Category: Right Path

The Broken Glass Cannot Regain its Originality.

"Greetings, dear readers. This piece is dedicated to those who, like a broken glass, have experienced the shattering impact of mental traumas. May these words offer solace and insight on the path to healing and resilience."

“The Broken Glass Cannot Regain its Originality”: – A Metaphorical Exploration of Irreversible Transformation in Relationships.

Abstract:

An examination of the similarities between the irrevocable change of a shattered glass and the intricate dynamics of relationships is presented in this investigation. The key argument is that, like a shard of broken glass, a relationship that has been severely damaged cannot be put back together again. This emphasizes the long-lasting effects of emotional and psychological scars. This study draws on studies from several disciplines, including psychology, sociology, and philosophy, to explain how changes in human relationships are permanent. We hope to shed light on the complexities of healing and adapting following relationship fractures by analysing the limits of repair and the possibility for growth within these altered situations.

Introduction:

The fragility of human relationships mirrors the delicacy of glass, both vulnerable to unforeseen fractures. This article explores the notion that, regardless of attempts at restoration, the original state of a relationship can never be fully reclaimed. Through this metaphorical lens, we embark on a journey through the complexities of emotional trauma and resilience in the realm of human connections.

The Shattered Glass: Symbolism and Reality:

Broken glass is a powerful metaphor for relationships that have reached their breaking points. Relational breakdowns are like shattering glass; they leave behind emotional wounds and a changed environment, just as the shards do physically.

Repairing the Glass: Futility in Restoration:

Repairing a shard of glass requires patience and accuracy, but it will never be the same as before. In the same way, reconciliation efforts in romantic partnerships can help repair damage and restore a sense of closeness, but they can’t undo what’s already been done.

The Dynamics of Transformation: A New Mosaic:

Rather than futilely pursuing an unattainable restoration of the past, acknowledging the irreversible transformation paves the way for the creation of a new, unique mosaic. This mosaic, though different, carries its own beauty and strength, borne from the shared experiences of mending.

Healing and Growth: Embracing the Changed Landscape:

Once you accept that your relationship has changed irrevocably, you may start adjusting to the new reality and rediscovering happiness. Through the process of meeting and conquering hardship, relationships, like shards of glass, may be reassembled into something beautiful. Whether the shift is one way or both ways, it’s important to recognize that the victor will be the one who can forgive and forget wrongs committed in the past in the name of progress. This person’s great depth of character shines through when they put the long-term health of the partnership ahead of their own frustrations. When one or both of you accomplish this, you create the basis for a new, more fulfilling relationship than anything you’ve had before.

The Broken Heart and Mind: Navigating the New Reality:

A shattered relationship leaves an imprint on one’s mind and emotions that can never be repaired. Although scars eventually disappear, they are a constant reminder of the human capacity for renewal and change. The understanding of non-duality and the realization of one’s interconnectedness with all life are also potent therapeutic resources. Since the ego identity is the source of so much pain, this profound insight has the potential to heal old wounds. When people are able to release their attachment to their own sense of identity, they can open themselves up to a more profound feeling of regeneration and healing in the wake of relationship trauma. This manner, our wounds serve as a reminder of how far we have gone and a blank slate upon which to create a more peaceful and interdependent future.

Conclusion:

Embracing the Unbroken within the Broken:

In understanding that the broken glass can never regain its originality, we uncover the profound potential for growth, transformation, and resilience within the realm of relationships. By acknowledging the limitations of restoration, we open ourselves to the possibility of creating something new and enduring from the fragments.

The metaphor of the broken glass:

The metaphor of the broken glass provides a powerful lens through which to examine the enduring impact of relational trauma. Through an interdisciplinary exploration, we find that while the shattered glass may never return to its original state, it can be transformed into something equally valuable and beautiful. Embracing the changed landscape of relationships offers an opportunity for growth, resilience, and the enduring strength of human connections.

Photo by SHVETS production on Pexels.com

Though a broken mirror shows a broken image, the reality is unbroken.

The metaphor “though a broken mirror shows a broken image, the reality is unbroken” suggests that even when we perceive something as damaged or flawed, the true essence or reality behind it remains unchanged. In this metaphor, the broken mirror symbolizes a distorted perception or a flawed representation of reality. When we look at a shattered mirror, we see fragmented and distorted reflections, which may give the impression of a broken reality.

However, the metaphor conveys the idea that despite the appearance of brokenness, the actual reality is not affected. It emphasizes the importance of looking beyond surface-level appearances and recognizing the deeper, unaltered truth that lies beneath.

Broken mirror metaphor reminds us not to be solely swayed by external appearances, but to dig deeper to uncover the unbroken reality that exists beyond the surface.

What is it that I could do more of?

What could you do more of?

As I continue on my path of self-improvement, I often find myself thinking about key factors that might have boosted my success and development had I included them sooner in my life. The five main topics I explore are letting go of possessiveness, getting over the fear of failure, engaging in proactive inactivity, harnessing the power of the subconscious mind, and embracing profound philosophical understanding, all of which are informed by my personal experiences. My hope is that the insights gained through this introspection will be useful to those who are also on a path toward greater personal and professional fulfilment.

1. Shedding Possessiveness: My Personal Findings:

In my personal journey, I’ve come to understand that possessiveness, frequently rooted in attachment and fear, holds the potential to be a significant hindrance to personal growth. My experiences have shown that an early liberation from this binding emotion can be transformative, unlocking doors to heightened creativity, enhanced collaboration, and unprecedented personal development.

The negative effects of desires for name, fame, pride, and possessiveness became apparent in their ability to impede positive academic growth. This insight prompted a shift in focus towards a more expansive and enriching life, transcending the limitations imposed by the grasping nature of possessiveness.

2. Overcoming the Fear of Failure and Bullying: A Personal Journey:

Fear of failure is widespread and may paralyze if unchecked. In my own path, this dread, frequently compounded by bullying, has annihilated my confidence and inner strength.

My improvement has come from accepting failure as part of learning. This paradigm change has helped me see setbacks as opportunities for personal and intellectual growth. This viewpoint also helped me overcome bullying’s negative consequences on my self-esteem and agency.

I handle life’s obstacles by seeing failure as a chance to learn and become resilient. By viewing failure as a learning opportunity, I have cultivated both my economical and intellectual skills. This attitude change has increased my ability to succeed and given my path fresh energy, allowing me to overcome obstacles.

Managing my bullying fear has also been crucial to my growth. Knowing that bullying may lower self-esteem has enabled me to seek help, build resilience, and adopt proactive self-preservation measures. Through this process, I have learnt that facing and conquering failure and bullying fears is a sign of personal strength and a step toward overall growth and well-being.

4. How I Discovered to Use My Subconscious Mind’s Latent Potential:

Through my own quest for self-improvement, I have come to recognize the vast latent potential of the subconscious mind. This pool of unrealized potential is the doorway to extraordinary originality, resourcefulness, and introspection. When I think back on my own life, I realize that if I had been exposed to methods for awakening and channelling this dormant potential sooner, it may have made a huge difference. 

In my blogs under “My Journey through Books,” I describe how reading Joseph Murphy’s seminal work “The Power of Your Subconscious Mind” was a watershed experience. This enlightening tome revealed the transformational power of the subconscious mind and the systems that regulate it. As a result, I began engaging in activities like meditation, positive affirmations, and visualizing a successful outcome.

5. A Search for Insightful Understanding:

Teachings like those contained in the Upanishads, which contain deep wisdom, provide a transforming framework for making sense of the complex web of existence. When I consider my own journey, I understand that if I had accepted such profound wisdom earlier, say in my mid-thirties or perhaps sooner, it would have given my life direction and clarity.

It wasn’t until I explored the depths of quantum physics and Non-Duality (Advaita Vedanta) that I realized the ultimate reality, discovered who I really am, and jumped to a whole new level of comprehension. In retrospect, I see that this insight may have been understood sooner, but I was too blinded by my own ignorance to see it at the time. Surprisingly, the path, access to experienced mentors, and institutions were all made available to me, but I let the grip of possessiveness derail me.

Patanjali’s Yoga sutras have the illuminative ability to lead one to a place of inner calm and profound fulfilment by teaching the concepts of justice and non-dual thought, which are essential aspects of Advaita Vedanta. When practiced, these guidelines illuminate the way to inner growth and a more meaningful relationship to the cosmos.

Conclusion:

Finding Balance on the Road to Holistic Development: –

As I look on my own personal development thus far, I am keenly aware of the immense difference these five factors could have made in my progress had I embraced them earlier. These are the stepping stones that would have expedited my journey toward holistic growth far earlier: letting go of possessiveness, accepting failure, practicing thoughtful inactivity, engaging the power of the subconscious mind, and immersing oneself in profound wisdom.

Looking back, I realize that my experience might have been much more rewarding if I had learned how to properly counteract bullying. The fight against bullies continues, but it is now armed with facts, strengthened by meditation, and backed by prayers. With this strategy, I feel prepared to face these obstacles head-on.

When viewed through a Vedantic lens, this path to self-awareness is consistent with Advaita Vedanta’s central tenet that the self is the ultimate reality, unbounded by form or content. Adopting these life-altering principles not only helps the adoptee, but also has a ripple effect on those around them. As I continue on my path toward enlightenment, transcendence, and the ultimate actualization of my complete potential, I find new meaning in the teachings of Vedanta.

These musings are more than simply an exercise in introspection; they serve as a guidepost on the path to growth and perfection. Using these discoveries proactively, people may launch themselves on a path of development, breaking through self-imposed barriers to become their best selves. The pursuit of wholeness is timeless, as it is an ongoing adventure into the boundless potential that lies inside each of us.

My most important & recent works are listed below: –

Best piece of advice I have ever received.

 

From Turmoil to Triumph: The Alchemy of Life’s Trials

Are you holding a grudge? About?

What daily habit do you do that improves your quality of life?

Best piece of advice I have ever received.

Principles of Learning & Teaching-Vedic Culture:

Section-9 of Sheeksha Valli, the first part of Taittiriya Upanishad imparts invaluable wisdom on leading a balanced and virtuous life. It encourages individuals to fulfil their duties, seek knowledge, practice virtues, and contribute positively to their families and society. The teachings emphasize that truthfulness, austerity, and the pursuit of knowledge are essential aspects of a meaningful and spiritually fulfilling life.

In this section, the Upanishad conveys: “The Integral Principles of Vedic Education and Propagation.”

  1. Do your duty; learn and teach.
  2. Speak truth; learn and teach.
  3. Meditate; learn and teach.
  4. Control sense; learn and teach.
  5. Control mind; learn and teach.
  6. Kindle fire; learn and teach.
  7. Feed fire; learn and teach.
  8. Be hospitable; learn and teach.
  9. Be humane; learn and teach.
  10. Serve the family; learn and teach.
  11. Procreate; learn and teach.
  12. Educate your children; learn and teach.

Essence of the lines: 1 to 5 is for: ” Brahmacharya Ashrama”(Students).

Essence of the lines: 6 to 9 is for: ” Grihastha Ashrama” (House Holders).

Essence of the lines: 10 to 12 is for: ” Vanaprastha Ashrama” (who are nearing retirement).

Learning and instructing are fundamental to each of the aforementioned 12 duties. The practitioner of any of the above is obligated to learn about it and pass on it with others. He should learn as much as possible to help him achieve his goal of liberation, and he should teach others so that this knowledge will remain in the public domain forever.

Note to the Readers:

Studying and propagating knowledge stand as the bedrock of our mission. Through dedicated study, we empower ourselves with wisdom, enabling us to serve society with greater insight and purpose. Propagation extends this knowledge, reaching wider circles and benefiting the collective. Together, these principles fortify our mission’s commitment to illuminate minds and contribute positively to society’s growth and well-being.

Unity in Diversity: Panchagni Vidya and Modern Science

Dear Readers, Welcome to a Journey of Enlightenment and Discovery, Where Ancient Wisdom Meets Modern Understanding.

The Panchagni Vidya:

The Panchagni Vidya, or the teaching of the five fires, is found in both the Chhandogya Upanishad and the Brihadaranyaka Upanishad, which are two of the major Upanishads in Hindu philosophy.

In the Chhandogya Upanishad (Chapter 5), and in the Brihadaranyaka Upanishad (Chapter 6, Second Brahman), the story involves King Pravahana Jivala imparting the Panchagni Vidya to Swetaketu. This teaching emphasizes the non-dual nature of reality and the interconnectedness of all beings. The metaphor of the five fires is used to illustrate the profound spiritual truths.

 The Upanishads aim to provide deep philosophical insights and spiritual guidance, and the Panchagni Vidya is a prime example of the profound teachings found within these ancient texts.

Swetaketu is asked by King Pravahana Jivala if he has studied the knowledge that leads to the understanding of the One from which all things originate and by knowing which, all things become known. Swetaketu thinks he knows everything; therefore, he answers in the positive. Instead, Pravahana Jivala gives Swetaketu a series of lessons on the self and the interdependence of all beings.

King Pravahana Jivala uses the metaphor of five fires to illustrate his teachings.

He asks Swetaketu to perform a series of rituals involving five fires to demonstrate the oneness of the individual self (Atman) with the universal Self (Brahman). Through this metaphor, he imparts the knowledge that just as different fires arise from the same source (wood), all individual beings arise from the same universal source (Brahman).

The Panchagni Vidya teaches the fundamental principle of Advaita Vedanta, which asserts the non-dual nature of reality, stating that the individual soul (Atman) is ultimately identical to the ultimate reality (Brahman).

Note: The word Vidya in Panchagni Vidya is to be understood as Upasana~ Meditation. Here Vidya does not mean Knowledge.

The Five Fires~ in the Panchagni Vidya are:

  • Heaven
  • Rain God
  • Earth
  • Male
  • Female

The Belief is that the five fires are given the five liquid oblations as follows:

  1. Faith to Heaven: Soma Raja is generated.
  2. Soma to Rain god: Rain is generated.
  3. Rains to Earth: Food is generated.
  4. Food to Man: Sperm is generated.
  5. Seminal fluid to Woman: Newborn emanated.

Here is the story of King Pravahana Jaivali and Svetaketu.

 Svetaketu was son of sage Uddalaka Aruni also known as Gautama too. Well educated and confident of his knowledge. There was a noble, highly learned king of Panchal, during the late Vedic period named Pravahana Jaivali. Svetaketu went to his court for sharing his knowledge in King’s court. The moment Svetaketu arrived at the court, the king received him with due respect and offered him requisite hospitality, being a Brahmin boy and well versed with Vedas and all branches of learning.
The king asked the boy: ” Are you well educated? Have you studied? Is your education complete? Has your father instructed you?”
The boy replied. “Yes, my education is complete, and I am well-read.” Then the King asked some questions. ” Naturally, you are a well informed and able to answer my questions. You are proficient in every branch of learning.” The boy affirmed. King then asked following five questions.

The first question asked by the King:

“Do you know where people go after they depart from this world? When people die, where do they go? Do you know the answer to this question, my dear boy?”
The boy replied, “I do not know. I am unable to answer.”

King then asked second question:

“Do you know wherefrom people come when they are reborn into this world?” The boy said, ” No, I do not know answer of this also”.

The Third Question:

” Have you any idea of the paths along which the Souls ascends, the paths being known as Devayana and Pitriyana? Do you know the difference between these two paths? Why is one distinct from the other?” The boy said, ” I do not know the answer to this question also.”

The Fourth question:

“Why is it that the yonder world is not filled with people and overflowing? Always, the world is able to contain people and it is never flooded with them. What is the reason for this?” The boy said, ” This also I do not know.”

The Fifth question:

” Do you know what are the five oblations that are offered and how the fifth oblation as liquid becomes a human being?”
“The boy said, this too I do not know.“
Then the King said, ” Why did you say that you are well read and well instructed? King said ” How is it possible that you are not able to answer even these questions. What made you think that you are well educated. What is that your father has taught, and you are not able to answer these?” Listening this from the King, boy realized that his education was incomplete, and his pride vanished. The boy realized for the first time that it was his wrong idea that he knew everything. Feeling disgraced, he returned home and took his father to task for not teaching this Vidya which could have helped him in answering the questions put by the king. But Sage Gautama himself was unaware of the answers. Therefore, sage Gautama went to the king Pravahana to learn the Vidya. King received with due respect and offered him many gifts. But the sage Gautama refused to accept gifts since he was interested only to be enlightened on the discourse which King mentioned to the boy Svetaketu. King then Commanded him, ” Stay for a long time.” Then King said, O Gautama, before you, this Vidya was never gone to Brahmanas: it is for this reason, that among all people, it was only with the Kshatriya.

Great king imparted the knowledge of the Panchagni-Vidya. The King explained five fires:

The First fire is svargaloka (Heaven):

The Sun is the fuel (sacrificial stick) of this Fire. The rays of the Sun are the smoke, while the day is the flame. The moon is the ember (red hot coal~चिंगारी). The stars are the sparks of this fire. When Agnihotra is performed, the jivas become Soma Raja(moon) and enter svargaloka.

The Second fire is Parjanya.

O Gautama! the god of rain is the sacrificial fire; air is its fuel; the cloud is the smoke. Lightning is the flame. The Thunderbolt is the charcoal. The roars of the fire are the sparks. Soma Raja (Jiva) is the oblation in this fire.

The Third fire is the Earth.

For this fire, the year is the sacrificial fire. Akasha (sky) is the smoke. The night is the flame. The directions are the live charcoals. The directions are the sparks. The oblation in this case is rain. When the rains reach the earth, food is grown.

The fourth is man himself.

His speech(vaak) is the sacrificial fire. His prana is smoke. His tongue is the flame. The eyes are the live charcoals, and his ears are the sparks. Here the oblation is food. From that food the seed of man is born.

The fifth fire is Woman.

The interconnection between man and woman is the live charcoal. The small pleasures are the sparks. The oblation is the seed of man and from this does a new-born emanate.

The particle physics of you 

Commentary:

The Jiva which has ascended to the Heavenly world by the virtue of good deeds descends on the exhaustion of that merit to the earth to take up another life, from heaven in the form of rains. There in the earth, the self enters a food grain growing on a plant and then enters the blood of the male who consumes that food grain and that turns into sperm. Finally, when the seminal fluid enters the female womb upon coitus, the Jiva also enters the womb along with it. In the womb it gets embodied.

**Following section describes the conception of Human being using metaphor of Sacrifice (Yajna~ meditation). The fifth offering mentioned here is the seed of man (Semen) that brings about conception at the end.

 The Ten months in mother’s womb:

Thus, after the fifth oblation, water becomes Purusha known as Man. The foetus lies within the mother’s womb, covered with membrane, for about nine or ten months, and then it is born. [**This is the answer to the fifth question asked by the King Pravahana]

When a person is born, he lives as long as he is destined to live. Then, when he dies as ordained, he is carried from here to the fire from which he came.

 Path of Devayana:

Those who know this (Panchagni vidya), and those who live in the forest, practicing austerities with faith- they go to the path of Devayana(the world of light) From the world of light they go to the world of day; from the world of day to the world of bright fortnight; from the world of bright fortnight to the six months when Sun moves northward [Uttarayana]; from there go to the Sun, from the Sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them to Brahmaloka. This path is Devayana (path of gods).

 On the other hand, those who live in the village and perform acts of public service, charity, and so on, attain the world of smoke. From there they go to the world of the night; from night they go to the world of the dark fortnight; and from the dark fortnight they go to the world of the six months when the Sun moves to the south. This means that they never attain the world of the year.

 From the six months of the southern solstice, they go to the world of the ancestors, from there they go to the sky. Then from the sky they go to the moon. This is King Soma. This is the food of the gods. The gods enjoy eating this food.

 Living in the world of the moon until the merit (the fruits of his work) is exhausted, he then returns to this world along the same path. First going to the sky, he then goes to air. Having become air, he next becomes smoke. Having become smoke, he then becomes mist. From mist they become a cloud, after which they pour forth as rain. Then they are born as food. To emerge from these is difficult, only if someone or other eats him as food and pours him out as semen can he be reborn. 

Those whose conduct on Earth has given pleasure, can hope to enter a pleasant womb; but those whose conduct has been foul can expect to enter a foul and stinking womb.

But those small and continually returning creatures (like flies and worms) are not to be found on either of these two paths: theirs is a third condition, ” Be born and die” That is why the world up there is not filled up, and that is why a man should carefully watch his actions. On this there is the following verse:

This completes the answers to the five questions.

A person who steals gold, or drinks liquor, or goes to bed with his master’s wife, or kills a Brahmin-these four are lost. Also lost is the fifth- one who keeps company with such people.

But he who knows the five fires remains pure even if he is in the company of these people. He who knows this is pure and innocent, and after death he goes to the world of the good and pure.

The Celestial Region, the Atmosphere, the Earth, Man and Woman- These are the five stages of the Fire which becomes the object of meditation known as the Panchagni Vidya.

By the interconnection, combination and harmonious adjustment of the structure of these five levels of manifestation, birth takes place. This symbiology of Birth is applicable for all organisms in the world. This is theory of manifestation. Every event is Universal event, even the birth of a human. Every birth is to be considered in the light of Panchagni Vidya.

The whole point of this description in the context of the Panchagni Vidya is to describe us how the event of Births happens? What are the stages of the descent of the soul into the physical embodiment? It has to be understood through philosophical point of view. The point made out is that higher realms are activated by the consequences produced by our actions, in turn which become causes of our descent.

Two paths are laid before the soul after death. One is Devayana, the Northern path. It is for those who sought Wisdom. The other is Southern Path~ Pitriyana.

A Single autonomous Process:

Universe and its various constituents are only parts of it, internally connected. The whole universal manifestation is a single process, and it is a continuous process. The process of Births and Deaths are to be explained from this point of view, where all phenomenal experiences are part of this single autonomous process and are connected to ultimate cause. There is some law which works in some particular manner on account of which we are compelled to follow this course of repeated cycle of Births and Deaths, known as transmigration.

The whole universe is our father; the entire universe is our mother:

There are various stages of manifestation. How the birth of an individual takes place, how a child is born? For that, the underlying philosophy or science to be understood. What we the common people know that child is born from womb of the mother. That is true. But the process of birth takes place throughout the cosmos. All the governing forces of nature (of the Universe) are active in the production of a single child.
The whole cosmos is behind the scenes. The Universe is the parent of the little baby. That is the ultimate cause. It has connection with cause of all causes (Causal), by a chain of causal connections.

When the secret is known, no one will say, ” It is my son or my daughter.” It is neither yours neither mine. It belongs to that from where it has come.

It has come from the cells of this Universe. It has not come automatically in the seminal essence of the father or the womb of the mother. A system works here with a process since primordial time. It is the quintessence of every particle of the whole of Nature.
That is why we say:

“Brahmanda is in the Pindanda” ~ The macrocosm is in the microcosm.

Conclusion:

The Panchagni-Vidya is a meditation [UPASANA], —it is not an outward ritualistic sacrifice; it is a contemplation by the mind in which it harnesses every aspect of its force for the purpose of envisaging the reality.
Existence itself is regulated by the presence of the sun. The sun is the cause of life on earth. But who is the cause of the sun? The sun is also an effect of certain factors, —we may call them astronomical. That vibration is precedent and anterior to what we call the manifestation of even the causal condition of this world. Prior to all this, something else must be there, and prior to that, again, another thing, and so on, so that even our insignificant life in this world, in this physical body, can be said to be completely controlled by factors which are transcendent, beyond the sun and the moon and the stars, and where we go in this manner of tracing our cause back, we cannot know. This is the point driven home into the mind of Gautama by Pravahana Jaivali in the context of the explanation of the Panchagni-Vidya.

