT). This has been the pattern for the past 20 years and this year was no exception. More than 120 youngsters took part in Shlokam chanting, Yoga theory and practical sessions as well as Bharatanatyam classes conducted under the direction of AMMAJI, Yogacharini Meenakshi Devi Bhavanani. Dr Ananda led the a special programme focusing on the theoretical and practical applications of Pancha Kosha (the five aspects of our existence) as well as special Bharatanatyam lessons imparting skill, stamina and new compositions in collaboration with Yogacharini Devasena Bhavanani.
Paper 1 – Part A – PPT Set 9 –Aahar
This PPT Set is in Marathi ( Maharashtra State Language) .Very useful for 1st BAMS ,Teachers & Students for Teaching & Learning. It contains Ahara: Definition, classification & significance of Ahara , Aara-vidhi-vidhana ,Ashta Aharavidhi Viseshayatana , Ahara Parinamkar Bhava
• Visit – www.ayurvedicfriend.com
• Mobile – 922 68 10 630
Sankhya means knowledge – It describes how the Purusha gets Moksha with the help of complete knowledge of Moola Prakruti and Paramatma. Hence it is named as Sankhya Darshana.
UNDERSTANDING OUR PANCHA KOSHA
A Report on the Summer Intensive 2014 Classes at YOGNAT
Every year, the young ones of Pondicherry look forward to the advent of summer when they get their academic holidays and more importantly an opportunity to further their yoga and dance abilities through the May Intensive classes at Yoganjali Natyalayam (YOGNAT). This has been the pattern for the past 20 years and this year was no exception. More than 120 youngsters took part in Shlokam chanting, Yoga theory and practical sessions as well as Bharatanatyam classes conducted under the direction of AMMAJI, Yogacharini Meenakshi Devi Bhavanani. Dr Ananda led the a special programme focusing on the theoretical and practical applications of Pancha Kosha (the five aspects of our existence) as well as special Bharatanatyam lessons imparting skill, stamina and new compositions in collaboration with Yogacharini Devasena Bhavanani.
Paper 1 – Part A – PPT Set 9 –Aahar
This PPT Set is in Marathi ( Maharashtra State Language) .Very useful for 1st BAMS ,Teachers & Students for Teaching & Learning. It contains Ahara: Definition, classification & significance of Ahara , Aara-vidhi-vidhana ,Ashta Aharavidhi Viseshayatana , Ahara Parinamkar Bhava
• Visit – www.ayurvedicfriend.com
• Mobile – 922 68 10 630
Rasa shastra is a most important and popular branch of Ayurveda It deals with the knowledge related to alchemy( Lohavedh) and Ayurvedic Pharmaceutics specially connected to the drugs of mineral origin with a view to remove poverty from the world and to strengthen the body and also to prevent their ageing process. History of Rasa Shastra can be traced in pre vedic period where metals are successfully employed in treatment of various diseases. Its development was rapid after Lord Buddha and the influence of the philosophy of Ahimsa. This was the era when Rasa Shastra flourished tremendously. It was recognized as a medical science with an independent philosophical background in 14th century, by Madhavacharya in his book Sarva Darsana Samgraha. Considering the importance of this discipline in Ayurvedic therapeutics and the fact that there is dearth of comprehensive review on the subject an attempt has been made in this review to provide a brief but all encompassing coverage of different aspects related to it. Dr. Gajendra Kumar Sahu | Dr. Kavita | Dr. S.M.Parhate | K. S Karbhal"Chronological Development of Rasa Shastra" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-5 , August 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15761.pdf http://www.ijtsrd.com/other-scientific-research-area/literature/15761/chronological-development-of-rasa-shastra/dr-gajendra-kumar-sahu
Rakta Dhatu
– By Prof.Dr.R.R.Deshpande
Uploaded on 4 March 2017
This PPT is a part of First BAMS .Syllabus of Sharir Kriya .Paper 2 & Part A. Point 1 . Introduction of Dhatu .This PPT contains --- Information of Rasa Dhatu
12 Points to study Physiological Aspect of Rakta Dhatu –i) Name, Nirukti, Synonyms ii) Rakta - Sthana or site iii) Rakta -- Swarup, Sanghatan ( Structure & Composition iv) Rakta -- Dhatu Prakar ( Types) v) Rakta ------ Dhatu --- Tridha Parinaman ( Metabolism) vi) Rakta Dhatu Poshan kal ( Time for Formation of Dhatu) vii) Rakta Dhatu Guna ( Properties or Attributes) viii) Rakta Dhatu Praman ( Quantity) ix) Rakta Dhatu Karya ( Functions) x) Rakta Dhatu Sarata ( Quality of Dhatu) xi) Rakta -- Upadhatu ( Secondary Tissuers) xii) Rakta -- Dhatu Mala ( Waste Products)
2 Points to study Pathological Aspect of each Dhatu – i) Rakta Dhatu Vruddhi ( Pathological Excess) ii) Rakta Dhatu Kshaya ( Deficiency)
Mobile – 922 68 10 630
Web site – www.ayurvedicfriend.com
Dhatus are the main constituents after the Doshas for the overall development and functioning of the Body, according to Ayurveda. Sama dosha, sama agni, sama dhatu and sama mala kriya leads to healthy state of the body. There are seven numbers of Dhatus present in our body Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra.
