It is an interesting study of human conscience frame-word enshrined to life in Paramatma, down to its matter bound system in the earthly passage.
"Advaita" implies self consummation with the divine over the enshrined moments of spiritual transcendence with intellectual perceptions of day-conscience. So much is "Thuriya Atheetham" conscience step up in "Sarvam Brahma Mayam" recognition.
Sri Vidya generates to that conscience of deep indwell to "Deha Pragya" that spiritual transcendence bear resulting from "Deva Aradhana Mahatyam" – Self guidance in Paramatma emerges thereto whilst to intense moments of thought free silence, edging the core waves of phenomenal. All the 4 research works in Amaakavi emerge, that way, more to "Deva Kripa" than to self help in him. That generating conscience is the "Quest Genius" to Brahma Vichara, as in Vedas and Upanishads bound. It is in Amarakavi to pervade into cosmic intelligence cover of "Swayambhu Deha" resting to "Anaathi Poorvakam" in Brahman. Conscience plough-back to it is termed "Sthitha Pragya" where conscience is, in itself, the communicative intelligence guiding the aspirant To know Himself in all its dimensions. Intellectural genius, whatever his eminence, could never discover beyond the Sthula aspect of it. It is not until one breathes to LIFE silencing thought to the core of the Phenomenal. "Kevala Kumbakam" is that mark over breath control methods. Amarakavi's sadhana is thus safe of the two. It is the end value of Tapas, in all ages.
Sri Amarakavi Ramachandra Swami is a well known mystic and a 'Siddha Purusha." His books on the Mystic and Tantric literature have had some publicity. Sri Karan Singh's Foreword to one of his works portrays the esoteric and deeply mystic nature of the Swami's approach to the workings of human thoughts relating to the Life force in Yogis who are rare to find anywhere. It requires some qualification for a meditative yogi to get into the spirit of the Swami's approach. In the "Lalitha Sahasranama Bashya of Sri Bhaskara Rayar" we find that Sri Matha Mother of all, is "Brahma Vidya Swaroopenee".
The Amarakavi's booklet of the "Advaita Philosophy of Sri Adhi Sankara's matchless approach to the identity of the Jeeva and Paramatma is a tribute to the Centernary Celebrations of the "Maha periyaval of Kanchi kama Koti Peetam." The Amarakavi Swami has frequented his Holiness" Maha Periyaval of Kanchi" who is aware of the Swami's attainments. It is bound to illuminate devotees of Advaitha. I wish the edition all success.
God realization is the target for ever human on earth. There are many roads to success in this persuit prescribed by Maharishis of yore – the popular among them being
Sri Vidya Upasana
Sri Patanjali's Ashtana yoga
Sri Adhi Sankara's Advaita Philosophy
The history of the East has witnessed many stalwarts on the above avenues like Sri Adhi Sankara, Sri Patanjali, Thirumoolar, Nammalvar and few other of the recent times like Sri Ramana, Sri Aurobinodo, H.H. Maha Swamigal of Kanchi Kamakoli Peetam and above all Nehrur Sri Sadasiva Brahmendra.
The author Sri Amarakavi Siddeswara is one of such a high order who has experienced the entire stretch of the paths trodden by the above said Supermen. He has gone even a step ahead of them of all in that he succeeded in getting direct communion with God from within in the form of Clairaudience.
The author is emphatic in establishing that Inner Voice of Clairaudience is more difficult a task than Clairvoyant vision as omniscience knowledge in mental in terms of intuitive divine visions and sceneries. It is soul steering to notice that the author attributes, wherever possible, his success in evolution to the profound grace of God mere human efforts are not sufficient in the task, he says.
It is pertinent here to place before the readers certain theories formulated and propounded by the author, in self experienced in self effort. In the words of the author, in spiritualism no theory is valid and unless experience in self – effort. Theory without practise is a corpse without soul. The following highlights of the author's work prove beyond doubt that his self-experience presented in the form of books will bridge the gap between the ancient wisdom of maharishis and the present day status of spiritual knowledge by duly providing the missing links required for consummation of spiritual knowledge expected of the aspirants in their march towards God-realization.
