Skin : Belleza- Jesse Deep Tan

Hair : >TRUTH< Freda – mocha

Dress with belt : White dress- extreet !

Boots : [ *RG*] – Polar Boot

Eyes : Poetic colors-  pc eyes by LL – christmas fairy eyes – freebie bright

dajdajdaj (pieprzone d300s szadoka zostawia podpis, ehh, buła moja i fota moja)

Skin : Belleza- Jesse Deep Tan

Hair : Maitreya –Apple

Boots : [ *RG*] – Polar Boot

Pants : Zaara- Ishaya velour slacks *white*

Shirt : ! Nayar- Sequin Layer [Brown]

Jacket : *COCO* – DownJacket(Brown)- NEW !!!

Branclet- [ glow ] studio – gold thin bracelets

ShrIgurubhyo namaH

Strange it might seem, there is a mantra in the Rg Veda that speaks about the characteristics of MAyA.  Strange because we normally think that MAyA is a subject belonging to the realm of Vedanta.  The mantra reads thus:

चतुष्कपर्दा युवतिः सुपेशा घृतप्रतीका वयुनानि वस्ते ।

तस्यां सुपर्णा वृषणा निषेदतुः यत्र देवा दधिरे भागधेयम् ।

एकः सुपर्णः स समुद्रं आविवेश स इदं विश्वं भुवनं विचष्टे ॥। (10.114.3,4)

The essence of the above mantra has been captured by Shankaracharya in the Shatashloki, a book of a hundred verses on the causes of bondage and the means to transcend it.  Every verse is based on the Veda and what could be derived from the teaching of the Veda.  The 26^th verse here reads thus:

चत्वारोऽस्य कपर्दा युवतिरथ भवेन्नूनता नित्यमेषा

माया वा पेशला स्यादघटितघटनापाटवं याति यस्मात् ।

स्यादारम्भे घृतास्या श्रुतिभवयुवनान्येवमाच्छादयन्ती

तस्यामेतौ सुपर्णाविव परपुरुषौ तिष्ठतोऽर्थप्रतीत्या ॥ (२६)

The ‘glories’ of mAyA are depicted in a four-fold manner:

1. MAyA is ever youthful.  She never becomes old.  She is never affected by old age.  The body and senses become decrepit, yet She remains young and energetic.  MAyA never tires of giving a never-ending supply of objects and occasions for people to enjoy and experience.
2. MAyA is very efficient, smart.  She is an expert in projecting to us what is impossible to happen.  What could be the greatest impossibility?  She makes us believe what we are not really.  While our true nature is Consciousness-Bliss, She succeeds in conceiving for us a body-mind apparatus and a world to enjoy through this apparatus and experience the results thereof.  What greater example can there be of her capacity to make the impossible as though it is true! Shankaracharya’s ‘mAyA-panchakam’, a pentad of verses on the ‘Glories of mAyA’ has the line: अघटितघटनापटियसी  (She is an expert in making the impossible appear as though it is real) for its refrain. The full text and the translation of the ‘mAyA-panchakam’ is available here: http://stotrarathna.blogspot.com/2009/07/adhi-shankaras-maya-panchakam.html
3. She is very charming and sweet to start with.  The mantra as well as the verse use the expression ‘ghRutaasyaa’.  This means: The one whose ‘mouth’ is smeared with ghee, clarified butter.  Ghee is something that is tasty.  This simile conveys the idea that the joys of the world are very attractive to start with but end up delivering pain to the enjoyer.  The Bhagavadgita verse:

विषयेन्द्रियसंयोगात् यत्तदग्रेऽमृतोपमम् ।

परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ 18. 38

[The pleasure born of the contact of the senses and the objects will be nectarine in the beginning but end up becoming a poison.  This is the characteristic of a raajasik pleasure.]

explains this feature of MAyA.