In “Predicting with Dasamsa”, P. V. R. Narasimha Rao states:
- Dasamamsa chart can identify reasons causing delays and momentary dissatisfaction in profession.
- Dasamamsa Lagna shows renown related to vocation, Lagnesh shows mind-set and purpose in work
- D-10 shows one’s professional actions as well as other activities in society related to hobbies and interests.
- The 10th house in the Rasi chart is also important for judging career as it shows the physical Karma (actions) of the native.
- The strength and placement, in D-10, of the 10th Rasi lord is an important factor when judging career.
- If the 10th lord is in own sign or exaltation sign or a quadrant or a trine in D-10, one will have a good career.
- In addition, we should look at the D-10 placement of the planets involved in any Raja Yogas present in the Rasi chart.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 6: Dhyana Yoga, or Atmasamyama Yoga (The yoga of self-control) - 46 verses.
Krishna explains the correct posture for meditation (6:11-15) and
how to achieve samadhi (6:24-27).
UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi...Yogacharya AB Bhavanani
UNDERSTANDING THE YOGA DARSHAN
(An exploration of the Yoga Sutra of Maharishi Patanjali)
Yogacharya Dr Ananda Balayogi Bhavanani
The yoga tradition is pan-universal and para-universal in its perspective. In this ancient art and science of right living, reverence is one of the most important qualities required in any sincere aspirant. Without reverence it is difficult to value “that” which we have and “that” which we have been given. It is difficult to understand how blessed we are if we choose not to realize it. The shat darshan are not just mere, philosophical perspectives of the dynamic universe but are a reverential witnessing of the Divine Universal Nature. All aspects of yoga are sacred, not in a limited religious sense but in an unlimited spiritual one. All aspects of yoga need to be respected. It is only when we have such an attitude of respectful love, profound interest, that we can become a yoga bhakta. Then, and then only, will we be fit for these teachings of the highest nature. Any attempt to explore the Yoga Sutra of Maharishi Patañjali must spring from an attitude of respect, reverence and love for these teachings. If that is absent, then one may as well as be reading any common magazine or newspaper instead. The place, the time and the frame of mind will enable us to develop the right attitude, the universal beatitude towards these elevating teachings. This reverence would be completely lost if we choose to treat them like other mundane information or data. What attitude will you choose? The choice you make determines whether or not the treasure house of the Yoga Sutra opens its doors to you or not!
To order this book and others from ICYEr at Ananda Ashram, Pondicherry, India please visit www.icyer.in
Rasa shastra is a most important and popular branch of Ayurveda It deals with the knowledge related to alchemy( Lohavedh) and Ayurvedic Pharmaceutics specially connected to the drugs of mineral origin with a view to remove poverty from the world and to strengthen the body and also to prevent their ageing process. History of Rasa Shastra can be traced in pre vedic period where metals are successfully employed in treatment of various diseases. Its development was rapid after Lord Buddha and the influence of the philosophy of Ahimsa. This was the era when Rasa Shastra flourished tremendously. It was recognized as a medical science with an independent philosophical background in 14th century, by Madhavacharya in his book Sarva Darsana Samgraha. Considering the importance of this discipline in Ayurvedic therapeutics and the fact that there is dearth of comprehensive review on the subject an attempt has been made in this review to provide a brief but all encompassing coverage of different aspects related to it. Dr. Gajendra Kumar Sahu | Dr. Kavita | Dr. S.M.Parhate | K. S Karbhal"Chronological Development of Rasa Shastra" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-2 | Issue-5 , August 2018, URL: http://www.ijtsrd.com/papers/ijtsrd15761.pdf http://www.ijtsrd.com/other-scientific-research-area/literature/15761/chronological-development-of-rasa-shastra/dr-gajendra-kumar-sahu
Rakta Dhatu
– By Prof.Dr.R.R.Deshpande
Uploaded on 4 March 2017
