Full TM Puja - From Trancenet
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TranceNet: TM "Holy Tradition"
INVOCATION
APAVITRAH PAVITRO VA SARVA VASTHAN GATOPI VA
YAH SMARET PUNDARI-KAKSHAM SA BAHYA-BHYANTARAH SHUCHIH
AVAHANAM
NARAYANAM PADMA-BHAVAM VASHISHTHAM SHAKTIM CHA TAT PUTRA PARASHARAM CHA
VYASAM SHUKAM GAUDA-PADAM MAHANTAM GOVINDA YOGINDRAM ATHASYA SHISHYAM
SHRI SHANKARA CHARYAM ATHASYA PADMA PADAM CHA HASTAMALAKAM CHA SHISHYAM
TAM TROTAKAM VARTIKA KARAM ANYAN ASMAD GURUN SANTATA MANATOSMI
SHRUTI SMRITI PURA-NA-NAM ALAYAM KARUNA-LAYAM
NAMAMI BHAGAVAT PADAM SHANKARAM LOKA SHANKARAM
SHANKARAM SHANKARACHARYAM KESHAVAM BADARAYANAM
SUTRA BHASHYA KRITAU VANDE BHAGAVAKTAU PUNAH PUNAH
YAD-DVARE NIKHILA NILIMPA PARISHAD SIDDHIM VIDHATTE-NISHAM
SHRIMAT SHRI LASITAM JAGADGURU-PADAM NATVATMA TRIPTIN GATAH
LOKA-GYANA PAYODA PATANA DHURAM SHRI SHANKARAM SHARMADAM
BRAHMHANANDA SARASVATIM GURWVARAM DHYAYAMI JYOTIR-MAYAM
AVAHANAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
ASANAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
SNANAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
VASTRAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
CHANDANAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
AKSHATAN SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
PUSHPAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
DHUPAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
DIPAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
ACHAMANIYAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
NAIVEDYAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
ACHAMANIYAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
TAMBULAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
SHRI PHALAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
ARARTIKYAM
KARPURA-GAURAM KARUNA-VATARAM SAMSARA-SARAM BHUJAGENDRAHARAM
SADA VASANTAM HRIDAYA RAVINDE BHAVAM BHAVANI SAHITAM NAMAMI
ARARTIKYAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
ACHAMANIYAM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
PUSHPANJALIM
GURUR BRAHMA GURUR VISHNUR GURURDEVO MAHESHVARAH
GURUH SAKSHAT PARAM BRAHMA TASMAI SHRI GURAVE NAMAH
AKHANDA MANDALAKARAM VYAPTAM YENA CHARACHARAM
TAT PADAM DARSHITAM YENA TASMAI SHRI GURAVE NAMAH
SHRI BRAHMANANDAM PARAM SUKHADAM KEVALAM GYANAMURTIM
VISHVA-TITAM GAGANA SADRISHAM TAT-TVAM-ASYADI LAKSHYAM
EKAM NITYAM VIMALAMACHALAM SARVADHI SAKSHI BHUTAM
BHAVA-TITAM TRIGUNA SAHITAM SADGURUM TAM NAMAMI
AGYANA TIMIRANDHASHYA GYANANJANA SHALAKAYA
CHAKSHUR UNMILITAM YENA TASMAI SHRI GURAVE NAMAH
PUSHPANJALIM SAMARPAYAMI SHRI GURU CHARANA KAMALEBHYO NAMAH
INVOCATION
Whether pure or impure, whether purity or impurity is permeating everywhere,
whoever opens himself to the expanded vision of unbounded awareness gains
inner and outer purity.
INVOCATION
To LORD NARAYANA, to lotus-born BRAHMA the Creator, to VASHISHTHA to SHAKTI
and his son, PARASHAR,
To VYASA, to SHUKADEVA, to the great GAUDAPADA, to GOVINDA, ruler among the
yogis, to his disciple,
SHRI SHANKARACHARYA, to his disciples PADMA-PADA and HASTA-MALAKA,
And TROTAKACHARYA and VARTIKA-KARA, to others, to the tradition of our
Masters, I bow down.
To the abode of the wisdom of the SHRUTIS, SMRITIS and PURANAS, to the abode
of kindness, to the personified glory of the LORD, to SHANKARA, emancipator
of the world, I bow down.
To SHANKARACHARYA, the redeemer, hailed as KRISHNA and BADARAYANA, to the
commentator of the BRAHMA SUTRAS, I bow down.
To the glory of the Lord I bow down again and again, at whose door the whole
galaxy of gods pray for perfection day and night.
Adorned with immeasurable glory, preceptor of the whole world, having bowed
down to Him we gain fulfillment.
Skilled in dispelling the cloud of ignorance of the people, the gentle
emancipator, BRAHMANANDA SARASVATI, the supreme teacher, full of brilliance,
Him I bring to my awareness.
Offering the invocation to the lotus feet of SHRI GURU DEV, I bow down.
Offering a seat to the lotus feet of SHRI GURU DEV, I bow down.
Offering an ablution to the lotus feet of SHRI GURU DEV, I bow down.
Offering cloth to the lotus feet of SHRI GURU DEV, I bow down.
Offering sandalpaste to the lotus feet of SHRI GURU DEV, I bow down.
Offering full rice to the lotus feet of SHRI GURU DEV, I bow down.
Offering a flower to the lotus feet of SHRI GURU DEV, I bow down.
Offering incense to the lotus feet of SHRI GURU DEV, I bow down.
Offering light to the lotus feet of SHRI GURU DEV, I bow down.
Offering water to the lotus feet of SHRI GURU DEV, I bow down.
offering fruit to the lotus feet of SHRI GURU DEV, I bow down.
Offering water to the lotus feet of SHRI GURU DEV, I bow down.
Offering a betel leaf to the lotus feet of SHRI GURU DEV, I bow down.
Offering a coconut to the lotus feet of SHRI GURU DEV, I bow down.
Offering camphor light
White as camphor, kindness incarnate, the essence of creation garlanded with
BRAHMAN, ever dwelling in the lotus of my heart, the creative impulse of
cosmic life, to That, in the form of GURU DEV, I bow down.
Offering light to the lotus feet of SHRI GURU DEV, I bow down.
Offering water to the lotus feet of SHRI GURU DEV, I bow down.
Offering s handful of flowers
GURU in the glory of BRAHMA, GURU in the glory of VISHNU, GURU in the glory
of the great LORD SHIVA, GURU in the glory of the personified transcendental
fullness of BRAHMAN, to Him, to SHRI GURU DEV adorned with glory, I bow
down.
The Unbounded, like the endless canopy of the sky, the omnipresent in all
creation, by whom the sign of That has been revealed, to Him, to SHRI GURU
DEV, I bow down.
GURU DEV, SHRI BRAHMANANDA, bliss of the Absolute, transcendental joy, the
Self-Sufficient, the embodiment of pure knowledge which is beyond and above
the universe like the sky, the aim of "Thou art That" and other such
expressions which unfold eternal truth, the One, the Eternal, the Pure, the
Immoveable, the Witness of all intellects, whose status transcends thought,
the Transcendent along with the three gunas, the true preceptor, to SHRI
GURU DEV, I bow down.
The blinding darkness of ignorance has been removed by applying the balm of
knowledge. The eye of knowledge has been opened by Him and therefore, to
Him, to SHRI GURU DEV, I bow down. Offering a handful of flowers to the
lotus feet of SHRI GURU DEV, I bow down.
THE HOLY TRADITION
The Vedic tradition, upheld in its purity by a long history of custodians,
enshrines the supreme knowledge of the integration of life. From time to
time, a revival of man's understanding of its eternal wisdom arises from
this Holy Tradition, rescuing him from suffering, restoring him to the
speedy path of evolution and awakening him to a meaningful life in
fulfilment. The Masters of this tradition have been exponents of reality
from earliest ages. In each new epoch they have propounded the enduring
truths of practical living and have set out those standards by which men's
lives may attain the highest achievements and fulfilment, generation after
generation.
Teachers of transcendental meditation around the world stem from this pure
and eternal tradition of great Masters. All teaching is carried out in the
name of these great Masters and on their behalf, linking every teacher in
every generation with the well-preserved line of ancient tradition. This
link with the Masters of antiquity is such a precious element in the life of
a teacher in every age that a set system Of expressing gratitude to them has
been handed down from time immemorial in order to maintain the purity and
vitality of the teaching.
The details of the procedure for invoking the Holy Tradition are so perfect
that the whole personality of the teacher becomes one-pointedly centred on
the dignity and greatness of the Masters. Ego, mind, heart, senses, body and
atmosphere having thus become permeated with the essence of divine wisdom,
the teacher begins to teach. The purpose of this Invocation is to attune the
active mind, by directing it towards the great Masters, to the essential
nature of their knowledge of Absolute Being. From that level the mantra is
picked up and passed on to the new initiate, thereby leading his
consciousness to that same field of transcendental Being.
By this means, the initiator's awareness is taken to the level of inner
Being then brought out to the relative in order to instruct the initiate.
