Dreams and Awakening <fwd>

[Ravi]

---------- Forwarded message ----------
Date: Mon, 21 Feb 2000 22:52:50 +0530
From: elmec <elmec at giasbg01.vsnl.net.in>
To: Ravi <msr at comco.com>
Subject: (no subject)

As I was reading the back log I found this piece of writing and thought
it interesting to comment upon it. If this is suitable, you can post it
to the list.

****************************************************************



Ashish wrote :

But here is my confusion. The dream causes the one who is chased by a
tiger
to wake up. Gyana  directly causes the removal of Avidya. THAT IS ONLY
TO
THE PERSON IN THE DREAM (as also to the person in the realm of avidya).
To
the realized Self, there is no awakening. But what to the one who is
being
dreamt of ? To say that he doesn't exist just doesn't cut it. Seems like
one
does have to *get* to a stage to say something like I alone exist.

thanks
ashish

Ashish asks “ but what to the one who is being dreamt of ? “

Once we wake up from our dream the whole dream world along with all the
persons in it are gone. They never were there in the first place. It was
just an imaginative world that our mind conjured up when we were asleep.
Similarly, when we wake up to the Truth of EkamevAdvitIyaha, we realise
that the whole world that we see in this wakefulness is but my own
creation, created out of our ignorance. The chetana that is in me has
conjured up this magical world for me. Once I ( this dEhi) die the whole
world dies along with me. If you argue that even after the death of
someone  we still are living in the same world which was the world of
that dead person also, it is not technically correct. What I say now is
encompassed within my chetana. That dead person is included in my
chetana. Whatever I talk about myself and others is all in the purview
of my knowledge. Can I imagine any thing which is not encompassed by MY
knowledge ? To prove that the world of that dead person is still there,
the words have to come from that dead person !
To put into a concrete example : My grand mother passed away about 20
years ago. But if I argue that I see this world  still existing even
after her  passing away so many years ago , who is talking here ? Me ?
or My Granny ??

Hence the existence/non-existence of this world is purely a matter of my
chetana.  I alone exist and everyone exists inside my chetana. I don’t
have to **reach** another stage to realise this.

Regards,
Hari Om,
Latha Vidyaranya

--
bhava shankara deshikame sharaNam

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>From msr at comco.com Tue Feb 22 07:35:56 2000
Message-Id: <TUE.22.FEB.2000.073556.0600.MSR at COMCO.COM>
Date: Tue, 22 Feb 2000 07:35:56 -0600
Reply-To: Ravi <msr at comco.com>
To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: Ravi <msr at COMCO.COM>
Subject: ardhanaarishvara stotram.h - 1
MIME-Version: 1.0
Content-Type: TEXT/PLAIN; charset=US-ASCII

This work is by bhagavaan shrii sha.nkara and pays tribute to
shiva-shakti svaruupam. Lord shiva is well known for having
parashakti in the left half of HIS body, hence, HE is
ardhanaarishvara. Ambaal is celebrated as
shivashaktyaikyaruupiNii in HER sahasranaamam. They are not
different from each other. The same conception is revealed in the
form of sha.nkaranaarayaNa. naaraayaNa and naaraayaNi are one and
the same. HE is padmanaabha and SHE is padmanaabha sahodarii, SHE
is celebrated as harisodari in trishatii. In shivaanandalaharii
(verse beginning with baaNatvam) indicates that nArAyaNa is
indeed shivaa, by the term "bhaaryaatvam".  There is no bhedam
between these three and very appropriately, shrii appayya diixita
called them a ratna-trayii.


chaampeyagauraardha sharirakaayai
 karpuuragauraardha sharirakaaya |
dhammillakaayai cha jaTaadharaaya
 namaH shivaayai cha namaH shivaaya || 1 ||

One half shines with golden yellow color like chaampeya flower
and other half shines in bright white of karpuura. One side of
the head is adorned with a beautiful braided decoration and other
sports a unkempt jaTaamakuTam. I bow to shivaa and shiva in the
form of ardhanaarishvara.

Corrections and comments are welcome.

Ravi

maata cha paarvati devii  pitaa devo maheshvaraH

--
bhava shankara deshikame sharaNam

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>From  Tue Feb 22 08:20:10 2000
Message-Id: <TUE.22.FEB.2000.082010.0600.>
Date: Tue, 22 Feb 2000 08:20:10 -0600
Reply-To: miinalochanii at yahoo.com
To: List for advaita vedanta as taught by Shri Shankara
        <ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG>
From: Ravi Mayavaram <miinalochanii at YAHOO.COM>
Subject: Re: ardhanaarishvara stotram.h - 1
Comments: To: Ravi <msr at comco.com>
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Ravi wrote:

> . The same conception is revealed in the
> form of sha.nkaranaarayaNa. naaraayaNa and naaraayaNi are one and
> the same. HE is padmanaabha and SHE is padmanaabha sahodarii, SHE
> is celebrated as harisodari in trishatii. In shivaanandalaharii
> (verse beginning with baaNatvam) indicates that nArAyaNa is
> indeed shivaa, by the term "bhaaryaatvam".  There is no bhedam
> between these three and very appropriately, shrii appayya diixita
> called them a ratna-trayii.

This is the verse from shivaanandalaharii. In fact it has explcit
references to ardhanaarishvara,  showing the identity of nArayaNa with
ambaaL, such as ardhavapushha  and  tvaddehabhaago hariH.

baaNatvaM vR^ishhabhatvamardhavapushhaa bhaaryaatvamaaryaapate
ghoNitvaM sakhitaa mR^idaN^gavahataa chetyaadi ruupaM dadhau |
tvatpaade nayanaarpaNaM cha kR^itavaan.h tvaddehabhaago hariH
puujyaatpuujyataraH sa eva hi na chet.h ko vaa tadaanyo.adhikaH || 82||

You can find the translation at

http://www.vidyavrikshah.org/SIVA4.HTML

Ravi



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--
bhava shankara deshikame sharaNam

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