This PPT is a part of First BAMS .Syllabus of Sharir Kriya .Paper 2 & Part A. Point 1 . Introduction of Dhatu .This PPT contains --- Information of Rasa Dhatu
12 Points to study Physiological Aspect of Rakta Dhatu –i) Name, Nirukti, Synonyms ii) Rakta - Sthana or site iii) Rakta -- Swarup, Sanghatan ( Structure & Composition iv) Rakta -- Dhatu Prakar ( Types) v) Rakta ------ Dhatu --- Tridha Parinaman ( Metabolism) vi) Rakta Dhatu Poshan kal ( Time for Formation of Dhatu) vii) Rakta Dhatu Guna ( Properties or Attributes) viii) Rakta Dhatu Praman ( Quantity) ix) Rakta Dhatu Karya ( Functions) x) Rakta Dhatu Sarata ( Quality of Dhatu) xi) Rakta -- Upadhatu ( Secondary Tissuers) xii) Rakta -- Dhatu Mala ( Waste Products)
2 Points to study Pathological Aspect of each Dhatu – i) Rakta Dhatu Vruddhi ( Pathological Excess) ii) Rakta Dhatu Kshaya ( Deficiency)
Mobile – 922 68 10 630
Web site – www.ayurvedicfriend.com
Dhatus are the main constituents after the Doshas for the overall development and functioning of the Body, according to Ayurveda. Sama dosha, sama agni, sama dhatu and sama mala kriya leads to healthy state of the body. There are seven numbers of Dhatus present in our body Rasa, Rakta, Mamsa, Meda, Asthi, Majja and Shukra.
In “Predicting with Dasamsa”, P. V. R. Narasimha Rao states:
- Dasamamsa chart can identify reasons causing delays and momentary dissatisfaction in profession.
- Dasamamsa Lagna shows renown related to vocation, Lagnesh shows mind-set and purpose in work
- D-10 shows one’s professional actions as well as other activities in society related to hobbies and interests.
- The 10th house in the Rasi chart is also important for judging career as it shows the physical Karma (actions) of the native.
- The strength and placement, in D-10, of the 10th Rasi lord is an important factor when judging career.
- If the 10th lord is in own sign or exaltation sign or a quadrant or a trine in D-10, one will have a good career.
- In addition, we should look at the D-10 placement of the planets involved in any Raja Yogas present in the Rasi chart.
Revised-2021
Dr.Medicherla Shyam Sunder Kumar.
samc108@gmail.com
Chapter 6: Dhyana Yoga, or Atmasamyama Yoga (The yoga of self-control) - 46 verses.
Krishna explains the correct posture for meditation (6:11-15) and
how to achieve samadhi (6:24-27).
UNDERSTANDING THE YOGA DARSHAN (An exploration of the Yoga Sutra of Maharishi...Yogacharya AB Bhavanani
UNDERSTANDING THE YOGA DARSHAN
(An exploration of the Yoga Sutra of Maharishi Patanjali)
Yogacharya Dr Ananda Balayogi Bhavanani
The yoga tradition is pan-universal and para-universal in its perspective. In this ancient art and science of right living, reverence is one of the most important qualities required in any sincere aspirant. Without reverence it is difficult to value “that” which we have and “that” which we have been given. It is difficult to understand how blessed we are if we choose not to realize it. The shat darshan are not just mere, philosophical perspectives of the dynamic universe but are a reverential witnessing of the Divine Universal Nature. All aspects of yoga are sacred, not in a limited religious sense but in an unlimited spiritual one. All aspects of yoga need to be respected. It is only when we have such an attitude of respectful love, profound interest, that we can become a yoga bhakta. Then, and then only, will we be fit for these teachings of the highest nature. Any attempt to explore the Yoga Sutra of Maharishi Patañjali must spring from an attitude of respect, reverence and love for these teachings. If that is absent, then one may as well as be reading any common magazine or newspaper instead. The place, the time and the frame of mind will enable us to develop the right attitude, the universal beatitude towards these elevating teachings. This reverence would be completely lost if we choose to treat them like other mundane information or data. What attitude will you choose? The choice you make determines whether or not the treasure house of the Yoga Sutra opens its doors to you or not!
To order this book and others from ICYEr at Ananda Ashram, Pondicherry, India please visit www.icyer.in
Over the course of life, many people become puzzled by circumstances beyond their control – both their own and those of others. While investigating the principle of karma, one may still be left asking, “Why do bad things happen to good people?”
