Category: Science beyond MIND

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?

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.

Exploring the Absolute: A Journey through Science, Philosophy, and Ancient Wisdom.

I’m happy to say that these four books have taught me a lot about the “Absolute”. I think they illuminate science, philosophy, and spirituality. Modern physicists are continuously searching for the “Theory of Everything,” and these works have helped me comprehend.

Each of the books mentioned here, explores different aspects of the relationship between science, philosophy, and spirituality.

The Tao of Physics by Fritjof Capra is a pioneering work that draws parallels between Eastern mysticism, particularly Taoism, and modern physics. It suggests that both perspectives converge on a fundamental understanding of reality.

A Brief History of Time by Stephen Hawking is a seminal work that aims to make complex scientific concepts accessible to a broader audience. It primarily deals with the nature of the universe, its origins, and fundamental concepts in physics, such as black holes and the Big Bang.

The God Equation by Michio Kaku delves into the quest for a “Theory of Everything” in modern physics, which would unify all fundamental forces in the universe. It explores concepts like string theory and the potential implications of such a theory.

Modern Physics and Vedanta by Swami Jitatmananda bridges the gap between ancient Indian philosophy (Vedanta) and modern physics. It attempts to show the similarities in the understanding of reality between these seemingly disparate traditions.

Adding the Ten Principal Upanishads to your reading list is an excellent suggestion. These ancient texts form the core philosophical teachings of Vedanta and provide profound insights into the nature of reality, consciousness, and the self. The Upanishad emphasizes the idea that every individual’s birth is part of a larger cosmic process, and the universe is the ultimate parent of all beings. 

There are fascinating parallels between the concepts in quantum physics, cosmology, and the Panchagni Vidya regarding non-duality:

  1. Non-Duality and Quantum Physics:
    • In quantum physics, the principle of non-duality is echoed in phenomena like entanglement, where particles become correlated and act as a single system regardless of distance. This challenges the notion of separate, independent entities.
    • The uncertainty principle also highlights the inherent interconnectedness, suggesting that attributes like position and momentum cannot be simultaneously precisely known.
  2. Cosmology and Non-Duality:
    • Cosmology, particularly theories like the Big Bang, indicates that the entire universe emerged from an initial singularity—a state of undivided oneness. This aligns with the idea of non-duality, where all phenomena originate from a singular source.
  3. Panchagni Vidya and Modern Science:
    • The Panchagni Vidya, with its teaching of interconnectedness and non-duality, offers a philosophical perspective that resonates with the findings of modern science.
    • The metaphor of the five fires illustrates the interdependence of various elements, reflecting the interplay of forces in the cosmos.
  4. Implications for Understanding Reality:
    • These similarities suggest a converging understanding of reality across different disciplines. The recognition of non-duality implies a fundamental unity underlying the diverse manifestations of the universe.
  5. Bridge Between Ancient Wisdom and Modern Science:
    • The convergence of these concepts showcases the potential for ancient philosophical wisdom, like that found in the Upanishads, to align with and even complement modern scientific insights.

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.

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. 

Beyond the Brain: Exploring Universal Connectedness through Human Consciousness

Welcome to the Realm of Connected Consciousness:

Here we will discuss the Boundless Potential of Universal Interconnectedness:

Let us first understand ” Non-Local Consciousness:

Non- Local consciousness is a profound concept rooted in ancient Hindu philosophy, specifically in Vedanta. The word ” Chaitanya” (Absolute Nature of Brahman). This is often referred to Awareness which is again Universal and interconnected consciousness. According to Vedanta, “Brahman” is described as the ultimate reality or the absolute consciousness that underlies and pervades everything in the Universe. According to this belief, our individual consciousness is not limited to the boundaries of our physical bodies, but rather extends beyond and connected with Cosmic Consciousness, which permeates the entire Universe. Even beyond time and space. This interconnectedness suggests that we are all interconnected beings, part of the whole Universe(s). As such our thoughts and actions have far reaching effects beyond what we may perceive on this Earth. 

There is one type of meditation known as “All-Absorbent Meditation” which refers to a practice of meditation that involves focusing the mind on the ultimate reality and experiencing a state of pure consciousness in which the individual self merges with the Universal Self.

This is a research-based topic.

This discussion is on the concept of “Universal connectedness through human consciousness outside the brain”. While traditionally considered localized within the confines of the brain, emerging evidence and theoretical frameworks propose the existence of a broader, non-localized consciousness that extends beyond individual boundaries. By examining various studies from the fields of neuroscience, parapsychology, and quantum physics, this article is presented before you to explore the potential for interconnectedness among human consciousness. 

Here, I will recommend reading of two research-based documents on “Nol-Local Consciousness”. Readers will have a comprehensive overview of this enigmatic topic.

1) “The Conscious Universe: The Scientific Truth of Psychic Phenomena” by Dean Radin. In this groundbreaking work, parapsychologist Dean Radin presents empirical evidence and studies that supports the existence of Non-Local Consciousness.

2) “Entangled Minds: Extrasensory Experiences in a Quantum Reality” by Dean Radin. In this follow up work, writer goes deeper into the connection between Quantum physics and Non-Local Consciousness. Role of entanglement has been explored to explain the interconnectedness, we are discussing about.

Key Words:

Introduction:

Human consciousness has long been regarded as a product of neural activity occurring exclusively within the brain. However, recent research and theoretical developments challenge this notion, suggesting that consciousness might transcend individual minds and exhibit interconnectedness on a universal scale. This topic aims to investigate the possibility of universal connectedness through human consciousness outside the brain by analysing empirical studies, theoretical frameworks, and philosophical perspectives.

Interconnectedness: let’s know:

In the perspective of Vedanta, interconnectedness refers to the fundamental oneness that underlies all of existence. According to Vedantic philosophy, there is a profound interconnectedness between all living beings and the entire universe, transcending apparent boundaries and divisions.

“यस्मिन्सर्वाणि भूतानि आत्मैवाभूद् विजानतः। तत्र को मॊहः कः शॊक एकत्वमनुपश्यतः॥”

The shloka says: “When a person realizes the Self (Atman) in all beings and all beings in the Self, what delusion and sorrow can ever be there for the seer?”

This shloka emphasizes the profound truth that when one truly understands the interconnectedness of all beings and recognizes the oneness that exists, they transcend the illusions of delusion and sorrow. The awareness of interconnectedness leads to a deep sense of unity, compassion, and harmony with the entire cosmos.

Non-Local Consciousness and Parapsychological Phenomena:

Parapsychological phenomena, such as telepathy, precognition, and remote viewing, challenge conventional notions of consciousness confined to the brain. This section examines studies and evidence related to parapsychological phenomena, investigating the potential link between these phenomena and the existence of non-local consciousness.

Example of Parapsychological phenomena: Remote Viewing.

Remote viewing is a fascinating parapsychological phenomenon where individuals claim to perceive distant or unseen objects, locations, or events using extrasensory perception. It suggests the potential for consciousness to transcend physical boundaries and access information beyond the conventional senses.

Quantum Physics and Consciousness:

Quantum physics offers intriguing insights into the nature of reality, suggesting a fundamental interconnectedness of all things at a quantum level. This section explores the intersection of quantum physics and consciousness, discussing theories such as quantum entanglement and the role of consciousness in the collapse of the wave function.

Photo by Stefan Stefancik on Pexels.com

Consciousness and the Nature of Reality:

The interconnectedness of consciousness beyond the brain raises profound questions about the nature of reality. This section delves into philosophical perspectives, including idealism and panpsychism, which propose that consciousness is not a product of matter but a fundamental aspect of reality itself.

Upanishads teaches on the interconnectedness of consciousness. Chandogya Upanishad: Ch-6.8.7: Shloka says: ” Sarvam Khalvidam Brahma”- “All this is Brahman”- This means that all-pervading nature of Brahman, signifies the interconnectedness of everything in the Universe through supreme Consciousness.

