SIDDHA VEDAM BOOK PDF

The value of Siddha Vedam is beyond words. To understand its value one must read and meditate the book again and again. Many a life histories are there. But Siddha Vedam is the unique- the true one. It is the very exposition of self- experience realized by the Founder of Siddha Samaj.

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Compiled and edited by Brahmasri E. He is a native of North Malabar. This Vidya by itself is nothing new and Swamiji vouches that it had been practiced by our old forefathers while doing tapas in the forests and mountains of our blessed Motherland. By the passing away of those divine Rishis and Munis of old the Vidya had perhaps been gradually forgotten or mispractised in some form or other. The blessed Guru, Swamiji Sivananda Paramahamsa, the Founder of Siddha samaj, who discovered the shortest and easiest way to self-realization, Kaivalya, Nirvikalpa Samadhi or moksha, has traveled all through India from Cape Comorin to Afghanistan, through forests and mountains, where, even at the present day, Rishis and Munis and other sadhus still do tapas.

As the old saying goes, the more we advance towards Self-realization the less selfish we become. Having himself enjoyed the Supreme Bliss through his own efforts, our Swamiji wanted to promote and benefit the worldly people. The Swamiji has a large number of followers who are scattered here and there throughout the whole of India, may even out of India. These followers are not eager to bring the general public within their fold; but to such of those who have full confidence in the above vidya and if they think that they would be disciples are quite sincere and worthy enough, the divine vidya is then unfolded to them.

Until such time as those anxious volunteer themselves, the followers of the Swamiji are not eager to add to their number. They are not for a moment eager for any preceptor ship for themselves, because in their own vedam it is said that there is no such thing as preceptorship. Preceptorship, in this thesis, only aids one to gain an easy idea over this psychic theory and therefore exists only in name. So far for the introduction, Now coming to the subject, the followings are in a utshell a few features of the blessed vedam.

God, khoda, Brahma, Hari and Hara and so on and so forth. He is everywhere; but he has neither name nor form. Because He is present everywhere, He is in us too. Just as a corpse cannot either see, hear, or know anything due to the absence of a Divine Power in it, in the same way we will not be conscious of anything unless we have the same divine power present in us.

It is because of the Divine Power in us that we are able to see, hear and know things. And as such, we ought to realize that it is the Divine Power otherwise God in us who is conscious of each and everything. Where is this God or Divine Power in us?

He rests in the center between the two eyebrows where our three important veins viz Ida, Pingala and Sushumna have their meeting place. We refer the God in us, also as the Light of Lights. This is so-called Light of Lights does exist only in human beings but also in every other living creatures in the world. But the Light that shines in every one is visible in varying degrees of luster according to their attachments towards Maya. But you may ask how we are to know of this? From our own experience i.

God i. When He is in the Sakalathwa state, the Divine Power in us moves out and becomes active just as when He creates the world, rules it, and finally dissolves all that he has created. In the second state, i. It exists there and forms a basis for the Sakalan to move out. That is the state of sleep. In our deep sleep we have the Nishkalathwam state. The Nishkalathwa state what is called Brahman and Sakalathwa state Maya. Maya: This by itself is not the outcome of anything, but something already it existence.

Brahman and Maya have neither a beginning nor and end. It serves no use arguing this out. If anyone were to question as to how smoke had its existence in the fire we can only say that the smoke was already in the fire.

But, for the outward appearance it is the contrary. For example, let us light a match stick. Because the smoke comes out first we are not justified in saying that the smoke had a prior existence.

Why, because there will not be any smoke unless there is fire. In the same way as the smoke envelopes the real fire, the smoke of Maya envelops the true and real Brahman.

All things in the world have their origin from Maya and it is only out of Maya that we see, hear and know everything. When our own power, Maya, which has its existence from us gets absorbed in ourselves the state of Brahman is nil.

It is on account of the movement of Self that we have what is called the state of Brahman. In that stage there are no two states of Brahman and Maya. They become one with self. All the sounds etc. This world of what we see is not Maya. People call this world of ours as Maya, but it is not so. Everything is from Maya and Maya is the root cause of everything. How does the Eternity of consciousness become devoid in us?

It is through the Jeevasakthi or Life breath which is going out every moment from is in the form of Apanan or Vayu. Now we shall take up the relationship between the Life force or Jeevasakthi which is being wasted by us and the consciousness or the Light of Lights.

Consciousness in Relation with Life breath or Life force: It is on account of the consciousness that is latent in us that we are able to see, hear and know things. After a person is dead, if the corpse is rolled about or if it is placed on the fire it is not conscious of anything because it has no life breath in it.

As such, only when we have life breath in us, have we the knowledge of anything. Again when a man is on the point of death and when he has only a small atom of life breath in him, situated just between the eyebrows, he shows signs of life in him, only by movement of his eyes and face; but he cannot move any other portion of his body.