In the book “The Science of Karma”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan explains a precise definition of karma, and how exactly it works according to spiritual science.
Dadashri offers in-depth answers to questions such as: “What is the law of karma, and how can I master it?”, “What is destiny, and does destiny relate to karma?”, “Can spiritual enlightenment liberate one from karma?”
Dadashri explains that the knowledge of Self is the beginning of true spiritual development. From then, along with understanding the law of karma, one learns to remain with inner peace in daily problems of life.
For those wondering how to live in peace in the midst of life’s challenges, this book is precious.
The most compelling spiritual treatise to my mind is Samayasara, the essence of Religion by Acharya Kunda Kunda. A profile of this book is presented here. Comments and suggestions are solicited.
Those seeking to lead a spiritual life may naturally become inspired to live in peace and non violence. To learn spiritual practices to develop these values, one may turn to spiritual teachers, and to variety of religion.
But beginning to cultivate spiritual awareness is not always as simple as it seems – especially in family / unhealthy relationships, or while dealing with difficult people. Daily interactions such as these may feel like the very definition of conflict!
In the book “Science Of Speech”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers key understanding about non violent communication, along with conflict resolution skills and conflict management strategies. His spiritual teaching on how to resolve conflict - or to avoid it altogether - is offered in the context of common and everyday relationship challenges.
Whether wondering how to become more spiritual, or simply how to deal with negative people and difficult people, this book will prove invaluable.
The book presented here reveals the properties of the Self and identifies the problems because of which we are unable to realize the Self. The book is divided into two subparts: Part 2
This part discusses the six elements (soul, matter, gatisahayak, sthitisahayak ,kaal and akash) in details and how the whole world is a combination of these elements, and explains the characteristics of matter, property and paryay of soul. “I am Chandu” is the cause of life and “I am soul” gives liberation.
Every human being is living a life, but how much humanity does he have? Birth, education, job, marriage, kids, family and at the end…death! Is this the standard cycle of life that has to be followed? What is the ultimate goal of such a life? Why do we take birth? What do we want?
The human body that we have received... should do the duty of being humane. There should be humanity in life. But what is humanity?
According to Param Pujya Dadashri, the Gnani Purush (the enlightened One). The definition of humanity is that when someone hurts you, troubles you, you don’t like it. Hence, you should also not hurt anyone. That, according to Him, is the biggest humanity. Whoever understands this and applies it in life means he knows what is humanity.
Getting a human body means one is free to go to any is one of the four forms of life (gattis). One is human form, the other three being – animal form, devgatti (heaven/celestial being) and narak gatti (hell/beast form).
Whatever are the causes so are the effect. If we show humanity, we will get a human body in the next birth. If we are inhumane, we will be re-born in the animal form. If we are extremely bad and inhumane then we are re-born in narak gatti. If we spend our life in doing good for others and help them without any expectations then we get a life in devgatti.
In this book, Param Pujya Dadashri has discussed the concepts of humanity with the humble intention that if people learn about humanity then their human life will be fruitful.
Those seeking to lead a spiritual life inevitably face challenges in their pursuit of spirituality and practice. As spiritual development progresses, facing one’s faults, failures, and unintentional mistakes become disconcerting – even for the most sincere seeker.
One may then ask, “What are the benefits of the different types of religion? From the many religions of the world, which practices will accelerate my spiritual growth? In actuality, how to live exactly?”
In the book “The Essence of All Religion”, Gnani Purush (the enlightened One) Dada Bhagwan clarifies any confusion about religion vs. spirituality.
Pujya Dadashri offers the essential extract of spiritual science and religion in the form of Nine Kalams (highest spiritual intents). He explains that the Nine Kalams are the essence of the highest teaching of the religions of the world and the simplest, most direct means to live in peace.
The spiritual guidance available in this book is both unique and unparalleled.
The Hidden Meaning of Truth and UntruthDada Bhagwan
A lot of people struggle to understand what the truth is, what is right and what is wrong. There is perpetual dilemma to distinguish between right and wrong.
According to Dada Bhagwan, the Gnani Purush (the enlightened one), in the worldly life there are three types of truth. One - absolute truth (self) second - relative truth and third - untruth. In this book, Dadashri has discussed the meaning of absolute and relative truth.
Absolute truth 'I' can never be destroyed, it is eternal. It belongs to the soul (atma). The realization that you are pure soul (shuddha-atma) is eternal, and ultimate truth. Relative truth is what is determined by the people at large. The relative truth may vary from person to person. The relative truth may help us in our development in the relative world, but for real development absolute truth is necessary.