The findings of the author spiritual experiences are summarised below:
Sri vidya Upasana Marga:
The author sympathises with aspirants of the present day Sri Vidya Upasana Marga in that the ancient wisdom of this style of worship has been lost down the Middle Ages. The author's work is a masterpiece on its revival to be restored and replaced in correct position that was practised and lived into about the sages about 5000 years age. The author is emphatic that God revealed all this to him in the 'Fourth Dimension' beyond the grip of Perception and earthly existence. The in depth definitions given by the author, then and there, for concepts like Kundalini, Consciousness. Conscience- gradients of Inner Voice, intuition Auto suggestion, Supra Mental etc in the context of Sri Vidya are really amazing to the core.
The new theory of "Vacant Look" (Deep Meditation) experienced by the author is said to be a must for anyone to become qualified to listen to God from within. Concurrently, the challenge of a transition from omniscience indwells to Inner voice in self experience is the acid test for everyone spiritually engaged in God realisation. The author has pictured and presented the entire gamut of Sri Vidya concept in a more scientific way so that it attracts and common man from the East and West alike. The conventional cob-webs i clarifications for vital terminologies in the subject is totally removed. Thus, the book is a boon to all Sri Vidya Upasakas with which they can understand the correct path towards perfection in their march. In other words, without the guidelines of the author, one can never realize God, no matter what path he embraces.
Sri Patanjali's ashtanga Yoga:
It is surprising that the concept of yoga is more conceived as Physical exercises than what it is in its real sense and purport. Yoga is a Sanskrit term meaning "To Join or to Yoke." No book reveals so much of the inner meanings of every nook and corner of this great subject, as may be found in the works of the author. His works throw light on every part of yogic system, unexplored and untouched by anyone in recent 3000 years. This is a source book, which exposes the Cosmic inter link and inter action among Breathing, Speech and Thought, which is nowhere detailed in any standard text like Vedas, Upanishads, and Bhagavat Gita. It is also true that the divine revelations to the author excels all the above text in that many concepts are cited but undefined in standard texts but this works gives an account of a thread-bare analysis of them all. The great Bhagavat Gita presented guidelines to humanity towards God-realization whereas this book declares the secrets and keys to success therein. The missing links of Yogic Formulea are revealed here.
"Adavita" implies "Aikya Bhava" with the divine over its sheltered presence in deep "Pragya" with the divine. It equates to "Nirvikalpa Samadhi" an opening to "Sthitha Pragya". "Sthitha Pragya" implies conscious embrace with the Divine over selfless seize with it. "Deva Aradhana Mahatyam" installs it.
Amarakavi progressed that way until his Idol at Worship mysteriously disappeared, one day. Amidst his sorrow, the divine guided him for "Antharmukha Drishti" away from its "Bahir." Therein lies the spiritual transcendence to "Jnana Marga" – for self – inspiration with the divine, over the quest – seeks in Him.
It is the mystic path of siddhas of youre in timeless tradition. It is to live in spiritual solitude away from perception of "day – conscience." That change over in one is "Thuriya Atheetham" Phases of mental draw out to "Prakriti." Mental thereby transforms into "Advaitic Conscience" of Sri Adhi Sankara's Precept.
In Amarakavi's middle forties, "Deva pragya" fructified, where conscience is self transcendence in itself the guiding Pragya into "Atma Bhodham" as in Vedas and Upanishads bound. "Jnana Drishti" is it, to the mysteries of human life.
Advaita Pragya: "Advaita Pragya" a mystic Knowing all to itself, chased him next. It is "Deva Kadaksham," so to say. "Deva Aradhana Mahatyam" in "Sri Vidya's Poorthi" paved Amarakai's way for deeper insinuations into "Sthitha Pragya" – Cosmic intelligence layers of "Aparohsaka Jnana." It is "Advaita Siddhantam" totally fulfilled in one, who is conscious of himself as no other than "Brahman" over his omnipresence indwell in all humans.
Amarakavi is "Brahma Jnani" who could self-treanscend to "Adhi Poorvakam" of conscious inflow resting to 7 indepths of conscience in Bird, Animal, Human and above all Super Human. "Brahma Jnani" is that super human who carries in him that word of God, in self –communion. It is that unique conscience, the sheet – anchor of "Aham Brahmasmi pragya" endorsed to conscience generation of "Sarvam" activised to life in "Bhuloka Vasam."