Through this instruction the initiate's awareness is led to the Absolute
several times so that more and more of Its abundance is incorporated into
his life.
How does the procedure of the Invocation help the initiator's awareness to
reach the deeper levels of this inner consciousness while he yet remains
alert and active? It is not enough to let his awareness reach those quieter
levels which meditators experience when they have a few moments of silence
during the day. In order that he may operate while awareness maintains a
deep level of silence, his intellect should be awake.
The traditional procedure of the Invocation is such that awareness
automatically reaches the required depth and picks up the mantra to be
passed on to the one being initiated. The mechanics by which this process
brings the initiator's awareness to deeper levels lie basically in this
ability to pronounce the words of the Invocation while making the movements
of the offering as his intellect floats on the meaning of the spoken words.
This harmony of thought, speech and action is a counterpart of the harmony
between his ego, intellect, mind and senses. As practise advances this
harmony increases and he fathoms deeper levels of silence while still
maintaining activity of thought, speech and action.
Being able increasingly to maintain deep inner awareness along with thought,
speech and action is a direct means of developing cosmic consciousness. In
this way the initiator is rising to cosmic consciousness as he leads each
new initiate into transcendental consciousness/. This explains why and how
the initiator feels more and more surcharged with rising waves or cosmic
consciousness which bring greater intelligence, energy, happiness and
fulfilment.
The performance of the Invocation starts with a proclamation which lays open
to the intellect the clear possibility of the fulfilment of life lived in
Supreme Knowledge. The proclamation is intended to lead the mind to the
ultimate state of purity, gained permanently in supreme knowledge, in which
divine Unity becomes a living reality. Life as it is has two levels -
relative and Absolute - the one changing and the other non-changing. In this
sense the relative is said to be impure and the Absolute is said to be pure.
As the proclamation is pronounced and the hand sprinkles the water, the mind
conceives the whole of the outer world and inner Being, and the continuity
of Being in the outer world. The water retains its integrity even as it is
scattered as drops in the atmosphere. Established in its meaningfulness, the
mind dwells on Being and its manifestations of life in all creation. This
wholeness of inner and outer life is felt in inner calm and outer activity.
It is a very pleasing and elevating feeling - between the two movements of
the hand (or between the silence and the starting) on the physical plane and
on the mental plane.
Activity in making the offerings enriches the atmosphere with the bliss of
silence and animates the quietness of it with sublime and blissful
liveliness. The air is automatically sanctified. A calm wave of spiritual
innocence is generated, producing the purification described in the opening
words of the Invocation. Having produced this sublime influence it is time
to inspire the heart and mind with waves of love and gratitude. This is
brought about spontaneously by innocently reciting the names of the great
Masters of the Holy Tradition.
The Holy Tradition has been the Source of inspiration to life from time
immemorial. Time is the factor that presents its light sometimes brightly
and sometimes less brightly. It is this which accounts for revival
throughout the passage of history. The achievements of the great Masters
named in the Holy Tradition have made them immortal to memory historically
as the authors of far-reaching spiritual revivals and personally as
inspirers of the hearts of seekers and enlightened men and women of evey
generation. The hearts of seekers, and especially the hearts of the
enlightened, swell in love for those great Masters and fill with
overpowering devotion for them. Had it not been for them the light would
have gone from life long ago. In the resplendent pageant of such great
Masters, Guru Dev (1869-1953) shines nearest to us. We cherish his memory
end adore him for the great gift of knowledge he has bestowed on us.
The entire purpose of the ceremony of Invocation to him and the other great
Masters is to attune ourselves to the source of energy and wisdom from which
Transcendental Meditation stems. There is a set, traditional way of turning
our minds to that source. Before we do this we purify the inner and outer
atmosphere.
We sprinkle a few drops of water
We pronounce the Invocation of the Holy Tradition. In this Invocation we
repeat the names of all the distinguished great Masters.
The Lord of Creation has to maintain all levels of creation, gross and
subtle. He cannot, therefore, be limited to any category of space or time,
since the Lord is omnipresent. The omnipresent level of life is his abode.
The recital of the words helps us to gain transcendental consciousness and
to establish eternal truth through gaining purity in the inner and outer
aspects of individual life. Having purified the mind, the body and the
atmosphere we are worthy and capable of invoking the grace of the Holy
Tradition of the great Masters, so we begin with their names:
Lord Narayana, the embodiment of eternal and absolute Being, is the first
custodian and the eternal incandescence of the wisdom of integrated life.
From Him it devolved upon Brahma, the Creator, who is born of the lotus
rooted in absolute Being.
The truth of Brahma, the Creator, born of the lotus, rooted in eternal
Being, is conventionally and traditionally illustrated in a picture in which
LORD NARAYANA lying in a restful pose has the stem of a lotus emerging from
his navel. BRAMHA, the Creator, is shown seated on the lotus. So the wisdom
of transcendental meditation, which is the knowledge of the integration of
life established in the Absolute, came to lotus-born BRAHMA from LORD
NARAYANA.
From Padma-Bhava the wisdom was handed to VASHISHTA and he transmitted it to
SHAKTI. SHAKTI gave it to his son PARASHARA and PARASHARA passed the
knowledge to VYASA - the great VEDA-VYASA, so called because it was he who
compiled the VEDAS into sections known as RIG VEDA, YAJUR VEDA, SAMA VEDA
and ATHARVA VEDA. He also wrote the great classic of Indian literature the
MAHABHARATA, the central chapter of which comprises the BHAGAVAD-GITA. Among
his writings are the 18 PURANAS and the BHAGAVATAM which contains the life
history of LORD KRISHNA, the Incarnation of infinite Love and absolute
Bliss. It is a hook to guide and bring joy not only to those in abject
misery, but also to the most highly evolved JIVAN MUKTAS in God
consciousness.
VYASA'S exposition of the VEDIC teaching contained in the UPANISHADS has
been a guiding light ton intelligent seekers and accomplished exponents of
the truth of all times.
The great strength of the Tradition lies in its power of inspiring everyone
in every age, recluse and householder alike. This is clearly illustrated in
VEDA-VYASA'S own family. VYASA'S life was an example of the way of a
householder. His son, SHUKADEVA, expressed the integrated life as a recluse.
The teaching of the Holy Tradition has arisen from great exponents of the
wisdom of life, recluse and householder together, so that it is universally
valid and valuable for everyone, whatever his mode of living, in or out of
society, at every stage of history. The truth remains free from the
limitations of any particular way of life.
So then, PARASHARA, a householder, gave this wisdom to VYASA who also
followed a householder's way of living, and VYASA gave it to his son.
SHUKADEVA, who adopted a recluse mode of life.
SHUKADEVA gave the traditional teaching to his disciple, the great teacher
GAUDAPADACHARYA who was a powerful exponent of the essence of VEDIC wisdom,
VEDANTA. His reflections on the MANDUKYA UPANISHAD, the MANDUKYA KARINA, are
very popular. In that work, GAUDAPADACHARYA expresses the truth that, in
SAMADHI. the mind does not contract, but becomes expanded as is the
experience of all practising transcendental meditation. The mind does not
shrink or become absorbed or drowned because SAMADHI is the expansion of the
mind, not its annihilation.
The great GAUDAPADACHARYA taught to YOGI GOVINDA the wisdom of the VEDANTA,
the philosophy of the unity of life which emerges from the practical side of
transcendental meditation and is a direct means to the realisation of divine
Unity in day to day life. One of YOGI GOVINDA'S titles is GOVINDA
BHAGAVAD-PADA. BHAGAVAD-PADA is an expression of adoration. When a direct
path to enlightenment is received, those whose hearts are capable of flowing
out in adoration will naturally express their highest appreciation by
glorifying the source of knowledge that revealed it to them. In this
expression of gratitude towards the great teacher, GOVINDACHARYA, the hearts
of seekers and exponents of VEDANTA find satisfaction.
"YOGINDRA", is also applied to GOVINDA. It means "INDRA among YOGIS", that
is, eminent as a ruling deity among the YOGIS.
SHRI SHANKARACHARYA
The great, enlightened and fulfilled Yogi, GOVINDA BHAGAVAD-PADA, was the
master of SHANKARA called ADI-SHANKARACHARYA (the first SHANKARACHARYA)
because his disciples' successors, in charge of handing on the essential
teaching of VEDANTA, are also called SHANKARACHARYAS.
This keeps alive in the nation's memory and gratitude, the first
SHANKARACHARYA who redeemed India from the ignorance in which knowledge was
completely entrapped, leaving her in the throes of weakness and suffering.
The tragic history of knowledge can be traced through every generation like
a man's shadow which follows him everywhere.
An answer to such a predicament had already been given 3,000 years earlier
by LORD KRISHNA. While recounting the story of this knowledge of YOGA and
Divine Union in the beginning of the fourth chapter of the BHAGAVAD-GITA, He
says that it is through the long lapse of time that the knowledge is lost.