The book presents Pujya Dadashri’s spiritual discourses on absolute and relative truth and the nature of truth.
The Current Living Tirthankara Shree Simandhar SwamiDada Bhagwan
For anyone wondering what is spiritual enlightenment, it is essential to learn the 24 Tirthankaras of the past, and of the present.
In previous era, it was possible to achieve instant enlightenment simply by meeting a Tirthankara. At present, such sudden enlightenment is not possible here on earth.
In the current era, one seeking spiritual awakening can search for spiritual teachers to understand the meaning of spirituality and its transformation, but to attain Self realization one must meet a living Gnani Purush (the enlightened one).
A living Gnani has the spiritual power both to give spiritual enlightenment, and to connect one with Tirthankaras of the present, such as Simandhar Swami of Mahavideh Kshetra.
In the book “The Current Living Tirthankara Shree Simandhar Swami”, Gnani Purush offers spiritual guidance about Self realization, and how to connect with Simandhar Swami for the sake of ultimate liberation (moksha).
Mandukya Upanishad does not talk about trust or belief in God; rather addresses one’s day to day experience of waking, dreaming and deep sleep and explains the truth based on an experience which is common to all. Thanks to its universal nature, anybody anywhere in the world can appreciate the beauty and the essence of this Upanishad. On the lighter side, since it comprises of only twelve shlokas, it is apt for modern day culture of instant gratification and can be called ‘Self-realization in twelve minutes’.
Through the explanation of the Omkara, this Upanishad bridges the gap between the known and the unknown states of consciousness.
It explains Omkara Upasana or the method of contemplating on Omkara.
Pratikraman: Freedom Through Apology & Repentance (Abr.)Dada Bhagwan
Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct become disconcerting.
Naturally one begins to wonder, “How to forgive and forget in unhealthy relationships?”, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?”
One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, it is rare to find a concise scripture on forgiveness.
In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness. The book allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and self.
As much as we would prefer otherwise, life includes its measure of unpleasant and unfavorable circumstances. In dealing with difficult people, facing unhealthy relationships, in family relationships, or in the midst of marriage problems, clashes occur. We might even say that some of our relationships are the very definition of conflict! We ask ourselves, how can we possibly avoid conflict in these emotionally-charged situations?
In the book “Avoid Clashes”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers ultimate conflict resolution skills in the form of spiritual conflict resolution strategies. His spiritual teaching on how to resolve conflict - or to avoid it altogether - is offered in the context of common and everyday relationship challenges.
Whether seeking relationship tips, marriage advice, or to learn how to deal with negative people and difficult people, this book will prove an invaluable resource.
This slide set is part of a series of lecture modules on the Life and Philosophy of Narayana Guru. This module supports the in-class lecture on the last days of Sree Narayana Guru and his Mahasamadhi, which occurred on 20 September 1928. All Rights Reserved by NPHIL Canada. For academic usage contact info@nphil.org.
There are times in life when we must endure suffering due to no fault on our part – or so it seems. Life circumstances can appear terribly unjust. Naturally we question, “Why me? Am I wrong? It’s not my fault!, Why do bad things happen to good people?”
Added to the many problems in everyday life, these situations can feel like the very definition of suffering. We may conclude that there is no God, question how to get inner peace, and how to live through such trying circumstances.
In the book “Whatever Has Happened Is Justice”, Gnani Purush (embodiment of Self knowledge) Dadashri offers spiritual guidance on how to resolve conflict of injustice inherent in life.
Dadashri provides profound insight into the law of karma, explaining who is “The Doer”, who is at fault, and what is the cause behind every instance of suffering.
To attain an inner state of no worry, to begin to live in peace, or even to learn how to stay healthy amidst life challenges, this book will prove precious.
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ARUTPERUNJHOTI AGAVAL (Transliteration in English)
1.
ARUTPERUNJOTHI
AGAVAL
1
2.
A GA TH IY AN P R ODU CTI ON H O US E
2009
2
3. EPILOGUE
Swami Saravanananda has given a beautiful English rendering of the
Arutperunjhoti Agaval by Ramalinga Swami published by the Ramal inga
Mission, Madras. I was offered this book at the book outlet in Satya Gnana
Sabai, Vadalur in 2003. The salesperson did not display this copy with the
other books but instead had placed it on top of a wardrobe. Whe n I picked
up some books that were displayed by him for sale, he reached f or the top of
the wardrobe and picked up this book. He asked if I wanted this copy. The
book was in a soiled and stained state. I immediately purchased it. He did
not state the price but was satisfied with whatever price I had to offer for it.