Connected Universe:

There is a mutual dependence between the outer world and the inner world of the individual. Our thoughts influence the atmosphere. We must realize that thoughts are vibrations, and it is nonlocal. These vibrations are not isolated activity inside our brain. The vibrations emanate like an aura to certain distance from the body of a person. The distance depends upon the intensity of the intensity of the aura (good vibes~ harmonious thoughts.) Therefore, cumulative effect of the vibrations produced by all the individuals can bring very good result in that environment in return.

Readers are requested to study further on the following topics/websites.

2. We are influenced by the environment around us. EPIGENETICS a new subject.
There is a cycle, as it were, a wheel rotating in the form of give-and-take between the gods in the heaven and the human beings here. We give something and we are given back something. Nature gives us what we give to it in the form of our own deeds in this world. We do not get what we do not deserve, and we cannot get, also, what we have not given actually. What we have given, what we have deserved, what we have parted with in the form of a sacrifice, that is given back to us, with compound interest sometimes, according to the law of Nature. On account of this cyclic activity of Nature, in which the individuals get involved through their actions, there is rainfall. So, we can imagine how rains occur.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. The Brihadaranyaka Upanishad: by Swami Madhabananda.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary by Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

Are you holding a grudge? About?

“Are You Holding a Grudge?”      “NO” 

I can honestly say, as I reflect on my life, that I hold no grudge against anyone. What I once deemed as ‘bad experiences’ were, in truth, valuable lessons that shaped my journey.

This presentation is dedicated to the celebration of JANMASHTAMI, LORD KRISHNA'S BIRTHDAY, and it will take you on a trip through the complex web of resentment with the help of thinkers like Kant and Nietzsche, as well as the ageless advice of the Bhagavad Gita. The pragmatist insights of William James and the everlasting truths of Lord Krishna serve as springboards for this investigation into the heart of forgiveness.

Introduction: An Explanation of the Nature and Roots of Grudges:

A long-standing bitterness that develops in response to perceived transgressions is known as a grudge. It roots itself in interpersonal connections after being sown by betrayals of trust or failures to live up to expectations. Whether they are founded on actual or imagined wrongs, grudges are frequently handed down from one generation to the next.

The Effects That Keeping a Grudge Can Have on a Person’s Mental Health:

Keeping a grudge has a negative impact on one’s mental health and well-being. It is a breeding ground for animosity, resentment, and emotional misery, all of which contribute to elevated stress levels and the possibility of mental health problems. 

The Imperative to Forgive, According to Kantian Deontology:

The deontological ethics proposed by Kant places an emphasis on obligation and ethical standards. When seen from this angle, the act of forgiving an offense might be interpreted as a moral requirement. Keeping resentment in one’s heart is in direct opposition to the categorical imperative, which states that one must treat other people with respect and decency at all times. According to Kant, forgiving is an act that transcends one’s own personal grievances and serves to sustain human dignity.

The Utilitarian Approach to Striking a Balance Between Feelings and Consequences:

The philosophy of utilitarianism evaluates deeds according to the extent to which they contribute to achieving the goals of maximizing happiness and reducing suffering. It is important to strike a balance between the emotional well-being of the forgiver and the pursuit of greater general pleasure and harmony while practicing forgiveness. 

The Development of Forgiveness as a Virtue in the Context of Virtue Ethics:

 Recognizing forgiveness not as a sign of weakness but rather of fortitude is essential to the cultivation of this virtue. Improving one’s ability for empathy, compassion, and magnanimity is a necessary step in this process. According to this point of view, being able to let go of resentment and forgive a wrongdoing is a sign of moral maturity and reflects an individual’s ability for grace and compassion.

Grudges Change Our Perception and Interpretation.

Grudges greatly affect our perception and interpretation of events. They distort our perception, emphasizing negatives and downplaying positives. This changed view might misrepresent prior acts and intentions, sustaining animosity.

Openness, empathy, and perspective-taking are epistemic virtues.

Managing grudges requires epistemic qualities. Open-mindedness balances many perspectives, providing a more complex understanding. Empathy helps understand another’ intentions and experiences. Epistemic virtue, perspective-taking, helps resolve grudges by revealing the complexity of human interaction and fostering compassion.

The Role of Time in Grudge Resolution:

Time is key to grudge settlement. As time passes, feelings change and fade. This natural process might reduce resentment. Distance from the initial hurt might let forgivers see things objectively. Knowing grudges are temporary emphasizes their potential for healing and progress.

Nietzschean Eternal Recurrence: Breaking the Grudge Cycle.

Nietzsche’s everlasting repetition makes grudge-holding a major issue. It asks if people would tolerate the same experiences, even a grudge, forever. This thought experiment challenges the value of resentment. It implies that releasing grudges might help people overcome negative patterns and adopt a more positive attitude on life.

The Pragmatism of Letting Go:

William James and Forgiveness.

William James’ pragmatism promotes realism in thoughts and deeds. James suggests exploring the real advantages of forgiveness for grudges. He stresses that letting go of a grudge improves relationships, mental health, and societal harmony. James advises weighing the benefits of forgiveness against the costs of bitterness.

Signifying Grudge Resolution Change with Peircean Semiotics.

Grudge resolution is viewed differently through Charles Peirce’s semiotics. Semiotics examines signals and interpretations. Letting go of a grudge can symbolize reconciliation, understanding, and a better future.

Conclusion:

Possible Liberation: Ontological Forgiveness Perspectives.

Considering forgiveness from an ontological perspective illuminates the possibility of grudge freedom. Ontology studies being and existence. Forgiveness transforms one’s identity in this scenario. It may release people from resentment, giving them a new sense of self and a free life.

Lord Krishna conveys significant guidance.

Lord Krishna conveys significant guidance on equanimity, especially in the context of forgiving others, in the 12th chapter of the Bhagavad Gita. True dedication, he says, comes from one’s character and not from external observances. Those who can remain equanimous during happy and sad times alike, as well as through the process of forgiving a wrongdoer, are praised by Lord Krishna. This calmness results from knowing the world is temporary and having unshakeable confidence in the Divine. One achieves inner peace by moving beyond opposites and openly welcoming new experiences, including the mending of old grudges. The teachings of Lord Krishna stress the need of maintaining harmony within and unwavering dedication to one’s spiritual path, especially while one works to lessen resentment.

The following works are recommended for the present subject matter: 

The book titled “Forgive for Good: A Proven Prescription for Health and Happiness” authored by Fred Luskin.

Immanuel Kant’s philosophical book titled “Groundwork for the Metaphysics of Morals”.

The work titled “Utilitarianism” authored by John Stuart Mill.

The literary work titled “Nicomachean Ethics” authored by the ancient Greek philosopher Aristotle.

The literary work under consideration is “Thus Spoke Zarathustra” authored by Friedrich Nietzsche.

The subject of inquiry in this discussion is the philosophical concept of pragmatism as expounded by the renowned American philosopher, William James.

Georg Wilhelm Friedrich Hegel’s seminal work, “The Phenomenology of Spirit.”

The Bhagavad Gita is a timeless philosophical and spiritual text that offers profound insights into various aspects of life, ethics, and spirituality. It provides valuable guidance on how to lead a meaningful and balanced life.

Mastering Time Management: Unlocking Productivity and Balance

Disclaimer: Please read.

Welcome to this article on time management, where I share my personal experiences that have led to more successes and fewer setbacks.

A Real-Time Specialist’s Journey:

In my professional life, I specialised in a position that was extremely real-time reliant and had significant ramifications for the continuity and safety of Air Traffic Services. Because of the time constraints and accuracy requirements of my employment, I had to be always alert and cognizant of the critical value of time. I gained a profound understanding of the importance of time management as a result of this experience, and I can’t wait to share this knowledge with you in the post that follows.

My hope is that by sharing some of my successes and insights with you, I might encourage and inspire you to get started on your own path to better time management. As you read on, I hope you’ll learn new ways to think about time management and gain actionable advice for reaching your goals. Always keep in mind that the time you spend working to become a better you is the time you spend moving closer to achieving your goals. Come with me on this adventure!

Introduction:

In today’s fast-paced world, the ability to effectively plan and prioritise one’s time is essential for success and happiness. To master time management, one must first cultivate a state of physical and mental vitality.

This article goes into the many facets of efficient time management, discussing how ” Pranayama” [breathing exercises], physical exercises, meditation, mindfulness, and the understanding of non-duality can empower individuals to make the most of their time.

Here are the key points of the article:

  1. The Essence of Energy Management
  2. Nurturing Energy Through Wellness Practices
    • Breathing Exercises
    • Physical Exercises
    • Meditation
  3. The Art of Workplace Balance
    • Mindfulness at Work
  4. Cultivating a Steady Mind
    • Home and Office Harmony
  5. The Power of Non-Duality

The Essence of Energy Management:

The realisation that energy is the basis of productivity is the first step towards effective time management. Any attempt to efficiently manage time will inevitably fail if one lacks sufficient physical and mental vitality. Our capacity to concentrate, make choices, and maintain our level of productivity throughout the day is driven by energy.

Not a great deal. But how to get continuous flow of energy? 

Follow the next step. Practicing Pranayama and other Yoga exercises.

Nurturing Energy Through Wellness Practices:

    • Pranayama (Breathing Exercises)
    • Physical Exercises
    • Meditation

To harness the full potential of time management, it’s imperative to invest time in practices that replenish our energy reserves. This involves a holistic approach that encompasses breathing exercises, physical workouts, meditation, and the powerful art of Pranayama, a vital component of Ashtanga Yoga.

Pranayama: 

Pranayama, often known as “The Breath of Life,” is an essential part of managing one’s energy levels and is at the heart of many forms of yoga. This ancient practice incorporates conscious and regulated breathing methods that not only oxygenate the body but also infuse it with a continual flow of life. Pranayama allows you to increase your oxygen intake, giving you a steady stream of energy to help you go through your day.

Here are some ways Pranayama can contribute to saving time and providing huge benefit:

  1. Increased Focus and Efficiency: Pranayama can improve concentration and mental clarity. When you can concentrate better, you may find that you accomplish tasks more quickly and with fewer mistakes.
  2. Reduced Stress and Anxiety: Pranayama can help manage stress and anxiety. By reducing these negative emotions, you can save time that might have been spent worrying or being distracted by stress-related issues.
  3. Enhanced Energy Levels: As mentioned earlier, Pranayama increases energy levels by improving oxygen circulation. With more energy, you’re likely to be more productive throughout the day, potentially saving time that would have been spent feeling fatigued.
  4. Better Decision-Making: Clarity of mind, which Pranayama can provide, can lead to better decision-making. Making sound decisions can save time that might have otherwise been wasted on poor choices.
  5. Improved Health: Over time, regular Pranayama practice can contribute to better overall health. This may lead to fewer sick days and more productive hours.

Physical Exercises:

Complementing the benefits of Pranayama, physical activity plays a pivotal role in energy management. Exercise stimulates the release of endorphins, boosting both physical and mental vitality. A consistent exercise regimen ensures that your body is prepared to harness the energy derived from Pranayama.

Recommended Practices: Surya Namaskar.

Meditation:

In conjunction with Pranayama, meditation serves as a powerful tool to rejuvenate the mind, increase mental clarity, and reduce mental fatigue. The tranquil and focused state of mind cultivated through meditation enhances your ability to manage time effectively, all while maintaining a steady wellspring of energy.

All the above exercises are part of “Ashtanga Yoga”.

The Art of Workplace Balance:

Let us go into more depth about how mindfulness might improve machine management in areas where human lives are in the balance, such as aviation, travel, healthcare and others.

The Art of Workplace Balance:

Working professionals typically need specialized knowledge of the dynamics of the workplace in order to master the art of time management. Maintaining focus and dedication to the work at hand requires a delicate balancing act between managing superiors (men above) and subordinates (men below).

Mindfulness at work:

While at the office, one should focus their awareness on tasks connected to their job. Focusing one’s attention mindfully on one’s work not only boosts efficiency, but also improves morale and makes one feel more accomplished. Mindfulness is becoming increasingly important in high-risk fields including aviation, travel, and healthcare etc.

Machine Management in Safety-Critical Industries:

Management of Equipment in High-Risk Sectors:

Mindfulness goes beyond individual efficiency and becomes a subject of paramount significance in these domains because human lives often depend on the effective operation of technology and systems. 

The aviation sector relies on constant monitoring and calculated decisions due to the complexity of aircraft systems and controls. Both pilots and controllers need to pay close attention and stay focused on the task at hand. A slip in concentration even for a fraction of second might have disastrous results. Practitioners of mindfulness can benefit those working in aviation by helping them maintain concentration, lessen stress, and make well-informed judgments.

Safety-sensitive jobs in the transportation industry:

In transportation industries such as those involving railway operation, ship management, and bus driving, require constant focus. Professionals in the transportation industry might benefit from practicing mindfulness to help them stay attentive and act quickly in the face of unforeseen challenges.

Medical Industries:

In the medical field, where technology plays an integral part in patient care, careful consideration of tools and methods is essential. Maintaining concentration on patient well-being, drug administration, and the use of life-saving equipment is essential for healthcare professionals.

Time management is achieved through a combination of strategies:

In all these safety-critical industries, mindfulness practices not only enhance personal productivity but also save time by preventing errors, addressing issues promptly, and streamlining operations. The ability to stay fully present and attentive to one’s responsibilities, especially when dealing with machines and systems, can lead to time savings that ultimately contribute to a safer, more efficient work environment. By incorporating mindfulness into their daily routines, professionals in these fields not only enhance safety but also optimize their use of time.

Cultivating a Steady Mind:

The ability to maintain a calm and steady mind is essential in both personal and professional spheres. Life is replete with disturbances, noises, and conflicts that can disrupt our focus and waste precious time. Developing a composed mindset is the key to handling these challenges effectively.

Home and Office Harmony: The importance of harmony in relation to effective time management

A steady mind is invaluable in maintaining harmony at home and in the workplace. By managing emotions, practicing patience, and honing conflict resolution skills, individuals can minimize time-consuming disputes and disruptions.

Effective time management is greatly facilitated when there are no conflicts to drain your mental and emotional energy. A harmonious atmosphere both at home and in the office enables individuals to channel their efforts towards productive endeavours, ultimately leading to better time utilization and enhanced overall well-being.

The Power of Non-Duality:

In the pursuit of optimal time management, it’s worthwhile to explore the profound concept of non-duality. Understanding that there is an interconnectedness in all aspects of life can provide a continuous source of strength and insight.

The notion of non-duality invites us to recognize the intricate web of interconnectedness that binds all facets of our lives. When we embrace this perspective, it unfolds a multitude of benefits that extend far beyond the realms of time management.

Value of Interconnectedness:

  1. Reduced Negativity: Recognizing our interconnectedness encourages empathy and understanding. In both personal and professional settings, conflicts often arise from a lack of understanding or empathy for others’ perspectives. When we acknowledge that we are all part of the same interconnected tapestry, it becomes easier to empathize with others. This reduction in negativity minimizes the time and emotional energy spent on conflicts and the blame game. Example: In the workplace, understanding that everyone is working towards a common goal fosters a collaborative spirit, reducing time spent on unproductive disagreements.
  2. Enhanced Productivity: Interconnectedness cultivates a sense of shared responsibility. In a team or community, individuals are more likely to take ownership of their tasks when they see how their contributions fit into the bigger picture. This alignment of purpose boosts productivity, as people work more efficiently when they understand the significance of their roles. Example: When employees in an organization understand how their work contributes to the overall mission, they are motivated to perform at their best, saving time and effort that might have been wasted on disengaged or apathetic work.
  3. Conflict Resolution: The awareness of interconnectedness also paves the way for more effective conflict resolution. Instead of assigning blame, individuals are inclined to seek collaborative solutions when they perceive the interdependence of their goals and outcomes. Example: In family dynamics, understanding the interconnectedness of family members’ well-being encourages constructive dialogue and problem-solving, reducing prolonged disputes.

    Conclusion:

    Efficient Time management is a multifaceted endeavour that begins with the cultivation of energy in body and mind. 

The cultivation of vitality in body and mind is the first step toward effective time management, which is a multidimensional activity. Individuals can increase their vitality and output by engaging in techniques like deep breathing, physical activity, meditation, and mindfulness. Mindfulness is one of the many talents essential for thriving in corporate hierarchies. Maintaining mental calm is also important for dealing with the inevitable interruptions and disagreements that crop up in every aspect of life.

My insights and wisdom, based on my life learnings, have provided valuable perspectives on time management, mindfulness, and interconnectedness. Sharing such personal experiences and knowledge can be profoundly beneficial to others seeking guidance and inspiration in their own journeys.

What daily habit do you do that improves your quality of life?

In response to today’s prompt, here is my answer.

The following are the things I do on a daily basis to better my quality of life:

Getting up at Brahma muhurta (between 3:30 to 3:40 AM):

 I love getting up early because it gives me time to enjoy the peace and quiet before the rest of the world wakes up. A peaceful mood is set for the day.

Chanting of Gayatri Mantra (between 4:00 to 4:15 AM):

 When I chant the Gayatri Mantra in a steady pace, it helps me concentrate and relax. It’s a spiritual practise that gets my day off to a good start.

Transcendental meditation of 30-50 minutes followed by Pranayama & Surya Namaskar [Sun Salutation]:

The time I spend cultivating my mind through meditation and pranayama is invaluable to me. My mental and emotional health have greatly benefited from the practice’s effects on stress and anxiety.

Surya Namaskar, the graceful sequence of yoga postures, pays homage to the sun’s vital energy. With each fluid movement, it awakens the body, mind, and spirit, embracing a holistic renewal. This rhythmic practice is a symphony of gratitude and vitality, uniting breath and motion in harmonious synergy.

Morning walk (6:30 to 7:30 AM):

Taking a brisk walk first thing in the morning helps me feel more energised and focused for the rest of the day. Getting outside and breathing in some fresh air helps me feel refreshed and ready to take on the day.

Studying Vedanta Darshan in the afternoon:

 Vedanta Darshan, which I study in the afternoons, feeds my inquisitive mind. Taking part in this activity has helped me develop both intellectually and spiritually.

Advaita Vedanta, the timeless wisdom of non-duality, has been my guiding star on this transformative journey. Through its teachings, I’ve embraced the understanding of Absolute reality—the core of existence that transcends duality. This profound insight has unravelled the roots of fear, replacing them with a profound sense of unity and wholeness.

https://arunsingha.in/2023/07/27/what-strategies-do-you-use-to-maintain-your-health-and-well-being/

Six Years of Holistic Transformation: Cultivating Confidence, Wisdom, and Well-Being Through Daily Practices.

I have been incorporating these methods into my daily life for the past six years, and my quest towards holistic health and happiness has produced incredible outcomes. This unwavering dedication has helped me develop an inner calm and steadiness that permeates every facet of my existence. This experience has strengthened not only my body and mind, but also my emotional fortitude and my grasp of the spiritual world.

The Gayatri Mantra’s soothing rhythm has helped me cultivate the incredible assurance I currently carry.

The sound waves have helped me find balance within, which has given me the confidence to take on new challenges and seize new chances. This motto has served as a beacon, illuminating the way to more confidence and calm within.

My outlook has shifted drastically for the better since I began practising transcendental meditation and pranayama.

The realization of non-duality has been my greatest tool in dispelling fear’s grip. It’s like a gentle yet powerful breeze that clears away the clouds of uncertainty, revealing the vast sky of consciousness. This understanding has shown me that fear thrives on division, but when I perceive the interconnectedness of all things, fear loses its grip on me.

Advaita Vedanta (Non-Duality)

Advaita Vedanta has equipped me with the necessary knowledge to recognize fear as an illusion born from the illusion of separation. With this realization, fear loses its potency, and I’m free to navigate life with a light heart and a clear mind. In the embrace of non-duality, fear’s power diminishes, and I step into each day with the courage to embrace whatever comes my way.

Photo by Pixabay on Pexels.com

The Wisdom of the Upanishads: Series-(1)

🌌 Embark on a Journey of Ancient Wisdom: ‘The Ten Principal Upanishads’ Series 🌌

Greetings, fellow seekers of knowledge!

📚 I am thrilled to introduce you to a captivating journey where we’ll explore the depths of ancient wisdom through ‘The Ten Principal Upanishads’ series – a compilation that will soon come together as an enriching book. 

Need your blessings to publish the book. “Title: Unveiling the Wisdom of the Upanishads: A Journey to Self-Realization “

🕉️ Together, we’ll unravel the mysteries that have intrigued minds for centuries, delving into the very essence of existence and consciousness. These texts are more than words; they are keys to unlock profound insights about our world and our place within it. So, join me on this enlightening expedition, as we venture into the heart of these sacred teachings. Get ready for a transformative experience!

Within my series of posts, prepare to witness an awe-inspiring fusion where the realms of Vedanta, Cosmology, and Quantum Physics entwine in a symphony of profound revelations.

Upanishads: A Journey to Self-Realization 

  Introduction: 

Salient features on Upanishads:

  • Upanishad = Upa + Nishad: Spiritual knowledge obtained by disciples sitting near or at the feet of The Guru [ means the Teacher].
  • Scholar says that Upanishads were composed during 4000-5000 BC. Some says: 2000-14000BC.
  • Nowhere it is mentioned about any author n the Upanishads. No date of origin can be fixed.
  • Teachings were imparted in stillness, noise free environment like forests where tranquillity cannot be disturbed. Those Upanishads are known as Aranyaka and these were specially intended for Vanaprastha.
  • Teachings were transmitted orally and hence called as “SRUTI”.
  • Value of Upanishad for Mankind is for all time, all places and all ages. Lessons in Scriptures are very practical and applicable for modern world as it was for Indo-Aryan period.
  • Upanishads were transported to western countries initially through Persian translation [1700 AD].
  • French scholar Anquetil Duperron brought a copy of manuscript from Persia to France. Later on, it was translated in French and Latin.
  • First English translation was made by Raja Ram Mohan Roy. [1775-1833].
  • Every Upanishad begins with a Peace mantra. (shanti path).
  • There are 108 Upanishads. Among them 10 Upanishads are considered as Principal Upanishads.
  • Who Am I? What is this, Universe? Whence and how we are born? What is mortality or Immortality? What is Atman or Brahman? What is liberation (from cycle of birth)? What is death? – All questions have answers in Upanishads. 

   Upanishads as a repository of ancient wisdom: 

The Upanishads, often referred to as the “Vedanta” or the culmination of Vedic thought, stand as timeless pillars of ancient wisdom. Rooted in the spiritual tapestry of ancient India, these profound texts delve into the deepest realms of human existence, transcending mere rituals and beliefs. The word “Upanishad” itself translates to “sitting down near,” symbolizing the intimate teacher-student relationship that characterizes their transmission. 