Time is responsible, but there is also an internal factor which distorts the
truth of this teaching. And what is that? It is the difference in the level
of consciousness between the teacher and the taught. The teacher speaks from
his level of enlightenment, a level of clear perception and of faultless and
precise vision of the reality of life. He speaks to those who seek but have
not yet attained that level of consciousness. The Master's completeness of
expression is therefore naturally received by his pupils in incompleteness.
This is what dilutes knowledge increasingly as generations pass. This is the
tragic history of knowledge. This is how time, and nothing else, is held
responsible for eroding the essentials of the true teaching.
The great genius of ADI-SHANKARACHARYA led him to establish in the four
corners of India, four principal seats of learning for propagating his
teaching ; at a time when he had revived the understanding of the people and
established the true and eternal fundamentals of VEDIC wisdom.
The success of SHANKARA'S work does not lie only in the revival of the
understanding of life, but also in his establishment of a thorough system by
which the teaching would be passed on to succeeding generations. BHAGAVAN
ADI-SHANKARACHARYA gave the knowledge to his four disciples named: in the
Tradition:
PADMA-PADA
The legend goes that SHANKARA was once about to cross a small river with one
of his disciples. The boat could only carry one passenger so the ferryman
took SHANKARA and left the disciple on the bank. Before the boat had reached
the other bank, the river suddenly rose in flood. The devotion in the heart
of the disciple rose simultaneously and, thinking of his duty, he hastened
into the water. As he waded in, lotuses appeared under his feet to support
his steps as he hurried to reach his master. As soon as he arrived at the
farther shore. SHANKARA called him PADMAPADACHARYA - the lotus-root teacher.
HASTA-MALAKA
HASTA-MALAKA, one of the four chief disciples of SHANKARA, has a name which
is literally translated, "the fruit on the palm of the hand". The ultimate
reality of life was as clear to him as an amalak fruit on the palm of one's
hand. This expression, used as his name, brings to light the clarity of his
understanding and the sureness of his wisdom.
VARTIKA-KARA
SURESHVARACHARYA was also called VARTIKA-KARA, a householder rigidly tied to
the path of KARMA, the school of KARMA-MIMAMSA, which is the fifth of the
six systems of Indian philosophy. SHANKARA had to convince him of the
validity of VEDANTA, the sixth system, which speaks of the field of Unity
beyond the enjoyment of the celestial light of God consciousness which is
the goal of KARMA-MIMAMSA. Recognising the need to propagate the true
principles of life, SURESHVARA abandoned his home and became a SANYASI. He
followed SHANKARA and, being highly learned, wrote commentaries on his works
and travelled all over the country to popularise his teaching.
TROTAKA
TROTAKACHARYA was one of the most outstanding of the four chief disciples of
SHANKARA. The atmosphere around SHANKARA was always vibrant with waves of
wisdom emanating from the conversations of his most learned and enlightened
disciples, PADMA-PADA, HASTA-MALAKA and VARTIKA-KARA.
TROTAKA, moving among them, provided an innocent foil to all that brilliance
and, amid those tidal waves of knowledge, his mind and heart floated in the
divine radiance of his master, preferring to enjoy it rather than annalyse
it through the prism of discriminatory logic. The vast intellects of his
fellow disciples tended to disregard his less cerebral virtues, but the
one-pointedness of his heart and mind was unaffected by their less than full
appreciation of him.
At that time SHANKARA was writing his commentaries in his cave at JYOTIR
MATH. A single motive animated TROTAKA'S actions: that he should do all he
could to save his master's time from being spent on organisational matters
of day-to-day living, so that he could reproduce the maximum of himself in
his commentaries. Through these acts of timely prudence TROTAKA responded at
the feet of his master to his most pressing needs. He was a man of practical
outlook and held fast to one thing - service to the master. He did not join
in the other disciples' intellectual discussions with the master, but in
full sincerity of purpose, undertook such duties as would justify his
engagement in accordance with his nature - cleaning the floor, cooking meals
and washing clothes. This freed the other, more learned, disciples from
domestic duties and gave them more time to serve their master on an
intellectual level.
One day SHANKARA returned to his cave after bathing in the ALAKAMANDA river,
accompanied by his three learned disciples. TROTAKA had been left behind. It
had taken him an unusually long time to wash his master's clothes and so he
was late in returning. The other three disciples grew uneasy about the delay
caused to SHANKARA'S discourse. SHANKARA wondered, but continued to wait for
TROTAKA. Whispers went around: "The master is waiting for a disciple who is
not interested in the discourse anyway." Just then a tuneful voice was heard
from far away, thrilling the air and purifying the whole valley of JYOTIR
MATH in praises of the GURU. It was sweet and richly harmonious, sung in a
previously unheard and unknown metre. There came TROTAKA singing the praises
of his master in words overflowing with wisdom and heart-melting melody. He
had gained instantaneous enlightenment and a most refined state of intellect
through the instrumentality of his love for his master and the love of his
master towards him.
Whatever be the shape or quality of the timber, once it comes to the
carpenter's bench, he spares no effort to increase its worth and usefulness
to the maximum. This shows that all that is needed on the part of the
aspirant is sincerity, unwavering devotion and love for the master; then,
spontaneously, life gains more and more fulfilment.
TROTAKACHARYA was placed in charge of JYOTIR MATH. He was the first exponent
of SHANKARACHARYA'S teaching in Northern India. The other three disciples of
SHANKARACHARYA occupied seats in the remaining three centres: GOVARDHAN
MATH, near PURI, Eastern India:SRINGERI MATH, near MYSORE, Southern India;
and DVARKA MATH, in DVARKA in extreme Western India.
In the tradition of JYOTIR MATH, the essential wisdom thrives more in the
value of the heart. The Spiritual Regeneration Movement for the whole human
race arises from this cradle of the wisdom of the heart.
From my own experience, I know that there were hundreds of very learned and
capable disciples of GURU DEV, yet the task of spiritually regenerating
mankind fell to one who was like TROTAKACHARYA, as distinct from the
intellectual giants who surrounded the Master. This does not detract from
the recognition and appreciation of those of more highly developed intellect
since it is they who are more capable of comprehending and evaluating the
philosophy and really enjoying the creative application of the whole
philosophy in practical life. What is meant here is that, even those who are
not so highly developed intellectually, can innocently become as tools in
the hands of the divine, to work out His plan. And this seems to be the case
in the tradition of JYOTIR MATH - not much learning is needed: just innocent
surrender to the master. This gives us the key to success - we have simple
sincere feelings, devotion, a sense of service - and wisdom dawns.
After naming all four of SHANKARACHARYA'S disciples we include the VEDIC
revelations as they abide in SHANKARACHARYA himself in which capacity he is
hailed as the abode of kindness because he is held in high esteem for his
depth of knowledge and his ability to put it to practical use for the sake
of the people. Kindness is the product of the fullness of life, expanded
awareness, pure consciousness which is the character of enlightenment and
that state of knowledge. Thus "abode of kindness" is, in other words, the
abode of knowledge -enlightenment.
The SHRUTIS are divine revelations which constitute the VEDAS.The SHRUTIS
were not formulated by anyone either human or superhuman. They are
self-expressed and divinely exposed as impulses of the Absolute to the
profound vision of the seers. They bring to light the eternal truths of
existence and so they are the ultimate authority of the wisdom of life and
the key to its fulfilment on all levels.
From these unchallengeable and irrefutable expressions of divine truth, the
sages distilled codes of behaviour for the individual and for society. The
codes they prescribed are man-made laws, but entirely based on the authority
of the SHRUTIS, bringing to light all the do's and don'ts of behaviour. The
codes are called SMRITIS.
The third authority is the PURANAS. PURANA means ancient and the PURANAS are
ancient records of events covering all living intelligences from man to
angels and gods in the celestial regions. They form the history that
uncovers the mechanism of nature and the structure and functioning of
evolution. They also comprise accounts of Indian history which serve as
annals of higher evolution. The PURANAS may be said to be a record of the
applied value and phenomenal phase of the eternal truths of the SHRUTIS
expressed in the SMRITIS.
The knowledge of transcendental Being, so long as it remains theoretical,
does not help in day-to-day practical life at all. For it to be of any
practical value, some technique is needed by which to gain experience and
give substance to abstract knowledge. That is why SHANKARACHARYA, having
succeeded in making the abstract, philosophical knowledge of eternal Being
known in its full sense, is also hailed as "world emancipator".
SHANKARA means redeemer from the bondage of ignorance, from all negative
influence, suffering or failure in life, bestower of life free from
suffering. We call SHANKARACHARYA redeemer because in his work of revival he
brought out the knowledge of the completeness of life and strengthened every
phase of action, thinking and Being. It is the harmony of these three that
supplements, supports and enriches every aspect of life, and one who brings
such harmony is naturally called a redeemer.
SHANKARACHARYA'S theme of revival was the same as Lord Krishna's -
integration of the three spheres of life, Being, thinking and action. LORD
KRISHNA emphasised Being when he said, "NISTRAIGUNYO BHAV-ARJUNA" - "Be
without the three gunas, perform action": "YOGASTHA KURU KARMANI" - "Remain
established in Being and act".