I am happy I did not look at appearences and reject it. This bo ok is a
treasure house. It is a book to be cherished indeed. I have yet to see another
in the book stores.
Since it is a great piece of work, I would like to share some p ortions from it.
The author starts his preface with the statement, ‘Infinite god in finite man’.
He says,
‘Man considered himself as a separate entity from god and as
possessing a mortal body subject to decay and wealth. Now it ha s
been proved that this view of meeting with death is a mistaken one
and that god himself has manifested as each one of us and that we
are eternal.…he manifests as human beings.’
‘He (Ramalingam) has asserted in those poems (the Thiru Arutpa) ,
that the lord manifests himself in our foreheads as his own
reflection in order to make us lead divine immortal lives. Our
ancients gained all siddhis by concentrating their mind on the
space between the eyebrows (the shrine of the lord of the
boundless benevolent jothi).’
‘Realizing that he(Ramalingam) is not separate from other being s
and the divine effulgence, he led an inner life with the result that
his thoughts, speech and actions were all filled with divine
compassion. When such a life and activity of divine compassion
luxuriate, there begin to grow the inner lower siddhis...If we pray
with singleness of purpose, the veils of ignorance will be rent
asunder and the inner ever growing radiance will be perceived by
us.’
3
4.
Ramalingam just like the other siddhas before him, has given mu ch
importance to this human body.
‘Whatever polar forces are found in the cosmos, can also be fou nd
in the human body. This shows that the human body is the temple
and abode of the boundless benevolent jothi and also that of th e
dynamic polar forces. Therefore this body has to be first purif ied
of all its dross and veils and made a fit receptacle to receive the
divine radiance. With the aid of this radiance, the illusory human
body can be transformed into a pure body (sudha degam) followed
by the body of sound (pranava degam) and finally into a Gnostic
body (gnana degam). This body alone is considered as the proper
vehicle for the attainment of mukti.’
‘Jivatma or the individual soul has 5 places of residence in th e
human body. The paramatma or universal soul that abides in the
head above the trinity (Brahma, Vishnu, and Rudra), never meets
with dead. The jivatma, at the throat, alone is liable to death (and
rebirth). The paramatma always stays alone. The jivatma resides in
the midst of the subtle faculties such as the mind. Man by losi ng
his physical frame, has forfeited the experience of sachidanand a.’
The author adds that one is not assured that he might obtain an other human
birth. He says further that leading a life based on exterior ep hemeral state is
no life at all; it is mere existence.
‘The aim of human life is to realize and gain the divine felici ty in
this world itself while there is yet time. Those who have attai ned
the acme of creation, the human birth, must hasten to understan d
and achieve while there is yet time, the delightful bliss of the soul.’
The author says just as physical space is beginning less and is filled
completely with physical atoms, in a similar manner the cosmic space is
beginning less and is full of atoms of souls called atmas. Phys ical space is
composed of 7 types of ordinary and extraordinary atoms which c an again
be classified into 3 groups (effectual, effectual‐causal, causal). Likewise the
atoms in cosmic space are of 3 types (immature, transitional, mature).
‘The reason for the threefold differentiation of atoms in physi cal
space is due to the presence of air in it. Similarly the reason for
the threefold differentiation in atmas in the cosmic space is d ue to
the presence of dynamic compassion.’
4
5. ‘Due to the differences in the levels of will, wisdom and actio n
(karma) that are found in the cosmic space, atmas have come to
possess threefold bodies (karmic, pranava, gnana).
The author describes devotion as the thawing and melting of the mind
(intellect). Love means the thawing and melting of the soul (heart). He (god)
is realized progressively by the seeker according to his capability.
‘The citadel of the lord is situated at the place of the third eye in
the forehead. The third eye is closed with a door and is locked .
Through the grace of a qualified guru, one can unlock and open the
door of the third eye.’
The author says when once the third eye is opened, everything w ill be as
clear as daylight; he becomes a Gnostic (gnani).
Ramalingam was compassionate. The author refers to this attribu te of
Ramalingam.
‘Divine compassion is the natural expression of the lord;
compassion to all beings (jeeva karunya‐the spiritual thawing and
melting of beings towards the le ss fortunate ones which lead to
jeeva karunya) is the natural expression of human beings. Those
perfected beings who have realiz ed completely and enjoyed such
an expression and pleasure are called as jivan muktas. Alleviat ing
hunger and preventing murder are the most important aspects of
jeeva karunya. The aspirant pours out his soul to the lord and
prays fervently to mitigate their sufferings (other beings). Slowly,
his body through the intensity of concentration of the mind beg ins
to generate the flame of tapas, known as psychic heat.’