In the heart of the Upanishads lies a quest for the ultimate truth that transcends the transient world. These texts are not just repositories of knowledge but living guides to understanding the nature of reality, the self, and the Absolute. Across the centuries, they have illuminated the minds of seekers, philosophers, and spiritual aspirants, leaving an indelible mark on the intellectual and spiritual landscape of humanity. 

The importance of understanding the Upanishads’ teachings in the modern world: 

In an age of rapid technological advancements and ever-evolving societies, the teachings of the Upanishads resonate more profoundly than ever. Amid the hustle and bustle of modern life, where material pursuits often take precedence, the Upanishads offer a sanctuary of timeless wisdom that reminds us of our true purpose. 

Understanding the Upanishads is not a mere exercise in historical exploration but a profound opportunity to connect with the very essence of our being. These teachings invite us to go beyond the surface and seek answers to questions that have lingered in human consciousness for millennia. In a world rife with uncertainties and complexities, the Upanishads provide a steady compass, guiding us towards inner peace, self-discovery, and a harmonious relationship with the world around us. 

The universal relevance of the Upanishads’ insights: 

The teachings of the Upanishads are not confined by time, culture, or geography. Their insights transcend the boundaries of tradition and speak to the universal human experience. The themes woven into the fabric of these texts—such as the nature of reality, the Self, and the Absolute, known as “Brahman”—are questions that have stirred the hearts and minds of people across cultures and eras. 

The Upanishads remind us that our shared humanity is rooted in the quest for understanding the fundamental truths of existence. Their insights have the power to bridge gaps between different worldviews, fostering a sense of unity among diverse individuals. By unravelling the layers of symbolism and metaphor, readers from all walks of life can find common ground in their pursuit of meaning and purpose. 

In an increasingly interconnected world, the Upanishads beckon to us as a source of profound wisdom that transcends divisions. Their teachings serve as a guiding light, leading us towards self-realization and a deeper appreciation for the interconnectedness of all life. 

What is Advaita Vedanta [Non-Duality]?

All answers will be in the next series of posts.

Lord of Death ” Yama “ explained the reality through conversations between them. That is the Essence of Katha Upanishad.

How I Cultivated Equanimity: A Journey of Spiritual Discovery and Self-Realization

Dear friends!

Greetings!

My spiritual journey, which I began at the age of eight (8), has spanned an amazing long period till date and has been an enthralling trip. Join me on a transforming journey that spins a web of development, resiliency, and profound understanding.

Introduction:

Through a journey marked by spiritual exploration, both ascent and descent, I navigated the turbulence of life’s demands. In a world besieged by chaos, discovering inner tranquillity may appear elusive, yet my odyssey revealed a transcendent truth. Beyond the confines of culture and creed, my path led me to a profound revelation—a realization that defied the very divisions that once shaped me.

Captivated by Christ: Nurturing Curiosity and Spirituality in Childhood:

Photo by Pixabay on Pexels.com

I was miraculously drawn to the teachings of Lord Jesus Christ as an 8-year-old growing up in an Orthodox Hindu Brahmin family. As I watched my family pursue day to day well-being and desires related to this materialistic world through their devotions, the idea of worshipping idols for merely materialistic desires didn’t sit well with me. Images of Jesus held a mesmerising attraction in the tangle of my early memories. His stare appeared to penetrate the depths of my impressionable heart, sowing the seeds of wonder and spiritual yearning that would later direct my journey of self-discovery. Those sights, which will always be imprinted in my memory, sparked a flame of inquiry that cut through space and time. My interest in Christian literature, especially the Bible, drove me to investigate it, and as the years passed, my relationship with Christian trusts and Churches across India grew stronger. I started attending Churches and gaining knowledges from Christain scholars.

Spiritual Foundations: Cultivating Goodness through Devotion to Jesus and the Ten Commandments:

[Jesus Christ] by Library of Congress is licensed under CC-CC0 1.0
With the association of these Christian communities, I soaked up rich knowledge that complemented Jesus’s teachings perfectly. I developed a strong bond with Him because of my love and devotion for Him, which helped me internalise the holistic behaviours contained in the Ten Commandments. Each lesson served as a steppingstone that was painstakingly constructed with love and commitment, helping to mould a life characterised by honesty, compassion, and a clear sense of direction. I even had moments that I can only characterise as miracles as I travelled along this path, which I thought were the result of my unadulterated love for the Lord Jesus. Even if they deserve their own section, these instances of miracles serve as evidence of my sincere faith at the time.

Battles of Faith and Love’s Unconventional Journey:

My voyage was woven with significant encounters, yet no matter how deeply I thought about it, the mystery of the Genesis chapter’s cosmic beginnings remained. Scepticism surfaced as a student immersed in the fields of physics and mathematics. My allegiances were also put under duress by various Christian organisations that fervently desired my Baptism as proof of my conversion. I broke up these relationships at this point, a decision that contrasted with my unwavering allegiance to Lord Jesus. In the shadow of possible planned marriages with Christian suitors, an unanticipated affection grew for the future wife of my life. I let go of those associations in this delicate dance, but my unwavering love for Jesus remained, a thread that went through everything else.

A Turning Point in Self-Realization: Nurturing Wisdom through the Bhagavad Gita and Advaita Vedanta:

THE FOUR GREAT VEDIC STATEMENTS

My father’s gifting of the Bhagavad Gita signalled a turning point that had tremendous significance. A remarkable vista of insight emerged as I read through the text with a contemplative mindset, exposing the core of the Absolute Self and the profound depths of “non-duality,” a tenet of the Advaita Vedanta philosophy. A dramatic change took place during those years of intensive academic study at the university. Ancient knowledge, contained in the Gita’s words, began to permeate the crevices of my perception, enhancing and changing my perspective.

I read all 18 chapters of the Gita through careful study, their wisdom echoing in my heart like the blissful echoes of eternity. The shlokas, which were filled with eternal lessons, evolved into threads that carefully woven my understanding together. This wasn’t simply a simple reading; it was a profound comprehension of universal truths that cut through time and cultural barriers.

Indeed, the Bhagavad Gita’s teachings served as a pivotal point in my quest for self-awareness and a transforming axis. It was a beacon, showing the way to self-realization and the understanding of interdependence. My vision of the world and my role in it have been permanently changed by the timeless Gita’s whispers, which have been sewn into the fabric of my mind.

Temporarily Deferred: Navigating Technical Responsibilities Amidst the Quest for Spiritual Insight:

1983: 9th June: 

I entered the world of employment and obligations as life went on. The pursuit of spiritual enlightenment momentarily yielded to the demands of my technical duty obligations, wherein I devoted myself to ensuring the seamless operation of Air Navigational services, safeguarding the realms of Air Traffic Services with unwavering diligence. The texts I previously immersed myself in slowly receded from my routine as technical papers and tests took my time and energy.

Seeds of Wisdom Sown: An Unconventional Exchange of Inspiration and Knowledge:

A significant turning point in my journey occurred in 1989 when an enveloping invitation to connect with the Absolute Self emerged. I was pulled to the Ramkrishna Mission’s exhibit at the Calcutta Book Fair despite its busy atmosphere. There, in my mother tongue, I found a book on the Upanishads and the four Vedas, which was a treasure trove. Despite the limited time I spent with these materials, I was aware of their importance.

I gave the Upanishads and Vedas to my father in a gesture of familial solidarity and the sharing of knowledge, urging him to read their contents. This act was inspired by the Bhagavad Gita, which was a gift from him, and had its origins there. I admitted that Vedanta had “stirred my soul,” hence these books ended up in my library. I gave my father these materials because I understood the limitations of my time and that their advice was too valuable to be left unread.

This dialogue resonated with the timeless wisdom that has been passed down through the ages, creating a link that transcended simple pages and serving as a symbol of how we are all on a common quest for wisdom amid the ups and downs of life’s responsibilities.

Navigating the Depths: A Journey of Resilience, Reflection, and Renewal:

A turbulent chapter of life at the age of 55: 

I entered a turbulent chapter of life at the age of 55, leaving me to battle an unsurmountable difficulty. I discovered myself facing the intimidating waves of hardship, much like a lone ship navigating a rough sea. I turned to the ageless wisdom of classical philosophies and the comforting embrace of motivational literature for solace in the face of this daunting task. In my moments of weakness, it seemed as though the wisdom of the past was calling to me and extending a lifeline.

I found a haven of comfort in the hallowed lines of the Vedas and the profound insights of the Upanishads, a refuge where ancient voices whispered the secrets of perseverance and the art of finding meaning in the midst of turmoil. But my voyage went beyond history’s written records and crossed the boundaries of contemporary science, particularly the fascinating field of quantum physics. Here, the interaction of particles and potentials mirrored the intricacy of existence and provided me with a fresh perspective on the complexities of life’s secrets.

In the wake of the storm, this time of reflection and discovery evolved into a profound voyage that involved a reawakening and a search for a new sense of direction. I found a treasure trove of ideas when I dug further into these wells of knowledge that transcended convention and culture. It was a journey to the heart of the human experience and a symbol of the human spirit’s tenacity and the limitless capacity for rejuvenation that lives within each of us.

My search for comfort evolved into a celebration of the human potential to endure, to look for comfort, and to come out the other side stronger, wiser, and more sensitive to the delicate melodies of existence’s symphony.

These investigations led me to discover a fresh perspective on eternity. During this stage, I discovered again what “equanimity” really means. It seems as though the culmination of several teachings and life experiences had led to this insight. The purest expression of equanimity became my compass, helping me to keep my composure in the face of life’s ups and downs.

My reflections on my journey and the learnings I encountered along the way were collected in blogs titled "My Journey through Books." I want to encourage others to follow their own paths to self-discovery and inner peace by sharing my experiences and learnings.

Conclusion: 

Looking back on the course of my life, I am humbled by the interaction of various religions, ideologies, and life experiences that came together to show a fundamental truth.

The wisdom of yore, inscribed in sacred texts, whispered by sages, and echoed through generations, resonates across time and space, offering solace to those who heed its call. And as this wisdom intertwines with the unyielding spirit of humanity, a remarkable metamorphosis takes place. The human spirit, a tenacious force that defies the odds, becomes the vessel that sails the seas of turmoil and uncertainty, charting a course toward the tranquil haven of equanimity.

In embracing this truth, we come to understand that the quest for equanimity is the embodiment of our shared human journey, transcending the labels that often divide us. It is a universal voyage that traverses the landscapes of the heart, propelled by the collective yearning for balance, unity, and inner peace. The symphony of diversity, when orchestrated by the wisdom of ages and harmonized by the resilience of the human spirit, creates a crescendo that resonates through time, inviting us all to embark on the profound expedition toward equanimity, where our souls find their ultimate rest.

What is the most important thing to carry with you all the time?

My steadfast answer is “Equanimity,” an enduring companion that shall journey with me wherever I roam.

Equanimity shall be my unwavering guide through life’s myriad experiences. Its essence will empower me to navigate challenges with grace and embrace the world’s fluctuations with a steady heart and mind.

I have found and adopted two easy paths to achieve my goals.: 1) Vedantic Approach: Upanishads (Advaita- Non-Dualism) & 2) Yogic Approach (Patanjali Yoga sutras)

Why? Let me justify:

The pursuit of an unwavering sense of balance and inner tranquilly becomes crucial in a world where life’s journey is characterised by uncertainty and hardships. If there is one item that sticks out as being the most crucial to always have with you, it is unquestionably “Equanimity.” Being calm and balanced in the middle of life’s ups and downs is a treasure that enlivens each moment and equips us with the fortitude and grace to sail across the turbulent waters of existence.

Marcus Aurelius, the Roman Emperor and Stoic philosopher, is one of the most remarkable examples of equanimity. The profundity of Aurelius’ awareness of life’s transience and the value of preserving composure is evident in his reflections. He is a prime example of the value of inner tranquilly because of his ability to face difficulties and failures with a serene demeanour. He understood that while we have no influence over the outside world, we do have control over how we choose to react to it. With this realisation, he made the decision to carry the serenity torch, illuminating his way through the difficulties of governing an empire and the struggles of his personal life.

Lord Krishna’s ageless proclamation in the Bhagavad Gita:

When we turn to the spiritual world, we find Lord Krishna’s ageless proclamation in the Bhagavad Gita. 12th chapter of the Bhagavad Gita unveil a holistic approach to devotion. They elucidate that devotion isn’t confined to ritualistic practices, but rather encompasses a profound transformation of one’s character and attitude. The qualities described – non-enmity, compassion, humility, contentment, equanimity, and non-harming – collectively shape a devotee into a vessel of divine love and grace.

Lord Krishna extols the virtue of composure in the presence of duality. He promotes a heart that is unmoved by happiness and grief, success and failure, pleasure and suffering. This instruction serves as a reminder that true equanimity is the transcendence of judgements and biases that frequently taint our interactions and arises from perceiving all creatures with equal compassion.

Following lines are the essence of few shlokas from 12th Chapter of Bhagavad Gita:

Bhagavad Gita: Shloka No. 13: States that individuals who are kind and sympathetic and have no ill intent towards others are precious to the Divine. This establishes the theme for the next verses, emphasising the value of developing an empathic heart that is free from hatred.

Bhagavad Gita: Shloka No.14: This idea is expanded upon in which says that the divine values qualities like contentment, lack of possessiveness, and the capacity to remain calm in both pleasure and pain. The importance of detachment is emphasised in this stanza, not in the sense of withdrawing from life but rather in the sense of retaining a balanced perspective regardless of life’s dualities.

Bhagavad Gita: Shloka No.15: continues by emphasising humility as a fundamental virtue. The perfect devotee, according to Lord Krishna, is one who is devoid of pride and haughtiness because humility allows for more profound spiritual connections and understandings.

Bhagavad Gita: Shloka No 16.:  the ideas of forgiveness and non-harming are first introduced. The ideal devotee is one who is unbiased towards all beings and does not harbour any hate. Non-harming behaviour encompasses more than just physical actions; it also includes ideas and feelings.

Bhagavad Gita: Shloka No. 17: The topic of equanimity is reiterated here and emphasises that the Divine loves everyone who is unmoved by honour and dishonour, joy and agony. 

This discourse is concluded by Shloka No. 18, which emphasises that the highest level of spiritual connection is attained by the person who is unaffected by praise or censure, who is silent, content, and constant in their devotion.

The teachings of Lord Jesus Christ:

The life of Lord Jesus Christ is a shining example of unwavering tranquilly in the pages of history. It is a great condition of equanimity to be able to accept suffering and even to forgive people who have wronged you, as he did. He showed the transformational power of a calm spirit by embodying love and compassion despite the hardships he encountered. We develop a reserve of empathy and resiliency by embodying the spirit of Christ’s serenity, which enables us to rise above our own limits and promote a more compassionate society.

Unravelling Tranquillity:

Dear Readers,

You’re about to go on an amazing journey of self-discovery, and tranquilly awaits!

Welcome to a fascinating exploration of “Unravelling Tranquillity.” In this discourse, we explore the fascinating nexus between non-dual Advaita philosophy, Patanjali yoga sutra theory, and cognitive science of the human mind. We shall explore the connections between traditional knowledge and contemporary science as we go along, giving light on the nature of tranquillity, the depths of awareness, and the fusion of these disparate yet related domains. 

Introduction:

Unlocking Tranquillity reveals the subtleties of the human mind and leads you to inner peace and harmony. Whether readers are seasoned seekers or have only recently started their journey for serenity, this content offers digestible insights. 

Prepare yourself for a life-changing experience as we explore the fundamentals of the human mind to elucidate its patterns and open the path to inner serenity. Together, let’s investigate self-awareness and seize the countless chances that await us on this journey. 

The Path to Tranquilly, from the Patanjali Yoga Sutra:

The Patanjali Yoga Sutra, an ancient Indian Yoga philosophy that outlines the foundations and practises of yoga, is a classic.

Eight Limbs of Yoga:

The first two limbs:

It provides an orderly strategy for achieving peace utilising the eight yoga limbs. The first two limbs, Yama (ethical disciplines) and Niyama (observances), which instruct practitioners to develop self-control and moral behaviour, lay the groundwork for inner tranquilly.

The third, fourth and fifth limb:

By bringing the body and mind into balance, the third limb, Asana (physical postures), and the fourth limb, Pranayama (breath control), help to balance and foster tranquilly. The fifth limb, Pratyahara (withdrawal of the senses), produces a calmer mind that frees us from outer influences and distractions as the practise goes on. [Prana: The Vital Force]

The sixth and seventh limb:

The sixth limb, Dharana (concentration), encourages focusing the mind on a single object in order to increase present-moment awareness and serenity. This mental state prepares one for the seventh limb, Dhyana (meditation), when tranquillity is perceived as a natural outcome of sustained focus and mindfulness.

The eighth limb: [All-Absorbent Meditation]

The eighth limb, Samadhi (connection with the divine: Universal connectivity), symbolises the highest level of serenity in which the individual self transcends the ego by uniting with the collective awareness.

Beyond the Brain: Exploring Universal Connectedness through Human Consciousness

5 Pranayama Exercises You Should Do Each Day:

Fundamentals: “Vrittis”

The understanding that the mind has a significant impact on how we perceive the world, feel about it, and act in it is its essential tenet. The Yoga sutras use the term “vrittis” to describe the variations or alterations of the Mind. Patanjali outlines the five that are most important to comprehend in order to master the “vrittis,” or mental fluctuations.

In the first chapter of the Yoga Sutra, known as “Samadhi pada,” Maharshi Patanjali presents the basic sutras that lay the groundwork for obtaining steady and still “MIND”. The third of these sutras functions as a broad principle:

Sutra 1.2 states, "Yoga is the cessation of the fluctuations of the mind," which is rendered as "Yogas citta-vritti-nirodhah" ().

This sutra places a strong emphasis on the value of tranquilly as the ultimate goal of yoga. The mind naturally tends to fluctuate, which leads to diversions, agitation, and restlessness, according to Patanjali. Yoga can teach people how to manage these ups and downs and create a state of calmness.

The term “citta” refers to the aggregate properties of mind and awareness, including thoughts, feelings, and perceptions. A common analogy used to describe “vrittis” is the ripples that disturb a pond’s placid surface. The sutra exhorts practitioners to master their minds by minimising these oscillations and establishing a state of “nirodhah,” which is cessation or restraint.

Patanjali identifies five mental adjustments that are essential for tranquilly in order to manage the “vrittis,”.

By eliminating mental distractions and soothing their vrittis, people can achieve tranquillity and concentrated attention. 

There are five Vrittis:

1. Pramana (Valid Cognition):

“Pramana” (correct knowledge), also known as valid cognition, is formed from perception, inference, and reliable witness. Knowing the source of information may aid in the mind’s ability to distinguish between conflicting ideas and myths.

2. Viparyaya (Misapprehension):

The mind can be deceived by misinterpreting reality or clinging to false beliefs. It is imperative to dispel these myths in order to achieve inner clarity.

3. Vikalpa (Imagination):

The mind regularly creates fantasies based on memories or wants, which leads to distractions. Eliminating these structures can aid in your peacefulness development.

4. Nidra, or Sleep.

The ability to enter deep sleep freely and knowledge of the mental state of sleep can renew the mind.

5. Smriti, or memory.

Perceptions and actions are influenced by memories, according to Smriti (Memory). By choosing which memories to concentrate on, we can rewire our brains in a good way.

Another path to tranquillity:Non-Dual Advaita Philosophy:

Non-Dual Advaita Philosophy, which has its roots in ancient Vedic wisdom, emphasises the indivisible unity of the singular soul (Atman) and the absolute reality (Brahman). This point of view claims that realising the non-dual nature of existence leads to liberation and that the dualities created by the mind’s delusion are what cause suffering.

According to Advaita, the mind keeps a false sense of self alive, which results in desires, phobias, and attachments. Through practises like self-inquiry (Vichara) and meditation, people can get past the limitations of the mind and discover the boundless, eternal nature of the self.

Let’s see what the Human Cognitive Science says:

The multidisciplinary field of cognitive science studies human cognition, perception, and consciousness. Cognitive science is distinct from the aforementioned spiritual traditions, but it does not contradict their conclusions; rather, it provides additional perspectives on the human mind.

Few connections between cognitive science and meditation:

Attention and Focus: Cognitive science investigates how attention functions, how it may be maintained, and how it affects cognitive processes. Cognitive scientists have been interested in meditation practises since they frequently involve developing one’s ability to pay attention and concentrate. Understanding how meditation improves attention regulation can help us understand how the brain processes attention.

Neuroplasticity: Studies have demonstrated that meditation can alter both the structure and the function of the brain. The study of cognitive science focuses on how the brain alters and adapts to experiences. We can learn more about neuroplasticity and how the brain processes information by conducting research on the benefits of meditation.

Emotional Control: Cognitive science and meditation both look into how people control their emotions. Emotional awareness and control are frequently practised during meditation. To get insights into emotion management techniques, cognitive scientists are interested in how these practises affect emotional reactions.

Mindfulness: A crucial component of many meditation techniques is mindfulness, which is being in the present moment and observing one’s thoughts and sensations without passing judgement. Cognitive science research the idea of mindfulness and how it affects cognitive functions like memory, attention, and perception.

Well-being and Stress Reduction: Meditation is frequently used as a practise to lower stress and improve general well-being. Research in cognitive science can offer factual support for meditation’s ability to improve psychological and physical wellbeing.

Consciousness and Self-awareness: Questions of consciousness and self-awareness are occasionally explored during meditation practises. Cognitive science, which investigates the nature of consciousness and self-referential processes, is likewise interested in these subjects.

Collaborations in research: To study the effects of meditation, some cognitive scientists work with meditators and contemplative traditions. This multidisciplinary approach enables a more thorough investigation of how meditation affects cognitive functions.

Overall, there is a mutual connection between cognitive science and meditation. While meditation gives perceptions and practises that can assist cognitive science research and further our knowledge of the mind’s potential and limitations, cognitive science provides a framework for studying the effects of meditation on the mind.

Research in cognitive science shows how our thoughts, emotions, and behaviours are influenced by neural networks, brain architecture, and cognitive biases. The mind continuously processes information as a result of a complex interaction of brain functions, which produces our subjective sensations.

Integration of Viewpoints:

When we combine our grasp of cognitive science, non-Dual Advaita philosophy, and the Yoga Sutra of Patanjali, we develop a thorough understanding of the nature of the human mind. By practising mindfulness, meditation, and self-inquiry, we can recognise and transcend the vrittis, develop mental clarity, and break the illusory bounds of the mind.

Investigating the human psyche in-depth is the road to serenity. By accepting the teachings of Patanjali’s Yoga Sutra, the understanding of Non-Dual Advaita Philosophy, and discoveries from cognitive research, we may navigate the maze of the mind, balancing its oscillations, and revealing the true core of our being—eternal and serene. 

What strategies do you use to maintain your health and well-being?

Daily writing prompt: My answer follows: –

The Intellect should be active.

My strategy: To Embrace Holistic Well-Being: The Path of Advaita Vedanta and Patanjali Yoga Sutras:

Maintaining health and well-being is essential for leading a fulfilling life. This content will explore two powerful paths that can lead to a healthy body and a healthy mind: Advaita Vedanta, a philosophical approach emphasizing non-dualism, and Patanjali Yoga Sutras, a comprehensive guide to the practice of yoga.