Some notable books that explore the relationship between consciousness and the nature of reality:

  1. “The Conscious Universe: The Scientific Truth of Psychic Phenomena” by Dean Radin
  2. “The Nature of Consciousness: Essays on the Unity of Mind and Matter” edited by Rupert Spira
  3. “Biocentrism: How Life and Consciousness are the Keys to Understanding the True Nature of the Universe” by Robert Lanza and Bob Berman
  4. “The User Illusion: Cutting Consciousness Down to Size” by Tor Nørretranders
  5. “The Hidden Reality: Parallel Universes and the Deep Laws of the Cosmos” by Brian Greene
  6. “The Quantum World: Quantum Physics for Everyone” by Kenneth W. Ford
  7. “The Physics of Consciousness: The Quantum Mind and the Meaning of Life” by Evan Harris Walker
  8. “The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism” by Fritjof Capra
  9. “The Universe in a Single Atom: The Convergence of Science and Spirituality” by Dalai Lama
  10. “The Mind’s I: Fantasies and Reflections on Self and Soul” edited by Douglas R. Hofstadter and Daniel C. Dennett.
  11. “The Quantum Mind and Healing: How to Listen and Respond to Your Body’s Symptoms” by Arnold Mindell
  12. “The Self-Aware Universe: How Consciousness Creates the Material World” by Amit Goswami
  13. “Quantum Enigma: Physics Encounters Consciousness” by Bruce Rosenblum and Fred Kuttner
  14. “The Holographic Universe: The Revolutionary Theory of Reality” by Michael Talbot
  15. “The Physics of Consciousness: The Quantum Mind and the Meaning of Life” by Evan Harris Walker
  16. “Quantum Physics of Consciousness: The Quest for a Theory of Everything” by Graham Smetham
  17. “Mind and the Quantum: Unleashing the Power of Consciousness” by David Bohm and Basil Hiley
  18. “The Quantum Theory of Consciousness: Toward a Theory of Everything” by Gerhard Grössing
  19. “Consciousness and the Universe: Quantum Physics, Evolution, Brain & Mind” by Roger Penrose and Stuart Hameroff
  20. “Quantum Mechanics and Consciousness: The Quest for a Common Conceptual Foundation” edited by Michael Silberstein, Mark W. Schlosshauer, and William McQueen.
  21. Evolve your Brain: The Science of Changing your Mind: By Joe Dispenza: 
  22. THE BIOLOGY OF BELIEF: 10th Anniversary Edition: Unleashing the Power of Consciousness, Matter & Miracles: Lipton Bruce H.
  23. THE DIVINE MATRIX: Bridging Time, Space, Miracles, and Belief. By GREGG BRADEN
  24. Taking the Quantum Leap: The new Physics for Non-scientists: By Fred Alan Wolf
  25. You are the Universe by Deepak Chopra and Menas Kafatos.
I have had the opportunity to engage with a wide array of books from the aforementioned list which are in bold with a colour italic.

In my past writings within “My Journey through Books series” I have expounded upon the evolution of my fascination with the study of consciousness and the pursuit of an enlightened state. 

My journey through Books 

Awareness: The Ultimate Truth

According to my studies, I would like to highlight the contributions of notable figures such as David Chalmers, the Penrose-Hameroff approach, David Bohm, John von Neumann, and the ongoing research conducted by the Heart-Math Institute.

Conclusion:

While the traditional view of consciousness as an isolated phenomenon within the brain has prevailed for centuries, emerging research and theoretical frameworks point to a more expansive and interconnected nature of human consciousness. By examining evidence from neuroscience, parapsychology, and quantum physics, this research topic sheds light on the potential existence of universal connectedness through consciousness outside the brain. 

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

What is Non-Duality?

Introduction:

What is non-duality?

Non-duality, also known as Advaita Vedanta, is a philosophical and spiritual concept that originated in ancient India. Non-Duality means there is ultimately no fundamental separation between the self (Atman) and the ultimate reality (Brahman) or between any other entities or phenomena in existence. Non-duality asserts that the true nature of reality is a single, undivided, and indivisible whole.

The Upanishads collectively offer deep philosophical and spiritual insights into non-duality.

What is Advaita Vedanta?

Advaita Vedanta is a philosophical and spiritual tradition rooted in the ancient scriptures of India, particularly the Upanishads, which are considered the culmination of Vedic wisdom. “Advaita” translates to “non-duality” or “not-two” and “Vedanta” means “the culmination of knowledge.”

Pioneer of Advaita Vedanta

ADI SHANKARACHARYA

The primary figure considered as the pioneer of Advaita Vedanta is Adi Shankaracharya, a philosopher and spiritual leader who lived in India during the 8th century CE. Shankaracharya is credited with reviving and systematizing the Advaita Vedanta tradition, consolidating its teachings and establishing Mathas (monastic centres) to preserve and propagate its principles.

Non-duality holds significant importance in human beings: 

Dissolution of suffering:

Non-duality suggests that the root cause of suffering is the illusion of separation and the identification with the ego or individual self. By realizing the non-dual nature of reality, individuals can transcend the limitations of the ego and experience a sense of peace, contentment, and liberation from suffering.

Unity and interconnectedness:

Non-duality emphasizes the underlying unity and interconnectedness of all existence. Recognizing this interconnectedness can foster a sense of compassion, empathy, and understanding towards others and the world around us. 

Transcendence of duality and conflicts:

Non-duality challenges the dualistic thinking that often leads to conflicts, divisions, and polarization. By transcending the perception of separateness, individuals can cultivate a more inclusive and harmonious approach to relationships, society, and global issues.

Expanded consciousness and awareness:

Non-duality invites individuals to go beyond the limited boundaries of the ego and expand their consciousness and awareness. It encourages exploration of the nature of perception, thought, and consciousness itself, leading to deeper insights into the nature of reality and the self.

Freedom from limitations and conditioning:

Non-duality invites individuals to question and transcend conditioned beliefs, concepts, and societal conditioning. It encourages a direct investigation into the nature of one’s own experience, allowing for the possibility of breaking free from limiting patterns and beliefs and opening up to new possibilities.

Transcendence of the ego:

Non-duality challenges the ego’s dominance and invites individuals to see through the illusion of a separate, individual self. By transcending the ego, individuals can experience a sense of freedom, liberation, and a deeper connection to the essence of being.

It's important to note that while non-duality holds these potential benefits, the journey towards understanding and experiencing non-duality is deeply personal and can vary from individual to individual. 

In non-dual philosophy, the ultimate reality, often referred to as Brahman, is considered to be infinite, timeless, and transcendent. It is beyond the grasp of ordinary perception and conceptualization. The self, or Atman, which is often associated with individual consciousness, is understood to be identical to Brahman. From this perspective, the individual self is not separate from the ultimate reality; it is an expression or manifestation of it.

There are a few figures who have explored the relationship between science and non-duality:

Erwin Schrödinger:

Schrödinger was an Austrian physicist who made significant contributions to the development of quantum mechanics. He was also deeply interested in Eastern philosophies, particularly Vedanta, which influenced his scientific thinking. Schrödinger saw parallels between the non-dual concepts of Vedanta and the fundamental principles of quantum physics. His book “What Is Life?” explores the relationship between physics and consciousness.

Fritjof Capra:

Capra is an Austrian-born physicist and systems theorist. In his book “The Tao of Physics,” he explores the parallels between Eastern mysticism, particularly Taoism and Buddhism, and modern physics, including quantum mechanics. Capra suggests that both Eastern mysticism and quantum physics challenge the prevailing Cartesian-Newtonian worldview and point towards a more holistic and interconnected understanding of reality.

Amit Goswami:

Goswami is a theoretical physicist and author who has written extensively on the relationship between science and spirituality. In his book “The Self-Aware Universe,” he explores the implications of quantum physics for consciousness and proposes a framework that integrates non-dual spiritual concepts with scientific understanding. 

Rupert Spira:

Spira is a contemporary British philosopher and teacher of non-duality. Although not a scientist himself, he often engages with scientific ideas and draws upon scientific findings, particularly in the fields of neuroscience and quantum physics, to support and elucidate the non-dual understanding of reality. 

David Bohm:

Bohm was a prominent theoretical physicist who made significant contributions to quantum mechanics and the philosophy of physics. He explored the implications of quantum physics for understanding consciousness and the nature of reality. Bohm’s book “Wholeness and the Implicate Order” presents his holistic worldview, drawing parallels between non-dual concepts and the interconnectedness revealed in quantum theory.

Carl Jung:

Jung, a renowned Swiss psychiatrist and psychoanalyst, explored the realms of the unconscious mind and collective consciousness. He recognized the importance of mystical experiences and spiritual insights in psychological development. Jung’s concepts of the collective unconscious and synchronicity, which involve a transcendent interconnectedness, resonate with non-dual perspectives.