This revival theme of LORD KRISHNA and SHANKARACHARYA has been adopted by
our movement to bring the message of complete harmony in the full dignity of
life in Unity. This message, the doctrine of VEDANTA, has been misunderstood
in terms of renunciation and detachment from the practical field of life. It
is important to note that activity is necessary for stabilizing the state of
pure consciousness in practical life. As long as transcendental pure
consciousness, which is the state of Unity in life, fails to be maintained
during activity, Unity can never become a living reality. Awareness of the
natural Unity of existence must go hand in hand with engaging in the
practical activity of life in order to live Unity permanently.
The comparison of SHANKARA with KRISHNA and BADARAYANA simultaneously has
touching and revealing significance. KRISHNA, the ocean of the Absolute,
finds expression in the waves of the SHRUTIS, which expound the eternal laws
of life, upholding the entire creation in both its Absolute and relative
aspects, and BADARAYANA'S BRAHMA SUTRAS fathom their height and their depth.
The love of KRISHNA and the wisdom of BADARAYANA meet in SHANKARA, redeemer
and emancipator, so named because his teachings have e natural quality of
bringing freedom to everyone, irrespective of his condition in life or his
way of living.
As we have seen, their similar theme of revival has already linked the name
of KRISHNA to SHANKARA'S. It is a theme of revival rather than an
unprecedented outburst, because it is no less than the age-old wisdom of the
Absolute contained in the VEDIC text that has been brought to light again
its pure form.
SHANKARA is hailed as BADARAYANA. VEDA-VYASA, who is BADARAYANA, compiled
the BRAHMA SUTRAS, the aphorisms of BRAHMAN, expressions of ultimate
reality. His consciousness reverberated on the level of the impulses of the
SHRUTIS and was open to the full extent of the eternal truths revealed in
them. BRAHMAN means omnipresent and SUTRAS are aphorisms, so the BRAHMA
SUTRAS are concise yet perfect statements of the teachings of BRAHMAN which
express the fullness of life. They explain the mechanics of transformation
on the path of evolution between the last two milestones of the journey.
They present an authentic record of those conscious states to guide the
aspirant and support his right experiences as he evolves from God
consciousness to Supreme Knowledge, and so enable Unity to be established in
his everyday life. The content of the BRAHMA SUTRAS ranges from God
consciousness to Unity consciousness, but the authentic experiences are
recorded in the UPANISHADS with which the BRAHMA SUTRAS are intimately
connected. The BRAHMA SUTRAS are usually taken to be a clarification of the
UPANISHADS, but the truth is that the UPANISHADS contain expressions which
formulate the highest level of the BRAHMA SUTRAS' teaching - the culmination
of the whole VEDIC wisdom. The UPANISHADS expound the ultimate truth of
existence. Absolute reality is like the sap in a tree which forms the basis
of every aspect of its growth and is present everywhere in the tree, so that
it can be said that the tree is nothing but sap and the sap alone is.
Similarly, in the UPANISHADS, ultimate, absolute, eternal existence is
established as the ultimate reality of all that was, is and will forever
continue to be.
The purpose of the UPANISHADS is to bring the reality of this eternal
oneness of life to men of all times. Whatever level of consciousness
prevails, their teaching is available to inspire men to live that
unboundedness of eternity in this day-to-day life and to experience its joy
even in the silence of deep sleep. A glimpse of this supreme destiny
inspires all men and lightens their path towards it. Nevertheless, it is
important to remember that these formulations in the UPANISHADS are
expressed from the level of Absolute existence. The truth of eternal life
can only be expressed from the platform of that truth itself; from the
status of Absolute Being in the field of pure consciousness. Moreover, the
understanding of it can only be from that level, for the same reason. This
means that the SHRUTIS of the UPANISHADS are comprehensible and
substantially useful only to men already established in Unity. The BRAHMA
SUTRAS stand with the SHRUTIS to guide the realised man from God
consciousness to the level of Supreme Knowledge.
For a revival in the understanding of life to be accomplished, it was vital
that SHANKARA should reveal that Supreme Knowledge which alone leads men to
the highest state of evolution and maintains them in it. This Supreme
Knowledge not only constitutes the climax of evolution, but also the most
thorough coordination between Being, thinking and action, which is the peak
of achievement in any revival. The one SHANKARA brought about would not have
blossomed had not every petal of the flower of knowledge been encouraged to
unfold in its fullness. For this purpose SHANKARA wrote commentaries on the
BHAGAVAD-GITA, UPANISHADS and BRAHMA SUTRAS.
It is recorded that SHANKARA, having completed his BRAHMA SUTRAS commentary,
was challenged on it by VYASA himself. From the age of 11 to 16, SHANKARA
wrote the three great commentaries while living in JYOTIR MATH with his four
disciples. Having completed his definitive work of scriptural
interpretation, SHANKARA started his journey to the plains to establish his
teaching among the people. At KEDARNATH, a place of pilgrimage in the
HIMALAYAS, an old man appeared before him and challenged his comprehension
of the BRAHMA SUTRAS. SHANKARA sat down to have a discussion with him and
eventually convinced him that everything he had written was in accord with
VYASA'S real intention and that his commentary displayed the true meaning of
VYASA'S BRAHMA SUTRAS. It is said that the old man was none other than VYASA
himself appearing to express his joy at SHANKARA'S commentary and to
reassure him and give him confidence that the revival would be complete if
the true meaning of the BRAHMA SUTRAS was conveyed to the people.
The significance of SHANKARA'S commentary has made him a revered figure of
world-renown.
Here SHANKARA is portrayed in the status of the absolute. All those who
desire to gain the wisdom of the omnipresent, absolute Brahman are seekers
of the truth, perfection and eternal freedom in life.
Having recited this and having filled our minds and hearts with the meaning
of what we say, we complete the invocation to the long tradition of the
great masters and feel the inspiration of their glory. With heart thus
secure in deep devotion, and mind upheld in the meaning of the recitation,
our hands and eyes engage in the act of offering.
The invocation through the offering is symbolic of our universal behaviour
towards invited and honoured guests. Naturally we offer them the best we
have in the house flowers, fruit, light, bath, shower, towels, good food. We
greet them with loving reverence and sweet words. The ceremony of offerings
has similar significance in that it expresses gratitude on a physical level
and everything is done in a very natural, innocent and spontaneous manner.
THE PURITY OF THE TEACHING
This invocation and sequence of offerings comes to us from that ancient
tradition which is dear to us. It is this which prepares us and inspires us
to pass on the wisdom of the great Masters in its purity and helps us to
maintain the efficiency of the teaching, generation after generation. Our
aim is sublime; it reaches beyond time and touches eternity both for
ourselves and in our activity. We want to release the present present
generation from the grip of suffering and we feel that it is our
responsibility to lay a solid foundation for this great teaching to be
passed on in its purity to the generations to come. Therefore, it is highly
important that, as teachers of transcendental meditation which is the key to
the integration of life, we pass on this wisdom in the name of those great
Masters of antiquity by invoking the Holy Tradition. This is the only way to
preserve the teaching from impurity.
If every teacher in every generation continues to impart this knowledge in
the name of the cherished Masters of the Holy Tradition, he will naturally
pass on the teaching in Its purity as it has been taught to him by his
master. This procedure will naturally serve to keep every teacher in line
with the great Masters of the past and his teaching with the pure and
eternal teaching of those great Masters.
Had it not been for this simple, short ceremony of offering, there would be
little to link the teacher with the Holy Tradition, as the years go by. In
that case the teaching would exist only as a form of instruction given by an
individual of the present time without any basis and security in the distant
past and the years between. As soon as the slightest impurity entered the
teaching its effectiveness would be lost and its whole purpose marred.
Therefore, this invocation is the very life of the teacher. The ceremony of
offerings is the body that maintains the spirit of the invocation, the
purity of knowledge. It must not be forgotten that this tradition of paying
homage to the Masters of the Holy Tradition has served and will forever
serve as a means of keeping alive this precious teaching of the integration
and perfection of life. The performance of this traditional invocation and
offerings at the time of imparting the knowledge to others is like an act of
watering the root of the eternal tree of wisdom.
THE SOURCE OF RELIGIONS
The tree of wisdom expresses the truth of its life and the truth of
existence in its various phases. It grows in the garden of eternity and
spreads the knowledge of the unbounded along all the branches of time. It
reaches out to offer its ancient message to all men in every age and in
every corner or the earth. Those in the East who enjoy the fruit of its
teaching glorify its eastern bough, and those in the West who receive the
benefit or its message honour its western branch. If it so happens that
those in both East and West, while enjoying the fruits of the knowledge it
provided and continuing to sing the praises of their own particular branch,
forgot to water the root of the tree itself, then, after a certain time had
passed, the eastern and western branches would show signs of decay and all
the branches, old and new, would begin to drop away and disappear.