THE CITY OF BRAHMAN

Tranquillity is most important for human beings. 

To achieve tranquillity, meditating on the Mystic Syllable, OM, the cosmic vibration may be practiced. Mind can be trained to achieve freedom from anxiety.

Healthy Body:

Advaita Vedanta: Non-Dualism for Physical Health Advaita Vedanta is a school of thought rooted in ancient Indian philosophy. It teaches that our true self is beyond the limitations of the physical body and the material world. However, this philosophy also recognizes the importance of taking care of our bodies, as they serve as instruments for self-realization.

a) Mindful Eating: According to Advaita Vedanta, the body is a sacred temple that houses the divine soul. Thus, it emphasizes the importance of mindful eating. Nourishing the body with wholesome, balanced, and sattvic (pure) foods not only supports physical health but also contributes to mental clarity and spiritual well-being.

b) Moderation and Balance: Non-dualism advocates for moderation in all aspects of life, including diet, exercise, and rest. By avoiding extremes and maintaining balance, individuals can cultivate healthier habits that lead to increased vitality and overall well-being.

Healthy Mind: 

Patanjali Yoga Sutras: Cultivating Mental Harmony Patanjali Yoga Sutras, dating back over 2,000 years, is a foundational text for understanding and practicing yoga. It offers a step-by-step guide to attaining mental and emotional balance, leading to a healthy mind.

a) Asana (Physical Postures): The practice of asanas helps in improving flexibility, strength, and balance. Engaging in regular physical exercises, especially yoga poses, can promote physical health and mental relaxation. By connecting the mind with the body, practitioners experience a profound sense of harmony.

b) Pranayama (Breath Control): Patanjali emphasizes the significance of breath in controlling the mind. Practicing pranayama techniques regulates the breath, reduces stress, and calms the mind. A peaceful and focused mind is better equipped to face life’s challenges.

c) Dhyana (Meditation): The ultimate goal of yoga is to quiet the mind and experience a state of deep meditation. Through regular meditation practice, individuals can gain mental clarity, reduce anxiety, and increase self-awareness.

Combining the Paths for Holistic Well-Being: While Advaita Vedanta and Patanjali Yoga Sutras are distinct paths, they are not mutually exclusive. In fact, they complement each other beautifully in the pursuit of holistic well-being.

Advaita Vedanta encourages us to recognize the unity of the self with the universe, reducing stress and anxiety by understanding the impermanence of the material world. Patanjali Yoga Sutras, on the other hand, provide practical tools like yoga and meditation to attain mental stillness and focus.

Books are like lifesaving drugs. Good reads keep Body & Mind in good health.

My journey through Books: Part-4 [Transformation had begun]

By integrating both philosophies into our daily lives, we can achieve physical health through mindful practices and mental well-being through yoga and meditation. This harmonious combination fosters a deeper connection with us and the world around us, leading to a more balanced and fulfilling life.

“Ashtanga Yoga”: Eight limbs of Yoga.

Unleashing the Power Within: Celebrating International Yoga Day 2023

Photo Courtesy: Disha: Yoga Expert

Welcome to “Unleashing the Power Within: Celebrating International Yoga Day 2023”!

Greetings!

International Yoga Day serves as a global platform to highlight the profound impact of yoga on our physical, mental, and spiritual dimensions.

As the world comes together to honour and embrace the transformative practice of yoga, we embark on a journey of self-discovery, inner peace, and holistic well-being. Yoga is a path that leads us to the very core of our being, guiding us towards a state of harmony, clarity, and profound connection. It is an invitation to go beyond the external facade and tap into the boundless potential that lies within.

The word “YOGA” has been derived from the Sanskrit word “YUJ”. This means “to Connect or to Combine”. In very simple word it is “UNION”.

Photo Courtesy: Disha: Yoga Expert

∪ ⇒ Union: Union with Source (Brahman/ Purusha)

Let us explore Yogic Approach: Patanjali Yoga sutras!

On the day of International Yoga Day, it is essential to acknowledge and honour the profound wisdom encapsulated in Patanjali’s Yoga Sutras. Patanjali’s teachings serve as a guiding light, illuminating the path of yoga and its transformative potential. The Yoga Sutras outline a systematic framework for the practice of yoga, offering insights into the mind, consciousness, and the journey towards self-realization. These ancient sutras provide timeless wisdom that transcends cultural and geographical boundaries, reminding us of the holistic nature of yoga, encompassing physical, mental, and spiritual dimensions.
The Yoga Sutras, compiled by the sage Patanjali, consists of 196 aphorisms (sutras) divided into four chapters (padas). Patanjali's work serves as a guidebook for understanding and practicing Raja Yoga.

Chapter One: Samadhi Pada: 

The essence of Patanjali’s Yoga sutra is in the second sutra (1.2):

“yogashchittavrittinirodhah” [sutra-1.2]:

Yoga is for the control of thought-waves in the mind. To still the fluctuating mind.

Chapter Two: Sadhana Pada:

“Ashtanga Yoga”

Photo Courtesy: Disha: Yoga Expert

1. Yama – Restraints.

2. Niyama – Observances.

3. Asana -Physical postures.

4. Pranayama – Control of Prana (Breathing control).

5. Pratyahara – Withdrawal of the senses.

6. Dharana – Concentration

7. Dhyana – Meditation.

8. Samadhi – Absorption.  

Chapter Three: Vibhuti Pada

This chapter focuses on the attainment of supernatural powers (siddhis) through yogic practices. 

Dharana, Dhyana & Samadhi: These three limbs together lead aspirants to the ultimate goal. 

Chapter Four: Kaivalya Pada

This chapter elucidates the concept of Kaivalya, which means liberation or absolute freedom.

It enters into the state of transcendence, where the individual self merges with the universal consciousness, attaining liberation from the cycle of birth and death.

The chapter concludes by emphasizing that through self-realization, one achieves eternal peace and liberation from suffering.

Ashtanga Yoga stands out as one of the most renowned and fundamental systems of yoga.

With its dynamic and structured approach, it has gained widespread recognition and popularity.  Ashtanga Yoga offers a holistic path towards physical strength, mental clarity, emotional balance, and spiritual growth. Here are some key reasons why Ashtanga Yoga is highly regarded:

  1. Holistic Well-being: Ashtanga Yoga encompasses the eight limbs of yoga, addressing physical, mental, and spiritual dimensions.
  2. Physical Strength and Flexibility: The practice of Ashtanga Yoga involves dynamic and challenging asana sequences.
  3. Mental Clarity and Focus: Ashtanga Yoga incorporates breath control and concentration techniques. Through steady practice, it cultivates mental clarity, focus, and the ability to calm the mind.
  4. Emotional Balance: Ashtanga Yoga facilitates emotional well-being by promoting self-awareness and self-regulation. The practice helps release emotional tension, reduces anxiety, and cultivates a sense of inner peace and balance.
  5. Self-Discipline and Commitment: Ashtanga Yoga requires commitment to a regular practice. It fosters self-discipline, willpower, and the ability to overcome challenges on and off the mat.
  6. Purification and Detoxification: The dynamic nature of Ashtanga Yoga, combined with focused breathing, stimulates the internal organs, enhances circulation, and supports the body’s natural detoxification processes.
  7. Spiritual Growth and Self-Realization: Ashtanga Yoga provides a pathway for spiritual exploration and self-realization. It guides practitioners towards deepening their connection with their inner selves, discovering their true nature, and experiencing states of unity, peace, and transcendence.
  8. Sense of Community: Ashtanga Yoga has a strong community aspect, fostering a sense of support, camaraderie, and shared growth. Practitioners often gather in dedicated spaces, creating a supportive environment for learning and personal development.

Conclusion:

Yoga extends far beyond being a mere physical activity; it is the profound engagement of the mind. Its essence lies in cultivating a state of tranquillity and harmony within the depths of our consciousness. The ultimate goal of yoga is to attain a mind devoid of fluctuations—a stillness that allows our true essence to shine forth. Through the dedicated practice of yoga, we learn to quiet the incessant chatter of the mind and discover a serene space where true wisdom resides. It is in this stillness that we experience a profound union with our higher self, a connection that transcends the boundaries of our individual identity.

Recommended readings:

  1. Patanjali Yoga Sutras: commentary By Swami Vivekananda.
  2. FOUR YOGAS OF SWAMI VIVEKANANDA: Condensed and retold by Swami Tapasyananda.
  3. Patanjali Yoga Sutra: Commentary, by Swami Premeshananda.
  4. Inside the Yoga Sutras- By Reverend Jaganath Carrera.
  5. Four Chapters on Freedom- By Swami Satyananda Saraswati.
  6. The Yoga Sutras of Patanjali: Commentary on the Raja Yoga Sutras by Swami Satchitananda.

My sincere request to the esteemed readers to share their opinion or queries if any🙏

 

 

Photo Courtesy: Disha: Yoga Expert

Celebrating Mother’s Day 2023: Honouring the Unconditional Love and Sacrifices

Photo by Pixabay on Pexels.com

Introduction:

A Note of Praise to Mothers: Celebrating Unparalleled Sacrifice and Unconditional Love

Mother’s Day is a special occasion that holds a profound significance in our lives. It is a time to express gratitude, appreciation, and love for the incredible women who have played the role of mothers in our lives. On this auspicious day, families across the globe gather to honour and celebrate the unwavering love, selflessness, and sacrifices of mothers. 

Photo by Carlos Santiago on Pexels.com

Expressing Gratitude:

To all the mothers who have walked this earth, your selflessness, strength, and unwavering love deserve a tribute beyond words. From the moment of conception to the countless sleepless nights, from nurturing your child’s dreams to standing by their side through life’s trials and triumphs, your sacrifices are unparalleled. Your journey is one of immeasurable dedication, transforming you into a beacon of love and guidance.

The pain endured, both during labor and throughout the process of raising a child

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In the very act of bringing life into this world, you embark on a path filled with immense physical and emotional challenges. From the first flutters of life within you to the awe-inspiring moment of birth, you bear the weight of nurturing a tiny being with endless potential. The pain endured, both during labor and throughout the process of raising a child, is a testament to your boundless strength.

Sacrifices do not end with birth.

But your sacrifices do not end with birth. As your child grows, you selflessly devote yourself to their every need. Sleepless nights become the norm as you cradle your infant, soothing their cries and sacrificing your own rest for their comfort. With each milestone achieved, from first steps to first words, you celebrate alongside them, rejoicing in their growth and development.

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You become their safe haven in a world full of uncertainties.

Through the years of childhood, you become their rock, their safe haven in a world full of uncertainties. You provide unconditional love, guidance, and support, moulding them into the individuals they are meant to become. You sacrifice your own desires and aspirations, pouring your heart into their dreams, always standing by their side, cheering them on.

Photo by Pixabay on Pexels.com

You remain a pillar of strength.

As they navigate adolescence and enter adulthood, you continue to be a steadfast presence. You offer guidance and counsel, even when they may push you away. Your sacrifices evolve, shifting from sleepless nights to countless worries and fears. Yet, you remain a pillar of strength, unwavering in your love and belief in them.

You continue to be our constant source of support.

And as they embark on their own journeys, venturing into the world, you continue to be their constant source of support. Your sacrifices may go unnoticed, but they remain woven into the fabric of their lives. Your love endures, even in the face of distance or the passing of time.

Today, we honour and celebrate you, dear mothers, for your remarkable sacrifices and immeasurable love. Your unwavering commitment to your children, your boundless strength, and your ability to find joy in the simplest of moments are unparalleled. You are the embodiment of love, resilience, and sacrifice.

Mother’s Day gives us an opportunity to acknowledge the immeasurable impact of mothers on our lives and society as a whole.

May this note serve as a small token of our gratitude and appreciation for all that you do. Your sacrifices, often unseen and unspoken, shape the very foundation of our lives. Without you, we would not be the individuals we are today.

Thank you, dear mothers, for your extraordinary sacrifices, unwavering love, and the profound impact you have on our lives. Today, and every day, we celebrate you and all that you represent.

Last but not the least!

Photo by Zabii Awan on Pexels.com

Nature: The Great Mother We Must Respect and Obey:

Nature, as the Great Mother, provides us with everything we need to survive and thrive. It is our duty to respect and obey nature, recognizing its invaluable role in sustaining life on Earth.

In our pursuit of progress and development, we often overlook one crucial aspect that sustains us all—nature. Nature, often referred to as the Great Mother, nurtures and provides for us in countless ways. From the air we breathe to the food we eat; nature’s bountiful offerings are essential for our survival and well-being. In order to ensure a harmonious existence, it is imperative that we respect and obey nature, recognizing its inherent wisdom and the need to protect and preserve it.

Nature’s Nurturing Essence:

Similar to the unconditional love and care a mother bestows upon her children, nature encompasses the same nurturing essence. It provides us with an environment where life can thrive, offering a myriad of resources that sustain every living being. The air we breathe, the water we drink, and the food we consume all originate from nature’s abundant reserves.

Just as a mother’s love is selfless, nature’s provisions are given without expectation.

Conclusion:

On this special day, let us take a moment to pause and truly appreciate the selflessness that defines motherhood. The sacrifices made from the very beginning, starting from conception to the moment of birth, and throughout our entire lives, are immeasurable. From the physical and emotional challenges to the sleepless nights, mothers embody strength beyond measure.

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Possessiveness Brings Pain.

Possessiveness is fundamentally a fear of loss.

Introduction: 

Possessiveness is a common human trait that often goes unnoticed. We are taught to value ownership, control, and exclusivity, whether it’s in our relationships, our material possessions, or our beliefs. However, when possessiveness becomes excessive or rigid, it can lead to various forms of suffering, such as jealousy, anxiety, resentment, and even violence. In this article, we will explore the roots, consequences, and alternatives to possessiveness from different philosophical perspectives. 

Possessiveness creates feelings of fear, then anger and finally sadness.

The harm caused by possessiveness can vary depending on the degree and intensity of the possessiveness, as well as the individual’s coping mechanisms and support systems. However, excessive possessiveness can have significant negative consequences.

The Roots of Possessiveness: 

Possessiveness can be traced back to our innate survival instinct, which drives us to acquire and protect resources that we perceive as essential to our well-being. This instinct is adaptive and necessary in certain situations, such as finding food, shelter, and safety. 

Some families teach their children to share and cooperate, while others encourage them to hoard and compete, some cultures promote collectivism and interdependence, while others emphasize individualism and competition. 

Possessiveness can cause significant suffering and distress, but there are several remedial actions that one can take to alleviate sufferings by the study of spiritual scriptures, practicing self-reflection, mindfulness, seeking support, seeking professional help, and cultivating gratitude.

The Consequences of Possessiveness: 

  • Jealousy: Possessiveness often involves the fear of losing what we have or not getting what we want. 
  • Attachment: Possessiveness creates a strong attachment to things or people that we perceive as ours. This attachment can lead to dependence, obsession, and emotional pain when we are separated or threatened by them.  This happens mostly in Relationship possessiveness.
  • Conflict: Possessiveness can lead to conflicts with others who have different or conflicting interests, beliefs, or values. 

Some common kinds of possessiveness:  

Relationship possessiveness:

Trust is a vital aspect of a healthy relationship:

Possessiveness can strain relationships, as it can lead to controlling and jealous behaviour that can damage trust and intimacy. It can also cause resentment and anger in the other person, leading to conflicts and possibly the breakdown of the relationship. 

Consequences and remedies: 

Relationship possessiveness: Can be particularly harmful in the context of a marriage, where one partner may feel entitled to possess or control the other. Impractical demands are a common feature of relationship possessiveness. 

Betrayal in a relationship can be a painful and traumatic experience, especially when it involves possessiveness and control. When one partner betrays the other, it can shatter the trust and intimacy that are essential for a healthy relationship. In such cases, it is important to approach the situation with compassion, empathy, and a commitment to healing and growth. It is important to explore the root causes of the betrayal, which may include underlying issues such as addiction or mental health problems. 

Various other possessiveness causes sufferings too. 

Material possessiveness: An excessive attachment to material possessions such as money, cars, houses, or gadgets, and a fear of losing them or not having enough of them. 

Intellectual possessiveness: A strong attachment to one’s qualification, beliefs, ideas, or opinions, and a tendency to dismiss or attack opposing views or evidence. 

Status possessiveness: A desire for social status, recognition, or power, and a fear of losing them or being perceived as inferior. 

Spiritual possessiveness: A rigid attachment to spiritual practices, beliefs, or teachers, and a tendency to exclude or judge others who do not conform to one’s standards. 

Cultural possessiveness: A strong attachment to one’s cultural identity, values, or traditions, and a tendency to reject or criticize other cultures or lifestyles.  

In Sanskrit, the term for possessiveness is “mamatva” (ममत्व). This term is derived from the root word “mama” which means “mine” or “belonging to me”. The suffix “-tva” indicates a state or quality of being, thus “mamatva” refers to the state or quality of possessing or owning something as one’s own.  

In Vedanta, the concept of “mamatva” or possessiveness is seen as a source of suffering and an obstacle to spiritual growth. Vedanta teaches that the true nature of the self (Atman) is pure consciousness and that it is not limited or defined by any possessions, relationships, or identities. Possessiveness arises from the illusion of separation and the mistaken identification of the self with external objects or relationships. 

Practice of renunciation: 

Practice of renunciation is an important tool for overcoming excessive possession and attachment. By voluntarily giving up worldly possessions and attachments, individuals can cultivate inner peace, detachment, and spiritual growth. Vedanta teaches that the path to liberation or enlightenment involves transcending this illusion and realizing the true nature of the self as pure consciousness. Vedanta emphasizes the importance of detachment (vairagya) as a means of overcoming possessiveness and cultivating spiritual growth. 

Some ancient Indian texts and their specific teachings on possessiveness: 

Bhagavad Gita – In chapter 2, Shloka 62, the text says, “While contemplating the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger.” The text also teaches the importance of detachment in chapter 3, Shloka 29, where it says, “The wise ones do not get attached to the fruits of their actions. They work without any attachment, without any selfish motives.” 

 Yoga Sutras of Patanjali – This text is a collection of aphorisms on the practice of yoga, including the concept of vairagya or detachment from worldly attachments and desires. In sutra 1.15, Patanjali says, “When non-attachment (vairagya) is achieved, there is the desire for the state of perfect discrimination. Here, Patanjali teaches that detachment from worldly attachments and desires is a necessary step towards achieving discrimination and wisdom. 

Upanishads – The Upanishads contain teachings on the nature of the self, the universe, and the relationship between them, which are relevant to the concept of possessiveness. In the BRRihadAraNyaka Upanishad, Shloka 2.4.5, it says, “This Self, which is free from sin, free from old age, free from death and grief, free from hunger and thirst, whose desires are the Self, whose will is the Self, should be searched out, should be understood.”  

Conclusion:  

Possessiveness is a common human tendency that can lead to suffering and attachment.  Various ancient Indian texts emphasize the importance of detachment and cultivating right conduct in acquiring and using possessions. They highlight the ultimate goal of realizing the true nature of the self, which is not defined by possessions or attachments but by its infinite and eternal nature. 

Adi Sankaracharya Jayanti:2023

SRI ADI SHANKARACHARYA

Greetings friends! Today is Adi Sankaracharya Jayanti:2023 🙏🙏🙏

Significance of birth anniversary of Jagatguru, who established “Char Dham”.

For ages, the supreme Vedic knowledge about the indwelling self (Sakshi Chaitanya) and the identity of “Brahman” has been transmitted through an unbroken lineage of preceptors and disciples to the modern age. However, during the prevalence of Buddhism, the progress was temporarily arrested. In the 8th century AD, Sri Shankaracharya appeared and revived the Vedic religion, re-establishing it for future generations.

Founder of Advaita Vedanta, Sri Adi Shankaracharya was born in Kerala, India in the 8th century. He is known for his commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras, which are the foundational texts of Hinduism. His teachings emphasized the unity of all existence and the non-dual nature of the ultimate reality, which he called Brahman. Shankaracharya travelled across India between the age of 16 and 32. It is believed that at the age of 32, he left this world.

 Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature.

Adi Shankaracharya established four Mathas in four directions, which are known as “Char Dham”.

Sringeri Sharada Matha:

Located in Sringeri, Karnataka, this matha is dedicated to the goddess Sharada, who is considered to be the patron goddess of learning and wisdom.

Dwaraka Sharada Matha:

Located in Dwaraka, Gujarat, this matha is dedicated to the goddess Saraswati, who is the goddess of knowledge and learning in Hinduism.

Govardhan Matha:

Located in Puri, Odisha, this matha is dedicated to Lord Jagannath and is also known as the Dwarka matha.

Jyotir Matha:

Located in the state of Uttarakhand, in the northern part of India, this matha is dedicated to the worship of Lord Shiva. It is believed to have been established by Shankaracharya in the 8th century AD.

Works of Sri Adi Shankaracharya:

Shankaracharya is known for his commentaries, treatises, and philosophical works. Some of his most important works include:

  1. Advaita Vedanta: This work is a commentary on the Brahma Sutras, which is one of the foundational texts of Hinduism. It explains the philosophy of Advaita Vedanta, which emphasizes the non-dual nature of ultimate reality.
  2. Brahma Sutras: This is one of the foundational texts of Hinduism, which contains aphorisms that summarize the teachings of the Upanishads. Shankaracharya wrote a commentary on this text, called the Advaita Vedanta, which explains the philosophy of non-dualism.
  3. Upanishads: These are a collection of texts that contain philosophical and spiritual teachings and are considered to be one of the core texts of Hinduism. Shankaracharya wrote commentaries on several of the major Upanishads, including the Katha Upanishad, the Chandogya Upanishad, and the Brihadaranyaka Upanishad.
  4. Bhagavad Gita: This is a Hindu scripture that contains a dialogue between the warrior Arjuna and his charioteer, Lord Krishna. It is considered to be one of the most important texts of Hinduism, and Shankaracharya wrote a commentary on it called the Gita Bhashya.

    Lines from Bhagavad Geeta
  5. Viveka Chudamani: This work is a treatise on the nature of the self and the ultimate reality. It explains the concept of maya, or illusion, and how it leads to the mistaken belief in a separate self.
  6. Upadesasahasri: This work is a philosophical dialogue between Shankaracharya and his disciples, in which he explains the nature of reality and the path to enlightenment.
  7. Bhaja Govindam: This is a devotional poem that emphasizes the importance of spiritual practice and detachment from material possessions.       Listen Bhaja Govindam👈
  8. Soundarya Lahari: This work is a collection of hymns and verses that praise the goddess Shakti, who represents the creative and transformative power of the universe.

Listen first 10 shlokas of Soundarya Lahari: – sung by Dr. Anamika Pandey, Senior Public Health Expert, Lucknow. 👇

To learn chanting and explanation of “Saundarya Lahari”, Dr. Anamika can be approached through her mail ID: Anamika.pandey29@gmail.com

And many more: – Nirvana Shatakam:👈

Waves of Beauty:

A Special post on this auspicious day of Akshaya Tritiya.

Akshaya Tritiya is a celebration of abundance and prosperity, and its origin is deeply rooted in Hindu itihasa and ancient traditions.

Today’s post is about a hymn “Saundarya Lahari”: Waves of Beauty.

Saundarya Lahari, a well-known work attributed to the 8th century Adi Shankaracharya.