4. mAyA’s most destructive ‘glory’ is Her ability to cover the wisdom of the Upanishads from our vision.  The Upanishads teach us about the true nature of the Self and the means to realize it.  mAyA, however, succeeds in keeping that teaching out of our understanding.  First, we are ignorant about the very existence of such a treasure of teaching.  Most people are not even aware that there is such a thing called MOksha and that it can be had by resorting to the Upanishads through a Guru.  The Kathopanishad 1.2.7. and the Bhagavadgita 2.29 and 7.3 say this most emphatically:

श्रवणायापि बहुबिर्यो न लभ्य:

शृण्वन्तोऽपि बहवो यं न विद्युः

[The Supreme Teaching is extremely rare even for hearing and even when heard most do not grasp the teaching….]  The reason for this is the deluding and projecting powers of Maayaa.

Now, summing up, the Rg Vedic mantra and the Shatashloki say:  The jivAtmaa, soul, ‘and’ the ParamAtmA, the Lord, are stationed in this four-gloried mAyaa. In what way are they stationed there?  While MAyA is the one that envelops everything, the Paramatma is the illuminator of everything.  By implication, the jivatmaa is the enjoyer, experiencer of the world phenomenon.  This reminds us of the Mundaka Upanishad (3.1.1) mantra: द्वा सुपर्णा.. where the two-bird imagery is employed to depict the jiva-Ishwara combine in the body-tree.  There, the jiva bird is shown as the one experiencing the fruits of samsara and the Ishwara bird is the passive witness to this.  Of course, the illuminator-principle is the ParamAtma, the Consciousness.  Jiva is the reflecting consciousness and through the set of his sense-organs and mind the ParamAtmA illumines the objects of the world and enlivens everything.  When the jiva turns to ParamAtmA, the Mundaka Mantra continues, eventually realizing that the witness-state is its natural state and the samsari state is not its true state, there occurs an identity with the ParamAtmaa, ending the samsaric state.

श्रीसद्गुरुचरणारविन्दार्पणमस्तु

See also:

http://adbhutam.wordpress.com/2009/07/20/an-advaitin%E2%80%99s-assessment-of-some-dvaita-remarks/

L’ex-patron des RG dénonce un procès politique. Car pour lui, le véritable instigateur de l’affaire n’est toujours pas identifié. 

Dans le procès Clearstream, le parquet vient de requérir une peine de 18 mois de prison avec sursis et 45 000 euros d’amende contre l’ancien Premier ministre Dominique de Villepin. Qu’en pensez-vous ?

Yves Bertrand : L’idée d’une participation directe de Dominique de Villepin à cette affaire me laisse sceptique. Lorsque j’étais directeur des RG et lui secrétaire général de l’Elysée, il ne m’a jamais demandé de faire le moindre coup tordu. Sans préjuger de la décision du tribunal, je ne le vois pas en chef d’orchestre de cette opération qui ne lui ressemble pas. De Villepin, c’est un aristocrate. Pour faire le coup de poing, il faut sortir du ruisseau.

Quelle analyse faites-vous de ce procès qui arrive bientôt à son terme ?

Je ne peux qu’observer que ce procès a pris un tour politique comme on a rarement vu sous la Vème République. J’ai connu Jean-Claude Marin (NDR : le procureur) beaucoup plus souple. Pensez-vous que la justice soit passée à côté du sujet ? Jusque-là, j’ai l’impression que la justice ne semble pas avoir compris. La seule question qui vaille, c’est : à qui profite le crime ? Pour le moment, ce dont je suis certain, c’est qu’il ne profite pas à Dominique de Villepin. Le véritable instigateur de l’affaire n’a pas été identifié.

Imad Lahoud a répété durant le procès qu’il avait ajouté le nom de Nicolas Sarkozy dans les fichiers Clearstream en votre présence. Vous n’y êtes vraiment pour rien ?

Imad Lahoud ne s’est même pas souvenu où était mon bureau. En plus, à la date qu’il a donnée, j’avais quitté les RG depuis trois mois !

Le vrai bilan de ce procès, selon vous ?