This is precisely the situation that exists among all the different
religions in the world today. It is true of every religion without
exception. Devout men and women of every persuasion sincerely adore their
religion and are proud of those characteristics which distinguish it from
others, but the truth about religions is that each represents a different
branch of the same tree - the tree or wisdom. the same eternal truth of 200
percent of life has been propagated by all religions. How many religions
there were and how many of them have passed into oblivion even history seems
to have forgotten. How many more will be born in the infinity of time? Each
shoot gives rise to new branches of the tree, every age gives rise to new
religions. The main trunk of the tree of wisdom naturally continues to
support the birth of each new religion. New branches will emerge but they
will be nourished by the same sap issuing along the main trunk from its
roots in eternity.
The same truth of life will be broadcast in different names at different
times in different lands, but the life of all of them will forever depend
upon the strength of the sap drawn from the roots through the main trunk. If
the main trunk is continuously preserved, the sap of truth will always keep
alive branches of religions arising in different times.
THE VEDIC TRADITION
We have seen how the truth of the integration of life is handed on from
generation to generation, naturally and simply in its full clarity and
completeness, through this Holy Tradition of Masters. The supreme teaching
of their ancient line forms the trunk of the tree of eternal wisdom from
which different branches of knowledge spread to enlighten man along the
different avenues of life and living. Different sciences emerge, different
fields of art thrive, and interest in different disciplines is cherished.
Each of these branches of knowledge have their significance in enriching
life, and for us it is a joy to see that all of them emerge from the main
source of the current of life - the eternal source of all knowledge, the
VEDA, which is forever upheld by the great Masters of the Holy Tradition. It
is for this reason the Masters of our Holy Tradition are also called the
great Masters of the Vedic Tradition.
When we invoke the Tradition and make offerings, what we are doing is
watering the tree of wisdom, keeping alive the main trunk of the truth of
life, watering the root of the tree of universal religion which is
responsible for preserving the dynamism of eternal truth of life for all
generations, Whenever the need of the time demands, it manifests in the form
of new religions. We feel proud to have been given the privilege of
upholding the life of the main trunk. We rise to bring the truth to every
man, no matter what his religion or what his way of life. We nourish the
main trunk and supply sustenance to all the branches. We maintain the
universal spirit of all religions from the platform of the Spiritual
Regeneration Movement and feel happy that we are thereby bringing
nourishment to the people of all religions, of all faiths, of all
philosophies, of all sciences and of all arts.
We find our stand has a universal character. If we wish to call this
universal and eternal tree of wisdom a religion, let us call it the
Universal Religion to support all religions; if we wish to call it a faith,
let us call it the Universal Faith to support all faiths; if we wish to call
it a philosophy, let us call it the Universal Philosophy to support all
philosophy; if we want to call it a science, let us call it a Universal
Science, the Science of sciences, if we want to call it an art then let us
call it the Universal Art.
It may be that someone, seeing us making offerings before a picture, might
argue that we are a sect and label us as such, and thereby try to depreciate
the universality of the Spiritual Regeneration Movement. Nevertheless these
formalities, this style of offering, are ways of bowing to GURU DEV or
expressing our reverence to the Holy Tradition. These are what we know to be
the ties that bind us to the universality and eternity of the integrated
state of life, and in order to propagate this universality of integrated
consciousness, we find ourselves clinging fast to the main trunk. And if in
clinging to the main trunk someone argues that we are lovers of the trunk,
as others are lovers of the branches, we accept their sentiment and say:
"Yes, we are proud of clinging fast to that trunk which is the source of
nourishment for every branch." If in pursuing this universal purpose we are
labelled a sect or an "ism", we honour it, referring to the Universal Sect
and the Universal Ism. This is where we stand regarding the spiritual aspect
of our Movement.
The integrity of the spiritual side of the Movement is upheld by the
organisational wing. This is patterned on nature itself - the infinity of
life is upheld by the structure of the body. What is our view of the
organisational side of our Movement? We are an international and universal
organisation. An organisation, even though of international and universal
character, has to have specific rules sustaining it. Procedures have to be
followed, but this organisational framework is for the purpose of
safeguarding the universal character of the precious teaching. These rules
and codes of conduct for the organisers of the Movement are there to
maintain the universality of its purpose and to continue the faultless and
universal nature of the teaching. Therefore, even though we may seem to some
eyes to be a rigid organisation with many set procedures, we feel proud in
binding ourselves to the discipline which enables us to hold on to our
universal purpose and achievement and which helps us to safeguard our own
interests and those of all our fellow men.
Ever leader of the Movement, whether engaged in teaching or in organising,
takes delight in upholding the purity of both its aspects and thereby rises
to fulfil his aspiration to bring joy and progress to his surroundings and
the light of wisdom to his time.
Glory to the lotus feet of SHRI GURU DEV, for us the light of the Holy
Tradition.
OUR GUIDING LIGHT
Our Guiding Light is the ever-shining, never-setting Sun of Divine Grace.
Ever the same, constant as the northern star and bright as the mid-day sun,
our Guiding Light is the Divine Grace of Shri Guru Deva, Maha Yogiraj, His
Divinity Swami Brahmananda Saraswati Maharaj, the most illustrious in the
galaxy of the Jagad-Guru Shankaracharyas of India.
He was Maha Yogiraj (greatest of Yoga Teachers) in the family of the Yogis
of India and was held by the "Gnanies" (Realised) as personified
Brahmanandam (Universal Bliss or Cosmic Consciousness), the living
expression of "Purnam adah, purnam idam".* The divine radiance blooming
forth from His shining personality revealed the truth of "Purnam idam" and
His Sahaja-Samadhi (all time natural state of cosmic consciousness) brought
home the truth of both - "Purnam adah" and Purnam idam". It was the
perfection of this great Spiritual Master which innovated a spiritual
renaissance in Northern India and wherever he travelled.
This Great Pride of India was "Rajaram" in his early days when he was the
love of his great family and was cherished as the "rising sun" in the
community of Mishra Brahmans of village Gana, near Ayodhya in Uttar Pradesh,
North India. He was born on the 20th December 1868, but his hour of nativity
claimed him for the recluse order and for that of the secular.
At the tender age of nine, when the other children of the world were mostly
busy in playgrounds, he had matured in the idea of renunciation and by
continuous and deep thinking was convinced of the futility and evanescence
of worldly pleasures. He realised so early that real and lasting happiness
cannot be had without the realisation of the Divine. The joys and pleasures
that are obtained from the phenomenal world are mere shadows and smudged
images of the ideal happiness and bliss, that is not far from man but exists
in his own heart, enveloped by the dark clouds of ignorance and illusion.
When he was barely nine years old he left home and went to the Himalayas in
search of God, the Light that dispels the great darkness in the human mind,
the darkness that stands between man and the inner Enlightenment.
On the path of the Divine a proper guide is necessary. During the search for
a perfect spiritual guide, he came across many masters and good beginners bu
t none of them came up to the ideal that he had set for himself. He desired
his spiritual master to be not only well versed in philosophic learning but
also to be a person of realisation; and over and above these dual
achievements, he should be a life celibate, perhaps the natural and
legitimate desire of an aspirant who himself had decided to maintain that
high ideal for life.
In the world as it is constituted today, to find a personality combining
these three conditions and attributes is difficult, if not altogether
impossible, and so the young truth-seeker had to wander far and long before
he arrived at the goal or his search. After about five years of wandering in
the Himalayas, he reached the township of Uttar-Kashi. In that "valley of
the Saints", at that small and distant Himalayan hermitage there resided in
those days a great spiritual master, Swami Krishanand Saraswati, a sage
deeply versed in philosophical lore, representing a rare and perfect blend
of theory and practice, of learning and realisation.
To that realised soul, the young ascetic surrendered himself for being
initiated into the mysterious realms of the spirit, whose real key practices
are attainable not from books and treatises, but only from perfect spiritual
masters, who silently pass these topsecret practices from heart to heart.
After some time, with the permission and order of his master he entered a
cave at Uttar-Kashi with a resolve not to come out before he had realised
the Light Supreme. His desire to attain the highest knowledge was not merely
an ideal wish or intention; it was a mighty, overpowering determination that
burned like fire in his heart. It permeated every particle of his being and
bade him not to rest or stop before the complete realisation of the Bliss
Eternal.
Soon he arrived at the Heatless, Smokeless Effulgence of the Self and
realised the Divine Truth, Cosmic Consciousness, the Ultimate Supreme
Reality, Sat-Chit-Ananda, Nirvana.
The greatest attainment of a saint is his life itself, the high edifice of
realised Upanishadic living that develops from direct experience of Reality.
To understand that inner personality one must approach such realised souls
with an open and receptive mind and try to visualise the great internal life
that is the basis of their actual and real form of living.
At the age of 34 he was initiated into the order of"Sanyas" by his Master at
the greatest world fair, "Kumbla Mela", that is held once in twelve years at
the junction of the two holy rivers, Ganges and Jumna at Allahabad City.