Saundarya Lahari literally translates to “Waves of Beauty” and is a hymn consisting of 100 shlokas dedicated to the worship of the Hindu goddess Shakti, particularly in her aspect as the mother goddess or Divine Mother.

The hymn is divided into two parts: the first 41 shlokas are known as the Ananda Lahari or “Waves of Bliss”, which focus on the worship of the formless aspect of Shakti as pure consciousness, while the remaining 59 shlokas make up the Saundarya Lahari proper, which celebrate the beauty and grace of the goddess in her manifest form.

Saundarya Lahari is a long hymn consisting of 100 shlokas. The hymn is divided into two parts - Ananda Lahari and Saundarya Lahari proper.

Ananda Lahari (Shloka: 1-41): 

Focuses on the formless aspect of Shakti as pure consciousness or awareness.

Saundarya Lahari Proper. (Shloka: 42-100):

Focuses on the manifest aspect of Shakti as beauty and grace. Addresses the manifest aspect of Shakti, also known as Lalita Tripurasundari. 

Brief introduction of Saundarya Lahari: –

Ananda Lahari is the first part of Saundarya Lahari.

This part is consisting of the first 41 shlokas of the hymn. It focuses on the formless aspect of Shakti as pure consciousness or awareness. Ananda means “bliss” or “joy”, and Lahari means “waves” or “currents”. Ananda Lahari, therefore, can be translated as “Waves of Bliss”.

The shlokas of Ananda Lahari are highly philosophical and mystical in nature, exploring the nature of consciousness and the path of spiritual realization. They are addressed to the formless aspect of Shakti, also known as Shiva-Shakti or Pure Consciousness. The shlokas describe the infinite and boundless nature of consciousness, which is beyond all form, attributes, and limitations.

Remaining 59 shlokas form the second part as Saundarya Lahari.

Saundarya Lahari is an intricate and esoteric composition that describes the beauty, grace, and power of the goddess Lalita Tripurasundari, who is considered the embodiment of the divine feminine. 

The spiritual significance of Saundarya Lahari lies in its ability to awaken the dormant spiritual energy within the individual and lead them towards self-realization. The hymn employs powerful metaphors and imagery to convey profound spiritual truths, and it is said that by meditating on the shlokas of Saundarya Lahari, one can attain spiritual enlightenment.

In Ananda Lahari, Adi Shankaracharya uses a variety of metaphors and images to convey the essence of pure consciousness. For example, in 1st shloka, he describes consciousness as a “cool moonbeam” that dispels the darkness of ignorance. In shloka no-5, he compares consciousness to a “flameless lamp” that illuminates everything without being consumed itself. In the 9th shloka, he describes consciousness as a “mirror” that reflects everything but is not affected by what it reflects.

Listen one shloka: – sung by Dr. Anamika Pandey, Senior Public Health Expert, Lucknow.

To learn chanting and explanation of “Saundarya Lahari”, Dr. Anamika can be approached through her mail ID: Anamika.pandey29@gmail.com

Conclusion:

In conclusion, the practice of devotion and meditation on the divine feminine is a powerful means of attaining spiritual realization and liberation. By cultivating the qualities of love, compassion, and surrender, one can develop a deeper connection with the divine and awaken the dormant spiritual energy within oneself. The practice of devotion towards the divine feminine is a profound spiritual path that can lead to a transformation of consciousness and the attainment of ultimate truth.

On this day of Akshaya Tritiya, let us turn our gaze inward and behold the radiance of the goddess within. May her divine beauty inspire us to seek the highest truth, to let go of our attachments to the fleeting pleasures of this world, and to embrace the infinite bliss of her eternal presence.

Happy Ram Navami-2023

Greetings!!!

Happy Ram Navami -2023

This Ram Navami, may Shri Ram shower you with his blessings, love, and care. Greetings to you and your family on this auspicious day.

Ram Navami is a Hindu festival that celebrates the birth of Lord Rama, one of the most revered and popular deities in Hinduism. The festival is usually observed on the ninth day of the Hindu month of Chaitra, which falls in late March or early April according to the Gregorian calendar.

Ram Navami is celebrated with great fervor and enthusiasm by Hindus all over the world. 

Triumph of good over evil:

Ram Navami is also a cultural festival that brings people together in a spirit of unity and harmony. It is a time for feasting, socializing, and spreading love and goodwill towards all. Ram Navami is a joyous and uplifting festival that celebrates the triumph of good over evil and reminds us of the importance of living a virtuous and righteous life, just like Lord Rama.

Lord Rama is a central figure in Hinduism and is worshipped as an avatar of the God Vishnu. He is the hero of the Hindu epic, the Ramayana, which tells the story of his life and teachings. Lord Rama is known for his righteousness, compassion, and courage, and is revered as an ideal king, husband, and son.

The King of Eagles Jatayu Tries to Stop Sita’s Abduction

 

According to Hindu Ithihasa “The Ramayana”, which is an epic poem of ancient India, Lord Rama was born in Ayodhya as the son of King Dasharatha and Queen Kausalya. The Ramayana is one of the greatest works of Hindu literature. It tells the story of Lord Rama, a prince of Ayodhya, who embarks on a journey to rescue his wife Sita from the demon king Ravana with the help of his loyal friends and allies.

The Ramayana is known for its timeless themes of love, devotion, and the triumph of good over evil. It has been retold in various forms across different cultures and has remained a source of inspiration and spiritual guidance for generations.

Lord Rama is celebrated and worshipped by Hindus all over the world, especially on the occasion of Ram Navami, which commemorates his birth. His life and teachings continue to inspire millions of people to this day, and he is regarded as an embodiment of righteousness, compassion, and devotion.

Sri Rama Bhujanga Prayata Stotram:

It is a popular devotional hymn in the Hindu tradition, especially among followers of Lord Rama. The hymn consists of 33 verses, each of which describes a particular aspect of Lord Rama’s glory and divinity. The authorship of Sri Rama Bhujanga Prayata Stotram is attributed to Adi Shankaracharya.

Ramabhujanga Stotram:   Please Click here to read the Stotram

The hymn is sung by Dr. Anamika Pandey, Senior Health Expert, Lucknow.

 Sri Rama Bhujanga Prayata Stotram: By Dr. Anamika Pandey

Rishi Vasishta: Ishta Guru of Lord Ram.

Vasistha Muni was a revered sage and spiritual teacher in Hinduism, who is believed to have been the Guru or spiritual preceptor of Lord Rama, one of the most revered deities in Hinduism. He is believed to have authored several important Hindu scriptures, including the Yoga Vasistha, a text that explores the nature of consciousness and the path to liberation.

In the Yoga Vasishta, NON-DUALITY or Advaita is one of the central teachings that emphasizes the ultimate reality of the universe as a single, indivisible consciousness.

The text explains that the duality of the world, including the perception of a separate self, is an illusion created by the mind. It teaches that the true nature of the self is pure consciousness, which is identical to the ultimate reality of the universe, known as Brahman. The practice of Yoga, according to the Yoga Vasishta, involves recognizing and experiencing this non-dual reality through self-inquiry, meditation, and detachment from the transient world of appearances.

All-Absorbent Meditation

Introduction:

All-Absorbent Meditation: also, it is known as “Samvarga Vidya“

The term "Samvarga Vidya" is mentioned in several of the Upanishads, including the Brihadaranyaka Upanishad and the Chhandogya Upanishad. In these texts, it is described as a practice of meditation that leads to the realization of the ultimate reality or truth behind all things.

All-Absorbent Meditation is a term from the ancient Indian spiritual tradition of Vedanta. It refers to a practice of meditation that involves focusing the mind on the ultimate reality or truth behind all things and experiencing a state of pure consciousness in which the individual self merges with the Universal Self.

In this practice, the meditator seeks to absorb all of their mental and emotional energies into the object of meditation, which is the ultimate reality or divine essence that underlies all of existence. The goal is to transcend the limited sense of individual self and merge with the infinite consciousness [ Known as “Brahman” Vedanta] that pervades all things.

The practice of Samvarga Vidya is considered to be one of the most advanced forms of meditation in the Vedantic tradition, requiring a high degree of concentration, detachment, and devotion to spiritual ideals. It is said to lead to a profound sense of inner peace, clarity, and spiritual insight, as well as a deep understanding of the nature of reality and the Self.

In the Chhandagyo Upanishad, All-Absorbent Meditation or Samvarga Vidya is described as the process of merging the individual soul with the ultimate reality or Brahman. This Vidya comes in the form of a story. The story of King Janasruti and Raikva. 

I have published the story in my blog. The link is given above.

The story of King Janasruti and Raikva is a famous tale from the ChAndogya Upanishad, which illustrates the importance of humility, devotion, and the pursuit of spiritual knowledge. The story is found in the fourth chapter of the Upanishad, spanning from 4.1 to 4.3.

The story of King Janasruti and Raikva is a powerful illustration of the importance of humility and the pursuit of spiritual knowledge, as well as the idea that true wisdom can come from unexpected sources. It also emphasizes the importance of having a qualified teacher who can guide one on the path to spiritual enlightenment.

King Janasruti sat with pride, Thinking himself so wise and right. But his heart was longing for the truth, The knowledge that would bring him to light.

Raikva, a humble cart driver, came along and caught the king’s eye. “Teach me,” said Janasruti with desire, “The knowledge that makes the heart fly.”

Raikva replied with a gentle smile, “I am but a mere cart driver, O king. What knowledge can I impart to thee, When thou hast riches and power in thy ring?”

Janasruti bowed down with humility, Humbled by Raikva’s wise words. “I seek not thy wealth or status, O king, But the knowledge that frees the soul like birds.”

Raikva then shared the truth with him, that knowledge is not in wealth or name. But in devotion and love for the divine, which alone can bring one eternal fame.

The king was humbled by Raikva’s grace, and he bowed down with folded hands. “Thou art the true teacher, O wise one, who has shown me the path to the divine lands.”

Conclusion:

What is All-Absorbent Meditation?

Every one of us is pulled towards the objects of sense, whereas we cannot pull anything into our own selves. Senses are always outward. We are like slave of the outwardly pleasures of sense. Therefore, we are slave of worldly pleasures. How can we absorb these outwardly pleasures, desires? How can we make these desires our slaves? If we can understand the teachings imparted by Raikva, we can control our desires and make them our slaves. Therefore consuming (controlling) desires and merging them inside, we can make them our slaves. They will be at our feet. This Vidya is also known as Samvarga Vidya, a technique of Meditation.

My journey through Books: Part-4 [Transformation had begun]

Introduction:

Welcome back to the Fourth part of my blog “My journey through books”, where I’ll be discussing the books that have helped me gain wisdom over the years. In the previous parts, I shared my earliest memories of reading, how my reading tastes evolved over time, and some of the most influential books in my life. 

Please read my previous posts: Links are here: – 

“My journey through Books”: Part-3 [ A Quantum Touch]

“ My journey through Books: Part-2″

“My journey through Books”: Part-1

Reflections on my journey through books: 

The Transformation to a new Me had already begun.

In this post I will emphasize on the book “THE DIVINE MATRIX” by Gregg Braden.

Here is one lecture of Gregg Braden. Worth watching.

“The Divine Matrix” by Gregg Braden is a book that explores the connection between science and spirituality. The book presents the idea that there is a universal energy field that connects everything in the universe, and that this energy field can be harnessed to create positive changes in our lives.

Braden draws upon a range of scientific theories and experiments to support his thesis, including quantum physics, the holographic principle, and the power of human consciousness. He argues that by understanding the nature of this energy field, we can tap into its power to create positive changes in our lives, such as healing our bodies and relationships, and manifesting our dreams and desires.

The book is divided into three parts.

The first part introduces the concept of the Divine Matrix and explores the scientific principles that underpin it. The second part examines the practical applications of the Divine Matrix, including techniques for harnessing its power and creating positive changes in our lives. The third part explores the larger implications of the Divine Matrix for humanity, including its potential to transform our understanding of ourselves and our place in the universe.

The book 📙“The Divine Matrix” offers a fascinating exploration of the intersection between science and spirituality and provides practical tools for harnessing the power of the universal energy field to create positive changes in our lives.

I believe what Braden explained.

Everything in the universe is connected through a field of energy that pervades all space and time. I consider this as “Brahman” has been described in Vedanta. 

Gregg Braden argues that this field of energy is the source of all creation, and that it holds the key to understanding the nature of reality itself.

Braden explores the power of human consciousness to shape our reality and argues that we can use our thoughts, feelings, and beliefs to influence the world around us. He also introduces a range of techniques for tapping into the energy of the Divine Matrix, such as meditation, visualization, and affirmations. Gregg Braden emphasized on “Remote Viewing”, which is “Divya Drishti“ an ancient method of gaining knowledge and insight by using the power of the mind. It is a technique that has been practiced in India for centuries and is believed to be similar to the modern concept of remote viewing.

In Divya Drishti, the practitioner focuses their mind on a specific object or location, and through intense concentration, they are able to “see” or “sense” things beyond their physical sight. This technique is often used in meditation or spiritual practices to gain a deeper understanding of the world and oneself.

Similarly, remote viewing is a modern-day technique that involves using extrasensory perception (ESP) to gain information about a distant or unseen target. This method was developed by the United States government in the 1970s as a means of gathering intelligence and has since been studied and practiced by researchers and individuals around the world.

Both Divya Drishti and remote viewing are based on the idea that the mind has the ability to access information beyond what is immediately perceivable by the physical senses. While the two techniques may differ in their specific methods and applications, they both rely on the power of the mind to gain insight and knowledge.

Remote viewing:

Remote Viewing is a phenomenon in which an individual is able to perceive information from a distant or unseen target location through extrasensory means, without the use of their physical senses. It is often described as a form of psychic or intuitive ability.

Example of Remote viewing in Mahabharata an ancient Indian epic.

In the ancient Indian epic, the Mahabharata, there is a story that is often cited as an example of remote viewing. The story involves a character named Sanjaya, who was the charioteer and advisor to the blind king Dhritarashtra.

The book “Divine Matrix” has helped me to comprehend that I possess an endless wellspring of love within myself, which I can generously share with others. 

One of the most significant outcomes of reading “The Divine Matrix” is a new perspective on the power of our thoughts and intentions. The book emphasizes the idea that we are co-creators of our reality, and that the thoughts and emotions we put out into the world have a profound impact on our experiences.

Conclusion:

Reading life-saving books on science and spirituality can have a unique and powerful impact on our lives.

  1. Deeper understanding of the universe: Intersection of science and spirituality can provide us with a deeper understanding of the nature of the universe and our place in it. By gaining insight into concepts such as quantum physics, consciousness, and the interconnectedness of all things, we can expand our worldview and see the world in a new light.
  2. Greater sense of purpose: Books on science and spirituality can help us to connect with our inner selves and develop a greater sense of purpose and meaning in our lives.
  3. Enhanced well-being: Emphasize the importance of mindfulness, meditation, and other practices that can help us to reduce stress, increase resilience, and cultivate a greater sense of peace and balance in our lives.
  4. Increased empathy and compassion: These books often emphasize the interconnectedness of all things and the importance of cultivating a sense of unity and oneness [NON-DUALITY]. 

Thanks for visiting my site and reading this post. Please share if you like.🙏🙏🙏

World Happiness Day-2023: A note on spiritual perspective.

“World Happiness Day” is a global observance celebrated annually on March 20th.Yesteday we observed that. 

Let Happiness be forever:

The United Nations designated this day to promote happiness and well-being as universal goals and aspirations in the lives of people around the world. The idea behind World Happiness Day is to recognize that happiness is a fundamental human goal, and that promoting happiness can help to promote social progress, economic growth, and sustainable development.

Let us look what is Happiness in the perspective of Vedanta?

Joy, Bliss and Happiness are all same. In Sanskrit, we say this as “Ananda”.

According to Vedanta, the goal of Human is ” Attyantika Dukshya Nibritti, Paramananda praptyachya”.

Our aim to increase happiness and well-being among individuals, communities, and societies can be achieved through ONENESS. For that, our activities may include gaining true knowledge, the Awareness along with practice mindfulness exercises, gratitude practices, community service, charity work, and other positive actions that promote happiness and well-being.

Vedanta teaches that the root cause of our suffering is our identification with the body-mind complex and our attachment to external objects and experiences. When we identify with the limited and impermanent aspects of ourselves and seek happiness through external means, we experience only temporary and fleeting pleasure, which is always followed by pain and dissatisfaction.

A small post on the basis of ancient Indian Philosophy.

According to Vedanta, happiness is not something that can be acquired from external sources, but rather it is an inherent aspect of our true nature. In Vedanta, our true nature is referred to as Atman or Brahman, which is the ultimate reality that underlies all existence. Happiness, therefore, is not a state that can be achieved through external means, but rather it is the natural state of being that arises when we realize our true nature.

The Taittiriya Upanishad, the Brahmananda Valli section, describes joy or Ananda as an aspect of Brahman, the ultimate reality.

According to this Upanishad, “Brahman” is not just the cause of the Universe(s), but also the source of infinite joy and bliss. The Brahmananda Valli explains that the experience of joy arises when we are in harmony with the divine essence of Brahman, and that this joy is not limited by time, space or circumstances.

The text describes different levels of joy, including the physical pleasure derived from sensory experiences, the joy of the mind derived from intellectual pursuits, and the ultimate joy of the soul that arises from union with Brahman. It suggests that the joy derived from sensory experiences and intellectual pursuits is fleeting and limited, while the joy of the soul is eternal and limitless.

The Taittiriya Upanishad emphasizes the importance of seeking this ultimate joy by purifying the mind and practicing spiritual disciplines such as meditation, self-inquiry, and devotion to Brahman. It suggests that the ultimate goal of human life is to realize our true nature as divine beings and experience the unbounded joy and bliss that comes with this realization.

Long back I published a post ” What is Joy” in three parts. The links are given below. You may have a look.

What is Joy? (Part-1)

What is Joy (Part-2)

What is Joy?-part-3 (concluding part)

 

Happy International Women’s Day:2023

Your courage, tenderness and ability to move through life while conquering challenges amazes us every day. Happy International women’s Day-2023 to all of you.

International Women’s Day is celebrated globally on March 8th every year to recognize the social, economic, cultural, and political achievements of women. This day also marks a call to action for gender equality and the empowerment of all women, highlighting the vital role of women in building a more equitable and sustainable world. 

In 2023, we will celebrate International Women's Day with the theme "Equality for Women is Progress for All".

PHOTO- Courtesy: DISHA

Women’s power in ancient India:

In ancient India, women were involved in various fields, including politics, education, medicine, and art. The Rigveda, one of the oldest Indian scriptures, contains several hymns composed by women, highlighting their literary and intellectual abilities. Women also served as queens, advisors, and diplomats in ancient Indian kingdoms, and some even led armies into battle. Power of women varied depending on the region, religion, and social status. In some communities, women held high positions of authority and respect, while in others, they were subjected to patriarchal norms and restrictions. However, women played a significant role in ancient India’s social, cultural, and religious traditions, which can still be seen in modern-day India.

In Vedic Period:

Gargi Vachaknavi was a renowned woman scholar of ancient India. Born around 700 BC (according to history), she was the world’s oldest icon of feminism in ancient time. She was highly knowledgeable philosopher and expounder of Vedas. She was Brahmavadini, means a person possessing the highest knowledge of Brahman means [infinite intelligence]. Along with Gargi, Vadava Pratitheyi and Sulabha Maitreyi are among the prominent women scholars who figure in Principal Upanishads. They were highly knowledgeable in Vedas and Upanishads at par with men of the Vedic times and could very well contest the male philosophers in debates.

Some other names from Vedic and Upanishadic period are Aditi, Vapula, Apala, Lopamudra, Shrimati, Vedvati, Dharini, Romasha, Yami, Indrani, Siddha, Swadha. Famous Epic Ramayana mentions her talent in the intellectual discussions in the court of King Janaka. Also, we find Rishika Anusuya, who was an environmentalist at that time. With her intense efforts, she brought the ten-year drought in the forest to an end by channelizing river Ganges. Women of ancient times also received formal education in various fields, including medicine and astrology.

Prakriti as Shakti [ Nature as Divine feminine Energy]

In Hinduism, the concept of Prakriti as Shakti refers to the divine feminine energy that permeates the universe and is responsible for creation, maintenance, and destruction. Prakriti is the Sanskrit term for the natural world or the material realm, and Shakti is the creative power of the universe.

The concept of Prakriti as Shakti emphasizes the dynamic, creative, and transformative nature of the universe. Shakti is believed to be the force that gives rise to all things and is responsible for the cycles of birth, death, and rebirth. She is also associated with the energy of consciousness and is believed to be the source of spiritual awakening and transformation. Through practices such as yoga, meditation, and devotion, one can connect with the divine feminine energy of Shakti and awaken the spiritual potential within.

Women still continue to be victims of abuse and violence and they are under continuous stress and anxiety.

PHOTO: COURTESY : DISHA: Yoga Expert

Improved mental health: To reduce stress, modern women have embraced yoga as a popular form of exercise, stress relief, and mindfulness practice. Many women appreciate the physical benefits of yoga, such as improved flexibility, strength, and balance. They also find that regular yoga practice can help to reduce stress and anxiety, improve mood and sleep quality, and promote overall well-being. Yoga can be a valuable practice for women of all ages.

Self-defence skills is another important requirement for women. Martial arts can provide women with the skills and confidence to defend themselves in potentially dangerous situations. Women who practice martial arts are better equipped to handle physical confrontations and protect themselves from harm.

Financial stability is crucial for women.  Financial stability provides women with the ability to be financially independent and self-sufficient. It allows them to make decisions without relying on someone else’s financial support, which can be especially important in cases of divorce or the death of a spouse. Having financial stability, it provides women with the freedom, security, and independence to lead a fulfilling and meaningful life.

Much remains to be done.

The world has made significant progress in advancing women’s rights over the years. Women have broken barriers, shattered stereotypes, and made incredible contributions to their communities and society at large. However, much remains to be done to ensure that women everywhere have equal opportunities and access to resources. Gender inequality persists in many parts of the world, with women experiencing various forms of discrimination, including unequal pay, limited access to education, healthcare, and decision-making positions. In some countries, women are still denied their basic human rights and subjected to violence and discrimination.

On this International Women’s Day, we must reaffirm our commitment to gender equality and empowerment.

Here are some steps we can take towards a more equitable world:

  1. Advocate for gender equality in all spheres of life – at work, at home, in politics, and in society.
  2. Support and amplify the voices of women from diverse backgrounds, including women of colour, women with disabilities.
  3. Invest in education and skill-building programs for women and girls to ensure that they have equal access to opportunities.
  4. Advocate for policies that promote equal pay, parental leave, and flexible work arrangements to support working women.
  5. Combat violence against women and girls by supporting survivors and holding perpetrators accountable.
  6. Promote women’s leadership and decision-making roles in all sectors of society, including politics, business, and civil society.
  7. Challenge gender stereotypes and norms that limit women’s potential and perpetuate inequality.

Conclusion:

International Women’s Day 2023 provides an opportunity to celebrate the progress made towards gender equality while also recognizing the work that remains to be done. We must come together to promote gender equality and empower women and girls worldwide, recognizing that equality for women is progress for all. Let us work towards a future where every woman and girl can live to their full potential, free from discrimination, violence, and inequality.