Conclusion:

Non-duality is a profound philosophical and spiritual concept, it can be challenging to fully grasp through intellectual understanding alone. It often requires a direct experiential realization that goes beyond conceptual knowledge. Advaita Vedanta posits that the world of multiplicity and diversity is an apparent reality, a product of ignorance (avidya). The ultimate truth is the non-dual, all-pervading consciousness, which is beyond any conceptual or empirical understanding.

 “This Atman (Self) cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.” [from Katha Upanishad: 1.2.23.]

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)

 

World Sleep Day 2023: A note on spiritual perspective:

World Sleep Day 2023 is on March 17th. World Sleep Day is an annual event that is celebrated on the Friday before the Spring Equinox in the Northern Hemisphere. The day aims to raise awareness about the importance of sleep and the impact that sleep has on overall health and well-being.

We are all familiar with the three states of daily experience: 1)Waking 2) Dreaming and 3) Dreamless Sleep.

Let us focus on issues related to sleep and mental health, in the perspective of ancient philosophy as well as the impact of technology on sleep patterns.

DELTA BRAINWAVES

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 the unconscious mind. It is the Gateway to the Universal mind.

What Vedanta Says about Dreamless Sleep 😴


BRRihadAraNyaka Upanishad IV.3,9: Says as below 👇


When he dreams, he takes away a little of the impression of this all embracing world (the waking state), himself puts the body aside and himself creates a dream body in it’s place, revealing his own lustre by his own light and dreams. In this state, the man himself becomes the light.


Let us know more on the Deep Sleep state according to VEDANTA.


The Deep Sleep state (SuShupta~SU=Sundar/excellent +sUpta=Sleep) ~ prajNa and antaryAmin.


In this state, waking world and dreaming world temporarily ceases. We exist here in non dual state. Most refreshing state. A state of Bliss(with ignorance). In the waking and dreaming state, we are diverted from this state of bliss, though knowledge of our true nature is absent here. All the perceived limitations are removed in this temporary state but ready to spring forth as soon as we move to waking world.

In that sleep state, not for anything desirable does one have any desire.(यत्र सुप्तो न कञ्चन कामं कामयते). Not the slightest trace of dream does it see in that state of deep sleep.(न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ). In the sphere of deep sleep, there is just one ” homogenous mass of consciousness” alone (सुषुप्तस्थान एकीभूतः प्रज्ञानघन). Because of his union with the Self and his unbroken knowledge of it, he is filled with joy, he knows his joy, his mind is illuminated (एवानन्दमयो ह्यानन्दभुक् चेतोमुखः). Such is the called third quarter called prajNa (चेतोमुखः प्राज्ञस्तृतीयः पादः).

This dreamless sleep is a causal state of mind. Here all operations of the mind are completely hushed. Even ego-consciousness becomes lost. We don’t know what we are. A king is no king or a beggar is no beggar in this state. In Deep Sleep we have no will, no fear, no worries. But when we emerge into a waking state, all operations of restless minds start.

A Deep Sleep is very important and required for peace and happiness ☺️

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.

 

Ancient story: Sage Uddalaka and his son Shvetaketu~PART-1

Introduction:

We will know the highest truth from the teachings imparted by the Sage “Uddalaka” and his son Shvetaketu”. Know the answer to this question: Please read with patience. Whole story is abstract. Try to understand the essence between the lines. Each picture is relevant to the post. 

Highly meaningful. Read and enjoy🙏😊❤️

What is That, by knowing which everything is known?

The Story:

Once upon a time there was one boy “Shvetaketu”, the grandson of sage Aruna. His father sage Uddalaka said to him: ” O Shvetaketu, my son! live the life of a Brahmacharin. Find a teacher, learn; none in our family is there, anyone who does not study, and who is a Brahmin in name only.”

Shvetaketu returned home, stiff-necked, arrogant, self-willed.

The boy was sent to Gurukul at the age of twelve and he returned house after graduation. Having studied all the Vedas, full of knowledge, feeling very learned and proud, he showed something extra personality. His father then asked him: ” Shvetaketu, dear boy, I see now that you possess full knowledge, confidence, feeling very learned and it seems that you have become proud.

Father Uddalaka introduces the Spiritual Teaching after a Test.

Uddalaka said:’ My Son! You think such a lot yourself, but did you ask your teacher about that initiation, which makes a man hear what is not heard, think what is not thought, know what is not known.?’

Shvetaketu replied: ” Revered father, what is that initiation? Of what nature is that teaching?” 

The Teachings begin with Examples of Clay, Gold and Metal:

Product (Effect) is non-different from its material (cause):

Uddalaka said:’ Dear Son! By knowing a lump of clay, you know all things all things are made of clay, they differ from one another as it were in language and in name, having no reality but their clay.

 

 

 

 

 

By knowing one nugget of Gold, you know all things made of that Gold. They differ from one another as it were in language and in name, having no reality but their Gold.

 

 

 

 

 

 

All products, being due to words, a mere name:

By knowing one piece of base metal, you know all things made of that metal. They differ from one another as it were in language and in name, having no reality but their metal.

For the like reason, after that initiation, you know everything.

Svetaketu admits Ignorance:

Svetaketu replies:’ Surely my revered teachers did not know that teaching, for if they had known it, why should they have not imparted me that knowledge. However, revered father, please teach it to me.” I will tech it my dear boy,” said the father.

 Birth of Three Elements: –

My Son! In the beginning, there was “Existence alone”, mere Being, one without a second. Some say there was mere nothing, nothing whatsoever; that everything has come out of nothing.

How could Existence arise from Non-Existence?

But how can that be true, my son,’ said Uddalaka, ‘how could that which is, come from that which is not?’ I put it otherwise, in the beginning there was mere Being, one without a second.

One Becomes Many!

He created light!!!

That Being thought” ” Would that I were many! I will create” He created light. Light thought: ” Would that I were many! I will create!” Light created the waters. When anybody weeps or sweats, the tears and the sweat are created by light.

Those waters thought” Would that we were many! We will create!” They created food. Whenever and whatever it rains, food is abundant. Food is from water!

Discussion: 

We may consider this way: That Fire [ENERGY] as well as Akasa [SPACE], both are created from same source. The order of sequence in the creation is not what is meant to be asserted here; all that is meant to be asserted is that ” all this is the product of Being (Entity) and hence, all is Being alone, one, without a second’.

The Origin of Life:

There are Three classes of creatures: the egg-born, the womb-born, the soil-born.

That Divine Being thought: ” I will go into the three gods-light, water, food. I will give them not only life, but names and shapes.”

The process of Triplication:

‘ He said: ” I will make each of them threefold.” He and life went into three gods, and He gave them names and shapes.

‘You shall hear, my son, how He divides each of the three gods into three, and each of these three into three again.’

These Elements as mentioned here, — Fire, water and Earth, are what we usually known as subtle Elements. They are the pure principles of creation. Later on, they get mixed in certain proportions for the manifestation of grosser elements, namely, The Fire, The Water and the Earth that we see with our eyes. So, what the Upanishad speaks of here as Fire, Water and Earth are not the physical Fire, Water and Earth that we see. They are the super physical elements called Tanmatras. These Tanmatras are mixed or blended in certain proportions. This is called Trivritkarana in Sanskrit (This means Triplication- the mixing of three attributes, three substances, in certain proportions.)

Essential Truth of the Three Elements: 

In Fire, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Fire from Fire, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Truth about the SUN:

In The SUN, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of SUN from SUN, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

In The MOON, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of MOON from MOON, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

In Lightning, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Lightning from it, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

It was indeed on knowing this process that the ancients spoke the following: – The ancients being the great house holders and the great Vedic scholars. To us at present there is nothing unheard, unthought or unknown, that anyone can point out. For from these they understood everything.
Whatever else appeared Red thus, as the colour of Subtle Fire thus did, they understand it to be. 
Whatever else appeared White thus, as the colour of Subtle Water thus did, they understand it to be. 
Whatever else appeared Black thus, as the colour of Subtle Food thus did, they understand it to be. 

Every object in creation has been reduced to its constituents, and it has been discovered that there is nothing in an object except its constituents. This is a law that can apply to every object, whatever its character be. The difference in the contour or the shape of the object is not very important. What is important is the nature of the substance out of which it is formed.

Conclusion:

In this manner, Sage Uddalaka directs the attention of Svetaketu on the essence underlying each object in creation. By taking our minds away from the physical or external qualities of name and form, we are guided to focus on the Absolute Existence (SAT) behind all three elements. In this manner we will understand the real meaning of “Tat Tvam Asi” which is ultimate Reality. In this manner the theme of one of the MahaVakyas : “Tat Tvam Asi” in next section.

