Words on the Way - Muz Murray Mantra Yoga Master
Words on the Way - Muz Murray Mantra Yoga Master Words on the Way - Muz Murray Mantra Yoga Master
D — WORDS on the WAY Da (dah) Sense: ‘To give, donate or bestow’. Other: Some maintain it means ‘the giver, or that which bestows.’ Dahara akasha (hrid-dai-yam) Var: Synon: Hrid-Guha (the cavity of the heart), H®idayaø (the Cave of the Heart) Sense: ‘The subtle space in the spiritual heart-centre, located to the right side of the chest.’ In conventional scholasticism, the texts state that since the Supreme Self or Absolute is impersonal, formless and unimaginable, the practice of dahara vidya (contemplation on the heart-space) should be accompanied by the visualisation of a personal image of god (an I‚h†a devata). The Sages consider this method to be only for feeble-minded seekers, since the Absolute is manifesting in this space in all beings as the ‘I’-consciousness, concentration on which leads one directly to the experience of the Self. Daiva dai-vah) (dai Var: Synon: Ap¨rva Sense: ‘Divine, unseen potency.’ Daiva comes from the word Deva (God); but in this sense it means the ap¨rva or unseen potency of ‘God’ generated by one’s 216
attitude in a previous action that has determined a karmic repercussion. Daivi Sampat (dai-vih sam-pat) Var: Daivi Sampad, daiveessampat Synon: Rådhå Sense: ‘Leading upwards’— i.e., divine qualities, a godly nature. Its antonym is ås¨risampad (hedonistic or materially-minded). Daivi-v⁄~å ( (dai-vih-veen veen-narh) Var: Daivi-veena Synon: Sense: ‘Divine ‘ lute (the human voice) a God-made instrument.’ Daksha dak-shah) (dak Sense: ‘The Father of Creation.’ Among many other progenitors of the world, the Vedas name Daksha as such, in combination with Mother Aditya (‘she who has no second or division’). Other accounts place Shiva and Sati (or Shakti) in this role, thus one may assume these are the same creative principles by other names. In this role, Daksha-Shiva appears to be a ‘trigger-principle’ which sets the emergence of the universe in motion, in combination with the Sati-Shakti Shakti-Aditya (Aditya being the personification of akasha or ‘ether,’ in which creation appears). What then emerges is called Eswara (Lord of the Universe) in some texts, being exactly the same principle which is also called Indra in the Vedas. 217
- Page 2 and 3: Words on the Way T
- Page 4 and 5: “When your Advaita-nishtha is acc
- Page 6 and 7: my interpolations in brackets may e
- Page 8 and 9: preceding explanations. Some of the
- Page 10 and 11: A — WORDS on the WAY Å Var: å,
- Page 12 and 13: Sense: ‘Instinctive ‘ clinging
- Page 14 and 15: B — WORDS on the WAY Båbå bar-b
- Page 16 and 17: eligious paraphernalia. Baikhari ja
- Page 18 and 19: it, at the next segment of the spin
- Page 22 and 23: Dakshina dak-shin-nah) (dak Var: Da
- Page 24 and 25: from a dream in which he experience
- Page 26 and 27: the Apsaras (celestial nymphs and d
- Page 28 and 29: (automatically). This is ajapa Gaya
- Page 30 and 31: Idandra—see Indra Indra (in-drah)
- Page 32 and 33: the state of deep sleep (su su‚hu
- Page 34 and 35: K—WORDS on the WAY Kaivalya (kai-
- Page 36 and 37: the emanation and dissolution of th
- Page 38 and 39: Beside the goddess, two elephants a
- Page 40 and 41: Var: Sense: ‘Middle.’ Mådhya N
- Page 42 and 43: N—WORDS on the WAY Nåda (or Nåd
- Page 44 and 45: In the Tibetan Highest Tantra tradi
- Page 46 and 47: ) “There are two classes of ojas:
- Page 48 and 49: P—WORDS on the WAY Påda da(m) (p
- Page 50 and 51: thighs and the soles pointing skywa
- Page 52 and 53: consciousness, which leads one up t
- Page 54 and 55: Sadashiva. *Para-shakti is the kine
- Page 56 and 57: senses; and 4) a desire for liberat
- Page 58 and 59: T—WORDS on the WAY Tadvana (tad-v
- Page 60 and 61: U—WORDS on the WAY Ucchatan ooch-
- Page 62 and 63: V—WORDS on the WAY The letter ‘
- Page 64 and 65: Y—WORDS on the WAY Yagña (yag-ny
- Page 66: Bib: Refs: 1 Kena Upanishad—Comme
D — WORDS <strong>on</strong> <strong>the</strong> WAY<br />
Da (dah)<br />
Sense: ‘To give, d<strong>on</strong>ate or bestow’.<br />
O<strong>the</strong>r: Some maintain it means ‘<strong>the</strong> giver, or that which bestows.’<br />
Dahara akasha (hrid-dai-yam)<br />
Var:<br />
Syn<strong>on</strong>: Hrid-Guha (<strong>the</strong> cavity of <strong>the</strong> heart), H®idayaø (<strong>the</strong> Cave<br />
of <strong>the</strong> Heart)<br />
Sense: ‘The subtle space in <strong>the</strong> spiritual heart-centre, located to<br />
<strong>the</strong> right side of <strong>the</strong> chest.’<br />
In c<strong>on</strong>venti<strong>on</strong>al scholasticism, <strong>the</strong> texts state that since <strong>the</strong><br />
Supreme Self or Absolute is impers<strong>on</strong>al, formless and<br />
unimaginable, <strong>the</strong> practice of dahara vidya (c<strong>on</strong>templati<strong>on</strong> <strong>on</strong> <strong>the</strong><br />
heart-space) should be accompanied by <strong>the</strong> visualisati<strong>on</strong> of a<br />
pers<strong>on</strong>al image of god (an I‚h†a devata). The Sages c<strong>on</strong>sider this<br />
method to be <strong>on</strong>ly for feeble-minded seekers, since <strong>the</strong> Absolute is<br />
manifesting in this space in all beings as <strong>the</strong> ‘I’-c<strong>on</strong>sciousness,<br />
c<strong>on</strong>centrati<strong>on</strong> <strong>on</strong> which leads <strong>on</strong>e directly to <strong>the</strong> experience of <strong>the</strong><br />
Self.<br />
Daiva dai-vah) (dai<br />
Var:<br />
Syn<strong>on</strong>: Ap¨rva<br />
Sense: ‘Divine, unseen potency.’<br />
Daiva comes from <strong>the</strong> word Deva (God); but in this sense it<br />
means <strong>the</strong> ap¨rva<br />
or unseen potency of ‘God’ generated by <strong>on</strong>e’s<br />
216
Change language