Women do need support from women.

Women often face unique challenges and experiences that may be better understood and addressed by other women. Additionally, building relationships with other women can provide a sense of community, understanding, and belonging. Ultimately, when women care for one another, it helps to create a more compassionate and equitable society. It is important to recognize that supporting other women is not only beneficial to individuals but also to society as a whole. When women feel supported and empowered, they are more likely to succeed, which can have a positive impact on the community and economy.

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Awareness

Introduction:
Awareness: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature. It is known as “Brahman in Vedanta”

Awareness is pure Consciousness.

There is no full proof scientific definition of Awareness in general. 

Awareness is that, in which all experiences appear. It is that with which all experiences are made.

The common name is “I ” or “Self”. According to Vedas (Sacred Texts of ancient India), Brahman is Infinite being. All these refer to “THAT” in which experience appears. With which it is known and out of which it is made. Conventional view is that our thoughts and feelings, perceptions appear in ourselves through awareness.

Please read the following Paragraph carefully:

If we observe carefully, we will see these thoughts appear in some kind of Field. They appear in that space. Consciousness is not though a space but say a field or space like. Now may we close our eyes and allow our thoughts to move freely wherever it goes according to previous experiences. Think for a moment. It can be observed minutely. Does my attention ever leave the field of Awareness? Thoughts inside “I AM” and sound outside “I AM” are not separate. They are linked. Allow our attention to go wherever it goes and have a single question. Does ever my attention leave the Awareness? Try to leave the field out. Imagine out of box now, such as that experience which you have not experienced earlier. or remember that you landed on the Mars. New sets of perceptions appear. Now, are these new perceptions inside Awareness or outside Awareness? Is there any feeling, perceptions outside Awareness? Can we leave our Awareness where there is no feeling?

Now question arises. Q-1) What is the nature of Universe? Q-2) How Awareness can be derived from matter? Both are contradictory. For question no. 1): Science do not ever acknowledge that we have answer. For question no. 2): How is Awareness derived from Matter (from brain arises consciousness…but brain is matter). We presumed that the stuff called matter is Universe and then we ask how Awareness derived from matter. Now, the question is how the Universe has come up?

Awareness is our experience.

Now therefore, Awareness is our subject to be known, the field of study. We are aware of what we have experienced. What is the nature of that knowing that is more important. Until we know the nature of knowing with which our experience is known, or until we know the nature of the Awareness where our experience appears we cannot know anything that is true about the body, mind and beyond.

We must first know what the nature of Awareness is.

Now if we ask ourselves” Am I aware”? Then comes the answer “yes”. There is some gap between two thoughts. What happens is that after putting the first question “Am I aware” question makes some pause and ask the system to get the reply and there it collapses and reply the answer “yes”. During this gap of time, awareness tests itself momentarily. In the pause between the question, I am aware that I am aware. Awareness knows itself. That is the pause, and it is Awareness itself who replies yes, I am aware. I AM AWARE THAT I AM AWARE.

“No mind” : What is it?

Think of that which is not objective and see.

Awareness recognizes its own Being. Only awareness knows that it is awareness. No mind is the answer. Although thought is made of awareness only, yet it cannot know the stuff it is made of. Awareness is a field which is aware that it is a field adding a space like quality. It is empty from the point of view of objective. It is free from objective. It is like a screen of awareness where all the experiences appear. There is single Awareness (NON DUAL).

Awareness is fundamental:

We can say it is Universal Consciousness. It has no border, it has no shape, no form, not distinguishable, the single infinite, indivisible entity (The whole, the ONE).

Now, imagine a scene of dream. Dream breaks, then what remains in mind? What was in dream? Where is the scene seen? Seen by whom?

In the study of Awareness, there is a breakthrough by Upanishads: NON-DUAL VEDANTA (ADVAITA VEDANTA). It is not about mystical experiences too. It is about daily experiences like awaking, dreaming and deep sleep. Now let us apply some logical thoughts and investigate.

Vedanta is an investigation to find out who or what we are? When we will realize that we are not limited to this body of flesh and blood, but we are immortal Awareness.

It is a journey from not knowing to knowing. There are methodologies to understand, to establish logics. We may refer the text “DIG DRISHYA VIVEKA“ which has been written some 700 years back.

  • We see the world through eyes. Eyes are distinct from what it sees. Here, eyes are the seer.
  • I am aware of the eyes, that eyes are object. Mind is seer and eyes are now object. Eyes and mind are separate.

Let us think deeply. Mind is the observer of the body, because it observes through all sense organs. it is seer here. Let us observe Mind now. Mind itself which constitutes our thoughts, feeling, emotions, ideas are changing, which are never static. I am aware that whether,

  • I am happy or not.
  • I understand or do not understand.
  • I like or do not like.
  • I love or do not love.
  • I hate or do not hate.
  • I am angry or not angry.

Now that I am distinct from this Body and Mind. So, Who Am I?

Answer is:– I Am the Awareness. I Am the Witness of the Body and Mind. This Self, this pure Subject, is not an object. It cannot be known. I AM always Awareness, not something else.

When I am Body and Mind: Following lines are true for all practical purposes. But true Identity is Awareness means pure Consciousness.

The whole universe is our father; the entire universe is our mother:

Conclusion:

The knowing of consciousness with which we experience, cannot be divided into parts. Trace the “I” to its origin after removing all experiences to the essence of nature of our minds, we will land into same Consciousness. Our finite minds overlap, and we call that the outside world and part of minds which do not overlap, we call it that thoughts and feelings. Our minds are the elements of the Universal consciousness. We do share the world of same Consciousness.

List of Books: Recommended For Interested Readers:

  1. Thought As a System: By DAVID BOHM
  2. BIOCENTRISM: – How life and consciousness are the keys to Understanding the True Nature of The Universe: By Robert Lanza, MD with BOB BERMAN
  3. Beyond Biocentrism- Rethinking Time, Space, Consciousness and the illusion of Death. By Robert Lanza, MD with BOB BERMAN
  4. Entangled Minds- Extra Sensory Experiences in A Quantum Reality. By DEAN RADIN.
  5. Expand Your Consciousness through DAVID K MILLER
  6. QUANTUM ENIGMA -Physics Encounter Consciousness: By Bruce Rosen Blum and Fred Kuttner.
  7. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  8. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  9. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  10. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  11. A-U-M Awakening to Reality: By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

A TALK SHOW ON VEDANTA

I had a blissful time by presenting a brief introduction on Upanishads (#Vedanta) in a club house at Bangalore City in India 

It was an awesome event with all aspirants to know about the Highest knowledge.

Few photos are taken by organising team

Higher Knowledge: Right Understanding.

Introduction:

Right understanding comes from study of Scriptures and study of Prasthana Traya gave me right understanding. Human must identify Avidya and Vidya. Vidya is that knowledge, which is the experience of the ultimate Reality, “Brahman”. Here we will discuss “Para Vidya”, the Higher Knowledge as described in “Mundaka Upanishad”. Right knowledge and understanding are essential. After right understanding comes realization. It is purely personal, beyond description. Cannot be said in words. Only realization works finally. Faith, devotion, speculation, belief will not work alone. Therefore, following points are essential to understand.

1.Purpose of Life:

2.Nature of Brahman: The Supreme Reality:

3.The Origin of the Universe:

4.Karma, Rebirth, Maya, Afterlife, Immortality etc.

All the above topics are part of Higher Knowledge: Para Vidya: 

The Vedas clearly Speak of two distinct fields of Knowledge:

A) The Lower Knowledge (Apara Vidya) & B) The Higher Knowledge (Para Vidya).

Question: What is that by knowing which, everything else is known.

Mundaka Upanishad is one of the Ten Principal Upanishads, a Sanskrit Text embedded inside Atharva Veda. In this Upanishad, the aspirant Saunaka asks the Sage Angira, the famous question ” What is that by knowing which, everything else is known.”

Then sage Angira starts explaining about two kinds of knowledge.

 Apara Vidya begins with the Karma Kanda. Those who follow the Karma Kanda Rituals (Agnihotra) are desirous of obtaining pleasures through actions. But this is not our goal. Sage Angria said to householder Saunaka : ” The Sages studied the Rituals described in the Vedas, went beyond them to the Truth. You may find it better to stay with them; if you seek the reward of your actions, stay with them”.

Few lines from the Text follows.

 Agnihotra (fire sacrifice) is considered to be null and void if even one of the eight given conditions is not full filled.

Also, it is said that better than Karma Kanda is Upasana Kanda which is the middle path, and it prepares for the Gyan Kanda.

Sparks from the Flaming FIRE:

Spark of the Flaming Fire

Know this Truth from the higher standpoint:

The fire sparks, though of one nature with the fire, leap from it; uncounted beings leap from the Everlasting, but these, my son, merge into it again.

Absolute Nature of Brahman: Nirguna Brahman & Saguna Brahman

Nirguna Brahman:

The Divine is Shapeless (Divine formless), Birthless, Breathless, Mindless, above everything, outside everything, inside everything. Absolutely Pure, verily even from the Indestructible (Causal), higher than Highest means transcending even the transcendent Ishwara” means beyond the Causal state.

 Saguna Brahman as “Hiranyagarbha” –the Subtle Macrocosm:

From Him (Brahman) are born the Prana, the Mind, and all the sense organs, the elements, sky, wind, fire, water, and earth which support all creation.

According to Bhasya, the creation of the Subtle Body at Samasthi or microcosmic level is emphasized here. Aim is to show that Prana, mind and all other elements cannot co-exist with Brahman. From Brahman, in association with Maya, arises Ishwara, the Creator. From Ishwara, arises the five subtle elements known as Tanmatras. From Tanmatras arise the mind and the pranas, from their Sattvic and Rajasic portions respectively.

 Saguna Brahman as Virat- the Gross Macrocosmic.

HE is the inmost Self of all. Fire His head; Sun and moon, His eyes; the four quarters, His ears; The Vedas when uttered are His voice; Wind, His Breath; The Universe, His Heart; Earth, His Feet. He is indeed the inner Self of all beings. This is the macrocosmic picture of Virat that is Total Gross Universe.

The Five Fires in the Cosmos: The ” Panchagni”

Fire is from Him, its fuel Sun, moon from Sun, rain from moon, food from rain, man from food, seed from man; thus, all descends from Purusha (Supreme).

From HIM are produced the 1st Fire, whose fuel is SUN. From the MOON comes the Rain Clouds (2nd Fire), from Clouds, the Herbs (3rd Fire) on Earth. From Herbs comes Man (the 4th Fire). His semen is Shed into the Woman (the 5th Fire). In this sequential process, many living beings from the PURUSHA are produced. This is the “Cycle of Five Fires.” “The Panchagni- Five Cosmic Fires.”

Origin of Karma Kanda Rituals:

From Him come the Hymns of the Rig & Sama Vedas and the Sacrificial formula of the Yajur Veda, used in the preliminary rites. Then come the sacrifice, the sacrificial post, the sacrificial gifts etc., the time of sacrifice, the sponsor of the sacrifice, and the worlds (to be gained by the sacrifice); purified by the Lunar and Solar paths.

Origin of Upasana Kanda Rituals

From Him also Gods of various hierarchies are born. There are the celestials, the men, the animals and the birds. There are the in-breath and out-breath, the corn and barley, and austerity ; there are faith, truthfulness, sexual abstinence, and all the values of life.

“The Secret of Groups of Seven”

The Seven Pranas are born from HIM alone. The Seven flames [The Seven Tongues of Fire explained in First Mundaka, 2nd Khanda, Mantra no: 4], the Seven-fold fuel, the Seven-fold oblations; as also the Seven ” nodal points” or Chakras, where the Pranas are seated (distribution in the Body) in the “cave of the heart” (of all beings) lie all these in groups of Sevens.

Our Physical World: From HIM arise oceans, rivers, mountains, herbs and their properties. And in the middle of the elements is the innermost Self.

 Brahman and Universe are ONE.

The Purusha alone is this entire Universe- the sacrificial works and austerities. He is The Supreme Consciousness. This highest and immortal Brahman. He who knows this as seated in the cavity of the heart, unties the knot of ignorance even here in this very life, O good-looking son.

Conclusion:

This Universe, including all subjects and all objects, is only a condition supported by the Supreme Consciousness, on the basis of which appearances are experienced by the cognizing individual and without which the Universe has no Reality. In fact, what is real in the Universe is nothing more and nothing less than the Existence-Consciousness-Bliss (Sat-Chit-Ananda). The names and the forms are not existent substances. When the Purusha is known, all is known. In fact, there is no such thing as all, except this One Purusha. The Knowledge of the Purusha, therefore, means the absence of Duality which is the same as the destruction of Ignorance and attainment of Immortality and Absoluteness.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Mundaka Upanishad: By Swami Krishnananda.
  5. MUNDAKA Upanishad By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary by Sri Swami Satchidanandera Saraswati.
  8. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Know your Blackmailer: Your own Mind

Photo by Pixabay on Pexels.com

Mind plays the role of Blackmailer when fears take control of mind!

A kind of emotional blackmail as being subtle and insidious can do a lot of harm. It may appear in any form such as withholding of affection, disappointment, anxiety, insecurity etc.

Most of the time, mind plays a role of Enemy! But we can make it a friend!

Fear, the greatest enemy of human, slows the progress of a person, and it disturbs peace and harmony in life. In fact, fear sucks the vitality and energy of a person, which may become a cause for weakness and even for death. 

The Devil is Fear. Ignorance is mother of fear. To get free from the clutch of this devil, we must have true knowledge by removing the ignorance. It is that simple.

Fear resides in out thoughts.

The seeds of fear lie dormant in childhood in the subconscious mind and sprout forth when similar situation arises.

Fear stops us from doing great things

Each of us can eradicate fear and gain calmness, happiness, peace of mind through different means such as studying good reads, meditation, exercise, yoga, playing games, listening music and good company etc.

Various types fear are at constant work in our mind:

  • Fear of Change. If there is change then also fear works. If change is uncertain, the also fear works.
  • Fear of pain.
  • Fear of taking responsibilities.
  • Fear of loss, bereavement, abandonment.
  • Fear of aging, illness and death.
  • Fear of loneliness.
  • Fear of failure, rejection and humiliation.
  • Fear of other’s opinion.
  • Fear of public speaking.
  • Fear of uncertainty: In business, or in job or in the field of art etc. etc.

Attachment is long standing associate of fear.

Wherever there is attachment, there is fear. Fear and attachment co-exist. Attachment makes us fearful. For example, the fear of abandonment arises from attachment: For some people a fear is such that they are not loved by their life partners and one day he/she may leave her/him. For them there is always fear of abandonment. 

A person is generally attached to his/her family. So there is fear of losing partner, fear of loosing children. Normally a person is deeply attached to family members, property, name and fame. Some time fear arises in mind what will happen if I loose all these? But there is no fear when there is no attachment.

Fear is the false perception of reality and False perceptions are created in Mind.

Wrong perception are the cause of all sufferings. We must throw away all perceptions that pulls us from doing great works. Right understanding gives us right directions to live life with bliss. It is not the world that troubles us, but it is our own mind. Right understanding will remove fear from our mind.

Right understanding is essential.

In this world of duality, good and evil, right and wrong, truth and falsehood are so intermixed that a clear understanding is indispensable for a right choice at each and every step of life. Right understanding develops when the mind is purified. Mental purity and calmness go together. Ignorance blurs our vision and prevents us from seeing things in their true light. Right understanding teaches us to discriminate between the eternal and non-eternal, the real and unreal, the relative and the absolute.

So, what is right understanding? 

Our real self is the conscious spirit shining within. It has been described in Upanishads as the Eye of the eye, the Ear of the ear, the Mind of the mind, the Life of the life. The body grows and decays, but the spirit within is changeless. The body undergoes hunger and thirst, heat and cold, but the spirit within is beyond all these changes. The mind has pain and pleasure, virtue and vice, knowledge and ignorance, but the real Self is beyond all these conditions. This non dual spirit is ever pure, ever free, and very essence of this Universe. That is our real Self and that is the reality. This self-shining spirit is essentially one with the Supreme Being. The source of all joy, of all wisdom, of all freedom is right inside our heart. There is one and only one place where we meet God-it is in the depth of the heart.

Think Non-duality

Think wisely that everything is favorable to you, because you are now connected with ONE, the Non-dual Self. Feel that you are receiving blessings of all sages and saints of this world and beyond. The Universe is full of spiritual vibrations. The grace of the Supreme is always ready to descend upon us. We need to open our heart to receive Universal blessings of Almighty.

Who am I in reality?

A sloka from The Bhagavad Gita: [B.G II:20, 22-24]

This Self is never born, nor does it die. It is not that having been it again ceases to be. Even as a man casts out worn-out clothes, and puts on others which are new, so the embodied self casts out worn-out bodies, and enters into others which are new.

This Self weapons cut not, fire burns not, water wets not, wind dries not. This Self cannot be cut, nor burnt, nor wetted, not dried; changeless, all-pervading, unmoving, unmoved, the Self is eternal.

 

What is Pancha Kosha Theory?

পঞ্চকোষ তত্ত্ব: Pancha Kosha

Advaita Vedanta uses a model “Pancha Kosha” to illustrate the successive layers of identification which obscure our real nature.

“Pancha Kosha theory” has been explained in the second chapter “Ananda Valli” section of Taittiriya Upanishad. Also, in the book “Pancha Dashi” written by great Advaita scholar Swami Vidyaranya, the topic “Pancha Kosha Viveka has been explained in the third chapter.

The sole purpose of the text “Pancha Kosha” is to understand “ Who am I?”. This text will reveal the ultimate Truth and finally help us to have “Self-Realization”

PICTURE: Courtesy: #Debashree

The opening sentence of Taittiriya Upanishad , Section-2 is “Satyam jnanam anantam Brahman” which literarily means the knower of Brahman attains the Supreme.

 Let us know about the five sheaths that surround our true essence.

 [SHEATHE means KOSHA in Sanskrit ] 

According to Taittiriya Upanishad, our true essence is covered by these sheathes in the same way that a scabbard encloses the blade of sword. Self is hidden behind the mask of the personality. Concept of whole of this Five Sheaths model is highly symbolic and metaphorical. Five sheaths are as follows:- 1) AnnaMaya Kosha 2) Prana Maya Kosha 3) ManoMaya Kosha 4) VijnaMaya Kosha 5) AnandaMaya Kosha

The First Layer:  “AnnaMaya Kosha”(অন্নময়কোষ) :

From food (food= anna) arise all the creatures, which live on earth, and through food alone do they live, and finally they return to the food in the end.

 The first layer, the grossest one with which we first identify ourselves as the body, is made up of food and known as “AnnaMaya Kosha” (অন্নময়কোষ). The body takes birth, grows old, dies and decays back into the food from which it was produced. This has nothing to do with the real “Self”. This body alone is not the “Self”.

The Second layer: “Prana Maya Kosha”(প্রানময়কোষ)

This is vital life force for which the body is animated, and actions are performed. This layer is made of “Prana” the breathe which is known as “PranaMaya Kosha”(প্রানময়কোষ). We are multilayered being, composed of physical body, subtle body, and causal body . The first mentioned sheath, the AnnaMaya Kosha is permeated by four Koshas. The next layer the Second layer is “Prana Maya Kosha”. The AnnaMaya Kosha is the effect of Prana. Prana Maya Kosha controls AnnaMaya Kosha.

“Prana” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates.  Same way this vital energy “Prana” animates us, the live bodies.  It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. The mind is so subtle and transparent, that  mind can reflect consciousness. 

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the “Real Self“. This Prana Maya Kosha separates life from death once the “Prana” leaves the body. This sheath is composed of five Pranas (prana, Udana, Vyana, Samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts) , we can transcend to the next layer “ManoMaya Kosha”(মনোময়কোষ). But this is not the real Self.

পঞ্চ প্রাণ |Pancha Prana

The Third layer: – “ManoMaya Kosha”(মনোময়কোষ)

This Self is embodied in the previous one (Prana) which is   the mental sheath consisting of the thinking mind.  This MIND (Manas” মন”) and the organs of perception is known as “ManoMaya Kosha”(মনোময়কোষ). This is the sheath which limits us and blocks us to go beyond.

Pancha Koshas(FIVE SHEATHS) can be divided into the three bodies: These three bodies are the objects of experience in deep sleep, dream and waking conditions, respectively. It is the causal body that is experienced in deep sleep. The subtle body in dream and the physical body in waking condition.

Three bodies are as follows:– A) The gross body “Sthula sarira”=(~ স্থুল শরীর ) consists of first layer AnandaMaya Kosha. B) The Subtle body “Sukshma sarira”( সূক্ষ্ম শরীর) consists of Pranayama Kosha, ManoMaya Kosha and VijnaMaya Kosha. Also known as Astral body. C) The causal body “Karana sarira”(~ কারণ শরীর) consists of AnandaMaya Kosha. This Self is embodied in the previous one (Prana) which is the mental sheath consisting of the thinking mind.  This MIND (Manas” মন”) and the organs of perception is known as “ManoMaya Kosha”(মনোময়কোষ). This is the sheath which limits us and blocks us to go beyond. This Kosha is powerful because bondage and liberation depends on the mind. It pervades the Prana Maya Kosha. Basically, this body is consisting of Mind through which we perceive the world via five agents (sense organs).Mind functions in three levels.  1. Conscious mind  2. Subconscious mind  3. Unconscious mind.

All the above three minds are subsets of Universal mind.

Human being is stuck in this sheath as always people are abducted by the mind (monkey mind). In the Patanjali yoga sutras 1.2 ” yoga is the stilling of modifications of mind’~” “yogass chitta vritti nirodaha”. When the fluctuations of mind are stilled, our true nature is revealed.  We have then enough clarity to perceive the Self beyond the mind. Through pranayama and pratyahara (mental withdrawal of senses) we can pervade to the next layer. But this is not the real Self.

The Fourth layer:- VijnaMaya Kosha (বিজ্ঞানময় কোষ)

Beyond Mind (Manas~ Sanskrit word) there are higher levels of mind responsible for discriminations recognizing the truth and the false fruit real or unreal. In silence it knows without needing to think. This is intellect (buddhi~ Sanskrit word). This intellectual sheath is known as “VijnaMaya Kosha”.

VijnaMaya Kosha (~Buddhi) Sheath of wisdom. This is part of subtle body. When subtle body is disciplined, the physical body also becomes very healthy and strong. The mind which is ruler of the subtle body gets flattened by worldly affections, attachments, desires etc. Through practice mind comes under control by this sheath. This self is embodied in the previous one that is ManoMaya Kosha. But this is not the real Self.

 I AM (the Real Self) the witness of this sheath.