“Eva Satyam“: Truth alone exists. Finally, even the three Elements have to be Transcended and we have to see the Pure Existence alone in everything.

STORY WILL CONTINUE!!!

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 TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  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

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. 

Please visit my website for more details. https://arunsingha.in

 

Pictures shown below are relevant to the Text of Upanishads.

A special note On International Yoga Day-2022:

Introduction: 

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”. 

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

∑ ⇒ Summation{Of All that we perceive or do not perceive }

∫ ⇒ Integral[ Non-Dual]

+ ⇒ Add [ All good qualities]

There are multiple paths for Union. After deep studies of Vedanta (ten Principle Upanishads) and Patanjali Yoga Sutras, I have found and adopted two easy paths to achieve my goals.

1) Vedantic Approach( Advaita- Non-Dualism)

2) Yogic Approach ( Patanjali Yoga sutras)

Vedantic Approach:

What should be my (our) goal?

Answer: To be United with Supreme[ The absolute “Brahman”] : Complete cessation of sufferings and attainment of Bliss is the goal of everyone.

” Attyantika Dukshya Nivritti, Paramananda praptyachya”. 

Most important condition to remove sufferings is “fearlessness”.

A vision of Oneness is the sole condition that brings fearlessness.

There is nothing to fear. Everything is Self-created. HE( The Absolute) is that Essence, by drinking which, man rejoices. That Self is the sole giver of Joy (Bliss). When man finds invisible, nameless, homeless, shapeless, he is no longer terrified. He becomes free from fear who attains such Oneness. But if the slightest ” Otherness” is allowed to enter then he is smitten with fear. That man, thinking himself wise, becomes terrified. ” 

The knower of Brahman reaches the Supreme”.

How to Know Brahman?

Knowledge of Brahman can not be gathered by mere reasoning. Knowledge can be attained through intuition or revelation. Intuition is the final result of the enquiry into Brahman. There are three stages which are very essential for progressing in this path. Three stages are as below:

Following are the steps: 

1.Sravana :  Listening to the teachings of the sages on Vedanta. Now instead of Sravana, we can use the word Study of Vedanta, because Sravana was the practice during early Vedic period as no method of writing existed.

2.Manana : This stage is the reflection on the teachings. This means thinking about what has been heard and subjecting that into a reason based on experience gained.

3.Nididhyasana : Stage of meditation on the truth [MahaVakyas]. It is the culmination of the practice of Sravana and Manana. BRRihadAraNyaka Upanishad says  on Nididhyasana. ” The Self , my dear Maitreyi, should be realized-should be heard of , reflected on and meditated upon; by the realization of the self, my dear”.

Sravana, Manana, Nididhyasana leads us to intuition (aparoksha anubhuti). In this way, “Brahma Kara Vritti ” is generated from ” Sattvic anta Karana ”  This ” Brahma Kara Vritti” destroys the mula-Avidya or primitive ignorance which is the root cause of all bondage, births and deaths.

When this ignorance or veil is removed, Brahman which is Self effulgent reveals itself in its pristine glory and splendour. 

Now the Text is for whom?

 The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, with required attributes as described in Vedanta.

After attainment of certain preliminary qualifications which are known as four salvations(Sadhana Chatustaya) ,one can progress towards the direction of knowing Brahman.

Four salvations are:

  1. “Nitya-anitya-vastuveveka” which means discrimination between the eternal and non eternal.
  2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
  3. ” Shatsampat” : Six fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
  4. “Mumukshautva” (Desire for liberation).

Why one should enquire Brahman? Why?

Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality.

Knowledge of Brahman destroys ignorance which is the root cause of all sufferings. 

” Sastrayonitvadhikaranam” : Brahman is realisable only through the scriptures. The scripter is the source of right knowledge.  Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colourless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.

THE FOUR GREAT VEDIC STATEMENTS

Yogic Approach: Ashtanga Yoga: Patanjali Yoga sutras:

Photo by Pixabay on Pexels.com

According to Maharshi Patanjali , Ashtanga Yoga is  not limited to any class, place, time and circumstances.

This path of Yoga is Universal. 

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.

“Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind”.

Principal Teachings of Yoga Sutras: 

“Ashtanga Yoga” : Eight limbs of Yoga are as follows.[8 steps]

All the steps are scientifically designed. That is the specialty of Ashtanga Yoga. If one has followed all the steps properly, then only Dhyana is possible

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.  

Details of Each of the Limbs of Yoga:

Yama: The first “anga” 

This consists of prohibitions against unethical deeds. These are basically restraints. Following are to be noted: 

  • Ahimsa-Non violence:  Non-violence truly  meant here as  to refrain from causing harm , showing anger , being harsh to others including self. Love  must be unconditional and universal. At the same time we must love ourselves equally.                                                                             
  • Satya-Truthfulness: : This means, on being firmly established in truthfulness ,the Yogi gets the power of attaining for himself  the fruits of work without the work . 
  • Asteya-Non-stealing: With the establishment of virtues like honesty, aspirant develops an intuitive awareness.                                      
    Brahmacharya- celibacy:  Right use of energy: sutra 2.38 says“ Brahmacharya pratisthayam viryalabhah”. It is about controlled and disciplined sex. 
  • Aparigraha- non possessing, non accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah”  which means : On becoming steady in non-possessiveness, there arises the knowledge of how and from where is it generated. 

Niyama: Second  limb (“anga” )

It is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.

  • Saucha (cleanliness) :  Purity of body and mind.
  • Santosha ( Contentment): To keep mind away from dwelling in the past or future. One should not  regret on missed opportunities and also need not worry about future. Contentment is  the way to live in present moment, NOW.    
  • Tapas (discipline, austerity etc.) : Mandates spiritual disciplines.  A state of spiritual maturity.  With the practice of austerity, all kinds of impurities are removed from body and mind. 
  • Svadhyaya ( study of self and sacred texts): This sutra teaches for self-observation, study of scriptures, recitation of mantras and union  with the desired deity ( Ishta devata).                                                                     
  • Isvara Pranidhana (Total surrender to the Supreme being):   Dedicated services for the welfare of others including mankind, animal kind, plants and nature.               

The third anga ” Asana”

It is important part of Ashtanga Yoga. The importance is to make spine held erect and relaxed with the three upper parts of the body, the chest, the neck and the head in a straight line. This is required for nerve currents to channelize for further improvement in concentration.

The object of  Yoga is to make a man rise above body consciousness. In Patanjali Yoga sutra, it is simply stated that asanas should be stable and comfortable for meditation.

The fourth anga “pranayama” 

Commonly believed as control of breath but scholars says this is actually control of Universal Energy. The Prana  moves the whole Universe. Prana is believed to be a cosmic energy. It is prana vibrating at the beginning of cosmic cycle that shapes akasha (space) out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy. The knowledge and control of this prana is known as pranayama.

Practice of pranayama is done after mastering asana. When pranayama is practiced under the guidance of right “Guru” (Teacher), one can have control over prana and it becomes possible to feel the vibrations which helps attaining higher insight. Thereby ,the power generated will help the nerves in getting optimum functions. It is believed that Pranic healing, faith healing etc. are  the results of doing pranayama. 

Pratyahara” : the fifth anga.

“Pratyahara”  : Withdrawals of senses:  It helps in attaining a mind without fluctuations, since withdrawals of senses bind the mind to a fixed point. It is impossible to concentrate unless the mind is purified.  Pratyahara gives our mind a moment to not evaluate and teaches us to be free from any reactions developed by senses. 

Sixth anga: Dharana- Concentration: 

“deshabandhashchittasya”  => this suggests to confine mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana”.

One pointed attention: Dharana is the process of fixing the attention of mind to a certain point. That may be any object of concentration (internal or external), sound, deity or  noble idea for the benefit of creation. After successful practices of first five limbs, one becomes ready for Dharana. 

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

If the fourfold qualities are dealt with right actions, then the practitioner of Yoga will overcome the distractions of mind. These are : 1. friendliness towards happiness, 2. compassion towards misery,  3. rejoicing for virtues and 4. indifference to vices.  With such preparation and practice, “Dharana” comes much more easily and naturally. 