The author quotes Ramalingam,
‘We have to remove the blackish green veil that covers our soul .
This veil can be removed only through the extreme heat of
devotion and meditation. The extreme heat generated in the body
produces smoke at first; this smoke gathers up in volume and
escapes through Brahma Randhra at the junction of the parietal
bones of the skull. Slowly the quantity of psychic heat is incr eased
due to intense meditation and concentration on the universal
effulgence. Psychic smoke clears off and enhanced illumination
results. The more refined the body and mind, the more divine
illumination (tejas, aura or nimbus) manifests in it.’
‘Advanced works on Tantra yoga and the verses of siddhas insist
that the human brain contains amrita in a solid state. They say that
5
6. by properly conducting the subtle fire principle or kundalini f ound
in the sushumna nadi into the brain, the solid amrita is made t o
melt; the melted amrita descends down to pervade all the cells of
the body and as a result the body attains immortality.’
The author writes further,
‘As he advances in endeavor, the sanmargi is guided step by step in
overcoming the principles of impure maya. His body begins to ca st
off veil after veil of ignorance and emit radiation.’
He quotes Ramalingam’s Agaval(verses 1449‐ 1473) on this transf ormation
that took place in Ramalingam,
‘The skin has become supple; nerves function intermittently; bo nes
have become soft and the tendons have lost their grip over the
muscles; blood has congealed and semen has condensed into a
solid ball; petals of the brain blossom and elixir fills up the body
system; face glows and breath becomes peaceful; hairs rise on e nd
and tears well up; mouth utters the name of the lord and the so und
of OM pours into the ears; body becomes cooled and hands rise u p
in salutations; mind ripens and melts and wisdom fills up the
mental frame; the ever pervading feeling has come to stay; egoi sm
vanishes and the soul attains bl iss; impurities get destroyed and
purity alone remains; illusory tendency vanishes and a longing for
god’s grace swells up…’’
‘Thus the process of transmutation being completed and perfecte d,
the aspirant becomes the possessor of a golden body. This body
with shrunken skin has becomes ever youthful’, an affirmation
made by Ramalingam himself.
‘It has shaken off sleep, hunger, thirst, diseases from the sys tem. It
has been filled with divine light; it has developed immunity fr om
all kinds of destructive forces.’
The author explains further,
‘At whatever age the aspirant gains illumination or the effulgence
enters in him or emanates from within, some remarkable changes
take place in the body frame. The divine light seems to change the
very structure of the DNA’s and RNA’s in each and every cell of the
body, with the result, that they seem to function in the opposi te
direction.’
6
7. The author says the whole body of Ramalingam was soaked with di vine bliss
and every cell of his body began to enjoy the felicity. It is s aid that each cell
of the body possesses partial consciousness and rudiments of in telligence.
The divine light that passes into the cell makes them fully awa kened into
perfect or near perfect intelligence. The result is the perfect immortal
physical body. Ramalingam compares the process of illumination of the cells
with marriage with the compassionate celestial lady.
Swami Saravanananda hails Ramalingam and the Thiru Arutpa,
‘By his own self will, the lord has expressed in the human body and
come to exist as such. This is the theme and inner light of Thi ru
Arutpa. Arutperunjothi Agaval is the essence of Arutpa.’
‘With a view to make this fact known to the world, Ramalingam
founded the Satya Gnana Sabha, Dharmasala, Siddhi Valagam etc.’
‘With a view to gain e ternal life he has given us the Mahamantra,
ARUTPERUNJOTHI ARUTPERUNJOTHI
THANIPPERUNKARUNAI ARUTPERUNJOTHI’
Swami Saravanananda reveals the inner meaning of the Arutpa.
1‐12,
Deals with the attributes of the effulgence(jothi).
13‐26,
Deals with the various boons conferred on Ramalingam: zeal,
discernment, radiant body, prosperity; liberated him from count less
births; freed from religious bigotry; removed doubt and misconception;
freed from the clutches of religious scriptures; and made him pure.
27‐56,
Deals with the various voids or spaces or spiritual planes whic h a soul
has to pass through before attaining godhead.
57‐110,
The various voids are not external to our being and can be real ized
within ourselves.
7
8.
111‐336,
Deals with the attributes of the effulgence (jothi)that abides in the
inmost void.
337‐366,
Praises to the effulgence (jothi) as the source of all elements .