Then he again proceeded to blessed solitude, the only blessedness. This time
he did not go to the Himalayas,but went to the Amarkantakas, the source of
the holy river Narbada in Central India.
For the greater part of his life he lived in quiet, lonely places, the
habitats of lions and leopards, in hidden caves and thick forests, where
even the mid-day sun frets and fumes in vain to dispel the darkness that may
be said to have made a permanent abode in those solitary and distant regions
of Vindhyagiris and Amarkantakas (mountain ranges).
He was out of sight of man but was well marked in the eyes of the destiny of
the country. For more than one and a half centuries the light of Jyotir
Math* was extinct, and North India had no Shankaracharya to guide the
spiritual destiny of the people. Here was a bright light of spiritual glory
well adorned by the perfect discipline of Sanatana Dharma, but it was hidden
in the caves and valleys, in the thick forests and mountains of central
India, as though the blessed solitude was giving a proper shape and polish
to a personality which was to enlighten the darkness that had overtaken the
spiritual destiny of the country, by the flash of His mere presence.
It took a long time, twenty years, to persuade Him to come out of loneliness
and accept the holy throne of Shankaracharya of Jyotir Math in
Badariashramam, Himalayas. At the age of 72, in the year 1941 , a well
marked time in the political and religious history of India, He was
installed as Shankaracharya of Jyotir Math, and that was a turning point in
the destiny of the nation. The political freedom of the country dawned under
His Divine Grace and He was worshipped by Dr. Rajendra Prasad, the first
President of the Indian Union. At the conference of the eminent philosophers
of the world during the Silver Jubilee Celebrations of the Institute of
Indian Philosophers held at Calcutta in December 1950, Dr. S. Radhakrishnan,
the famous philosopher and the successor of Dr. Prasad as president of the
Indian Union, addressed Shri Guru Deva as "Vedanta Incarnate" (Truth
Embodiment).
His policy of spiritual enlightenment was all embracing. He inspired all
alike and gave a lift to everyone in his religious, virtuous, moral and
spiritual life. He was never a leader of any one party. All parties found a
common leadership in Him. All the differences and dissensions of various
castes, creeds and "sampradayas" dissolved in His presence and every party
felt itself to be a thread in the warp and woof of society, and that all the
threads make the cloth and that no thread can be taken out, with advantage,
from it. Such was His universal and all-embracing nature.
His entire personality exhaled always the serene perfume of spirituality.
His face radiated that rare light which comprises love, authority, serenity
and self-assuredness; the state that comes only by righteous living and
divine realisation. His darshan made the people feel as if some ancient
Maharishi of Upanishadic fame had assumed human form again, and that it is
worthwhile leading a good life and to strive for realisation of the Divine.
His spiritual teachings are simple and clear and go straight home to the
heart. He strictly adhered to the courses of inner development laid down by
the systems of Indian philosophy and ethics and he raised his voice never in
opposition but always in firm support of the truths and principles contained
in the concept of dharma. He gave to the people the spirit of religion and
made them happy in every walk of life.
As time would have it, after 12 years that flashed by, the Manifested merged
with its Origin, the Unmanifested, and "Brahma Leena Brahmanandam" is now
appearing in the hearts of His devotees as waves of Brahmanandam (Bliss). He
cast off His mortal coil, but left behind a few others in mortal coil to
keep the light of His grace shining and pass on the torch of His teachings
from hand to hand for all the centuries to come.
The Spiritual Regeneration Movement was started under His direct inspiration
that we received on the 31st December 1957, the last day of His 89th
Birthday Anniversary at Madras. His Divine plan of Spiritual regeneration of
the world is being worked out quite naturally by the stronghold of time
which is found marking a change in human density[sic]. We only pray Him to
keep on guiding us.
JAI GURU DEV
* That Unmanifested (Brahman) is perfect and This Manifested (Brahman) is
(also) perfect.
* The principal monastery of Shankaracharya.
Tom Pall
Idaho_Spudboy
"Tom Pall" <tp...@REMOVETHISrealtime.net> wrote in message
news:3d55d703$1...@giga.realtime.net...
Mike Doughney
Tom Pall <tp...@REMOVETHISrealtime.net> wrote:
>Any chance we can get Trancenet to put the puja up in Real Audio?
I have full Real Audio/Video capability on my server which could be
used to host it at minet.org. If someone has a video or
audio tape for that purpose that they either have permission to
redistribute or is a tape that they own full rights to I could host
that. Movement produced material might be more problematic.
eki
tp...@REMOVETHISrealtime.net schrieb:
>
>Any chance we can get Trancenet to put the puja up in Real Audio?
>
>
Aaarrrggghhh! I'm "afraid" that would be Rear Audio... :>]
P Duff
>
> Any chance we can get Trancenet to put the puja up in Real Audio?
I'm curious why in the world would you
1) want it
2) want it on on Trancenet?
P Duff
Tom Pall
"P Duff" <pd...@duff-family.com> wrote in message
news:3D564E6D...@duff-family.com...
> Tom Pall wrote:
> >
> > Any chance we can get Trancenet to put the puja up in Real Audio?
>
> I'm curious why in the world would you
> 1) want it
It's a catchy tune, if not sung by someone with a tin ear. It does have a
powerful effect. I suspect a lot more powerful than this d*mn Rain Music I
have playing 24 hours a day. It brings back lots of memories. I'd really
like to learn it, but am uninterested in putting out the probably $50,000 it
must cost to become a teacher these days. Assuming my likes would be
acceptable, which is unlikely. Speaking of that. When I was on my flying
block at Cobb Mountain in June of 1982, there was a screen writer from
Hollywood talking about his application to TTC. He was having to find and
submit for inspection every single screen play he had ever written or
collorabated on.
> 2) want it on on Trancenet?
Well, since Trancenet is nice enough to host the text, why not the Real
Audio, WAV, MP3, or Windows Media Player version of the real thing.
I see your point, though. Trancenet is pretty much the scum of the earth.
Perhaps I can host it?
P Duff
>
> "P Duff" <pd...@duff-family.com> wrote in message
> news:3D564E6D...@duff-family.com...
> > Tom Pall wrote:
> > >
> > > Any chance we can get Trancenet to put the puja up in Real Audio?
> >
> > I'm curious why in the world would you
> > 1) want it
>
> It's a catchy tune, if not sung by someone with a tin ear.
Mr. TinEar says, "I wouldn't know."
It does
> have a
> powerful effect.
Mr WoodenHead says, "I wouldn't know."
I suspect a lot more powerful than this d*mn Rain
> Music I
> have playing 24 hours a day. It brings back lots of memories. I'd
> really
> like to learn it, but am uninterested in putting out the probably
> $50,000 it
> must cost to become a teacher these days.
Good question. I wonder if they jacked up TTC to the same degree
they jacked TM.
Assuming my likes would be
> acceptable, which is unlikely.
Highly unlikely. No reflection on you, mind you, but they've gotten
real particular over the years, for no observable reason. Prolly
because, like a dog that licks his nuts, they do it because they can.
Speaking of that. When I was on my
> flying
> block at Cobb Mountain in June of 1982, there was a screen writer from
> Hollywood talking about his application to TTC. He was having to find
> and
> submit for inspection every single screen play he had ever written or
> collorabated on.
When I was at Cobb (I think it was June '82 as well) there was this
old timer who had been a teacher since '60s. He was in his 70s
at least and a fun guy. I saw him standing out in the middle
of a field so I walked over to talk. His eyes were welling up
as he recalled the good old grass-roots days of the movement, when
your best was usually better than anything else at hand, and was
always greatly appreciated. He said that the administrator types were
too friggin' uptight for him. He had lived through too much and had
given too much to take any shit from those uppity kids. He'd shut
his mouth, get his bag o' tricks, pack his rags, and call it quits
for any more TM courses.
I could understand completely. If I hadn't gone to TTC when I had,
there wasn't a Chinaman's chance that I'd ever make it into, much
less out of, TTC. It makes the little voice inside say, "You really
don't deserve to be a teacher. It's simply the case that time was on
your side.", and that little voice is spot-on. The knowledge is too
valuable for anybody to deserve the chance to be a teacher. I think what
distinguishes me from those three-piece suit goobers is that I know that
I don't deserve it while their false sense of entitlement runs clean
down to their toes.
>
> Well, since Trancenet is nice enough to host the text, why not the
> Real
> Audio, WAV, MP3, or Windows Media Player version of the real thing.
>
> I see your point, though. Trancenet is pretty much the scum of the
> earth.
> Perhaps I can host it?
Sure, but then the scum of the earth will link to your site.
P Duff
willytex
Mike - You mean you don't even have any audio or video tapes? Why would
anyone want to go to your site to see a Real Player version of the puja when
it's being performed in real life thousands each day all over the world?
Maharsihi's version of the traditional puja doesn't differ a great deal from
the one they've been performing at the Vedanta Temples for years. I recently
attended an arotik at Barsana Dham and heard an almost exact performance.
Any group that is affiliated with the Shankaracharya Tradition would be
familiar with this puja.