 Seventh Anga: Dhyana- meditation: 

Definition : Dhyana:  The extension and lengthening of Dharana is Dhyana. Dharana continued without interruption is Dhyana. One has to change his or her way of life to reach unto this stage of Dhyana (concentration). Let us look into sutra 3.2 again for further analysis.  “tatra pratyayaikatanata dhyanam” :  If we now split the sloka like this =>>  tatra + pratyaya +ekatanata, then  tatra => means ” in that place” which refers to “desha” as mentioned in sutra 3.1. pratyaya=> means total content of mind which occupies the field of consciousness at a particular time.  Mind remains in continuous contact in Dharana.                        Ekatanata=> means extending continuously without interruption. Before practicing Samadhi, this kind of un interrupted continuous Dhyana is essential for the aspirant. 

Therefore let us keep in mind that when Dharana is stretched for a long period it becomes Dhyana. In other words elongated condition of Dharana is Dhyana.

Samadhi– The state of Cosmic Consciousness- the 8th anga: 

sutra 3.3: "tad evarthamatranirbhasan svaroopashoonyam iva samadhih" means=> In that absolute state, then there is no meditator or the thing that is meditating upon. What remains only is the meditation, that is called samadhi. 

When Dhyana enters into Samadhi , the Gate which leads into the world of realities opens. Samadhi means a state of mind which through the practice of Dharana and Dhyana has become so  completely tranquil and the person meditating  is so absorbed that the he or she even forgets own existence.

Let us analyse the word “svaroopashoonyam”  of sutra 3.3. ” svaroopa” + shoonyam”  means that ” svaroopa” which is the residual consciousness of its own action disappears completely i.e. becomes “shoonyam” .

When you are fully absorbed with the vastness of the Supreme being and even the sense that I am meditating is not there and the ego “I” goes then, only the true Self, higher Self ,the Big “I” remains.  This is possible when there are no Vrittis in chitta. In other words mind does not fluctuate. In Samadhi, Mind  surrenders all its resistances to the union with the object of meditation. In this state, field of observation and the observing intelligence merge and total intelligence shines as the sole substance of reality. 

sutra 3.4 "trayamekarta samyamah" means => The three practices Dharana, Dhyana and Samadhi together on same object is called samyamah.

If we analyse the word “samyamah”  we will find it has two parts. Sama + Yama. Sama means perfection and Yama means control. 

Conclusion:

Eight limbs as a whole constitute one complete path which leads the aspirant upwards.

If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. 

When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization

 

HAPPY FATHER’S DAY [2022]: TO ALL FATHERS

Introduction: (Conceptual):

Generation and procreation is an autonomous system. That is what the essence of this part.

KHANDA-II of AITAREY UPANISHAD

The creation of human body is described in order to inculcate a sense of dispassion by showing the impermanence of the body. Creation continues through procreation. A man is born, he gives birth to a son and he takes rebirth after death. This signifies that a person has really three births. The procreative fluid of a father is said to be the essence of his Self. The mother looks after it during pregnancy as her own Self. After birth, the parents nourish the child so that he can be their substitute for performance of pious deeds.

The importance of natal care and oneness of the father and the son are emphasized.

KHANDA-II (Chapter-4)

Three Births of the Self [ Three incarnations]:

Sloka: 4.1- First Birth :”The Pregnant Father”

This Jiva in the male body of his father first becomes semen. This semen is the vigour extracted and transformed from all the limbs. First the father holds and nourishes it in his own body and rears it which is not different from him. When he injects this in mother’s body he procreates himself in the form of a foetus. This is his first birth.

Sloka: 4.2- :”The Development of the Foetus”

That semen becomes one with the woman-just like a limb of her own. That is why it does not hurt her. She nourishes this self of his that has come into her.

Sloka: 4.3- Second Birth :”The Pregnant Mother”

She, being the nourisher of the child , should be nourished. The woman nourishes the embryo. Immediately after its birth the father nourishes the child. Nourishing the child from birth onward, he thus nourishes himself for the continuation of these worlds. For thus alone are these worlds perpetuated. This is one’s second birth.

Sloka: 4.4- Third Birth :”The Pregnant Son”

Father himself becomes son. When son comes of age, father entrusts him with all the family duties and responsibilities and frees himself from parental debt. As life span of father shortens, father departs from this world and takes birth in another womb according to his Karma. This is his third birth. Thus the cycle of birth and death continues and become a bondage till he does not realize the truth, the reality.

Sloka: 4.5- “Breaking Through Iron Fetters”

 Rishi Vamadeva realized the truth while he was in mother’s womb.

Rishi said ” While yet in embryo, I knew all the births of these Deities!, i.e. the inner senses and Indriyas are subjected to birth and death and not the Atman. Before I realized  this secret I had to pass through several Births which are compared with cages made of Iron. I was so attached with them that it was very difficult for me to get rid of those iron gates. Now by applying full strength of knowledge I broke all the fetters, became detached. Like a hawk, I escaped, being free and now I have no relation with the body. I am not the Body.”

Sloka: 4.6- ” The Jivanmukti and Videhamukti of Vamadeva”

Having gained the knowledge of Atman, and freedom from Body Consciousness, Vamadeva took his Upward path. He attained the heavenly world of Bliss and fulfilled all his desires. He became immortal, yes He became immortal !!!

” Freedom from Body” : We can understand this in two ways:

  1. Death: This is applicable to a mortal
  2. Freedom from Body-Consciousness: Upward path towards Nirvikalpa Samadhi.

For a man, once the highest state of True realization is reached, the attainment of the Heavenly worlds of Bliss accompanies him, while still in the Body. While still in the body, the realized state experiences the Supreme Bliss. He enjoys all he desires.

Self Realization is the only way to come out of the bondage of repetitive cycle of Birth and Death. For that one should have Vairagya.

The three “Aavasthas”(states) and “Swapnas”(Dreams): in relation to Three Births:

Three Aavasthas are three dwelling places occupied by the Supreme Being after HE enters the body. The three Swapna state (Swapna Aavasthas) because of ignorance.

Until man realize the Supreme truth and awakens to his spiritual destiny, he is considered to be in the state of Dream(Swapna).

The Essence of IshaVasya Upanishad- Part-2

Introduction:

 IshaVasya Upanishad appears in the Samhita portion of Shukla Yajur Veda. It is one of the Ten principal Upanishads. Isha Upanishad has Eighteen Mantras. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. In my previous post, Part-1, of this Upanishad, I have discussed Mantra no-01 to Mantra no -07.

Link of the previous post: The Essence of IshaVasya Upanishad- Part-1

In this part we will discuss Isha Upanishad Mantra no-08 to Mantra no-13.

§ Eighth Mantra: The Path of Renunciation:

1) Sah paryagat shukramakaayam avarnam; asnaaviragm shuddhamapaapa-viddham; 2) kavih maneeshee paribhooh, swayambhoo yaathaa-tathyatah; arthaanvyadadhaatshwateebhyah samaabhyah.

The Self [ the atman] is everywhere, without a Body, without a shape, whole, pure, unpierced by evils, wise, all knowing, far shining, self-depending, all transcending, functions and duties are allotted by HIM alone to the Creator for eternity.

Analysis: 

There is no place where He is not there. He is everywhere. He is in everything. He is not limited by Time and Space. There is nothing that He needs to possess and nothing that He needs to achieve. He is the seed, the substratum, the cause of all. He has no physical body. As long as there is body, there is happiness and misery. He is immortal. He is beyond all the three gunas: Tamas, Rajas, and Sattwa. He is His own father and mother. None conceived Him. No one is the cause of His being. He is Self-existent.

§ Ninth mantra: Avidya & Vidya:

1) Andham tamah pravishanti ; ye avidyaam upaasate; 2) tatah bhooyah ive te tamah; ye u vidyaayaam rataah.

Pin your faith to natural knowledge, stumble through the darkness of the blind, pin your faith to supernatural knowledge, stumble through a darkness deeper still.

§ Tenth mantra: The fruits of Avidya & Vidya:

Anyat eve aanuh vidyayaa, anyat aahuh avidyayaa; iti shushruma dheeraanaam, ye nah tat vicha-chakshire.

They enter into blinding darkness who are worshippers of Avidya alone; but they enter even greater darkness, who verily are worshippers of Vidya alone. One thing, they say, is obtained from Vidya, and another thing, they say, from Avidya; Thus, we have heard from wise, who have explained it to us.

§ Eleventh mantra: Combination of Avidya & Vidya:

Vidyaam cha avidyaam yah, tatvedaubhayam saha; avidya mrityumteettvaa, mashnute vidyayaamrita.