Ramalingam now a primordial being is provided with penetrating
radiant vision to pry into the secrets and mysteries of nature. Thus
equipped he beholds the evolution of the universe in all its as pects all
of which are recorded in these verses.
337‐402,
Deals with the various aspects of the nature of the earth.
403‐430,
Deals with the various aspects of the nature of the water.
431‐460,
Deals with the various aspects of the nature of the fire.
461‐492,
Deals with the various aspects of the nature of the air.
493‐512,
Deals with the various aspects of the nature of space.
513‐544,
Deals with the process of the creation of the human body, the a cme of
the entire evolutionary process. Ramalingam describes how each and
every organ and its system is evolved and placed in the human f rame;
provides a step by step process of the evolution of the human b ody.
545‐554,
Deals with how space yields the other elements.
8
9.
555‐580,
Deals with the various partial spaces or voids.
581‐620,
Deals with the various forces that activate the universe and th e human
body.
621‐628,
Deals with creation from the One.
629‐646,
Deals with the seed.
647‐682,
Deals with the dual or polar nature of manifestation.
683‐690,
Deals with the tatvas and the primordial elements.
691‐702,
Deals with the modes of the birth of organisms.
703‐716,
Deals with the male and female characteristics of the human bei ng.
717‐782,
Deals with the protection and sustenance of organisms.
783‐812,
Deals with the repression and control of all impure tendencies by the
effulgence.
9
10.
813‐832,
Deals with the various kinds of curtains or veils that surround the soul
and prevent it from having a clear vision of the great effulgen ce. With
the removal of the last screen the self stands face to face wit h the
resplendence merging in the effulgence to become part and parce l of it
and perform all the functions of the effulgence to make other s elves
realize the same level.
833‐852,
Deals with the removal of the screens one after another as and when
the entity rises up from one plane of consciousness to the next higher
plane. By thus removing the veils the effulgence enlightens the beings
of human and celestial origin and also deities high above the c elestial
origin.
853‐874,
Narrates how the effulgence pervades through all the functions of the
dynamic powers.
875‐880,
Deals with the uniqueness of the supreme beings.
881‐920,
Deals with the omnipresent aspect of the effulgence.
921‐930,
Deals with the cosmic self w hich manifests everywhere.
931‐940,
Deals further with the attributes of the effulgence.
941‐976,
Deals further with the cosmic self.
977‐1018,
Deals with the manifold manifestations and activities of compas sion.
10
11.
1019‐1038,
Deals with the boons that are bestowed on Ramalingam.
1039‐1070,
Narration of how the effulgence as the guru has taught Ramaling am all
the knowledge and wisdom.
1071‐1114,
Deals with the motherly aspect of the effulgence.
1115‐1164,
Deals with the paternal aspect of the effulgence.
1165‐1176,
Deals with the attributes of companionship of the effulgence.
1177‐1192,
Deals with the friendly attitude of the effulgence.
1193‐1200,
Deals with the attributes of th e kinship of the effulgence.
1201‐1213,
Deals with the eternal (sat) aspect of the effulgence.
1214‐1238,
Deals with the knowledge (chit) aspect of the effulgence.
1239‐1254,
Deals with the blissful (ananda) aspect of the effulgence.
1255‐1290,
Deals with the attributes of the effulgence further.
11
12.
1291‐1310,
Deals with the wish fulfilling attribute of the effulgence.
1311‐1320,
Deals with the gem, the mantra and the medicine which confers
everlasting siddhis.
1321‐1336,
Deals with the ambrosial effect of the effulgence.
1337‐1366,
Deals with the sterling qualities of the effulgence.
1367‐1380,
Deals with the munificien ce of the effulgence.
1381‐1386,
Deals with the effulgence of a mountain with divine attributes.
1387‐1448,
Deals with the effulgence of the sea and its shores with divine
attributes.
1449‐1494,
Deals with the changes that take place when the divine descends on the
human frame. This is the most es oteric and sublimest part of this work.
1495‐1510,
Deals with the intense love that transmutes itself into light b ecoming
the guiding factor of all souls.
1511‐1518,
The light is compared to that of the full moon.
12
13.
1519‐1528,
Deals with the effulgence of rain that removes all dross from t he heart
and mind.
1529‐1538,
Deals with the effulgence of the sun that removes the darkness of
ignorance.
1539‐1548,
Deals with the brilliance of the effulgence of the sun.
1549‐1554,
Deals with the glow of the flame of the effulgence.
1555‐1596,
Sums up all the boons that Ramalingam received through the grac e of
the effulgence. Ramalingam offers his thanks.
13