VallalarSpace Discussion Forum
eBook written by Dhaya Mesrobian
Hi All,

I have downloaded the eBook written by Dhaya Mesrobian.

And it is nice and i was in need of that book is it avaible in the market.

Awaitng your Earliest Reply.

Senthil Maruthaiappan
Please contact the author for that and the contact details is in the last page of the book.
Tuesday, August 22, 2006 at 06:22 am by Senthil Maruthaiappan
ArutperunJothi ArutperunJothi ThaniperunKarunai ArutperunJothi
Tuesday, August 22, 2006 at 08:30 am by satips
I have read this book, now. It is quite good and touches on many things that interest me.
I find it interesting that the sadhana he describes in the back is exactly how I practice. I also find it intersting that we both studied the Dzogchen teachings of Namkhai Norbu before delving into Vallalar. As I look at his web site and the aspects of his Ambalam Yoga, I notice he is really just using these teachings, but in a different context. This is valid, at least from my perspective as i do something quite similar.
He does mention his affiliation with the Dzogchen community in his bio, but doesn't really acknowledge that these teachings are, for a great part, the basis of his Ambalam Yoga...maybe implying that he has some inside scoop on Sanmarga and some special relationship with Arutperunjothi? He says Let Dhaya guide you, with the help of Vast Grace Light. What?
Lovely to synthesize Ati Yoga or Dzogchen with Sanmarga, they are very much integral and compatable, though not in all ways, of course. Dzogchen comes from the Nyingma lineages of Tantric Buddhism and the Yungdrung Bonpo, though the actual Dzogchen teachings transcend any sort of cultural, philosophical or religious limitations. It is usually practiced with support from tantric visualization. The practitioners are tantrikas and freely eat meat and drink and do as they will. So, it is not Sanmarga in this respect, but it is a direct nondual view, and probably reveals much practice condusive to Sanmarga as its fruition is to attain a rainbow body, that is one dissolves into light at the end of ones life. In two cases, that of Padamsambhava and Vimalamitra, the process of death was neve entered and this transformed light-body was attained fully during the period of life, and dissolved voluntarily; this is called the body of great transfer. With the rainbow body, hair and fingernails are left behind, but with the great transfer, when one decides to dissolve the transformed body, nothing is left.
Perhaps Mr. Mesrobian should be more open about where his knowledge comes from and not cloak it in obscurity to increase his persona as guru of Sanmarga.
Perhaps I am utterly mistaken, as i have been before. Perhaps, when in Vadular and about, he was given some instruction from persons who possessed secret Vallalar teachings, cetainly they exist, and these teachings are just the same as Namkhai Norbu has transmitted. It seems utterly possible that this is so. If so, then I owe Mr Mesrobian an apology. If not, we should question his level of self-promotion.
Tuesday, August 29, 2006 at 22:57 pm by lamp_of_heaven
I feel, Hunter Garrett's knowledge of other areas(path) are very useful in this forum. It is a good thing that we got him here by Arul. I wish him to continue praising ArutperunJothi.
Actually I translated and posted a song from the chapter : Arul-Describing-Mala about What vallalar said about buddha. This was in my mind for translation from the day one when I saw Hunter's message mentioning about Buddha but because of other translation were going on so, it got delayed. Again I am seeing related to Buddha (Dzogchen community), so i thought its high time to translate for everyone to read.
Here is the link of that song
Wednesday, August 30, 2006 at 12:48 pm by sargurubhathem
Of course Sanmarga transcends Buddhism, and in so doing includes it. The Aspect of the Divine which Vallalar calls the Great Silent Space includes and transcends what the Buddhists call Sunyata or emptiness. There is no doubt; the buddhist fixation of emptiness is naive and far from whole.
One must understand that in the many centuries of development, the Buddhist schools adopted much from other schools and continually refined these teachings. The Nyingma classify nine vehicles, with the teachings spread by Buddha in India comprising the first and second vehicles. Then thereis the mahayana and then the five modes of Tantra. At the apex is Ati Yoga or Dzogchen and within that there are three grades of practice, the highest being called Upadesa.
This Upadesa vehicle has two aspects. The first is called cutting through and consists of direct watching of the mind without either grasping or rejecting thought constructs. In this the thought constructs naturally dissolve into their souce, the Nature of Mind. THis Nature of Mind has three aspects. The base is its voidness or openess, the nature is its knowing capacity, and the third is its manifestation as sound, light and blissful sensation. Recognizing this, one then sees the self and world as this mandala of voidness, awareness, and sound/light/rays.
So, I see it as similar to saying the Divine consists of Silent Space, Truth Knowledge and Grace Light.
In the second stage, called leaping over, the practitioner gazes into rays of light from the sun, moon, and lamp. Integrating this into the previous direct gnosis, the visions develop in four stages, and the practitioner ascends and the body is filled with light. The idea is to recognize the solar light and the visions of bindu are beheld as manifestation of the inner light at the heart. As one ascends, the light of the heart ascends to join the supreme bindu above the crown of the head. When this is completed, the mind becomes omniscient and the body dissolves into light at death or in certain cases, death never occurs and the transformation is direct.
So, we see that dzogchen is housed within Buddhism in Tibet, but it bears little resemblance to the teachings of Gautama Buddha spread in India around 500 BC. It came from foreign origin and represents something far beyond the limitations of culture and such. There is probably no real relation between Dzogchen and the historical Buddha.Likewise there are similar vehicles in Sufism that bear no relation to the teachings of Mohammed, the practitioners there of must guise it in a language of Islam.
Sanmarga transcends even this Dzogchen, as it includes a third Light, other than the light of the soul and the light of the sun, moon, and agni...the Vast grace lIght itself. The Buddhists must ultimately claim a sort of spiritual atheism or they are not they call their highest reality the Primordial State. Sanmarga can simply call it God and worship it fully. The Buddhists rely completely on their self-powered gnosis to integrate with the unified internal and external lights; Sanmargis may pray to the Supreme light along with cultivating a gnosis through contemplation.
So, you see how I mean that Dzogchen methods may be beneficial. We are instructed to meditate. We are told to access the ajna chakra and there are hints that we are to unify this external light and space. So, such methods may be useful.
So, I do not so much decry Msr. Mesrobian for intergrating these teachings. I merely think he should say where they are from and say that he has developed these sadhanas through a synthesis. There is no doubt some close kinship between Ati Yoga and Sanmarga. Sanmarga is a development where Dzogchen leaves off. I praise Arutperunjothi. I am glad to see works like Mesrobian's. I think he has great insight and has made a great biography of Vallalar. I think his practices are valuable. I question his ego involvement... let Dhaya guide you with the help of Vast Grace Light I do not know that this is appropriate. It is tough whether to say we should rely on Vallalar or Arutperunjothi directly, but they are much the same. Possibly it is appropriate to say let Vallalar/Arutperunjothi guide you and let Dhaya inform you of some methods which are possibly useful.
Wednesday, August 30, 2006 at 18:14 pm by lamp_of_heaven
Also I have read the book written by Dhaya Mesrobian, which is distributed for free download by this site. It is merely a good compilation of books of other authors (Thulasiram, etc). I am disappointed because he provides nothing new. How is it in this way if he says Let Dhaya guide you?. Besides his version on 28 verses (Great Life of Deathlessness) is very different from Sargurubathem version. Which is the correct translation to English?
Thursday, August 31, 2006 at 09:53 am by arumai11