Ce procès a donné une triste image du monde politique français qui en revient aux pires moments de la IVème et de la Vème républiques. Avec une différence de taille : le général de Gaulle, lui, prenait soin de se tenir à l’écart du ring.

Se um dia em sua vida você precisar de auxílio-médico e tiver que utilizar o SUS, se prepare!!! Péssimo atendimento, horas esperando na fila entre outros problemas é o que te espera. O SUS é gratuito e você só precisa mostrar seus documentos (RG e CPF) para o encaminhamento ao médico, pronto-socorro e afins. Cerca de 60% das pessoas usam o Sistema Único de Saúde no Brasil. Não quero nem imaginar se fossem mais do que isso! Os hospitais não dão conta, o atendimento é terrível e demorado. Notei, e passei por isso no HC, e não foi legal! Thamirizei tanto que quase virei verde rasguei minha roupa e quebrei o hospital! Vamos racionar?! Se você precisa usar a área de ortopedia você está com algum problema nos membros superiores ou nos membros inferiores, coluna e etc, certo? Suponhamos que de 100 pessoas que vão ao hospital, 50% estão com algo nos braços ou algo do tipo e os outros 50% estão com problemas nos joelhos, pernas, pés e etc. Se você for um dos infelizes que estiver com problemas nos membros inferiores, que pena! Para ser atendido você precisa se levantar e caminhar até lugares diferente pelo menos 3 VEZES! Para uma pessoa com dor nos braços, mãos e dedos isso até rola fácil, agora quem está mal conseguindo andar, como pode fazer isso?! A burrice é tamanha que primeiro você tem que mostrar seus documentos, sentar, levantar, caminhar até um médico, sentar, contar o que está rolando, voltar pra sala de espera, sentar, esperar, esperar, esperar, esperar, levantar, ir até outro médico, fazer exame-raio-X-blablabla, levantar, voltar pra sala de espera, esperar, esperar, esperar, esperar, esperar, levantar, ir até outro médico, sentar, escutar e ou ser liberado ou esperar pra ficar internado! Olha o absurdo!!! O quanto a pessoa que já está doente tem que ficar desfilando pelo hospital! É um passa-passa como se a pessoa estivesse sendo atendida em um telemarketing, só que pessoalmente. “Ok, estarei passando você para o médico.”, “Vou estar te transferindo para fazer um exame”. Além disso, o maior absurdo de todos é o diagnóstico dos médicos. Pura má vontade! Quando fui lá, meu dedo estava doendo muito, o último médico depois dessa fila de senta-levanta-espera apenas virou e disse “Ah, toma um analgésico, qualquer um, Tchau”
Ah, valeu… Eu só fiquei 5 horas esperando pra ouvir isso mesmo…

Upamanyu was a student of Dhaumya. When forbidden by his guru to eat all edible things he ate some Arka (Asclepias gigantea) leaves, out of hunger and went blind. Dhaumya advised him to worship the Ashwini twins.

The following  is the translation by Kisari Mohan Ganguli of the Rg Veda Mantras by Upamanyu, which resulted in a darshan of the Ashwin Twins and a restoration of his eye-sight. It is a part of the Mahabharata. (Section called Paushya of the Adi Parva). Source

“ ’Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.’ And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:

‘Ye have existed before the creation! Ye first-born beings, ye are displayed in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!

“Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!

“The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!

“The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.

“In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!

“Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!

“Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!

“Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!”

The twin Aswins, thus invoked, appeared and said, ‘We are satisfied. Here is a cake for thee. Take and eat it.’ And Upamanyu thus addressed, replied, ‘Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.’ And the Aswins thereupon told him, ‘Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.’ Thus addressed, Upamanyu again said unto them, ‘O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.’ The Aswins then said, ‘O, we are pleased with this devotion of thine to thy preceptor. Thy master’s teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.’

“Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor’s presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, ‘Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.’ And this was the trial of Upamanyu.” Source

Authorship and Copyright Notice : All Rights Reserved : Satya Sarada Kandula

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