Mind is mostly engaged with the first layer which is nothing but the body, the false identity with ego. It has a shape, size, name, fame everything.  Very much visible to self, to inner self, outer self and to others of this samsara (সংসার). • The unwavering peace we seek is realized by experiencing the unlimited and eternal Peace that is our True Identity. Though obscured by ignorance, it exists within us, waiting to be revealed. This experience is enlightenment—Self-realization.{Experience to be gained with the help of 4th layer } • Self-realization can be attained by mastering the mind. Just as only a clean, undistorted mirror can reflect our face as it truly is, only a one-pointed and tranquil mind can part the veils of ignorance to reveal and reflect the Self. The effort to free the mind from the limitations of ignorance is a drama that has been repeated since time immemorial. But if the mind leads one towards the VijnaMaya Kosha by pervading itself, then what will happen?  Let’s look beyond the mind. Beyond the mind (Manas), there are higher levels of mind responsible for discriminations, recognizing the truth and the false, real, or unreal. In silence it knows without needing to think which is intellect (Buddhi~বুদ্ধি). This intellectual sheath is known as “VijnaMaya Kosha “~sheath of wisdom.

Study of scriptures helps in realization of truth.

One must be equipped with necessary fourfold discipline:- 1. Discrimination between real (Nitya নিত্য~ eternal) and unreal (Anitya অনিত্য~transitory). 2. Renunciation of the unreal (Viraga~বৈরাগ্য) 3. Six-fold qualities. 4. Longing for liberation (Moksha ~মোক্ষ প্রাপ্তি : to escape from the cycle of births and deaths).

   Atman (The Self) is our true identity.  It is deathless, birthless, eternal and real for every individual.  It is the unchanging reality (sat ~সৎ) behind the changing body, sense organs, mind, and ego. It is Spirit, which is pure Consciousness (চিত্) and is unaffected by time-space causality. It is infinite and it is ONE without the second. As the unchanging reality in the individual is known as Atman, same way the unchanging reality in the Universe is known as “BRAHMAN”. Vedanta says This BRAHMAN and ATMAN are one and the same. VijnaMaya Kosha consists of the intellect in conjunction with the five organs of knowledge (জ্ঞানেন্দ্রিয়).

The Fifth layer-“AnandaMaya Kosha(আনন্দময় কোষ )”

This Self is embodied in the previous one. The self-consisting of Bliss is filled by it. Here is the presence of most profound peace and silence when mind becomes “NO MIND”.  This is State of Bliss  

“Satyam jnanam anantam Brahman” which means “The knower of “BRAHMAN” attains the Supreme”.  BRAHMAN is Truth, knowledge, and Infinity, which is our own very Self, the Atman.  Brahman is not an object of knowledge.  It is always witnessing subject. (দ্রষ্টা~The Seer). The Self is infinite. There is in fact no multiplicity or plurality in that ONE, Homogeneous Being, the Supreme Being and the Ultimate. Because of superimposition and our ignorance, we have forgotten our true nature.  It alone exists as the illuminator. This “Atman” the Real “Self” in its glorious existence, reveals its own Sat-Chit nature which is Anandamaya. That is why this Sheath is referred to “Anandamaya Kosha”. Actually, this Five Sheath model as mentioned in Taittiriya Upanishad is just an idea for understanding the different levels of the Self. The eternal nature of Self is Bliss only.

Through identification of five layers or sheaths the Self is revealed.  This reveals that:- “I AM NOT THE PHYSICAL BODY” “I AM NOT THE PRANA (BREATH)” “I AM NOT THE MIND” “I AM NOT THE INTELLECT (BUDDHI) “ “I AM ALSO NOT THE ANANDAMAYA KOSHA” too. ☆☆

Then who I AM?

☆☆ I am The Witness of these five sheaths.

Our true nature is beginning less, endless, non-dual, unbounded, ever free, pure, aware, Supreme Bliss. Due to ignorance known as Maya (Avidya), we pass through cycles of births and deaths and that is the cause of pain, sufferings, and miseries. Maya is compared as veil in Vedanta. The ignorance of the real nature of the Self constitutes this causal body or the seed-body. It projects the appearance of the whole Universe through the subtle sheath. This Anandamaya Kosha or the causal body is impersonal, formless, Universal, a blissful space usually identified within deep sleep (sushupti~সুসূপ্তি)

I am trying to project the concept through the figure drawn below:-

Notes:- It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Thank you

Namaskar🙏

 

Sources and Power of Life [THE VITAL FORCE]

Introduction:   

Here we will discuss about the topic related to Life force. 

The Vital Force (Prana)= Life (Breath of the Life).

Prana is Life force.

The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe. [Prashna Upanishad (প্রশ্ন উপনিষদ) Part of the Atharva Veda.]   

In this Upanishad the aspirants ask questions to their Master (The Sage) to gain highest knowledge; from the known to the unknown, from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness.

 The student named Kausalya, raised these questions to his Master (Sage):

1.From whom does this Life take its birth?       

2. How does Prana get into body?                                     

3. How does Prana there after dividing itself?                                 

4. How does Prana get out of the body?                                     

5.How does Prana support all that is outside and all that is inside? 

প্রশ্ন উপনিষদ

কোথা থেকে জীবনের জন্ম হয়?

জন্মের সময় প্রাণ কিভাবে শরীরে প্রবেশ করেন?

শরীরে প্রবেশ করলে তা কিভাবে থাকে?

প্রাণ কিভাবে শরীর ত্যাগ করেন?

কিভাবে প্রাণ বাইরের বস্তু অর্থাৎ প্রাণী ও পদার্থসমূহ কে ধারণ করেন? ইন্দ্রিয় ইত্যাদি শরীরের সঙ্গে যুক্ত বিষয়গুলিই বা কিভাবে তাঁকে আশ্রয় করে থাকে?

প্রাণ কিভাবে শরীরে প্রবেশ করেন ও শরীর ত্যাগ করেন?

Difficult Questions:

Master replied: ” Indeed the questions are transcendental. You dig into the root. However, as you are an earnest seeker of “Brahman” (Supreme Consciousness-ব্রহ্ম : ब्रह्म ). Therefore, I shall explain it to you.”

 How does Prana come to abide in this Body?

 This Life (prana) is born of Atman (Self). Life falls from the Self as shadow falls from the man. By the action of the mind, it enters into this Body.  

Prana is the basic Energy of the Universe.

Prana originates from prana. Life originates from life. Prana has mind and wisdom. Prana decides to take birth.

It is the mind which makes the prana identify itself with a particular body only, and no other. Life and Self are interwoven, but Life comes into the body that the desires of the mind may be satisfied. [(Reason: – Causal! Ref: BG: 8.5-6)]

 Delegation of power by the Supreme Prana.

As the king portions out his kingdom under different officials, lordly Prana portions out and assign duties to his five other assistants to maintain respective departments.

 The Apana, prana and samana: the assistants:

Five Pranas: 

Apana: The organs of excretion and generation under the downward stream.  [ Relates with Earth~ gravitational pull for elimination] Prana: Sun maintains Prana of the eye. Functions of eye, ear, mouth and nostrils, where He lives himself under prana. Samana:  Air, filler of all. Lying in the middle of the body is responsible for swallowing the food, distributing nutrients equally and kindler of the seven flames (2 eyes, 2 ears, 2 nostrils and mouth). 

The Vyana: Governs circulatory system.

The Self lives in the heart. There are a hundred and one arteries, from every artery start one hundred veins, from every vein seventy-two thousand smaller veins. All these are under the Vyana. It governs the circulatory system.

The Udana: Leads energy from lower to upper level of consciousness.

The special nerve mentioned here is Sushumna Nadi. Climbing through one of those 72 crores nadis, the upward stream, Udana leads the meritorious man to his reward; the sinful man to his punishment; if his merit and demerit are mixed, back to the world. Leads from lower to upper levels of consciousness. Udana takes away the subtle body at the time of death.

 Coupling of inner with outer Upa-pranas.

Understanding the flow of Prana:

The SUN is verily the external counter part of the Prana that rises up in this body.  Rising Sun is the symbol of life. Sun maintains Prana of the eye. Earth draws down Apana. Air, filler of all maintains samana and external wind relates to vyana. That external Fire relates to this internal Udana. When light is out, sense dissolves in mind, man is born again. 

 How Does Prana Go Out?

Udana united to the mind’s desire at the moment of death, returns to life and life.  Udana lighting the way, brings the soul to whatever place it deserves. (According to desires)

The fruit of knowledge on prana:

The man who knows this, knows the meaning of life, his children are never lost. 

 A Summary:

“He who knows the sources and power of Life, how it enters, where it lives, how it divides itself into five, how it is related to the Self, attains immortality; yes!  attains immortality”

            It is believed that Prana controls the Universal energy. It moves the whole Universe. According to ancient Texts, the whole of the manifested Universe is divided into two:

1) Akasha [ Space]: the ultimate or basic stuff, out of which all the gross forms, from galaxies to atoms, from microscopic cells to the major animals and Human. Takes shape, and into which they resolve, and dissolve at the end to its pristine condition. Akasha, the matrix of all forms, cannot itself be perceived. It is experienced only as its gross effects or combinations.

Please visit the site: [ Particle physics of you***]

2) Prana: What works upon the Akasha and shapes it into all forms or manifestations is called prana.

“Prana” is vital energy and invisible to us. It is like Electric Power, which gives life to the machines and machines run, animates.  Same way this vital energy “Prana” animates us, the live bodies.  It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. The mind is so subtle and transparent, that mind can reflect consciousness. 

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the “Real Self“. This Prana separates life from death once the “Prana” leaves the body. Prana as a whole is composed of five Pranas (prana, Udana, vyana, samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts), we can transcend to the next layer. Pancha Kosha Tattva (Wisdom of five sheaths explains about the layers before and after Pranamaya kosha.  

Prana and Cosmic Vibration: 

To the Yogi, the whole Universe is his Body. The matter which composes his Body is the same that evolved the Universe. It is by the power of controlled prana; faith healing is possible due to certain state of vibration. Also, remote healing of others can be made by conveying similar vibration. It is also the secret of the power of the great men of the world. Thought is the highest expression of prana. Its expression is three-fold. Unconscious, Conscious and Super Conscious. All manipulations of the subtle forces of the body, which are different manifestations of the prana, give a push to the mind to assume vibrations, which reveal facts of subtle levels of existence. The whole Universe is one unbroken mass of matter in flux beaten into different states of vibration by the prana. When the action of prana on akasha is most subtle, it is mind. Mind is also one unbroken continuum. The Universal Mind. If one gets into that subtle vibration through the regulation of prana within oneself, then the whole universe is seen as composed of subtle vibrations of thought. Samadhi brings the individual’s mind to those vibrations which enable it to apprehend the facts of these subtle levels of existence. He who has grasped this Prana, has grasped the very core of cosmic life. Through Pranayama, Yogi controls the prana.

Conclusions: A Look: In the perspective of Modern Science:

Efficiency of the Human Body

SELECTED VERSES FROM ATMA BODHA

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Prashna Upanishad: By Swami Krishnananda.
  5. Prashna Upanishad By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Information available on internet.

             It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is:   arun7663@gmail.com 

The FEAR: Your great Enemy!

In enjoyment, there is fear of disease; in social position, there is fear of falling off; in wealth, there is the fear of (hostile) kings; in honour, there is the fear of humiliation; in power, there is the fear of foes; in beauty, there is the fear of old age; in scriptural erudition, there is the fear of opponents; in virtue, there is the fear of traducers; in body, there is the fear of death; everything in this world pertaining to men is attended with fear; renunciation alone leads to fearlessness..................A Sloka from "Vairagya-Shatakam"

Introduction:

Fear, the greatest enemy of human slows the progress of a person, and it disturbs peace and harmony in life. In fact, fear sucks the vitality and energy of a person, which may become a cause for weakness and even for death. 

What Upanishad says on Fear?

Let us know “fear” in the perspective of Vedanta Philosophy.

“There is Fear from Duality” [ Non- Duality alone is fearlessness]: Brih. 1.4.2.

सोऽबिभेत् तस्मादेकाकी बिभेति । स हायमीक्षां चक्रे यन्मदन्यन्नास्ति
कस्मान्नु बिभेमीति । तत एवास्य भयं वीयाय । कस्माद्ध्यभेष्यत्
द्वितीयाद्वै भयं भवति ॥ BRRihadAraNyaka Upanishad-1.4.2॥

What causes Fear? It is from a second entity that fear comes.

§ Two types of fear:

  1. Natural or Rational Fear: It arises due to genuine threat of life or other concern in life.
  2. Un natural Fear: Has no basis, no reality. Totally imaginary.

This article will have two important parts:

Part-1): All about fear in Nutshell

Part-2): Methods for eradication of fear.

In the Part-1 section, we will focus on various causes of fear, and its subtle origin, particularly in subconscious mind. How the fears arise in different forms in different kinds of person. What are its implications?

In the section Part-2, we will look into the various approaches to eradicate the fears. How to stop fear in its origin? We will focus mainly on the point what gets fear?  Through logical reasonings we can conquer fear permanently.

The triune Brain:

Research pioneered by Paul MacLean, M.D., the human brain has three separate sub-brains with different shape, size, structure, chemistry and pattern of functions. Among three sub brains, one is the oldest and known as Reptilian Brain.

Fear is a fight or flight response. It comes directly from the unconscious reptilian brain, since this brain has been programmed to help us to survive in a prehistoric world. Therefore, we are programmed to fear anything which is associated with a threat to our survival. We must overcome this reptilian brain. Right knowledge can do this.

1. What is Fear?

It is an expression of mind which also reflects in the face, when a person sees danger in his front. This is an instantaneous reaction of the person in fearful situation. Face becomes pale, heartbeat rises, chocking of voice, tremor of limbs, expressionless condition of the eyes, inability to speak etc. The seeds of fear lie dormant in childhood in the subconscious mind and sprout forth when similar situation arises.

The philosophy behind the Fear

§ According to “Hsin Hsin Ming” (Tao Philosophy) when tranquillity is disturbed, there is a guideline as below:

“ To come into harmony with this Reality, when doubt arises, just simply say “NOT TWO ” In this “NOT TWO” nothing is separate, nothing is excluded. The concept again is non-Duality. Once we understand the core concept, fear is removed permanently.

§ The Vedantic perspective on Fear:

We have forgotten our original nature, which is Divine, the true nature. The Infinite fearless Brahman became the finite Jiva with fear due to the whirlpool of ignorance. Identification with this body has become the cause of Fear. We identify ourselves with this physical Body which is perishable. Therefore, there is fear of losing this body due age, diseases etc. This body is an instrument for sensual enjoyments. Fear always works of losing this body.

Negative feeling is also another cause of fear. Lack of self- reliance makes a person afraid. Sometime inferiority complex becomes cause of fear, because the person feels incapable of showing talents, power and position due lack of physical and mental efficiency.  Such fears are the result of wrong guidance and bad environments in childhood.

Self-realization will remove all such fears.
 
2. Fear associated with attachment. 

Fear and attachment are modifications or ” Vrittis” in the mind. They are like temporary waves. Mind’s substance is nothing but fear and attachment. Fear and attachments are like twins. When you destroy fear and attachment, you are free from misery.

Fear is a product of ignorance or Avidya. Due to this ignorance (Avidya) we have forgotten our true nature, which is fearless and immortal. In reality we are “Santam (peaceful), Ajaram(decay less), Amritam(immortal), Abhayam(fearless).

Attachment is long standing associate of fear. Wherever attachment is there, there is fear. Fear and attachment co-exist. Attachment makes us fearful.  

 A person is attached to his/her family. So, there is fear of losing wife/husband, fear of losing children. Also, there is fear of separation due any reason. A person is deeply attached to family members, property, name and fame etc. He or she gets terrible shock when these objects are destroyed or lost. But when there is no attachment there is no fear.

Lord Krishna says in Gita: " He who is free from attachment, fear and anger, is called a sage of stable mind." Therefore, abandon attachment through the practice of non-attachment. All fears will cease to exist.

Infact all objects are illusory, perishable and pain-giving. This is to be understood that all objects are short lived with respect to infinity. Thus, all sorts of fears and attachments will totally vanish.
  

“I am bodiless, immortal Soul or Brahman 
I am sexless, all-pervading Atman 
I am fearless Brahman 
I am full of Vairagya now 
There is no world at all 
I alone exist 
I am Deathless and Blissful 
I am Absolute Brahman”

3. Imaginary Fears:

Every person has some imaginary fears of one kind or another. All these fears are generated due to presence of lust, anger, greed, jealousy, pride and hatred and mind becomes agitated. Imaginary fears put fuel on this agitated mind and makes a person restless like monkey. These imaginary fears are far more than normal and genuine fear. Ultimately, these fears develop diseases, discomfort, disharmony and bring miseries. Fear of failing examination is a kind of imaginary fear which arises due to anxiety and worries.

" Not reaching It, the speech and the mind return back. One who knows the Bliss of Brahman, fears not from anything at all."[Taittariya Upanishad 2.9]

In Part-2, we will discuss over methods to eradicate fear from the source itself. We will explore: 1) the path of YOGA (Meditation) and 2) through the knowledge of Advaita Vedanta: Brahma Gyan, to attain free and fearless state.

Conclusion:

Fear has to be conquered. Freedom from fear can be achieved through liberation from the objects of Fear. Right knowledge only can liberate fear from the mind.  Knowledge of NON-DUALITY is required for that. Next part will elaborate on this NON-DUALITY.

Photo by Svetlana Obysova on Pexels.com

In the House of Death: Story of a Boy-Nachiketas: Part-2

Introduction: Death is a Teacher:

Please read the first part of this story: The link is here: In the House of Death: Story of a Boy-Nachiketas: Part-1
This is the second part of the legendary story of a little boy Nachiketa, barely ten years old, son of Sage Vajasravasa , who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketa, the knowledge of the nature of Self (Atman) and the path to gain Wisdom, for Moksha (liberation from the cycle of birth and death).
Text is lengthy, since all the dialogs are covered to get the Essence of Katha Upanishad. Readers are requested to read with patience. My efforts will be successful, if you like the content.

Yama: Lord of Death! In short, I address here as Death!

Death said: ” This question has been discussed by the gods, it is deep and difficult. Choose another gift, Nachiketa! Do not be hard. Do not be hard. Do not compel me to explain.

Nachiketa said: ” Death! you say that the gods have discussed it, that it is deep and difficult; what explanation can be good as yours?

Death tempts Nachiketa a bit more:

Death said: ” Take sons and grandsons, all long lived, cattle and horses, elephants and gold, take a great kingdom. Anything but this; wealth, long life, Nachiketa! Empire, anything whatever; satisfy the heart’s desire. Pleasure beyond reach, fine women with carriages, their musical instruments; mount beyond dreams; enjoy! But do not ask what lies beyond death”

Nachiketa said: “Destroyer of man! these things pass. Joy ends enjoyment, the longest life is short. keep those horses, keep singing and dancing, keep it all for yourself. Wealth cannot satisfy a man. If he but pleases you, master of all, he can live as long as he likes, get all he likes; but I will not change my gift. What man, subject to death and decay, getting the chance of Un decaying life, would still enjoy mere long life, thinking of copulation and beauty. Say where man goes after death; end all that discussion. This, which you have made so mysterious, is the only gift I will take.”

Two Paths in Human Life: ” The Good and the Pleasant” # SREYAS & PREYAS # Sreyas is Vidya(wisdom), and Preyas is Avidya (ignorance).

Death said: ” The good is one, the pleasant another; both command the Soul. Who follows the good, attains sanctity, who follows the pleasant, drops out of the race. Every man faces both. The mind of the wise man draws him to the good, the flesh of the fool drives him to the pleasant.

Lord Yama praises Nachiketas’s discrimination:

Death Continues: “Nachiketa! Having examined the pleasures, you have rejected them; turned from the vortex of life and death. Diverging roads: One called ignorance, the other Wisdom. Fools brag of their knowledge; proud, ignorant, dissolving, blind led by the blind, staggering to and fro. What can the money-maddened simpleton know of the future? ” This is the only world” cries he thinks there is no other, I kill him again and again. Some have never heard of the Self, some have heard of the Self, some have heard but cannot find Him. Who finds Him is a world’s wonder, who expounds Himis world’s wonder, who inherits Him from his Master is a world’s wonder. No man of common mind can teach Him; such men dispute one against another. But when the uncommon man speaks, dispute is over. Because the Self is a fine substance, He slips from the mind and deludes imagination. Beloved! logic brings no man to the Self. Yet when a wise man shows Him, He is found. Your longing eyes are turned towards reality.

Lord Yama’s attainment, when He was young:

Lord Yama continues: “Would that I had always such a pupil. because man cannot find the Eternal through passing pleasure, I have sought the Fire in these pleasures and, worshipping that alone, found the Eternal. Nachiketa! The fulfilment of all desire, the conquest of the world, freedom from fear, unlimited pleasure, magical power, all were yours, but you renounced them all, brave and wise man. ” The wise, meditating on God, concentrating their thought, discovering in the mouth of the cavern, deeper in the cavern, that Self, that ancient Self, difficult to imagine, more difficult to understand, pass beyond joy and sorrow. The man that, hearing from the Teacher and comprehending, distinguishes nature from the Self, goes to the source; that man attains joy, lives for ever in that joy. I think, Nachiketa! your gate of joy stands open.”

Nachiketa asked: ” what lies beyond right and wrong, beyond cause and effect, beyond past and future?”

The Goal of all Spiritual efforts- “OM”

Death said: “The word the Vedas extol, austerities proclaim, sanctities approach- that word is OM! ” That word is eternal Spirit, eternal distance, who knows it attains to his desire. ” That word is the ultimate foundation. who finds it is adored among the saints. “The Self knows all, is not born, does not die, is not the effect of any cause; is Eternal, self-existent, spelt AUM, perishable, ancient. How can the killing of the body kill Him? He who thinks that He kills, he who thinks that He is killed, is ignorant. He does not kill nor is He killed. ” The Self is lesser than the least, greater than the greatest. He lives in all hearts. When senses are at rest, free from desire, man finds him and mounts beyond sorrow. though sitting, he travels, though sleeping is everywhere. Who but I Death can understand that God is beyond joy and sorrow. Who knows the Self, bodiless among the embodied, unchanging among the changing, prevalent everywhere, goes beyond sorrow. “The Self is not known through discourse, splitting of hairs, learning however great; He comes to man He loves; takes that man’s body for His own. “The wicked man is restless, without concentration, without peace; how can he find Him, whatever his learning? He has made mere preachers and soldiers His food, death its condiment; how can a common man find Him?”

Let us put it mathematically: “smaller than the smallest, greater than the greatest”. Suppose n is a number, and we consider two loops. n=n+1 and n=n-1 in two different cases.
case 1. n+1> n; in the loop n=n+1, n approaches to ∞ (infinity)
case 2. n-1 < n; in the loop n=n-1, n approaches to zero; ε (epsilon) but ≠ 0. This example will just help to imagine the vastness of Brahman.
Planck length, the smallest in size = 1.6 x 10–35 meters. Planck time, the smallest time = 10−44seconds. Volume of the observable Universe is 3.566×1080 m3

Conclusion:

एतद्ध्येवाक्षरं ब्रह्म : = This word alone is verily “Saguna Brahman”. एतद्ध्येवाक्षरं परम्: = This word alone is verily the “Nirguna Brahman”. This syllable AUM(ॐ) is indeed Brahman. This syllable is the Highest, Eternal. Whosoever knows this syllable obtains all that he desires. एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते : = This word is the ultimate foundation. Who finds it is adored among saints.

ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is That?