"Self - evolve" to his conscience signifies "Advaita Jnana Poorthi."
All the Four research titles in Amarakavi emerged thus over that indepth conscience resting to "Deva pragya" and stood behind his fulfil to total adherence. The central emphasis of these 4 titles reflects the "Advaita Jnana" premises of "Sri Adhi Sankara."
This super title stands as the fourth in the research series of Amarakavi. Though small in size, it conveys to great measure the purpose and aim of "Tapo Nishta".
"To know Thyself in All Dimensions" is the very aim of "Tapo Nishta." Intellectual knowing by way of study is not competent to get at the truth. "Aparoksha Jnana" secures that knowing whilst to the deepest moments of "Chit Prakasa Nishta." It is intuitive knowing all, to itself, in "Deva Krupa. "Amarakavi is that way bound for all his disclosures in this mighty research work.
It is to live in the conscience – direction of the divine as against Prakriti's way of deteriorating standard. That breech in anyone stands, in the way of spiritual evolution to higher intelligence of "Thuriya" mark. It is, in reality, living side by side, lest "Tapo Nishta" will be out of place in him more than it, consecrated living with the divine above mortal standards is "Pragya." That secure in one is most precious of it all above all, placed to divine shelter for all time in him.
As thought silences to the core of phenomenal, one becomes conscious of the divine in him. That apart, God in him stands apart – each in his own way to living presence on earth. That recognition in one confines his living to mortal virtues in spiritual advancement. It is the sacred path of the holy personage endorsed to life in "Sthitha Pragya." Living thereto in deep Pragya, Veda Kala Maharishis secured "Jnana Upadesam" as in "Bhagavat Gita".
It is the "Bhumika of "Adavita Vichara" as well – a mystic knowing all to itself in "Deva Krupa." Advaita Vichara" will not fructify until one breaths to live, transcending the Look premises of thought in its rove and toss. "Prana" inherent to breathing escapes there from by way of hair ventricles. "Sthitha Pragya" is that secure back to Life for spiritual uplift in human. It is so much in us unrevealed in "Pragya" and now brought to notice in all human. Knowing to these mysteries in human, some, at least, will apply themselves to "Yoga Nishta" of physical carry to divine immanence to "Sthitha Pragya" – the spiritual "Bhumik" of deep penance in the most highly evolved.
Amarakavi has explored the concept of "Advaita Siddhanta" over "Tapo Nishta" emphasis of "Sthitha Pragya" – "Aham Brahmasm" scales of vision. It is the conscience to cosmic direction, ever, of spiritual evolution in human. This mission in Amarakavi is directed by "Bhagavat Krupa" over the Brewing Crisis, in general, with mankind.
The quest genius of cosmic researches is generally intellectual supremacy of the seeker. Amarakavi is an exception to this rule. His conscience at quest is more guided by the divine of spiritual "Aradhana." It is intuitive vision of an unknown identity in him.
Beyond "Sthitha Pragya":
Knowledge by identity is his Grace. The depth of His Vision is more "Sthitha Pragya" of "Aham Brahmasmi" conscience – the revelations thus will not be methodical as in essay writing. It needs interpretation thus as in Vedas and Upanishad texts. The prefaces noted by Amarakavi are intended for readers as a prelude to study. The wider view of the revelations now in "Suthra Form" – be conscious here, is that it is no other than thyself placed to physical operation omniscience intelligence – bear of "Sat Swaroopa" down to matter – bound frame work borne to birth in Prakriti's charge.
This title "Advaita Vedanta of Sri Adhi Sankara" is now reinforced through Sri Vidya's integrated claims of "Athi Sukshma Vichara" transcending the generative power of oneself at it, whatever its genius. It is only thereat "Self – guidance" in "Paramatma" awakens and every word said here bears the seal of God. They are moments where the directive conscience and of its reciprocity in Amarakavi coincide to self – perfection in the "Infinite." The Supreme Guidance generated over its unknown source where "Aham" is totally super ceded and thus rendered homeless with the native. That is where the conscience of the Supreme as the directing principle of creation and sustenance become self-consummated in him ("Adhi poorvaka") in substance.
This tiny booklet is the will of God seeking for a go-round with all Nationals. May Amarkavi be blessed for His Mission?
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