"Mike Doughney" <mi...@mtd.com> wrote in message
news:aj4sl...@enews3.newsguy.com...
> In article <3d55d703$1...@giga.realtime.net>,
> Tom Pall <tp...@REMOVETHISrealtime.net> wrote:
> >Any chance we can get Trancenet to put the puja up in Real Audio?
>
> I have full Real Audio/Video capability on my server which could be
> used to host it at minet.org. for that purpose that they either have
Tom Pall
like $12,000 when the adult initiation fee was $400.
I assume MMY tightened up the requirements on TTC because he got kicked in
the nuts from all the teachers who launched lawsuits and started hate
mongering groups and web sites.
The opposite thing has happened on going to non TTC courses. If you want to
go to a WPA or on CCP, you just need to have your social security number in
good standing in their computer system and be able to pay for the course
once you get here. There had been a very interesting delimma faced by
sidhas/governors and the Movement for decades. You could not get onto a
course unless you'd successfully completed a National Movement sponsored
course (yup, we sat around and graded each other when exiting CCP) within 6
months and had 3 recommendations from active center governors who've seen
you within the last 6 months. I heard about dozens of governor families who
brokenheartedly had to spend Christmas in Alcopulco instead of Fairfield
because they had let their course and Center activity lapse past the 6 month
limit. Mind you, these were called World Peace Assemblies. As in get as
many sidhas together as possible to do group program and foster world peace.
P Duff
>
> P, I assume TTC has really gotten jacked up because it already was
> something
> like $12,000 when the adult initiation fee was $400.
>
> I assume MMY tightened up the requirements on TTC because he got
> kicked in
> the nuts from all the teachers who launched lawsuits and started hate
> mongering groups and web sites.
It sounds like NutzLicking to me. Out of 30-40K teachers, how many
set up web sites, et al.? A couple dozen? Many teachers have left TM
and are doing other trips, but that doesn't harm the movement in the
least. I think TMO made it hard to get in because somebody formed
a Committee to Make TTC Difficult to Get In and issued a proclamation
about it.
>
> The opposite thing has happened on going to non TTC courses. If you
> want to
> go to a WPA or on CCP, you just need to have your social security
> number in
> good standing in their computer system and be able to pay for the
> course
> once you get here. There had been a very interesting delimma faced by
> sidhas/governors and the Movement for decades. You could not get onto
> a
> course unless you'd successfully completed a National Movement
> sponsored
> course (yup, we sat around and graded each other when exiting CCP)
> within 6
> months and had 3 recommendations from active center governors who've
> seen
> you within the last 6 months.
<snip>
Well, that leaves me out. I haven't met that requirement in 20 years.
Good thing that I want as little to do w/ TMO as they want to do w/ me.
P Duff
Tom Pall
(snip)
> Good thing that I want as little to do w/ TMO as they want to do w/ me.
P, Bevan wants to talk to you about moving you and your community to Vedic
City. Send me your phone numbers and I'll give them to him. I assure you
the TMO has plenty they want to do with you.
You have extra funds or available credit? Yes? Make that extra special
plenty they want to do with you.
You and yours and help consecrate the Temple to the Vedic Tradition.
Upset with your high electric bills? The new vastu homes come with lifetime
free electric power (I think they make up for it in property taxes).
P Duff
>
> "P Duff" <pd...@duff-family.com> wrote in message
> news:3D57C89E...@duff-family.com...
> (snip)
> > Good thing that I want as little to do w/ TMO as they want to do w/
> me.
>
> P, Bevan wants to talk to you about moving you and your community to
> Vedic
> City. Send me your phone numbers and I'll give them to him.
(781)64P-DUFF, of course.
I assure
> you
> the TMO has plenty they want to do with you.
In a pig's puckybooboo. I'll just stay in Bahston thanks.
>
> You have extra funds or available credit? Yes? Make that extra
> special
> plenty they want to do with you.
It will be good, yes?
No, not a chance. Not now, not ever. Not if you paid me.
>
> You and yours and help consecrate the Temple to the Vedic Tradition.
>
That I can do. Gimme them flowers and a little elbow room.
> Upset with your high electric bills? The new vastu homes come with
> lifetime
> free electric power (I think they make up for it in property taxes).
I think they turn off the power at 10 PM to ensure that folks aren't
wandering OTP.
P Duff
ColdBluICE
> In article <3d55d703$1...@giga.realtime.net>,
> Tom Pall <tp...@REMOVETHISrealtime.net> wrote:
> >Any chance we can get Trancenet to put the puja up in Real Audio?
>
> If someone has a video or
> audio tape for that purpose that they either have permission to
> redistribute or is a tape that they own full rights to I could host
> that. Movement produced material might be more problematic.
-Puja-(Arti) are all part of public domain in India. The "tmo"/Lil
MishMashi Mahesh has absolutely no copyrights, to this material.
Lawson English
1) a specific *performance* of ANYTHING can be copyrighted;
2) the specific puja used by the TMO is actually a specific compilation of
various things put together by MMY, and as such, can ALSO be copyrighted;
3) EVERYTHING written (and likely recorded) in the past few years/decades is
now automatically copyrighted, although you may have difficulty enforcing
the international copyright laws unless people are charging money for
whatever it is they may have violated the copyright on.
"ColdBluICE" <ColdB...@volcanomail.com> wrote in message
news:cd5299c0.0208...@posting.google.com...
law...@west.of.pecos.invalid
: Actually, my understanding is:
: 1) a specific *performance* of ANYTHING can be copyrighted;
: 2) the specific puja used by the TMO is actually a specific compilation of
: various things put together by MMY, and as such, can ALSO be copyrighted;
: 3) EVERYTHING written (and likely recorded) in the past few years/decades is
: now automatically copyrighted, although you may have difficulty enforcing
: the international copyright laws unless people are charging money for
: whatever it is they may have violated the copyright on.
This is woefully oversimplified. I don't suggest anyone use Lawson as
their intellectual property counsel. :-)
I read the other day about a doctor who received an unsolicited book
from a pharmacy, giving information about drug. It was shrinkwraped
with a license agreement on the front, complete with small low contrast
print. It said that opening the wrap meant agreement with the terms
(which included non-disclosure -- so presumably a doctor reading it
could not actually tell his patients about anything that was in the
book.
The license agreement said the book remained the property of the
pharmacy, and if the Dr. didn't agree to the license he was to not
open the book and return it to the pharmacy. The license would expire
if the Dr. ever ceased to be a customer of the pharmacy. Of course,
the Dr. never was a customer of the pharmacy.
I'll leave the question of an unsolicited mailing trying to obligate the
Dr. to return the book to you all to figure out. But this is not the
only book that is now sold as a license and not a product. No more
libraries my friends.
Kurt
Lawson English
puja performance is also oversimplified.
Isn't it?
<law...@west.of.pecos.invalid> wrote in message
news:419F759F889AF1D3.C4DE7A77...@lp.airnews.net...
Tom Pall
"Tom Pall" <tp...@REMOVETHISrealtime.net> wrote in message
news:3d55d703$1...@giga.realtime.net...
>
>
Perhaps the puja can't be digitally recorded.
P, you might not know this one. I asked the physics major who guards the
door to the Men's Dome for early afternoon program why we have to listen to
those tapes of the mandalas. Why not CDs. He said that MMY bans digital
recording of the Vedas. Digital samples. Samples lose the whole.
Stu
tp...@REMOVETHISrealtime.net wrote on 8/14/02 7:04 PM:
I thought His Holiness the Maharishi Mahesh Yogi had a degree in physics.
He must know that the resolution of digital sampling more than makes up the
apparent whole.
--
~Stu
Idaho_Spudboy
converted to mp3 on. I was gonna up it to a server for all yalls.
"Tom Pall" <tp...@REMOVETHISrealtime.net> wrote in message
news:3d5b...@giga.realtime.net...
Lawson English
There may well be some loss of fidelity in digital recordings as compared to
the best analog, but most equipment can't reproduce that quality -its just
not good enough.
"Tom Pall" <tp...@REMOVETHISrealtime.net> wrote in message
news:3d5b...@giga.realtime.net...
P Duff
Gimme a break. And the ferrite particles on the mylar tape are
considered to be continuous? If they were, there'd be no way to change
their orientation. So a ferrite medium is just as discontinuous.
AFAIK it differs only in latency between samples. Where digital drops
to zero, analog skates a bit and waits for the next ferrite to come
floating by.
P Duff
Tom Pall
"Lawson English" <engl...@mindspring.com> wrote in message
news:ajf5bk$5gd$1...@nntp9.atl.mindspring.net...
> Heh. But its OK to sell CDs and DVDs to the public?
>
CDs are only sold of music. Not of chanting of the Vedas. You want Sama
Veda, you buy an 8 tape set at the MUM bookstore. Same with the 9th and
10th mandalas.
Stu
engl...@mindspring.com wrote on 8/14/02 8:09 PM:
> Heh. But its OK to sell CDs and DVDs to the public?