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

Important Reads related to this article

  1. The Four Great Sayings of Vedas:
  2. The Divine Art!!!
  3. THE WISDOM OF THE FIVE SHEATHS:

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Katha Upanishad: By Swami Krishnananda.
  5. Katha Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  9. MANDUKYA Upanishad By Swami GuruBhaktananda.
  10. A-U-M Awakening to Reality: By Dennis Waite***
  11. Panchadasi: Swami Vidyaranya:
  12. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

In the House of Death: Story of a Boy-Nachiketas: Part-1

Introduction:-

This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa. Nachiketa meets Yama (The Death God in Hindu philosophy) and get answers of his question: ‘What is Death?”

Through conversation, Lord Yama reveals “Supreme Knowledge” to Nachiketa, the knowledge of the nature Atman and the path to gain Wisdom,  Moksha (liberation from the cycle of birth and death).

Sage Vajasravasa wished to perform a sacrifice called Vishwajit (Sarva Dakshina), meaning victory over the whole universe. Through such sacrifice, the performer aims to gain the fruit of gaining a higher world and enjoy the pleasures there. (Vajasrava means a Giver). The boy faced wrath of his father after completion of sacrificial fire , when he found there was fault in the part of his father. As such the boy was offered to Yama, by his father in anger.

Finally he got the desired knowledge from Yama when he exhibited “Mumukshautva” (intense desire to seek Wisdom) and Vairagya(dispassion for all worldly pleasures).

The Story in details:-

Sage Vajasravasa, desiring Heaven, rewards, performed the Visvajit sacrifice, in which he gave away all his property as gift[Dakshina]. He had a son by name Nachiketa.

Gifts not worth the name:

When the gifts were being distributed, Nachiketa, who was still a boy said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat. to give milk, or to calve. He went to his father and said: Father! To whom will you give me? Nachiketa repeated this question second and a third time. At last his father got angry and replied: ‘Unto death I offer you’.

Nachiketa then proceeded to meet the king of Death: “Yama”

Nachiketas at the door of Death

Nachiketa thought: whether I die now or later matters a little. What purpose of the King of Death will my father serve today by thus giving me away to Death? Nachiketa said: Think of those who went before, those that will come after. Man dies and born again like a blade of grass. A mortal ripens like a corn and corn springs up again.

"Man dies and is born again like a blade of grass. This means seed grows only to fall and fall only to grow. This is the cycle of human life because birth and death are correlatives."

Lord Yama’s Instructions on Hospitality: 

Nachiketa went into the forest and sat in meditation within the house of Death. Death king Yama was out of his kingdom on his job. When Death appeared his servant said: Lord! when a holy man enters a house as guest it is as if fire has entered. The wise man cools him down. So bring him water O king of Death!

If a holy man comes into fool’s house and is given nothing, the fool’s family, public and private life, ambitions, reputation, property, hopes alliances, all suffer. Thereupon Lord Yama said to Nachiketa: ‘A guest should be respected. You have dwelt in my house three nights without eating; I bow to you O holy Boy! Take from me three boons[gifts]. Choose now three boons, one for each night, O Brahmin! may all be well with me’!

The First Boon: 

Nachiketa said: ‘O Death! may Gautama, my father, be calm, cheerful and free from anger toward me! may he recognise me and greet me when I shall have been sent home by you! This I choose as the first of three boons’.

Death grants the first boon!

King of Death said:  ‘I will so arrange things, that your father, will recognise and love you as before and he will sleep peacefully at night and his grudge against you will vanish’.

The Second Boon: 

Nachiketa said: ‘ There is no fear in the kingdom of Heaven, because you are not there, nobody there is afraid of old age. man is beyond hunger, thirst and sorrow. You know, O Death! Please explain me what Fire leads to Heaven, show it, I am full of faith. I ask this as my second boon.’

Death said: ‘ I will explain it, listen! find the rock and conquer unmeasured worlds. Listen, for this came out of cavern.’

Death grants the second boon! 

Yama told him that out of Fire comes this world, what bricks and how many go to the alter, how best to build it. Nachiketa repeated all. Death encouraged ran on. I give you another gift. This fire shall be called by your name. Count the links of the chain: 

*Worship the triple  Fire: 1) Knowledge, 2) Meditation, and 3) practice.

*The triple process: 1) Evidence, 2) Inference, and 3) Experience.

* The triple duty: 1) Study, 2) Concentration, and 3) Renunciation.

Understand that everything comes from Brahman. That Brahman alone is sought and found, attain everlasting peace; mount beyond Birth and Death.

***Here, Fire means Energy-

King of Death continued: ‘ When man understands himself, understands Universal self, the union of the two, kindles the triple Fire, offers the sacrifice; then shall he, though still on Earth, break the bonds of Death, beyond sorrow, mount into Heaven.[ **This is liberation, while living on Earth]

The Nachiketa Agni[Fire]:

The perfect sacrifice is explained by Yama.

 Out of fire arises all that exists in the Universe. Mastering this, one gains mastery over any field of human activity, and acquires whatever one desires in terms of worldly prosperity and power. However, it is all within the transitory realm; all gains here are impermanent. Nachiketas very attentively listened and was able to follow what was said. He repeated all that Yama explained. Being happy with Nachiketas, Yama encouraged and said " I will give you another gift. This fire shall be called by your name." And it is known as "Nachiketas Fire". 

‘The Fire that leads to heaven is your second gift, Nachiketa! It shall be named after you. Now choose the third gift.’

The Third Boon: 

The secret of Death!!!

Nachiketa said: ‘Some say that when man dies he continues to exist, others say that he does not. Explain, and that shall be my third gift.’

It is too difficult for you Nachiketa!

Death said: ‘ This question has been discussed by the gods, it is deep and difficult. choose another gift, Nachiketa! Do not be so hard. Do not compel me to explain.

Nachiketa said: ‘Indeed on this matter, even by the gods doubts have been entertained. You also say, O Death, that this principle is not truly comprehendible easily. But a teacher like you can explain this. Another such teacher I shall never find. therefore, I have no option before me but this. No other boon equal to this there be for me to choose!

To continue in the next part….

Third gift was indeed granted and it is a great part of the story, where the words of wisdom are the main essence. To be published in the second part, or else it will be a very lengthy blog.

Interested readers may go through the following post

Essence of Katha Upanishad :Part 4C of 4: -The Concluding Part-

*** This story is from Katha Upanishad. Kathopanishad is part of Krishna Yajurveda and consists of two Chapters. Each Chapter has three sections. This Upanishad is a favourite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

Conclusion:-

Through this dialogue between Nachiketa and Lord of Death, the response of Death has to be observed minutely! Every one is interested to know the secret of Death! But what are the conditions that an aspirant should posses to know the secret. That discussion proceeds from here onwards.

NEXT PART !!..COMING SOON…😊🙏❤️

Brain Waves & Meditation on OM[AUM]: An insight

Introduction: –

Please go through this small content which is purely based on my experience. Just as it is: Thought of sharing my experience. Please spare few minutes. 🙏😊❤️

IMPORTANCE OF MEDITATION:

Since ancient time function of brain and meditation have been linked.

We can understand the relationship between brain activity and meditation by the use of modern technology such as EEG. Basically, we are all vibrational beings living in the vibrational universe.

Frequency of vibration determines our experience of reality. The fundamental elements of our physical vibrations are known as brainwave frequencies. Frequencies are measured in Hertz. In brain mapping the frequencies are measured in Hertz which are typically in the range between 0.5 to 60Hertz. According to studies, published in different websites, during meditation a discernible brainwave patterns seen on EEG.

In neuroscience, there are five distinct brain wave frequencies, known as Alpha, Beta, Theta, Delta and Gamma.

Let us know the function of brainwave frequencies, which affect our daily life following vibrational patterns are described in brief.

Delta (0.5-3.0 Hz): The deep sleep Wave.

The Delta frequency is the slowest of the frequencies and it is experienced in deep, dreamless sleep and in very deep, transcendental, meditation where awareness is completely detached. Delta is the realm of unconscious mind. It is the Gateway to the Universal mind.

Alpha (7.5-14 Hz): The Deep Relaxation wave:

Alpha brain waves are present in deep relaxation with the eyes usually closed and while daydreaming or during light meditation. It is an optimal time to program the mind for success. It is the Gateway to the Subconscious mind. It heightens imagination, visualization, memory, learning and concentration. It lies at the base of consciousness of human mind.

Theta (4-7.5 Hz): The Light Meditation and Sleeping Wave.

Theta brain waves are present during deep meditation and light sleep including REM dream state. It is the realm of Subconscious mind. It is also known as twilight state as it is normally experienced between Alpha (drift off to sleep) and Delta (arise from deep sleep).A sense of deep spiritual connection and with the Universe can be experienced at Theta. Voice of Theta is silence.

Beta(14-40Hz): The waking Consciousness and Reasoning wave.

Beta brain waves are associated with normal waking consciousness and a heightened state of alertness, logic and critical reasoning. Daily activities are performed in this state. Too much Beta can translate into stress, anxiety and restlessness. The voice of Beta is the little nagging chatterbox of inner critic.

Gamma(40-80Hz): The Insight Wave.

This range is recently discovered. Little is known about this state of mind. Gamma waves with the highest frequency can have a frequency of anywhere between 25 and 100 Hz. Initial research shows that Gamma waves are associated with bursts of insight and high level information processing. Gamma brain waves are fastest brainwave frequency with smallest amplitude. Feelings of Blessings with peak concentration has been reported by experienced meditators.

Neuroscientists believe that gamma waves are able to link information from all parts of the brain-the gamma wave originates in the thalamus and moves back of the brain to the front and back again @40Hz.This is the brainwave state of that feeling that anything can be done.

Now we may draw analogy of the above topic with Mandukya Upanishads, which is shortest among all Upanishads. According to the Mandukya Upanishad, four conditions of Spirit can be described as below.

1)Waking condition: Perception turned outward.

2)Mental condition: Perception turned inward, known as dreaming condition. Self enjoys subtle matter.

3)Deep sleep condition: No desire, no dream. This is intellectual condition. Because of union with Self and his unbroken knowledge, one feels joy. He knows joy. His mind is illuminated.

ॐ~AUM

A~ Waking

U~ Dreaming

M~ Deep Sleep

Turiya: The Fourth condition of the Self which can be achieved through deep meditation that corresponds to “OM” as ONE, invisible Word. Self is Whole and beyond bargain.

The world disappears in HIM. SELF is one without a second.

This condition is known as #Turiya.

Please read Mandukya Upanishad in two parts to understand the topic which you will find in line with Brain waves pattern. Links are here:

1:MaNDukya Upanishad- The Nature of OM: – Part-1

2:MaNDukya Upanishad- The Nature of OM: – Part-2

Any decrease in mind clutter is an increase in our vibrational connection to higher Consciousness.

MaNDukya Upanishad- The Nature of OM: – Part-2

Introduction:

Mandukya Upanishad belongs to Atharva Veda. It is the shortest of all the Upanishads with only 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.

This Upanishad teaches the significance of the sacred syllable ॐ~AUM (OM) and it correlates with four states of Consciousness. It describes the Turiya state, the state of transcendental Consciousness in which all the divisions and Duality disappears. The SELF alone exists in its pure state.

Among the Upanishads, the “Mandukya” may be regarded as the most important. It is said : ” mandukyam ekam eva alam mumukshunam vimuktaye”. For the liberation from bondage, for a seeker, the maNDukya alone is sufficient.

Upon meditating on the Mystic Syllable OM [AUM], mind can be trained to achieve freedom gradually to attain ultimate Reality.

Please read my previous post on Mandukya Upanishad, Part-1, where I have discussed up to 7th mantra out of total twelve mantras. 7th mantra is most important among the Vedic scriptures. This mantra describes the nature of Absolute reality~ Brahman. Please read first part of the post. Link is here:-

In this post, I will discuss the last five Mantras [from 8th mantra to 12th mantra].

माण्डूक्योपनिषत्

॥ अथ माण्डूक्योपनिषत् ॥

Mantra-8:- ॐ~AUM (OM) with four quarters:

“सोऽयमात्माऽध्यक्षरमोंकारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति “॥ ८॥

“so.ayamAtma.sdhyakSharamo~NkAro-adhimAtram pAdA mAtramAtrAshcha pAdA akAra ukAro makAra iti” – [8]

“The same Atman, (which has been described in 7th Mantra as having four quarters) is again, AUM, from the point of view of the syllables. The “AUM “with parts is viewed from the stand point of sound. The quarters the letters and the letters are the quarters. The letters here are A, U and M”.

According to Shankara, 7th mantra have concentrated on the abhidheya meaning ‘that which is being spoken of’, i.e. the thing named or denoted. OM [AUM], therefore, is effectively the abhidhAna-name or appellation. This means that Atman is equated to OM in the linguistic sense. The letters constituting OM are A, U and M.
Mantra-9:- The first mAtra of OM-akAraH: the letter “A” : vaishvAnara- the waking state.

“जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद् वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद “॥ ९॥

“jAgaritasthAno vaishvAnaro-akArah prathamAmAtra-a-apteraadimattvaadvA-a-apnoti ha vai sarvAnkAmAnAdishcha bhavati ya evaM veda”.-[9]

“He who is VaishvAnara, having for its sphere of activity the waking state is A, the first letter of AUM, on account of its all-pervasiveness or on account of being the first. One who knows this attains the fulfilment of all desires and becomes the first of all”.

prathamA mAtra: – The first mAtra of OM-akAraH: the letter “A” vaishvAnara- the waking state. AdimatvatvAt: being the first. Pervasiveness-“A” which pervades all sounds. “A” is the fundamental sound. We cannot speak any word without opening the mouth and the sound thus produced is “A”. We can regard this sound as pervading every other sound. Similarly, we regard the waking state as having primacy. We only know of the existence of the dream state and deep sleep states when we are at waking state. Obviously, we have to be awake in order to pursue this enquiry and to attain enlightenment.

In the scripture VaishvAnara is said to pervade the whole of the Universe. In Bhagavad-Gita, Ch10.33, Lord Krishna says: ” I am the letter “A”, describing himself as Ishwara. This mantra is advocating Upasana on OM, with specific attention on the first letter “A”.

One who understands this, gets all he wants; becomes leader among men.

Mantra-10:- The letter “U”, the second mAtra of OM is “taijasa”, the dream state

“स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षाद् उभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद” ॥ १०॥ 

“svapnasthAnastijasa ukAro dvitIyAmAtrotkarShAdubhayatvAdvotkarShati ha vai j~nAnasantati-nsamAnashcha bhavati nAsyaabrahmavitkule bhavAti va evaM veda” -[10]

“The dreaming condition [taijasa], called mental condition, corresponds to the second letter “U”. It upholds; stands between waking and sleeping. He who understands, upholds the tradition of Spiritual knowledge. looks upon everything with an impartial eye. No one ignorant of Brahman is born into his family”.

The letter “U”, the second mAtra of OM is “taijasa”, the dream state, because both are regarded as superior and also are in the middle of their respective series. Whosoever knows this will become superior in knowledge and accepted by all. All members of his family will be wise. As a matter of fact, A being the first of all sounds is superior to all letters. But “U” coming after “A” may be said superior to “A” in all indirect way. as such the subtle taijasa is regarded as superior to vishva because subtle is superior to gross. Gross can be considered as the effect of the subtle cause. Gross equates to matter, subtle to energy. Mind is superior to physical body. State of mind makes us superior to the animals. Gross body returns to earth on death, but the subtle and causal body remains present for rebirth. 

Note:- At the macrocosmic level, at the end of the Universe[Pralaya], the entire gross creation [Virat] is subsumed into Hiranyagarbha. 

Mantra-11:- Deep sleep, the intellectual condition, called “Prajna” corresponds to the third letter “M”.

“सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदꣳ सर्वमपीतिश्च भवति य एवं वेद” ॥ ११॥

“suShuptassthAnaH prAj~no makArastRRitIyA mAtra meterapItervA minoti havA idaM sarvamapItishcha bhavati ya evaM veda”-[11]

“Undreaming sleep, called the intellectual condition [prAj~no], corresponds to the third letter “M”. It weighs and unites. he who understands, weighs the world; rejects; unites himself with the cause”.-[11]

Sankara Explains:-

One who is prAj~no associated with deep sleep is “M” , the third letter{sound) of AUM. The key word “miti” in the mantra needs to be understood. “miti” means measure. As food grains are measured in utensils before use and that is filled again when it is reused on regular basis, which means grains reappear again. similarly, at individual level, the waking and dream states as though disappear in deep sleep, emerge again sometime later. Similarly, at the macrocosmic level, the gross[Virat] and subtle[Hiranyagarbha] worlds disappear at the end of creation into the causal state(Ishwara~antaryamin) and reappear at the next creation. This is analogous to the scientific theory of “Big-Bang & Big-Crunch”. In the same manner, while chanting OM (AUM), the sound “A” and “U” disappear when we close mouth and only sound “M” remains. And the sound “A” and “U” reappear again when the mouth is opened for chanting AUM. waking and dream states are merged in deep sleep. As we have seen in mantra-4 of this Upanishad, that they[ A= Vishva & U= Taijasa] become “mass of consciousness” (prajnanaghana)  in M (deep sleep state).

In deep sleep, all perceptions and cognitions converge into a single mode of the mind: It becomes mass of Consciousness[ ekibhutah]. There is no modifications of the mind[ due to absence of Vrittis].

The happiness of deep sleep is greater than all other forms of happiness. 

Therefore one who knows this, comprehends the real nature of the Universe. He realises himself as Atman and the cause of the Universe i.e. Ishwara.

Mantra-12:- “Amaatra”- The fourth letter: “Turiya”

“अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोंकार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद “॥ १२॥

“amAtrashchaturtho-avyavahAryaH prapa~nchopashamaHshivo-Advaitaevamo~NkAra-atmaiva saMvishatyAtmanA-a-AtmaM ya evaM veda ya evaMveda”-[12]

“The fourth conditioned of the Self corresponds to OM as one, indivisible word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus OM is nothing but Self. He who understands, with the help of personal self, merges himself into the impersonal Self.”

The part less “OM” is the fourth quarter; It is beyond all conventional dealings; It is the limit of the negation of the phenomenal world. It is all- Auspicious, all-Blissful; It is One without a second; the Non-Dual Reality; This OM is verily the same as the Atman or Self within. The Self realises Itself through the Self; He who knows thus, merges himself  into the impersonal Self.

Conclusion:-

A) Individually( for Jiva), the waking consciousness is called Vishva. It is called Taijasa in dream and Prajna in deep sleep state. Correspondingly, from the view of Cosmic level, these are: Virat in waking, Hiranyagarbha in dreaming and Ishwara in deep sleep. 

B) The relationship between individual and the cosmic, between Vishva & Virat, Taijasa & Hiranyagarbha, Prajna & Ishwara is integral part of ONE [ Non-Dual Consciousness]. This realisation will put Jiva in Ishwratwa and make it  Omnipresent, Omniscient and Omnipotent.

C) The knower of Brahman, who has realised the highest Truth, will enter into the Self by burning away the Third state of latency[ the dormant Vasanas~ (causal) are burnt]. Henceforth, he is not born again, as there are no Karmas to cause a further birth.

D) AUM is realised when the illusion of DUALITY vanishes.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  5. MANDUKYA Upanishad By Swami GuruBhaktananda.
  6. The Mandukya Upanishad: with Gaudapada’s Karika and Sankara’s commentary: By swami Nikhilananda
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality : By Dennis Waite***
  10. Information available on internet.

             It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

A Brief Note on Ten Principal Upanishads.

Introduction:-

One of the three basic Texts of Vedanta is “Upanishad”. Other two are Bhagavad-Gita and Brahma-Sutra. Together these three Texts constitute “Prasthana Traya”: known as Triple canon of Vedanta. Upanishads constitute the revealed Texts, known as “Sruti Prasthana”. Vedanta is the name given to them because they are End means concluding part of the Veda. Bhagavad-Gita is “Smriti-Prasthana”, which occupies an unique place in Vedantic tradition. A popular verse compares the Upanishads to the cows, The Bhagavad-Gita to the milk, Sri Krishna to the milk man, Arjuna, the Pandava Hero to the calf and the wise people to the partakers of the milk. The third of the canonical text is “Brahma-Sutra” which is regarded as “Naya-Prasthana”.

“samasta-vedanta-sarasangraha-bhutam”

In this post we will discuss about Upanishads in brief:

Salient features on Upanishads:

  • Upanishad = Upa + Nishad: Spiritual knowledge obtained by disciples sitting near or at the feet of The Guru [ means the Teacher].
  • Scholar says that Upanishads were composed during 4000-5000 BC. Some says: 2000-14000BC.
  • Nowhere it is mentioned about any author n the Upanishads. No date of origin can be fixed.
  • Teachings were imparted in stillness, noise free environment like forests where tranquillity can not be disturbed. Those Upanishads are known as Aranyaka and these were specially intended for Vanaprastha.
  • Teachings were transmitted orally and hence called as “SRUTI”.
  • Value of Upanishad for Mankind is for all time, all places and all ages. Lessons in Scriptures are very practical and applicable for modern world as it was for Indo-Aryan period.
  • Upanishads were transported to western countries initially through Persian translation[1700 AD].
  • French scholar Anquetil Duperron brought a copy of manuscript from Persia to France. Later on it was translated in French and Latin.
  • First English translation was made by Raja Ram Mohan Roy. [1775-1833].
  • Every Upanishad begins with a Peace mantra.(shanti path).
  • There are 108 Upanishads. Among them 10 Upanishads are considered as Principal Upanishads.
  • Who Am I? What is this Universe? Whence and how we are born? What is mortality or Immortality? What is Atman or Brahman? What is liberation(from cycle of birth)? What is death?- All questions have answers in Upanishads. 

The Ten Principal Upanishads are:

1) IshaVasya Upanishad: Occurs in the Samhita portion of  Shukla Yajur Veda.

2) Kena Upanishad:  It is embedded inside the last section of the Talavakara Brahmanam of the Samaveda.

3) Katha Upanishad: Belongs to Katha Branch of Krishna Yajurveda. 

4) Prashna Upanishad: Comes from the Brahmana portion of the Atharva Veda, belonging to Pippalada Sakha.

5) Mundaka Upanishad: It is Part of Atharva Veda.

6) Mandukya Upanishad: The Mandukya Upanishad, belongs to Atharva Veda. It is the shortest of all the Upanishads with 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.

7) Taittiriya Upanishad: It is a part of the Krishna Yajur Veda and placed in the seventh position in the list of Ten Principal Upanishad.

8) Aitareya Upanishad: Belongs to Aitareya Aranyaka**(Teachings in the forest), part of Rig-Veda.

9) ChAndogya Upanishad: It is part of ChAndogya Brahmana of the Sama Veda

10) BRRihadAraNyaka Upanishad: It forms the fourteenth Kanda of Satapatha Brahmana of “Shukla Yajurveda.” This is the biggest one.

ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is It?

First of all, we need to know the true meaning of “Brahman” [ब्रह्म`]

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

The word ब्रह्म` “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman cannot be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”. 

 The oneness of Soul (Jiva~Atman) and GOD (Param Atman), the ultimate Truth is the principal essence of all Upanishads. 

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Pictures shown below are relevant to the Text of Upanishads.