They that know and distinguish between natural knowledge and supernatural knowledge shall by the first cross the perishable in safety; shall, passing beyond the second, attain immortal life. 

Vidya (Knowledge) and Avidya (Ignorance: he who knows them both together, overcomes death [darkness] through Avidya and obtains immortality through Vidya.

Above three mantras are very important. We must understand the essence of the mantras. The essence is that we should equalise jnana (vidya) and ajnana (avidya) and should not adhere to either the one or the other alone. According to the scholars, knowledge of Ishwara cannot be obtained by Karma alone nor by knowledge alone. Avidya = Karma and Vidya = Knowledge. Avidya yields fruits of karma, which has time bound existence. Hence attainment of Moksha [ liberation] is not possible, since several births are required to enjoy the fruits of Karma. This is called falling into utter Darkness which is nothing but SAMSARA. The mantra further says that if Upasana of Vidya means devotion is offered alone, it is still worse, because it will lead to greater Darkness. He who understands the correct meaning of this avidya and vidya and maintains balance between them and does Upasana, accordingly, can cross the world of Death and attains mortality.

Different scholars of different darshanas have given different opinion on vidya and avidya. Let us look into Shankaracharya’s commentary. His method of analysis is on the basis of subtle meaning of both the words. He always considered Advaita Philosophy to explain these two words: avidya and vidya. The knowledge of the world is Avidya, and the knowledge of Ishwara is Vidya. The world of objects is presented to us by our senses, and we see the world [jagat] as real. We are ignorant about the thread of Consciousness running through each and every object. There is certainly connection between the visible world and unseen Ishwara. In general, we believe that we the jivas are separate entity and Ishwara is separate entity. The cause of existence and experience of the world is due to the presence of Ishwara. So long as we are in the world with a sense of separate existence as the Jiva, the world has to be accepted as though it is real.

§ Twelfth mantra: Worshipping Unmanifest and Manifest:

1) andham tamah pravishanti; ye asambhootim-upaasate; 2) tato bhooya iva te tamo; ya u sambhootyaagm ratah.

Pin your faith to the seed of nature, stumble through the darkness of the blind; pin your faith to the shapes of  nature, stumble through a darkness deeper still.

They enter into blinding darkness who aim to conquer the Unmanifest cause of creation; but they enter into even greater darkness.

§ Thirteenth mantra: Fruits of Unmanifest and Manifest:

1) anyat evaaahuh sambhavaat, anyat aahuh asambhavaat; 2) iti shushruma dheeraanaam, ye nah tatvicha-chakshire.

The seed of nature brings one result: the shapes of nature another. We have heard it from the wise, who have clearly explained it.

Readers are requested to read the Sanskrit version of this Upanishad from the site whose link is here:

Conclusion:
Action: Karma: Duty

Karma is to be performed without expecting the fruits of Karma: Niskama Karma.

Jnana: Knowledge: The Truth

The nature of the Oneness: One Unity is the Ultimate Jnana: True knowledge.

Oneness: It is that, when: 

  • A person does not see as mine or not-mine.
  • No more love and hate for objects.
  • No more likes and dislikes.
  • One transcends all pleasure and pain.
  • There is no more Duality of subject and object.
  • The waves and ocean are both seen as water alone.
  • The blazing sparks are not different from the fire producing them.

Rebirth continues until Realization.

Katha Upanishad Mantra-2.3.4 says: If one does not succeed in realizing Him (The Self), before the fall of the Body, then in the worlds of created things, a rebirth for the Body is ordained.

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. Isavasya Upanishad for Beginners: By Swami Krishnananda.
  4. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  5. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  6. IshaVasya Upanishad: By Swami GuruBhaktananda.
  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. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

∝ζ::  Concluding part will consist of Mantra-14 to Mantra-18: Will be published soon! 😊🙏🙏❤️

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

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

In this post, I will emphasize on my miraculous experiences, which I consider as chances in my favour. This was possible by the effective study and practice of activating “Power of Subconscious Mind”.

I consider those events as miracles, because I got links and guidance from unseen and invisible Power within. It is as if someone is guiding through several means, continuously, to get whatever is required in the path to progress.

As I mentioned in my previous post that the most important scientific Book helped me was:

” THE BIOLOGY OF BELIEF: 10th Anniversary Edition: Unleashing the Power of Consciousness, Matter & Miracles: Lipton Bruce H.”

What Influenced me while reading the book?

Research made at Stanford University’s School of Medicine by Bruce Lipton revealed that the environment operating through the cell membrane controlled the behaviour and physiology of cells, turning genes on and off.  I was reading the book and at the same time I was watching his series of lectures at different places all over the world. Bruce mentioned in his lectures about Quantum Physics.

Quantum physics says that the world visible to us we believe, is composed of matter, which is nothing but illusion. Everything is Energy. There is no such thing as matter. as such I felt an urge to study ” Quantum Physics“. As you know that by this time, I finished the famous book “The Power of your Subconscious Mind”: By Joseph Murphy

Study of Quantum Physics became a necessity for me. 

And Miracle Happened [16/12/2018]!

One fine morning, all on a sudden, one of my senior colleagues, Shri Amar Kanti Pal, came to my residence and suggested me to do ongoing physics course from IIT/KANPUR under the leadership of well-known prof H C VERMA. Immediately enrolled first course “Basics of Special Theory of Relativity “.

I am happy to share my certificate here:

I developed immense interest [intense desire] to learn more and more on Subconscious mind, Quantum, Philosophy, life experiences, life cycle, human sufferings, etc. which are all interrelated topics. As a result, I got chance to study further and further from the courses conducted by Indian Institute of Technology. KANPUR.

Another Miracle!

The Second course, the most desired and most important was ” Basics of Quantum Mechanics” which helped me to grasp sacred Texts of Upanishads [ ADVAITA VEDANTA]: 

Initially, I found the course very interesting which started becoming tough later on but managed with rigorous studies.

Max Planck is said to be father of quantum Mechanics. see what he said:

That is why I consider these studies as chances (as miracles).

Course on Quantum mechanics was highly beneficial for me because, when I was studying ancient Indian philosophy (Advaita Vedanta), I came across so many writers, speakers, scientists who referred quantum physics, quantum biology for understanding the Reality as mentioned in Vedanta. To some extent understood what the subjects says. 
I noticed that most of the modern writers, pointed towards quantum physics for understanding the Subject/object, Observer/observed, seer/seen related topics mainly when the subject is consciousness. Advaita Vedanta focuses on consciousness, which is the cause of this Universe, not the matter. Material realism can no longer be the only ontological explanation for the Universe. Human consciousness cannot be ignored.

Classical Physics vs Quantum Physics:

Laws of classical physics [ NEWTONIAN PHYSICS] is based on matters and 3D system which affirms that there is always separation between the KNOWER & KNOWN (object). Classical physics doesn’t work in the study of subatomic particle’s behaviour and thus in the study of life science. Here matter creates Consciousness.
Whereas Quantum physics works well in the study of subatomic particles which are building blocks of this Universe and basically, its nature is waves. This quantum mechanics theory suggests abolishing absolute separation between the KNOWN & KNOWER. Here Consciousness creates matter.

In quantum theory, we have seen objects exists in more than one place at the same time as a wave.

Three distinct and major areas of Quantum theory give bewildering results.

1. Entanglement:

It is connectedness between two objects so intimate that they behave as one, instantly and forever, even if they are separated by the width of galaxies. Double slit experiment clears its spookiness. 

2. Complementarity:

As formulated by Niels Bohr, a leading founder of quantum physics, the principle holds that objects can display themselves in one way or another, but not both. In fact, the object does not have an existence in particular location with specific motion. Only the observer’s knowledge and activities cause it to come into existence in some place or with some particular animation. At an instant, an object may be either a wave or a particle, but not both.

3. Wave function collapse:

This supports that Biocentrism is wave function collapse when we try to measure an object in its subatomic level it’s wave function collapse. At the moment of observation, it takes a definite existence.

According to German physicist MAX BORN (1926), Quantum waves are “waves of probability”, not waves of material.

A wave of Probability is nothing but a likely outcome. Point to be noted here that materials are made of subatomic particles. Subatomic particles behave as wave until OBSEVER tries to measure it. And wave is intangible.
Noble physicist John Wheeler once said,” No phenomenon is real phenomenon until it is an observed phenomenon” Above statement is very important in the perspective of Vedanta and Quantum mechanics. There is more to write. May Maybe next time.