>
> There may well be some loss of fidelity in digital recordings as compared to
> the best analog, but most equipment can't reproduce that quality -its just
> not good enough.
That was true about digital five years ago. I know they had to tear my
turntable away from my grasping arms. These days digital frequency response
is at least equal if not better than analog. Analog has low dynamics and
high noise by comparison.
Even mp3 is certainly good enough to hear some old men chanting.
Lets face it, the system your using to play back, (amp & speakers) is going
to influence the sound as much as the medium (digital or analog).
I again repeat my tired old argument that recording medium of any type
essentially "steals the soul" of the subject. From a strictly spiruchal
point of view there is no better experience than unmediated, in your face,
direct experience. Anything else is going to lack the element of the
sacred.
Like eating processed food.
Best to learn yogic chants, asanas, pranayama, philosophy directly from a
teacher.
--
~Stu
eki
schrieb:
My first experience of transcending was whilst listening
to Hendrix's Burning of the Midnight Lamp. That was a couple
of years before I learned TM. At that time I didn't know what
phuck happened to me. Somewhere in the middle of the tune there
is a descending wah-wah pedal figure. I was listening to it eyes
closed. Suddenly, my mind went all blank and everything was
rosy colored. I still can faintly recall how it felt like. My record
player had a vacuum tube amplifier. None of the solid state
devices I've had since then has been able to reproduce the
magical sound of that antiquated German thang. I guess it's
the vacuum (aakaasha). Listening to the digitally re-mastered
Hendrix CDs is really depressing compared to the analog
sound of vinyl recordings.
P Duff
<snip>
My record
> player had a vacuum tube amplifier. None of the solid state
> devices I've had since then has been able to reproduce the
> magical sound of that antiquated German thang. I guess it's
> the vacuum (aakaasha).
Ditto for my antiquated Hammond B-3 and Leslie thangs. Not even a
transistor in it, and the sound is tough to beat.
P Duff
John A. Stanley
ike...@wpd.net (eki) wrote:
>My first experience of transcending was whilst listening
>to Hendrix's Burning of the Midnight Lamp. That was a couple
>of years before I learned TM. At that time I didn't know what
>phuck happened to me. Somewhere in the middle of the tune there
>is a descending wah-wah pedal figure. I was listening to it eyes
>closed. Suddenly, my mind went all blank and everything was
>rosy colored. I still can faintly recall how it felt like. My record
>player had a vacuum tube amplifier. None of the solid state
>devices I've had since then has been able to reproduce the
>magical sound of that antiquated German thang. I guess it's
>the vacuum (aakaasha). Listening to the digitally re-mastered
>Hendrix CDs is really depressing compared to the analog
>sound of vinyl recordings.
Hey Eki,
Close your eyes and imagine running Windows 3.11 on this:
http://www.aopen.com/products/mb/ax4b-533tube.htm
--
John A. Stanley Remove delicious mucilaginous vegetable to email
Judy Stein
Sama and Rig Veda are sold only on tape, by the TMO,
anyway. The digital sampling problem, it would seem,
applies only to *sruti*, not to *smriti* or to
Gandharva-Veda music.
eki
schrieb:
WTF! *Russian* triode tube on a brotherboard?!
John A. Stanley
Would you have preferred a Chinese triode tube instead?
Lawson English
analog systems.
"Stu" <nos...@no.spam> wrote in message
news:B9806607.12207%nos...@no.spam...
eki
>
>In article <HMO69.406$be.1...@reader1.news.jippii.net>,
>ike...@wpd.net (eki) wrote:
>>In article <rW5W949z...@okranatel.net>, Thu, 15 Aug 2002 06:51:07 -0500,
>j...@okranatel.net
>>schrieb:
>Would you have preferred a Chinese triode tube instead?
>
>--
>John A. Stanley Remove delicious mucilaginous vegetable to email
I guess Sovtek tube amps are quite well appreciated,
at least they were a couple of years back.
law...@west.of.pecos.invalid
: in article ajf5bk$5gd$1...@nntp9.atl.mindspring.net, Lawson English at
: engl...@mindspring.com wrote on 8/14/02 8:09 PM:
:> Heh. But its OK to sell CDs and DVDs to the public?
:>
:> There may well be some loss of fidelity in digital recordings as compared to
:> the best analog, but most equipment can't reproduce that quality -its just
:> not good enough.
: That was true about digital five years ago. I know they had to tear my
: turntable away from my grasping arms. These days digital frequency response
: is at least equal if not better than analog. Analog has low dynamics and
: high noise by comparison.
This was true five years ago as well. As far as frequency is concerned,
the sampling rate has always been at least a factor double what humans
can hear, so there is no loss of information at all. As to volume and
dynamics, well any digital medium is not going to be continuous in
storage, but what comes out of the speakers is. The question is whether
any information is lost as a practical matter. Given the tiny digital
incriments in volume, I doubt it. The analog conversion interpolates
the difference between two adjacent bits of volume information. The
question is (with regard to the human voice) is whether the voice is
capable of changing volume at a high enough rate that the interpolation
process will miss it. In other words can the volume of a human voice
change (either increasing or decreasing) so fast that it can do that
and then turn the other direction (decreasing from increasing and vice
versa) before the next bit gets sampled. NO WAY.
Now all this is referent to the human capacity to hear and chant. So
the question still remains is there some reason not to digitize that
has to do with some realm beyond or orthagonal to human perception. Well
if there is, I don't know what it is. So I shrug and move on.
And of course what some roo-mer is, is not official anyway.
Kurt
Lawson English
DA smoothing device sold by the electronics firm in Fairfield?
<law...@west.of.pecos.invalid> wrote in message
news:4FFCCE9740912967.B02F1BA4...@lp.airnews.net...
law...@west.of.pecos.invalid
: If all you say is true, then why did John Hagelin make some money off of his
: DA smoothing device sold by the electronics firm in Fairfield?
I am not familiar with a "DA smoothing" device, but I do know that John's
products have shown measurable superiority over the years. But mind you
that measurable is not the same as audible. You can sample a 20k hz signal
at 21k hz or 45k hz. There will be a measurable difference in the resolution
of the digital signal (obviously), but that doesn't mean you can hear the
difference. John's products, if I remember had superior noise floor
measurments, but again whether the difference was audible or not is a different
question. It's like a power amp with a 100k hz frequency response at < .001
percent distortion -- great, but who can hear a 100k hz tone (much less what
speaker can reproduce one without frying its tweater).
Kurt
Stu
j...@okranatel.net wrote on 8/15/02 7:36 AM:
That is truly and offering for the old foggy geek. Couldn't play with the
ham radio anymore so traded it in for a tube motherboard.
BTW I have a digital amp simulator for my guitar called a Line 6 POD and it
will do a pretty good impersonation of the Marshal stacks Hendrix used.
--
~Stu
Tom Pall
> Actually, no it doesn't. But its moot except for the highest of the
high-end
> analog systems.
Which is the part that makes no sense to me. The 9th and 10th madalas we
officially listen to at MUM were recorded with really poor quality equipment
and bad acoustics.
Idaho_Spudboy
the internet so he uses a superstitious attack on the medium to keep us
ignorant natives from abusing his copywrite. BTW I did mention I conveted
Sama Veda to mp3? I'll give it to first taker.
"Tom Pall" <tp...@REMOVETHISrealtime.net> wrote in message
news:3d5c...@giga.realtime.net...
Tom Pall
"Idaho_Spudboy" <spuds@is_dead_poor_dog.com> wrote in message
news:k3879.378404$DB.12...@news1.east.cox.net...
> it makes perfect sense, MMY doesn't want his media ripped and sent through
> the internet so he uses a superstitious attack on the medium to keep us
> ignorant natives from abusing his copywrite. BTW I did mention I conveted
> Sama Veda to mp3? I'll give it to first taker.
>
I believe it is superstitious but not about ripping. There's a lot of
Ghandarva Music on CD. Take my Rain Raga CD. Please.
Incidentally, what I spoke is not mere roo-mer. It is one mouth away from
the guy on campus who makes the recordings. He asked MMY if he could please
put the 9th and 10th mandala on CD so that they would not have to cycle
through 51 tapes that tend to stretch in the domes. The people who
administer the gong tape (on VCR tape to prevent stretching) and the mandala
tapes have to watch the clock carefully so they can start the mandala tapes
at just the right time, based on how much they've stretched. It looks like
its about time to turn a new set of 51 tapes for the Men's Dome. When the
gong sounds, I listen to the tape and hear the last minute or two of the
previous cycle before my cycle begins.
Judy Stein
> the internet so he uses a superstitious attack on the medium to keep us
> ignorant natives from abusing his copywrite.
Sorry, but the no-digitizing rule was in force
well before the Internet was in widespread use,
and even longer before the MP3 format and CD-R.
Stu
jst...@panix.com wrote on 8/16/02 7:24 PM:
Perhaps His Holiness the Maharishi Mahesh Yogi had the same fear of digital
recording as Neal Young. He was the last to come around.
--
~Stu