Finally when even this lost atom of Life breath in him becomes extinct, he is not able to show any sign of life at all by any part of his body and finally like piece of wood and is turned into ashes. This therefore proves that when the Jeevasakthi or the Life breath is working in us we have what is called consciousness and when it becomes extinct we are not conscious of any thing at all. By this we come to the conclusion that the Life force in us is the real Consciousness and which is latent in us.

Lifebreath in relation to Mind and Thought: Suppose we try to recollect a thing which we have forgotten. During the above process the Lifebreath or Lifeforce in us instead of wandering about becomes concentrated.

In that state of concentration even if a person were to pass in front of us we will not know it, because our thoughts are concentrated on a particular thing. Again suppose somebody passes in front of you when you are engaged in a deep conversation with a friend of yours. You may be able to see him and know who he is even when engaged in conversation because your mind was wandering to a certain extent. In the first instance our concentration was deep and there fore we were not able to see the man passing.

When we concentrate our thoughts, Lifebreath or Lifeforce becomes centered in us. It is when the Lifeforce goes out that it turns into vayu or air. What is vayu or air after all?

It is a kind of motion or vibration. It is from this vibration that we get what are called thoughts. Thoughts originate from the mind. When that motion of Lifeforce becomes one with us our mind also automatically becomes one with us.

It is only when the Lifeforce goes out, that it is called vayu or air. Now we understand that when our own Lifeforce becomes one with us we are not conscious of outside surroundings and that all the present state of affairs have their origin only from the motion of our own self. It is only when the motion of Lifebreath in us becomes still and becomes one with us that we have the dawn of knowledge and are able to remember things.

The remembrance has there fore its origin from Consciousness, or the Light of Lights. Light had its origin from Fire and Fire from Vayu or air. We thus realize that it is only when the divine Lifeforce of breath, fire Light, or Consciousness becomes one with us that we have the dawn of what is called knowledge.

So Knowledge or Consciousness is the Lifeforce itself. Going still further the Lifeforce or knowledge when it comes out in the form of Vayu, it is called Maya.

The process of letting out the Lifeforce, instead of subduing it within oneself and enabling that Lifeforce to reduce itself to NIL is called Maya.

That is why we say that the Maya has its origin in us. So much about the origin of Maya. We have said above that vayu is what is called motion and it is from this motion that we get thoughts and that the mind is the cause for such thoughts. Our chief aim in life therefore should be to differentiate vayu from Lifeforce or Sameeranan and then by constant practice try to make the Lifeforce become one with our Light of Lights i. By this our mind and thoughts automatically become one with ourselves.

Death Extinction of Lifeforce : In the course of a single day we inhale and exhale 21, times. When we inhale, the outside Vayu or Apanan gets mixed with our Lifeforce or Jeevesakthi and when exhaling our Lifeforce again turns in to Vayu. Generally it is the practice to inhale less and exhale more. Thus when we breath we let out more of Lifeforce than the Apana Vayu we take in, and thus gradually, in course of time, all our Lifeforce goes out from us resulting finally in our death.

To remedy this it is our duty not to let our Lifeforce decay sooner by controlling the outward flow of Lifeforce as Apana, conduct at all times it up and down inwardly, preserve and get the one single flow Gathi of Life Jeeva the very path to attain salvation and self-realization.

When this Lifeforce through constant Practice becomes one with your consciousness the Self i. Thus by prolonging your Life Energy as aforesaid, Jeeva and Iswara unite together and you attain salvation and Self-enlightment and enjoy the Everlasting Bliss. The Practice of Siddha Vidya: If you wish to know the secret of Siddha Vidya you should allow the Lifeforce constantly to traverse in and upward direction in accordance with the instructions given by the nominal preceptor.

Then gradually, in course of time, all your nerves, brain etc. Just at this state the breath is so fine that you yourself will be led to doubt whether you have the Lifeforce in you or not.

It will just be a slight push of breath form the pit of the gullet.

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siddha vedam(tamil)

Compiled and edited by Brahmasri E. He is a native of North Malabar. This Vidya by itself is nothing new and Swamiji vouches that it had been practiced by our old forefathers while doing tapas in the forests and mountains of our blessed Motherland. By the passing away of those divine Rishis and Munis of old the Vidya had perhaps been gradually forgotten or mispractised in some form or other. The blessed Guru, Swamiji Sivananda Paramahamsa, the Founder of Siddha samaj, who discovered the shortest and easiest way to self-realization, Kaivalya, Nirvikalpa Samadhi or moksha, has traveled all through India from Cape Comorin to Afghanistan, through forests and mountains, where, even at the present day, Rishis and Munis and other sadhus still do tapas. As the old saying goes, the more we advance towards Self-realization the less selfish we become.

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Introduction to Siddhavedam

The history of jeeva. The value of Siddha Vedam is beyond words. To understand its value one must read and meditate the book again and again. Many a life histories are there. But Siddha Vedam is the unique- the true one. It is the very exposition of self- experience realized by the Founder of Siddha Samaj. To realize oneself one must learn himself.

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