And the third course was “Advanced course on Special theory of Relativity”.

" Learning is the only thing the mind never exhaust, never fears, and never regrets" This was stated by Leonardo Da Vinci, who was well known Italian painter, draftsman, sculptor, architect and engineer (1452-1519)."

Thus, I believe very clearly, that our consciousness creates our life experiences. We no longer have to view ourselves as passive, or unable to influence our material circumstances. We are not victims of what’s happening.

My personal experiences made me understand, that our Consciousness creates reality in life as because mind sends signals to the nervous system, which controls genes and that is Epigenetics (Above genes). 

We need to rewrite our Subconscious programmes.

Conclusion:

a) Study of Quantum physics made me believe that Thoughts create Reality!

b) I realised that there is a mechanism where Higher Intelligence works inside our body and mind, and it is connected to Universal Mind.

c) Many people have heard about placebo effect. This is a term that is frequently used in modern science to describe how conscious mind creates healing of body thinking positive.

d) All my conscious attention is focused in gaining knowledge [Brahma Vidya]. As such my energy has been invested mostly in learning and sharing. I wish to live my life in a state of love.

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

Please read my previous post : Link is here: – “ My journey through Books: Part-2″

My next part will focus on the following Books

 

The Essence of IshaVasya Upanishad- Part-1

Introduction: ईशोपनिषत्

§ The IshaVasya Upanishad is the only one which occurs in the Samhita portion of  Shukla Yajur Veda. It is one of the Ten principal Upanishads. Though,  one of the shortest Upanishads, yet it is loaded with profound thoughts.

§ Isha Upanishad is a smaller one with 18 Mantras. This appears in the final chapter of Shukla Yajurveda. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. 

What is Upanishad?

Upanishad is Brahmavidya:

Upanishads are ancient Texts which do not construct any complex system of ideas and beliefs. They are plain and straightforward, yet very difficult to grasp. Require repeated reading and thinking on the context [SRAVANA, MANANA & NIDIDHYASYANA]. This is the science of Mind. Upanishads are instructions of Teachers to disciples through dialog between the two.

Upanishad literally means ” To learn the teachings, sitting rear the Teacher, (or sitting near the feet of Teacher). Upanishad is Brahmavidya [ sacred knowledge] which leads the aspirant towards Brahman who are desirous of liberation. There are 108 Upanishads. Out of 108, Upanishads, Ten Upanishads are regarded as Ten Principal Upanishads. They are: 

  1. IshaVasya Upanishad
  2. Kena Upanishad
  3. Katha Upanishad
  4. Prashna Upanishad
  5. Mundaka Upanishad
  6. Mandukya Upanishad
  7. Taittiriya Upanishad
  8. Aitareya Upanishad
  9. ChAndogya Upanishad
  10. BRRihadAraNyaka Upanishad

In this part we will discuss Isha Upanishad.

Study of this Upanishad will deliver teachings on both ” Jnana Yoga” and “Karma Yoga”. Aspirants who seek freedom from the bondage of this World will go for ” Jnana Yoga”, where renunciation is the most appropriate path to achieve goal. And ” Karma Yoga” is for the aspirants who are very desirous of attaining highest degree of closeness with GOD, such as achieving “Brahma Loka”.

This Upanishad starts with the Shanti Mantra as below:
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ 
ॐ शांतिः शांतिः शांतिः ॥
Om poornamadah poornamidam poornaat- poornam-Udachayate; Poornasya Poorna-maadaaya Poorna-mevaa-vasishyate. Om Shanti! Shanti! Shanti!

Meaning of this mantra is:   ∞ + ∞ = ∞ 

” That is Whole, this is Whole; from the Whole, the Whole becomes manifest; from the Whole, when the Whole is negated, the Whole alone is what remains.“

॥ अथ ईशोपनिषत् ॥

First mantra: The Path of Renunciation:

1) Ishavasyam idam sarvam yat kim ca jagatyam jagat; 2) tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam.

Analysis: The Lord Pervades the World(s)

  1. Whatever exists in this changing Universe is full of the Lord. All this is enveloped by the Supreme being. That supreme reality pervades everything here and there. There is no such place where It is not there. It exists in everything.
  2. Protect the Self by renunciation. Claim nothing; enjoy, do not covet anybody’s property. Let go and rejoice. Be practical. It does not mean giving up.

Though it is believed that possession and acquisition lead to happiness, but possessiveness creates attachment. Attachment brings unhappiness. Renunciation is the path for true happiness. An aspirant who devotes himself or herself entirely to contemplation of the Self as the Lord, has no further need of worldly duties. This renunciation leads to the knowledge of the Self and finds immortality.

Second mantra: “Niskama Karmayoga” is the concept we get from the second mantra.

1) Kurvanneveha karmani jijivisecchatam samah; 
2) evam tvayi nanyatheto'sti na karma lipyate nare. 

” Kurvanneveha karmani” means only by doing Karma [ karma means duties] ( here karma means all rituals like Agnihotra etc). “jijivisecchatam samah” means like to live for 100 years. By doing such karma, bad karma will not touch you. It is recommended that such karma should be done with constant selfless attitude. Performing duties without any motive, one will not be bounded to the actions. This path of action is known as ” Pravritti Marga”.

Second mantra emphasize on doing our duty as an act for Ishwara (means His creation) as His agent and not to act for own self, to benefit self. Doing so, live as long as you wish. 100 years of living is just symbolic here.

 All we know that, when we reach at the core of the Consciousness, the Awareness, we find there a stillness in mind which has no conflicts, no disruption in mind. We can then think of a state of ” NO MIND” what we say as ” Chitta Vritti Nirodah” the beginning of Patanjali Yoga Sutras. Here mind is calm, quite and still. In reality that is our true nature. “YOU ARE THAT’ according to ChhAndagyo Upanishad. If we can live this way, karmic law cannot bind us. “na karma lipyate” Therefore let go and be pleased with what you have and enjoy.

Third Mantra: 

§ The Sunless World: The path of sufferings:

1) Asurya nama te loka andhena tamasavrtah; 2) tamste pretyabhigacchanti ye ke cat mahano janah.

They that deny the Self, return after death to a godless birth, blind, enveloped in darkness. [ These births partake of the nature of Asuras, the demons”)

The third Mantra says about the darkness which has to be understood in depth. This is the world of demons filled with demoniac wealth. Asurya = a + surya: means where Sun is not there. This literally means that there is only darkness in that world. There is no light there. This darkness is meant for ignorance. Light of Wisdom shines this darkness. 

The Upanishad says this world of darkness [ Asurya loka] as world of a) Spiritual Blindness, b) Spiritual darkness, c) Spiritual ignorance and engaging in the deeds that kill the awareness. Such darkness keeps away from the freedom of the Eternal, Immortal, Divine Self.

Here lokas are referred to those dimensions, also known as astral planes, where births take place according to fruits of karma which are enjoyed “lokyante”. Ignorance which blocks the realization of one’s true nature of Self, thereby becomes the cause for repeated births according to the deeds. ” Ye ke catmahano janah“: This means that those who do not know atman due to ignorance are slayers of atman(atmahanah). And for this fault of slaying atman, they return to Samsara (this world).

Q) What causes rebirth? 

Answer: So long you are away from knowing your true self, you yourself is the cause of your rebirth.

 Fourth Mantra: Nature of the Self (Atman)

 1) anejadekam manaso javiyo nainaddeva apnuvanpurvamarsat ; 2) tad dhavatah anyan-atyeti tisthat tasminnapah matarisva dadhaati.

§ Unmoving, it moves swifter than thought. Remaining still, It outstrips all that run.

The Self is One. Unmoving, it moves faster than mind. The senses (Devas) lag, but Self runs ahead. Unmoving, it outruns pursuit. Out of Self comes the breath, that is the life of all things. In It, as Water by the Air, all action of all living beings is supported.

Analysis: –

This Self, the Absolute Truth, the Awareness, Infinite, Immortal, Omnipresent, indescribable, known as Brahman in Vedas is without attributes and beyond Space and Time. This Self is truly ONE, the WHOLE and therefore all-embracing.

This is to be understood that there is a centre which is not fixed in one place, but it moves. Everything moves, such as this Universe is expanding. Galaxies are going far away from one another. Subatomic particles, electrons move. Mind moves. Everything moves but One remain unmoving and that is Awareness.

