ఎటువంటి సమస్యలకైనా, ప్రశ్నల కైనా, సందేహాలకైనా తెలుగుబంధు లో సమాధానం ఉంచబడినది . ( తెలుగు ప్రజల ఆధ్యాత్మిక విషయాలు, జీవన అభివృద్దికి సూచనలు ). ఫోటో లు స్పష్టం గా కనపడాలంటే, ఫోటో పై నొక్కండి .
గమనిక : 1) తెలుగుబంధు ఎటువంటి విరాళాలు, దాన ధర్మాలు, ఆశించదు , మరియు స్వీకరించదు. 2) ఎటువంటి జాతక సంబంధ విషయాలు పంపవద్దు, జాతక బలము కన్నాను దైవ బలము చాల శక్తివంత మయినది, కావున దేవుని ప్రార్ధించండి, ఆయన కృపకు పాత్రులు కండి. 3) మీ యొక్క సందేహాలు, సమస్యలు , సలహాలు మాకు తెలుపుటకు. E-Mail : telugubandhu@gmail.com , kishoreor777@gmail.com . PH:7660049327.

Tuesday, 3 February 2015

Purush Tantra And Vastu Tantra =========



Purush Tantra And Vastu Tantra =========

Purusha Tantra is dependent on the subject of action. To see God or only stone in the image in a temple is left to the will of the person concerned. Hence it is called Purusha Tantra as it is based on the will of the subject.

To see one moon or two moons is not left to the subject, because one cannot see two moons and proclaim that there are two moons simply because it is his will. Moon is one, though someone may wish that it must be two. Hence this is called Vastu Tantra as it is dependent on the object itself and not on the percipient.

Knowledge of Brahman is Vastu Tantra because Brahman should be known as it really is and not as one likes. All other methods like Yoga and Upasana are Purusha Tantra because they are dependent on the caprice of the individual. Only Brahma-Jnana is free from such capriciousness.

The knowledge of the real nature of a thing does not depend on the notions of man but only on the thing itself. The knowledge of Brahman also depends altogether on the thing, i.e., Brahman itself. Action depends entirely on your will but perception is not an effect of volition. It depends on the object perceived. You cannot convert a tree into a man by an act of will. A tree will remain a tree always. Similarly Realisation of Brahman is Vastu Tantra. It depends on the reality of the object. It is not Purusha Tantra. It does not depend on volition. It is not something to be accomplished by action. Brahman is not an object of the senses. It has no connection with other means of knowledge. The senses are finite and dependent. They have only external things for their objects, not Brahman.They are characterised by outgoing tendencies on account of the force of Rajas. They are in their nature so constituted that they run towards external objects. They cannot cognise Brahman. Avidya (ignorance) nor its effects can contradict knowledge, because they are already overcome by knowledge through intense Sadhana (practice) before attaining realisation. While the appearance may still continue, it does not negate knowledge; what binds is not appearance as such, but the notion of reality in appearance. If one knows that appearance is after all appearance alone, it cannot affect him. When appearance is mistaken for reality, it becomes the source of all troubles. This error of perception has already been sublated (negated), and, therefore, it cannot rise again in the case of the Jivanmukta.

Om is not merely a chant or a recitation, a word or a part of human language but it is something more than all this. It is something which exists by its own right, "Vastu Tantra", as distinguished from "Purusha Tantra"; – that which exists not because it has a reference to anything else but because it is something by itself. We do not create Om by a chanting of it, but we only produce a vibration sympathetic with the vibration that is already there by its own right and which is called Om. Om is a cosmic vibration. It is not a chant made by us, created by us or initiated by us. Why do we chant Om? To establish a connection between ourselves and that which exists by its own right and which manifests itself as a sound-vibration in the form of Om.

" Om Shanti Shanti Shanti "

No comments:

Powered By Blogger | Template Created By Lord HTML