This Self is beyond the senses, beyond the understanding, beyond all expression. It is pure Awareness [ NIRGUNA BRAHMAN]. It is BLISS. It is ONE without SECOND. Know it Alone!

The Devas represent the mind and senses. The ignorant mind, not aware of who the Self is, tries to catch It, through different paths, different knowledge, but never succeeds. The Self, as it were, is always ahead of the mind. 

All the objects are perceived through five senses. We have limitations of perceptions. These five senses are five instruments. The Brain system processes data inputs received through these five instruments. There are creatures, whose instruments are different from us. Whether it be vision or hearing or sensing through skin etc. As like in case of snakes, which can sense 0.02 degree of difference in temperature. Similarly, there are examples in case of audible sound frequencies. For vision too there are different creatures with different abilities. Therefore, different impressions, and different perceptions work. Nothing is impossible. so, the interpretation of existence is quite relative according to difference in perceptions.

Essence of existence (SAT) is that It is all pervading. If we can activate the core of everything, that is Consciousness, then we can perceive some extra, more than what is ordinary. For that we must remove avidya (ignorance). We have to search for extra which cannot be perceived through sense organs. That is known as “seeking the truth”. 

So nearer yet far away. For that we have to realize that: I am not separate from the Truth, the Existence(sat), the Consciousness(chit). I am the Consciousness. I am aware that I am pure Consciousness. Pure Consciousness is that Consciousness, where there is no thought.

Fifth Mantra:

§ The Self appears to move-yet It moves not. It is far distant-yet It is near. It is within all, and It is without all.

1) tat ejati tat na ejati tat doore tat u antike, 2) tat antarasya sarvasya tat u sarvasyasya bahyatah.

1) The meaning of the mantra in this part is that: the Atman moves and yet It moves not; It is far away and yet is near. 2) The second part of the mantra says: It is within all of this; and yet It is also outside of all this.

Analysis:

The Self is beyond all mental concepts. far and near, within and outside, moving and unmoving – all these are concepts of mind with respect to space and time. Mind tells us that we cannot catch the Self. The mind and the Self are in two different realms of reality. But let us look into the pictures given below: 

This is how ONE became many.

 Sixth Mantra: The Jnani- Seer of the Self:

1) yas tu sarvani bhutani aatmani eva anupashyati 2) sarva bhutesu ca aatmanam tatah na vijugupsate.

1) He who sees all beings and forms in the Self, he alone really sees. 2) He also sees the Self in all beings and forms, there after he feels no hatred towards anyone.

Analysis: Everything in the creation is Atman:

The sixth mantra says that seeing all beings in the Lord, means as being superimposed on the Lord and seeing the Lord in all beings means as the substratum of all beings. God- realization ceases the existence of individuality and creates Universality. Sarvatma Bhava must be the feelings for equality. This is the true essence of God-realization. This will ensure the absence of all ill feelings in human. We should see the Virat [jagat] as our own Atman. There should be neither Raga nor Dvesa, nor the feelings of exhilaration nor grieving. When one has such an integrated vision of life, it becomes impossible to hate any being. Dislike and hatred only come when we see others as different from us.

Seventh Mantra: Freedom from Delusion and sorrow:

1) yasmin sarvani bhutany atmaivabhud vijanata 2) tatra ko mohah kahsoka hekatvam anupasyatah.

1) When all beings and forms have become one in his own Self-knowing; thus, 2) how can he feel delusion and grief thereafter, who sees oneness (non-Duality) alone everywhere.

Analysis:

When the feeling of Oneness will be permanent, the person will not consider any event or object as his or her. The thinking of mine or not mine will vanish. There will be equality in all spheres of life under all circumstances. One transcends all pain and pleasures. Then there will be no more duality of subject and object. No more experiencer, experiencing and experienced. As in an ocean, the waves are not separate from ocean. Arises in the ocean and merge there itself.

Conclusion:

Reward of Realisation: The Birth of Universal Love

When we realise the Text so far discussed above, we will be to establish an World free of Hate. The vision of Unity will prevail then. Universal Love will be seen everywhere. The experience of Oneness with all beings comes as a result of the highest knowledge by discovering the true nature of Self.

Readers are requested to read the Sanskrit version of this Upanishad from the site whose link is here:

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. Isavasya Upanishad for Beginners: By Swami Krishnananda.
  4. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  5. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  6. IshaVasya Upanishad: By Swami GuruBhaktananda.
  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. Panchadasi: Swami Vidyaranya:
  11. 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 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

 

Jesus Loves Us: A Good Friday Message:

HE is the innermost reality, and you have an innermost relationship with Him. HE is your Eternal Father, Eternal Mother, Eternal Friend, Eternal Companion. All worldly relationships are intended to devlop within you and this is Awareness which is the One and the only One, and that is GOD.

Photo by MART PRODUCTION on Pexels.com

St. Paul said:

This is what lord Jesus Christ has demonstrated by undergoing crucifixion. It is one of the gloomiest days in the human history, yet it is called “GOOD FRIDAY” because on this day Lord Jesus Christ showed that death cannot touch the Spirit. Death is for the body, not for the Divine Spirit that is ever shining within. 

Jesus Christ did not try to defend himself. He did not try to save himself, but he sacrificed His life so that human beings can find the way to immortality.

The Grace of the Lord is ever ready to descend upon you. Just open the door.

We must believe that we not only belong to this physical Universe, but we are ever with The  Supreme  Spirit that pervades the whole Universe. Just as a wave exists in the ocean, similarly we exists in the Supreme Spirit beyond time and Space.

The Pure Consciousness which is Self shining, upholds this Universe. Let us realize that, our unity with the Supreme Spirit is the ultimate truth. A person who realizes his or her unity with the Divine being sees no Death, Death is meant for the Body which is perishable. 

This is why Lord Jesus Christ did not resist. He knew that one Soul dwells in all beings. So He said: ” Resist not Evil. Return good for Evil. Love your enemies. Bless those who curse you. Do good to them who hate you. Pray for them who despitefully use you and persecute you.”  [ Matthew: 5.39 ]

That is the message Jesus Christ has given to the mankind. He has exemplified by His crucifixion. This cross is the symbol of love and forgiveness.

Hear me, O children of Immortal Bliss, those that dwell in this Universe, those that dwell in the worlds beyond, hear me; I have realized that Supreme Being, the Self-effulgent One, beyond all darkness, resplendent like the glorious SUN. By knowing HIM alone, one goes beyond death. There is no other way out of Death. [Svetaswar Upanishad. II:5; III:8]

Photo by Felipe Balduino on Pexels.com

No Eye can see Him, nor has He a face to be seen:

His Form does not exist within the range of vision; none can behold Him with eyes(senses). But, through Meditation, by controlling the mind with the Intellect, He can be found in the Feart (By intuition is He revealed ).Those who know this become Immortal. [ Katha Upanishad: Mantra-2.3.9:]

Published in your name, my Lord. I love YOU.

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

Awareness: The Ultimate Truth

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 . However, according to Advaita Vedanta philosophy, Reality is identified as “Brahman” . Brahman is identified as singular in nature, identical to the Self and known as Pure Being (Sat) , Awareness (Chit) and Bliss (Ananda). The visible world(Matter) is considered to be illusory (Maya~ Mithya). Bhagavad Gita says: Awareness is one and undivided in all beings , but it appears to be divided, when shinning through many bodies and minds. [ Ch-13: 16-18.]

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?

Simply and clearly nobody has ever come in contact with any experience outside of Awareness. Strangely our entire world culture is founded on a single belief . According to Science, there is a substance which exists outside Awareness and that substance is Matter. Matter is the fundamental reality of all existence. Classical physics, reductionists and science at least believe this that Consciousness is derived from Matter. This is the primary assumption as a whole. Since the invention of matter, scientists are saying that Awareness is product of Matter.

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 break through 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.

All above are expressions of our mind. These are wave of thoughts. So, I am aware of all the changes in my mind. Therefore, I am the witness of the mind. Hence mind is seen by Me. Evidently , I am distinct from the MIND. I am not the mind, but witness of the mind. Seer and seen are different. I am that who illumines my MIND.

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.

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

Essence of ChAndogya Upanishad: Part-8C

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a Second.

*Self is Atman; Atman is Brahman*

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhoomaa Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the centre of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

A) Essence of ChAndogya Upanishad: Part-8A: Section-1 to Section-3  has been published. Here is the link.

B) Essence of ChAndogya Upanishad: Part-8B: Section-4 to Section-6  has been published. Here is the link.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad