“Who am I”?

May be most ancient of question of mankind will be “Who am I”?

Vedanta is basically the teachings of the Upanishads, “Vedanta nama Upanishad pramanam”. Teaching based on Upanishads is Vedanta. Upanishads present in the highest philosophical teaching of the Vedas. Vedas are the ancient text to known to mankind! There is long list of Upanishads, in fact, in one of the Upanishad called Mukthikopanishad, it gives a list of 108 Upanishads. But among this there are 10 or 11 major Upanishads are considered as important. Aadi Sankaracharya chooses these Upanishads to write his commentaries (Bhashyam) on Vedanta. And these Upanishads become the central texts of Vedanta. Intellectual world and Vedanta movement considering these Upanishads are the source texts. These Upanishads are in dualistic fashion, so this philosophy is called Advaita Vedanta.

Among all these major Upanishads, one particular Upanishad is important and it is the smallest one and also regarded as the toughest. And that is called Mandukya Upanishad. There is a saying that “Mumukshunam Vimukthaye mandukyameva alam”, for those who want liberation (Mumukshu), Mandukya Upanishad alone s sufficient.  Only twelve mantras are in this Upandishads. It is found in the Atharva Veda. You are know that there are four Vedas, Riq, Yajur, Sama and Atharva. In Atharva Veda you can find this Upanishad among all Upanishads. It is like a small chilli which is very hot. In this Upanishad, The central text or central mantra is the 7 th mantra. This is the core mantra of entire mantra of Upanishads. This mantra gives the direct and highest possible answer in scriptures of Vedanta. You can see the most sophisticate and most profound answer from this while comparing any of the religious literatures in the world that we come across or at least for me.

Mandukyopanishad was commended upon by Gouda Padacharya, the grant Guru of Sri Sankaracharya. So, Goudapadacharyas disciple was Govindapada and His disciple was Sankara. Goudapadacharya wrote verses for this Upanishad and these verses are known as “Mandukya Karika”. Nowadays you can find this book as Mandukya Karika, which includes Mandukya Upanishads.

As per the system of Bharat philosophy, I will start this subject also with a story. This story is from Ramayana. One day Raja Janaka was asleep, his sentry came and announced soundly, Raja wake up, enemy is attacking our soldiers, So, get up Raja. Janaka woke and took his entire sword in hand and went for the battle ground. After a fierce battle, in which Janaka Raja was defeated. He was wounded, captured by the enemy, dragged in the mud, and taken to enemy king. Then the enemy king said, I have captured your kingdom. I will not kill you, because you are a King. So I will exile you from this kingdome, you get out of this kingdom. This kingdom is now belongs to me. What could poor Janaka Raja do? He was tired, bleeding, hungry, dipressed. Somehow he started walking, and people in his own capital earlier have refused to give him water, because of fear. They know the new king is very cruel; they will be killed, when they helped Janaka. After walking for two days, he crossed his kingdom and he saw that food was served to poor in the neighboring kingdom. Rice or Kichadi was serving there. So he joined that line and when his turn came in that line, the food was finished. He couldn’t think more, he was helpless, tired, and pain. He was standing there without hope. That time one supplier saw his condition and he offered the starch liquid balance in the big bowl. Janaka accepted that starch and took it to his mouth with shivering hands. One kite flying there, dived down and hit the bowl. Kite missed to pick the bowl, and rolled in the ground. Janaka Raja couldn’t take it anymore. Janaka fell down in the ground and cried in misery and sadness. And when he was crying alas, suddenly he heard a voice ”Maharaj, what happened? Maharaj, you shouted, what happened Maharaj? Janaka woke up and suddenly he realized that he is in his bed he was dreaming a nightmare. Nothing happened for him. Janaka naturally had an analytical mind, so he looked up and asked, “Is that dreamed true or this is true? That dream world or this waking world is true?”. It was his sentry standing outside for guarding the Raja. He called the Queen, Queen asked Raja “What happened Raja?” “Is that dreamed true or this is true?” Raja replied.

Next day in the market, all are talking about Rajas incident in secret. That time Ashtavakra Muni came to the market, He was on his way to Place. He heard about Raja and his bad dream. Then he reached the palace quickly. He asked Raja “Janaka Raja! What happened to you? You are such a wonderful, Intelligent King, why are you get confused? Raja repeated the question, “Is that dreamed true or this is true? Ashtavakra Muni saw, Generals, Judges and Ministers are sitting there with their head down. It seems like all work has been stopped, no file is moving. Ashtavakra Muni knows the context of Rajas question and the situation of the palace. He asked Janaka Raja, when you are rolling in the dust with bleeding from wounds, you are tired, hopeless and depressed, in that time all these power, queen, General, Ministers are there or not? Janaka replied “No”, none of them are there. Only defeat, depression, pain, insult, sadness and miseries are there!

Ashtavakra Muni said, now you are in your Place along with your Queen, Ministers, Generals and Judges, power and wealth. Is that defeat, depression and miseries are here? King said “No”, Here I am ok and well. Now Ashtavakra Muni said, Janaka, “neither this is not true nor that”. Today in this situation you are calling it was a dream?, No, like that dream, this power and wealth also is not real. Janaka Raja was shocked and looking Muni in stillness.

Next question Ashtavakra asked was an intelligent and analytical question that is common for all of us. “Raja, in your dream, you felt defeat, pain, miseries isn’t it? Are you there in that dream?”. “ Yes” Janaka said, I was there and felt everything you said”.  May be it is a dream, that experiences may be false, but I have felt it and I was there!. Are you sitting here and experiencing this or not”, Muni asked. Raja said, Yes I am sure I am here.

Ashtavakra Muni came in front of Raja and said, “Neither this is true nor that dream is true, but You, the witness of both situations, You are only true. This is the story I want to tell you as an introductory gesture on my subject. Rest of this reading, we will struggle to understand the concept of “I”, with the help of the 7 th sloka of Mandukya. Meaning of the abouve story and the meaning the mantra are exactly is the same. At least, intellectually we will try to grasp what Upanishad is saying. Whether you are convinced or not, it comes later. Let us try to understand now.  

                                                                  Who I am I?

                              Ego/I/Knower                                            World/Prapancha

                                 Wakwer      ………………………………....       Waking world

                                 Dreamer      …………………………………..     Dreaming World

                                 Sleeper        …………………………………..      Sleep Blankness

                                 Turiya.         …………………………………..      Answer/its I am/it’s You

The primary quest is “I”, the ego. You can call this I/ego as knower also. Now you are the waker also. Janaka raja, when he was awake, all of us are the awake now. And we are in this world, So, this world we experiencing in wake state is called “Jagrat Prapancha”. Pancha represents five elements, Elaboration or mixture of these five elements.  So the waker sees this waking world. Next, Janaka dreamt, or when we dream, He is dreamer, so that is “dream world”. See, we all are going through these worlds in each moment. There is another state called “Sushupti”, where neither Jagrat nor dream exists. Neither we wake nor no dream, deep sleep or dreamless sleep. In dreamless sleep we can be called it as a sleeper. In dreamless sleep, the observer is not there, so we can call it sleep blankness. What Upanishad says is you are not the waker, not the dreamer, not the sleeper; what you are is the fourth one that is called” Turiyam” or Turiya state. Don’t scare about the word Turiya, simply means number four or Chathurtham. In original mantra, it is chaturtham not Turiya. The word Turiya given by Goudapadacharya. This fourth one is explaining by Ashtavakramuni in Janaka Raja’s story. Janaka was suffering in his own kingdom, escaped to neighboring kingdom, all happened in his swapna. So, swapnaprapancha(His miseries) or He(as a dreamer is not real. Likewise his deep sleep and waking world, both are not real. But the Turiya is watching all the three states that he knew and experiencing the three states. In each state, whether it is wake, dream or deep sleep, the fourth state “Turiya is watching, so we know, experiencing, remembering, but Turiya is not participating in all these three states. This is the basic idea of “Chatushpad”, the four states of man. The Upanishad starting with this statement, “Soyam atma Chatushpaad”. It states, You are four aspects, all your life is going through these four aspects. Among these four, three are false, one alone is real.

All these four states are in our subjective point of view, the person going through waking world, he experiencing these worlds and its effects on him. In dream, he is experiencing the dream world as a dreamer. In Deep sleep, he experiencing nothing, his body, his waking world and waker, his dream and dreamer is not there. Even in Deep sleep he is not aware of his body, so, sleep blankness. All these three states are experiencing by his fourth one, Turiya.  Only because of Turiya, A sleeper, after sleep and in waking state says, I slept well. Likewise, a dreamer and waker. This is your own experience, not an objective experience. In your sleep blankness, others can see you, your 80 kg body is lying in a bed, can gear your snoring, but in subjective point, your own experience, You are always goes through any of these three states.

What is Turiya?, Yes we can understand all three states of our life that always we are in! To understand Turiya, take some gold ornaments like bracelet, bangle and a necklace. If a person says all these are nothing but Gold, bracelet, bangle, necklace are only made up of it. The real substance is gold. All these made out from Gold only.

There is an interesting story to clarify this further. Once a Saitji is in want of money. So he decided to pledge his Ganesh statue and get money. He approached another Sait and he weighed the Gnesha and Gnashas Vehicle rat, both are made of Gold. Our Saitji wondered, while the pawn broker estimates the rates of Ganesh and rat. No huge difference he find for both. Saitji asked how you rate a rat with Lord Ganaesha, not much difference. The broker said it is for you Lord Ganesh and rat, for me both are gold. I am weighing the gold and giving you the rate. So Gold is the substance that made as Lord Ganesh and his vehicle rat.  Siatji wondered and somehow he get the money and went away.

If someone still understands the difference, say him, it is just forms and its names and its functions, like bangle, bracelet, necklace etc. But all these made up of Gold, the real substance or reality of all them is gold or made out of gold. Still someone who still did not understand what is gold; he may think that bangle is gold, gold is gone. If somebody melts the bangle, gold will be there and the form of bangle disappears, but that person will say the gold is not there! Then that melted gold can be made as necklace, still the necklace is gold, but one who believes that bangle as gold will say necklace is not gold. He does not understand the new form of gold as necklace is gold. It is the same gold in another form and new name and new function. But the knower only knows this as gold. When we made a bangle out of that necklace again, it is the same gold, but new name, form and function.

So, the idea of “Chatushpad” is the waker, dreamer and sleeper is the functions and states of the reality of Turiya. You are in and through these three states. The idea is that no separate reality called Turiya. It is the same reality, now we are experiencing as a waker, it is the same reality in our dream as dreamer, and as sleep blankness as sleeper. It is the same reality; same person goes through all these three states.

What is the difference in these three? In waking state, we have a physical body and our own actions. We interact with the physical world with our sense organs. So the function of waking state is “Bahishchitta” extroverting the consciousness with the world.

In dream our mind is composing our past experiences throughout the life in to a Kichadi and comes out as dream. Here a dream world constructed out the waking state experiences. But the physical aspect is not participating here; it is purely a mental activity. When we wake up we can realize that the physical body was asleep. Here our consciousness is directed inward- “Antaprajnam”.

In deep sleep or sleep no interpretation of physical or mental happening. Here we feel we slept like a log, we don’t know anything…No physical interferences or dream. Very peaceful sleep I had, we say after a good sleep. Here the activity of consciousness as mass of consciousness, i.e. nothing to illumine for consciousness- “Prajnyanaghanam”. It just remains in blankness. All waking physical and dream experiences are stilled here in a potential state. Because next time we wake up this consciousness will illumine in physical activities. Everything will back again to explore.

Upanishad says all three states are the manifestation of Turiya; three states are only forms and functions of the Turiya, not real, only a present form. Just like the Necklace can be transformed in to a bangle. Necklace will not be thereafter.  Necklace is not a ring, ring is not a bangle, but all are basically nothing but Gold. Necklace goes and bangle made, necklace not thereafter, but gold survives. After waking stage, dream stage comes, the sleep blankness. But waking is not dream or dream is not sleep. In all three states, the stuff or witness of all these states are continued to exist and it is Turiya. It is Turiya says, it is my waking state, my dream and my sleep. This Turiya is the consciousness that working inward, outward and in potential state. Like gold became necklace, this Turiya became Inward consciousness, outward consciousness and as potential consciousness. Outward conscious goes in dream, in dream inward consciousness is illuminating. In sleep inward consciousness not there, it is a potential consciousness. But all are the forms of Turiya. All forms have different functions and characters. The Turiya, the reality is exactly is here now, in waking state, what is added to the Turiyam is the circumstances of physical activities.

Now we are reading this article. But before this we did something else. Next we will drink a coffee or watch TV or go for a walking. All these activities are watching the “I”, the consciousness. The same I remembers my 10 th year old stage, 20 th year activities, 30 th year and now saying the same “I”. After a long time at our older age, the same “I” will observe and say “I” Know such and such things in my life.

Like Bangle, necklace and ring is the gold, apart from its forms and functions, the permanent and continuing thing is gold. Likewise, we goes through the waking, dreaming and sleep states but the consciousness, the Turiya is the all time content or watcher of a being. He always says about his past state like dream or sleep. This Turiya is apart from the waking state, apart from the dreaming state, apart from the sleep and in and yet all of them.  This Turiyam is right now is here, but what is happening is that it is functioning in this waking world.

So the answer for “Who am I” is Turiya. Thuriya is illuminating the waking state that functioning in the physical world, Turiya is illuminating the dream state that functioning in the dream world and It is the same Turiya, that illuminating the sleep state that functions as dynamism of the consciousness to deliver its next cycle, and still untouched by all of them.

Now we will go through the 7 th verse of Mandukyam and discuss the idea with the verse.

“Na anta prajnam na bahirprajnam na ubhayadaprajnam

na prajyanaghanamna prajyam naa aprajyam

 Adrusyam agrahyam avyavaharyam alakshanam

achintyam avyupadesyam ekatmapatyayasaram

Prapacnhopasamam santam shivam

advaitam chaturtamanynesya atma savidyaya.”

Na anta prajna means you are not the dreamer. (Turiyam na antaprajnam)

Na bhahirprajnam- You is not the waker. (Turiyam na bahirprajnam) Here makes the main mistake that our waking state is the real!

Na ubgayadaorajnam means in between consciousness( sleepy or dreamy while sitting and listening)

Na praghyanaghanam, the sleep state ( Turiya na praghyanaghanam)

Na apragyam- Turiya is not a superpower or God itself

Naa apragyam- This Turiya is not useless or dead of Jadda.(Unconcious)

Second verse starts with adrusyam satates that the Turiya is you cannot see, touch, smell etc. It is not an object of our five sense organs. Some time people ask if God exists, why can’t I see?  It is just like Is Big Boson exists, why I can’t see it! It is not Yogya, it is not a object for our normal vision. If there is an ant in my shirt, I can see because it is visible. Hig Boson is not visible for our eyes, it is be understand by mathematical analysis.

Avyavaharyam- It is not within transaction or usable. Physical objects can be touch and see. Turiya is not a physical object to touch and see. But is the source of all transactions.

Agrahyam- it cannot be grasped.

Avyavaharyam- It is not inferable. This is a technical term in Sanskrit. If the road is wet, we can assume there was a rain some times before, assuming by circumstances. Relating the cause and affect.

Achintyam, You cannot think about it. Have you thought about it? Then it is not Turiyam. And you think, because of Turiyam.

Avyuvadesyam- It cannot be named. For example, Sankara goes through a talk; He talked about which areas the languages works and will not work. 1. You can use in a jati- Specious. It can be named. See Cows, many types of cows. We can use the name Cow and with the circumstance we can call same animals are a Cow. So there is no set of Turiyam, no Jati or specious like Turiyam.

2. Gunam. Example color of a flower or a stone

3. Function- Driver, Cook etc. With their function we call a cook (Sankara used the word cook)

4. Sambanda- Relation-Teacher. We call a person as Teacher, because that term is related to student and education. And Father. Here we cannot relate Turiya with anything in this world.

Rudhi, Conention…A person called Saranya, why? Because her parents named ger as Radhika, that’s all. Likewise Prakasha or Hari or whatever. In this manner we cannot name Turiya. Because to name we have to point out one. Here we cannot point out Turiya.

So, language cannot operate in the case of Turiyam. Existence of all worlds denied here, whether it is waking physical or dreaming or sleep.

In the third part of the 7 th verse, explains what is Turiyam.

Ekatma pratyayasaram- Eka- one, Atma-I, Pratyaya- the cognition, the feeling of I ness, Saram- the essence. If you follow this I feeling you can reach Turiyam. This was asked by ASHTAVAKRA Muni to Janaka Raja. The I is in and through these three states like Gold is in and through the ornaments.

Then “Prapchopasamam” A state that untouched by the sorrows and pains of the waking, dreaming and sleep states.

Santam- Full of joy, No word to describe you. Shivam- Anantaswaroopam. Advaitam- Non duel. Why? Because nothing apart from Turiya. All three universes, like Waking, Dreaming and sleep universes are not Turiya, or no Two; so advaitam.

In other words, Upanishad declares “Atme vedam sarvam” I am the universe. If you the waking world, then the waker is you. Likewise a dreamer and sleeper. After waking from dream we say, all are mental activities. The you in us watches he dream and now in waking world says it was my mental activity. You are one with your dream, so you are one with you!

Last part of the verse- Chaturtam anyante- People think it is the fourth. Which people? Manyante- foolish people. So the fourth one is not there. The fourth one is shining through these three- Waker, dreamer and sleeper. We are analyzing all these three states in waking world and there is no fourth reality. The reality is the ‘I’ passing and functioning and analyzing all three states. This I is not a fourth one, but it is the I one and through all these states. The fourth is illuminating through all three.  We think it is the fourth reality, actually it is functioning through all three, but all the three are false and Turiya is the only reality. In gold example it appears sometime as ring, sometimes as bangle. But actually it is gold.

And finally it says “Sa atma”- that Turiya is atma. Atma literally means I, its me! Atma doesn’t mean God or Paramatma, Just You. So, the answer for who am I is it’s you, the I or Atma. It further says, “Sa vigyeyaha”- it’s you to understand, not by reading, studying or discussing, but by analyzing. Not only study in a class, reading in book, but making it a living reality.

Swami Vivekananda said, he who runs away from the world to meditate and die in the Himalayan caves,(searching the God) He has missed the way. He who plunges in the luxuries of the world, he has missed them. Then what is the way? The way is to defy the world- Spiritualize the everyday’s life. That’s what swami Vivekananda says.  Now with this background we understand what he means. It is the pure consciousness, which you are appearing as a waker now, but the same thing which in all beings, same thing which appears in all material world, and therefore the spiritual reality that “I am” that all in you all over the world. In that sense we are one with the world- spiritualization of the world. Upanishad says, “Isavasyamidam sarvam”- God in all beings!, this is the most profound and most sophisticated way to looking at it. Vivekananda says, if you throwing away all – three states and searching for God, you miss the way. In ring and bangle example, if you avoid bangle and ring and searching for Gold, you miss the way. If you grasp the waking world and hold it, you can feel that I am this one; again you are missing the way. Because the waker will become sick and old, the waking state is continuously changing by its own course.

We always experience our self as conscious being. The experience also as result of our consciousness. So our very nature is to be consciousness. You never be unconsciousness or never be in experience of unconsciousness. If you were unconscious, you come out and say, at that time I am unconscious. But in unconsciousness, you don’t experience any unconsciousness. So you are always experiencing your soul as consciousness as a conscious being. A light is a good example of consciousness, why? It illumines. Darkness is opposite to consciousness. We are lays in search of happiness to avoid unhappiness. Therefore certain thing which makes us happy, we see it as good. Certain things that makes us unhappy, we say it as bad. Thing around is not bad, but the effect on us makes us happy and bad.

Here, the self we have discovered here- Turiya, is beyond happiness and unhappiness. All happiness and unhappiness is a result of its effect on waking world and dreaming world.  

Chicago speach of Swami Vivekananda.

Here is the full text of Swami Vivekananda’s speech at the Parliament of Religion, Chicago

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: "As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee."

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me." Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

Address at the final session

Chicago, September 27, 1893

The World's Parliament of Religions has become an accomplished fact, and the merciful Father has helped those who laboured to bring it into existence, and crowned with success their most unselfish labour.

My thanks to those noble souls whose large hearts and love of truth first dreamed this wonderful dream and then realized it. My thanks to the shower of liberal sentiments that has overflowed this platform. My thanks to this enlightened audience for their uniform kindness to me and for their appreciation of every thought that tends to smooth the friction of religions. A few jarring notes were heard from time to time in this harmony. My special thanks to them, for they have, by their striking contrast, made general harmony the sweeter.

Much has been said of the common ground of religious unity. I am not going just now to venture my own theory. But if any one here hopes that this unity will come by the triumph of any one of the religions and the destruction of the others, to him I say, "Brother, yours is an impossible hope." Do I wish that the Christian would become Hindu? God forbid. Do I wish that the Hindu or Buddhist would become Christian? God forbid.

The seed is put in the ground, and earth and air and water are placed around it. Does the seed become the earth, or the air, or the water? No. It becomes a plant. It develops after the law of its own growth, assimilates the air, the earth, and the water, converts them into plant substance, and grows into a plant.

Similar is the case with religion. The Christian is not to become a Hindu or a Buddhist, nor a Hindu or a Buddhist to become a Christian. But each must assimilate the spirit of the others and yet preserve his individuality and grow according to his own law of growth.

If the Parliament of Religions has shown anything to the world, it is this: It has proved to the world that holiness, purity and charity are not the exclusive possessions of any church in the world,and that every system has produced men and women of the most exalted character. In the face of this evidence, if anybody dreams of the exclusive survival of his own religion and the destruction of the others, I pity him from the bottom of my heart, and point out to him that upon the banner of every religion will soon be written in spite of resistance: "Help and not fight," "Assimilation and not Destruction," "Harmony and Peace and not Dissension."

Spanda or motion in Vedanta philosophy.

Sri. Kallatta speaks about "Spanda or movement" in his "Spanda Karika". Spanda is a very technical word in Advaita system. Literally, it is some sort of movement or throb. But as applied to the Divine, it cannot mean movement.

"Spandana means some sort of movement. If there is movement from the essential nature of the Divine towards another object, it is definite movement, not some sort, otherwise, movement itself would be nothing. Therefore, 'Spanda is only a throb, a heaving of spiritual rapture in the essential nature of the Divine which excludes all succession. This is the significance of the word 'Kincit' or 'calanam' which is to be interpreted as "movement as it were".

Movement or motion occurs only in a spatio-temporal framework. The Supream transcends all notions of space and time. Spanda, therefore, in the case of the Supream is neither physical motion, nor phychological activity like pain and pleasure, nor pranic activity like hunger or thirst. It is the throb of the ecasty of the Divine I-conciousness is spiritual dynamism. It is the Divine creative pulsation. It is the throb of Siva's  swatantrya or absolute freedom.

If Spanda is not any kind of movement, how can the application of this word be justified to the activity of the Supream, for the word Spanda means 'a somewhat of motion?'This is the explanation offered by AbhinavaGupta.

"Spandana means a somewhat of movement. The charecterestics of 'somewhat ' consists in the fact that even the immovable appears 'as if moving' because though the light of consciousness does not change in the least, yet it appears to be changing as it were. The immovable appears as if having a variety of manifestation".

Spanda is, therefore, spiritual dynamism without any movement itself but serving as the cause sine qua non of all movements.

The infinite Perfect Devine Consciousness always has vimarsa or self-awareness. This Self-awareness is a subtle activity which is spiritual dynamism, not any physical, psychological or pranic activity.

As Utpaladeva puts it in Isvarapratyabhijna: The Devine is termed the great Lord (Maheswara) because of His ever-present, immutable Self-awareness (vimarsa). That Self awareness in its absolute Freedom constitutes Divine( suddha-pure) knowledge and activity". Spanda is only another name of Self-awareness or Vimarsa. Spanda Connots the svatantya or absolute Freedom of the Divine (Bhagavatah swatantrya sakthi). Vimarsa, parasakti, svatantrya, aisvarya, kartrtva, Sara, hrdaya, Spanda are synonymous in saivagam

Are Hindu a coward?

Why Hindus are coward?. http://seshanagam.blogspot.com/2017/10/why-hindus-are-coward.html

Indian Science is far superior than modern science; Modern India planted a different story on us.

Many of us are asking for a combination of Modern science and Indian Science. In a sense, this ambition is right. Before thinking that ,we need a clear idea of Modern science. After knowing both, its merits and demerits, things will be easy for taking a decision. In Sruthi and Smruthi,there is a method of seeing and analyzing this physical world as it is. Usually,the term modern science is meant for western science.

                                        Famous picture on cosmetic surgery by Sushrutha.

Here, we need to know that who injected a thought that "India has no field and no study of the Visible universe"? It was Swami Vivekananda, after his visit to the west( I am writing this with full respect to Swamiji and his lineage)if we consider modern medicine, modern technology, modern chemistry,Modern physics,  Ancient Bharat has its own contribution and have lead the world in a large scale. Without understanding our contributions well, messages, like Swamiji misguided Indians and asked for embracing the west and their science.The knowledge that comes through tradition can only enrich one and make an expert. Modern science developed in the state of "The study of the visible s in terms of calculable s". This is subject to change in seconds by seconds.

But in Bharatiya Darsana, we know this "Yadha srushti, Thadha drusti",The world will manifest as per our look. This is why four oncologist says four different opinions on the same patient who is suffering from an illness.This causes NTP(Normal temperature and pressure) in physics. Basics of all these are only belief,not conscience. We have been misguided for a long time!. The same is been used in physics, result at NTP. The term Normal Temperature and pressure(NTP). Base of NTP is only a belief- and does not depend on reason.Because all are derived by using data s. There is Data plural and datum singular Data means concept only.If that concept fails,everything fails. As per Javichue of topology, there is nothing fundamental in this universe! He explains his theory in connection with "Mahayana Buddha" philosophy. Here we have to re-think about our doubts and anxiety in combining our great ancient thoughts with this meaningless "modern science"? If you want solutions, our ancestors have given us enough and necessary texts and clues beautifully.Basics of all matter(Biotic and Abiotic)are a in a combination of Prithvi,App,Tejas,Vayu, Akasha. In a time and its perfect combination, they discovered that Kapha(Soma) is the creator,Agni(Pitta) is the preserver, And the destroyer is Vatha(Vayu). All living things (Biotic) are coming under this process. They also classified all matters are "Sentrya and Aneentriyas". Aneentriyas are Abiotic or nonliving things(Charaka samhita/Sutra sthana-45). But all matters are in a particular combination of Prithvi,App,Tejas,Vayu,Akasha and in its own Chetana(Consciousness or Intelligence).

"Krimiprakarana" of "Atharva Veda" deals with the world of Virus and Bacteria. Those studies are still intact for Modern science. Atharva describes viros as " Ye kreemeha drushtaha, adrushta" - Visible and invisible! How are they describing the invisible and its varieties, its time of growth, effect on human body? ‘Pisam asathhethi pisachaha’! They have already warned humans about the viruses that grows in flesh. How are they spreading? It says, "Prasangath,Gathra samsasparsath,Sahabhajanath etc. Eating from the same vessel, sleeping together,Using others clothes, soap,body to body contact etc.all causes an easy germ transition. We can see an amazing research on physical science in the Vedic Science.They prevented spreading diseases such as Chikungunya, Dengue, Bird flu etc. But, when modern medicine invaded us, our society has started to suffer from all these. Ayurveda discusses about all these anus.Not only anu, when a bacteria or virus enters human body, how their amino acid works in our amino acid,and further says, it destroys human amino acid properties and even effects our mind and intelligence as its consequence!They named this process as making of "Graha"(Kirika). These Grahas stimulates in the mid noon or in the midnight.This affects our behavior, words, way of talking. This causes man to fail in his daily life with unpredicted usage of words or action with others. We tend to fail in our missions due to wrong presentation of ideas or the manner in which we have talked. Planned words/action and self confidence loses due to this amino acids work on our system. I think most problems and confusions in the society is because of the defected amino acid effect in modern man who have surrendered before modern medicine. This is known as "Bhootha Badha".

Yaskan gives us a deep insight on the production, growth, time, causing of production,

its effect in living beings. "Niruktham" also gives us detailed study on health problems

due to "anu badha". These texts are not recent, written with practically proven by great

sons of our Nation millenniums before. This proves that the knowledge were already in the use in our society,even before the invasion of the modern science and medicine in India. In which area we want  to combine ours with whites?Is it this weekly changing "Knowledge"? This shows our inferiority complex only. Our minds are trained to accept that physics is theirs and others are ours.

Dr.George Save wrote in his book “Healing Knife” that the East India Company learned surgery from “Ayurveda doctors”! He is giving a real story of Tipu’s fight against East India Company, a group of Ayurveda doctors conducted a cosmetic surgery on an injured army men. Dr.George Salve says that the Britishers learned about operation from those Ayurveda Doctors. This is not a very old story. This happened during the 1880’s in India. “Susruta” wrote about cosmetic surgery, how to implant a ear with flesh collected from other parts of the body. In 1980’s Park Davis’s History of medicine in  form of pictures were exhibited in famous clinics in India. In that picture, they included Sushrutha and his surgery picture. Park Davis is not a Vedantic Company.

Yes, Here science flourished with strong base, that does not absolutely require change in our outlook about  medicines ,weekly or on a monthly basis. For jaundice, same medicine given by Vakhbatan, Charaka abd Sushruta are still effective and are causing no harm. But Modern medicine fails to continue with the same medicine. Medicine given by  Pfizer, Jeffry Maris five years back, will not work today or might otherwise harm us. Do we still want to merge modern science and our ancient wisdom that were tested and practiced through millenniums? Theirs are blind beliefs, mistakes only.

In 1980’s our Alopathy doctors discouraged Indians from using oil on the body and head. Ayurveda’s proved system is advising people for oil bath thrice in a week. Oil and its medicines will enter throughout the body via hair root in Ionic form and takes back impurities from the body and revitalize the system. In 1990s the educated Doctors of India, started propagating the poisonous 'Johnson Baby Oil 'for Just Born babies. In the bottle, they have already printed a warning! Do not breath the fumes of oil directly. This may cause sudden death! Fact is that this oil is only ‘liquid paraffin’, no herbal or minerals in it. With just a five years course and a honorable name board, the educated Indians cheated us in the name of “English”. In the same way, Colgate company made huge wealth by cheating Indians.

Our educated pseudo secular Indians are fooling themselves and are  now asking a combination of both.?How is this possible? How a science can merge with a fake one? See how far our leaders and educated youth have fallen to their net of making money! No science in the west is strong enough to take Indian scientific experiences and thought. What they are trying is the most important and still an anti national act. They want their(Western) science as “Pramana and ours as Prameya”. This should be realized and prevented by Indians with concerns on our DNA and our next generations immediately.

വാക്ക് മനസ്സ് തന്നെയാണ്, പറയുമ്പോൾ ശ്രദ്ധിക്കുക.

"ബിന്ദുർ നാദെ വിലീയതെ".

 ബിന്ദു, നാദത്തിൽ ലയിക്കുന്നു. ശിവനിൽ നിന്നും സ്രേഷ്ടപദം നാദതലം കൊണ്ട് പരാശക്തിക്ക് കൈവരുന്നു. 

നാരായണീ നാദരൂപാ, 
നാമരൂപ വിവർജിത. 
ശബ്ദശാസ്ത്രമശേഷംതു 
ധത്തെ ശർവസ്യ വല്ലഭാ. 
അർത്ഥശാസ്ത്രമശേഷശ്ച 
ധത്തെ മുഗ്ദ്ധേന്തു ശേഖരാ. 
   - ലളിതാ സഹസ്രനാമം. 

എല്ലാ ശബ്ദവും, നാദമാകേ സ്ഫോടശാസ്ത്രമാകെ ശർവന്റെ വല്ലഭയാണ്. അതുകൊണ്ട് എന്തും പറയാനാകില്ല ഹിന്തുവിന്ന്. ഇതാണ് ഹിന്ദു ദര്ശനത്തിന്റെ കാതൽ. 

പറയാറുണ്ട്, "നിങ്ങൾ പറയുന്നതൊന്നും എനിക്ക് പറയാനാവില്ല, എന്റെ പാരമ്പര്യത്തിനും". അർത്ഥം : നിങ്ങൾ പറഞ്ഞതൊന്നും എന്നെ ബാധിക്കുന്നതല്ല. എനിക്ക് പറയാൻ പാടില്ലാത്തതൊന്നും എന്റെ പാരമ്പര്യം സ്വീകരിക്കില്ല. നിങ്ങൾ കൊണ്ട് വന്നതൊക്കെ നിങ്ങളുടേതാണ്. 

ഇവനെയാണ് ഹിന്ദു എന്ന് വിളിക്കുന്നത്‌. 

നീയങ്ങിനെ പറഞ്ഞില്ലേ എന്ന് പറഞ്ഞ് വായിൽ വരുന്നതൊക്കെ വിളിച്ചു പറയുകയല്ല.  വടിയെടുത്താൽ ചൂലെടുക്കുക എന്നതല്ല. ഇതൊക്കെ ജന്തുക്കളുടെ സ്വഭാവത്തിലാണ് പെടുക. 

സനാതന ധർമത്തിന്റെ കാതൽ ഇതാണ്. അത് അറിയണമെങ്കിൽ, നാം അറിയണം, വായിൽ നിന്ന് ഒരു നാദം പുറപ്പെട്ടാൽ ഇനിയൊരു ജന്മത്തിൽ അത് സ്വീകരിക്കേണ്ടി വരുമെന്ന സത്യം നാമറിയണം. വായിൽ നിന്ന് പുറപ്പെടുന്ന നാദം എവിടെയും പോകില്ല. നാദമാണ് സൃഷ്ടിയായി തീരുന്നത്. നാദം സ്വീകരിക്കുന്നത് നാദമായല്ല. നമ്മുടെ നാവിൽ നിന്ന് പുറപ്പെടുന്ന ശബ്ദം നാവിൽ നിന്നല്ല പുറപ്പെടുന്നത്. വൈഖരീ രൂപങ്ങളായിരിക്കുന്നതെല്ലാം അതിനപ്പുറം മാധ്യമയും പശ്യന്തിയും പരയും സൂക്ഷ്മമായിരിക്കുന്നവയാണ്. ആ പരയും പശ്യന്തിയും മാധ്യമയും വൈഖരീ രൂപമായിരിക്കുന്ന നാദമോരോന്നും നമ്മുടെ ചിന്തയിലും മനസ്സിലും ഉള്ളതാണ്.  തൊണ്ടയും നാക്കും വെറും ഉപകരണങ്ങൾ മാത്രം. 
എത്രയെത്ര നാദങ്ങൾ, എത്രയെത്ര ജന്മങ്ങളിൽ നാം അറിയാതെ സ്ഫോടപ്രദങ്ങളായ എത്രയെത്ര നമ്മൾ ഉരുവിട്ടു. അറിഞ്ഞു കൊണ്ടായിരുന്നോ, ഇനി ശ്രദ്ധിക്കുമോ. 

ജീവിതത്തിൽ നാലുപേരിരിക്കുന്നേടത്തു മധുരോദാരമായി സംസാരിക്കുമ്പോൾ, ഏകാന്തതകളിലും അപ്രിയം ഉള്ള ആളുകളോട് സംസാരിക്കുമ്പോഴും, പ്രിയമുള്ളവരോട് സംസാരിക്കുമ്പോഴും എല്ലാം ഈ സത്യത്തെ അറിഞ്ഞു കൊണ്ടാണോ സംസാരിച്ചത് ?. 

എന്റെ ശബ്ദമോരോന്നും , ഈ  പ്രപഞ്ചത്തിലിന്നോളമുണ്ടായിട്ടുള്ള സമസ്ത ശബ്ദങ്ങളും നാദങ്ങളും ശർവവല്ലഭയാണ്, പരമേശ്വരിയാണ്.  അതിനൊടൊപ്പം സഞ്ചരിക്കുന്നതെന്റെ മനസ്സാണ്. സൃഷ്ടിയുടെ കേന്ദ്രമായ എന്റെ മനസ്സ് ആ വാക്കുകളോടൊപ്പം സഞ്ചരിച്ച്‌ സുഷ്ടിയെ നവീകരിച്ച്‌, എനിക്കായ് നാളെ ജീവിതമായ്  എന്നെ കൂടു കൂട്ടുന്നതിന് കാത്തിരിക്കുമോ ?

നമ്മുടെ പൂർവികരുടെ ചിന്തയാണിത്. വാക്കുകളുടെ, വർണങ്ങളുടെ വിധനീയതയെ കുറിച്ച് വിചാരിക്കുമ്പോഴൊക്കെ ഒരു വാക്കും  വൃഥാവിലാവില്ല, നീ ഉപയോഗിച്ച വാക്കുകളാണ്, നിന്റെ വാക്കുകളാണ്. അതിന്നർത്ഥമായിരിക്കുന്ന മുഗ്‌ദേന്ദു ശേഖരൻ, സാക്ഷാൽ സദാശിവൻ നിന്റെ ഉള്ളിൽനിന്നാണ്.  ശിവശക്തയ്ക്ക്യം സംഭവിക്കുന്ന വാക്കും മനസ്സും ഇണചേർന്നുള്ള പ്രപഞ്ചത്തെ സൃഷ്ടിക്കുന്നത് നീ തന്നെയാണ്. വാക്കിന് നിന്റെ മനസ്സ് മാത്രമാണാർത്ഥം. നിഘണ്ടുക്കളുണ്ടാക്കാം വ്യാഖ്യാനിക്കാം നിശ്ശബ്ദതകളുടെ അഗാധതലങ്ങളിൽ നിന്നുണ്ടാകുന്ന നിന്റെ ശബ്ദത്തോടൊപ്പം സഞ്ചരിക്കുന്നതും നിനക്ക് നാളെ പ്രപഞ്ചം രൂപപ്പെടുത്തുന്നതും നിന്റെ മനസ്സാകുന്നു,  മനസ്സും വാക്കുമിണചേർന്നുള്ള ആ പ്രപഞ്ചം നിന്റെ രണ്ടാമത്തെ ആത്മാവാകുന്നു. 

ഇത്രയും അറിഞ്ഞിട്ട് ഇനി വാക്കുകളൊന്ന് ഉപയോഗിച്ച് നോക്കൂ,  നിങ്ങൾക്ക് വാക്കുപയോഗിക്കാനാകുമോ എന്ന് നോക്കൂ. എത്ര ലാഘവത്തോടെയാണ് വാക്കുകളെടുത്തു പന്താടുന്നത് ?

എന്റെ മനസ്സ് ഞാനായി, എന്റെ പ്രിയമുള്ളവനായി, എന്റെ പ്രിയങ്കരിയായി, എന്റെ പ്രിയമുള്ളവനായി, അപ്രിയമുള്ളവളായി എന്റെ മനസ്സ് രൂപാന്തരം പ്രാപിച്ച് അതിനോടൊപ്പം ഒരു വാക്ക് പുറത്തേക്ക് വരുമ്പോൾ പുറത്താരെയാണിത് ബാധിക്കുക?

എന്റെമനസ്സിന്റെയും വാക്കിന്റെയും സൃഷ്ടിയുടെ ഉടമസ്ഥത പൂർണമായി എന്നിൽ നിൽക്കുമ്പോൾ നാളെ ഞാനനുഭവിക്കേണ്ട ലോകങ്ങളെ ഇന്നേ ഞാൻ വിരചിക്കുക മാത്രമല്ലേ!. 

വിഷമതകളായി രോഗങ്ങളായി സങ്കീർണതകളായി ദാരിദ്ര്യമായി സമ്പത്തായി ലോക രചനയെ ചെയ്യുന്നതത്രയും എന്റെ മനസ്സിന്റെ വിഭൂതിയാണ്. 

ഈ ദാര്ശനിക സത്യമാണ് ഭാരതം നമുക്ക് തന്നിട്ടുള്ളത്. 

ശബ്ദമാകെ പരാശക്തിയാണ്. അതർത്ഥമഖിലവും മനോഹരരൂപനായ ശിവനും ധാരണം ചെയ്യുന്നു. 

"ന: അതപ്പരം വേദിതംവ്യം മൂർദ്ധാതേ വ്യപവിശ്യതി" പരബ്രഹ്മത്തിന് മേലേ അറിയാനായി ഒരു പൊരുളും ഇല്ല. സർവതിന്റെയും മൂർധസ്ഥാനത്ത്‌  നിൽക്കുന്ന അവിടെ തന്നെ നീയും ചെന്ന് ചേരുമെന്ന പരമസത്യം ! അതിനാണ് നാദത്തെ ലക്ഷ്യമായി പരാശക്തി തന്നെ ജഗത്‌രൂപത്തിൽ വിജ്രംബിക്കുന്നത്. മനസ്സ് വിജ്രംബിക്കുമ്പോൾ ജഗത്തും വിജ്രംഭിക്കുന്നു. മനസ്സ് തിരോധാനം ചെയ്യുമ്പോൾ ജഗത്തും തിരോധാനം ചെയ്യുന്നു. 

"തെ ധ്യാനയോഗാനുഗത അപശ്യൻ 
ദേവാത്മ ശക്തിൻ സുഗുണൈർ നിഗൂടാ 
നതസ്യ കാര്യം കാരണം ച വിദ്യതേ 
ന തത് സമശ്ചാ അധികശ്ച ദൃശ്യതേ 
പരാസ്യ ശക്തി വിവിധസ്യ  ശ്രുയതെ 
സ്വഭാവകീ ജ്ഞാന ബലക്രിയാചാ"

ഋഷിമാർക്കു ഭേദങ്ങളുണ്ട്, അവർ പോകുന്ന സത്യത്തിന്റെ അനുസരിച്ചു. അവർ സുദർശികളായും ദേവാർഷികളായും പരമർഷികളായും   മഹർഷികളായും ഉണ്ട്. അവർ പോകുന്ന സത്യത്തിന്റെ, മഹത്തായ സത്യം അപൗരുഷേയമായി കേൾക്കുന്നവരാണ് സുദർഷികൾ. സുശ്രുതനും മറ്റും സുതർഷികളാണ്. നാരദനും ദേവലനും വ്യാസനും  ദേവർഷികളാണ്. ഈ വെത്യാസം അവരുടെ തലങ്ങളിലാണ്. പരമർഷികൾ ധ്യാനയോഗമുള്ളവരാണ്. അവർ ധ്യാനയോഗം കൊണ്ട് സ്വഗുണങ്ങളാൽ അതിസൂക്ഷ്മരും ദേവന്മാരുടെ ആത്മ ശക്തിയുമായ പരമേശ്വരിയെ സാക്ഷാത്കരിക്കുന്നു, ബ്രഹ്മത്വം പ്രാപിക്കുന്നു. പരമാത്മാവിന് ഒരു വിഷയത്തിലും കാര്യമോ കർത്തൃത്വമോ ഇല്ല. അവിടുത്തേക്ക്‌ സമാനയോ അവിടുത്തേക്കാൾ ഉപരിയായോ ഒരു പൊരുളും ഇല്ല. പരമാത്മാവിന്റെ പരമാശക്തിയാണു ജ്ഞാനം,ഇച്ഛ, ക്രിയ എന്നീ സ്വാഭാവിക ശക്തികൾ.

ഇച്ഛാശക്തി, ക്രിയാശക്തി ജ്ഞാനശക്തി സ്വരൂപാ. 
സയ്‌ഷാ പരാശക്തി സയ്‌ഷാ ശാംഭവീ വിദ്യാ 
കാദി വിദ്യേദിവ,ഹാദി വിദ്യേദിവ സാതി വിദ്യേദിവ 
രഹസ്യം, ഓം ഓം വാചിപ്രതിഷ്ഠ യേഷാത്മ 
ശക്തിരേഷാ വിശ്വമോഹിനീ. 

പാസങ്കുശ ധനുർബാണ ധരാ ഐഷാ ശ്രീ മഹാവിദ്യ.

ഓംകാരമാണ് ഇതെല്ലാം. പരബ്രഹ്മ ശക്തി തന്നെ ഈ പരമേശ്വരി. ആ ഭഗവതി തന്നെ ശാംഭവീ വിദ്യ. മഹാശാംഭവീ വിദ്യ. ഓംകാരത്തിന്റെ വിശ്രുത വ്യാഖ്യാനമാണ് ശ്രീ വിദ്യ. 

ആനന്ദലഹരിയുടെ ഉപാസനകാണ്ഡം. ഇത്‌ വളരെ വിപുലവും വളരെ വിശിഷ്ടവും വളരെ സ്രേഷ്ടവുമാണ്. 

Why Hindus are coward?.

Why Hindus are coward?.
This question hurts us.
We claimed one of the greatest civilization in the world for the past 10000 years. As per the world they sees us as an advanced civilization.  What happened for the last millennium? Two invasions thrashed us and now stands up and feel like a coward!. What went wrong?

We need answer.

Whenever things go wrong the result can't be good.

If a body is weak, bacterias and virus can attack you, demolish you. If your immunity is down, for whatever reason, minor forces can come and demolish you. Medical theory working like this. Due to this bodies vital organs like digestive system, liver, lungs will fall.

Here is not wirthful to blame the external causes for the illness. If the body is not well maintained, equipped, nourished and built with strong parameters, anytime we can expect the attack of virus and bacterias. 

Any living organism enters to the body(Alien) and that organism is stronger than our resisting power, naturally the invaders win. It is better to go for prevention, better than blaming climate, food, seasonal virus etc.

I am not saying invaders are bacteria.

This is applicable to the soceity in the whole. If a soceity is weak in its parameters, enemy will capture that soceity and destroy all symbols of that soceity. They destroy every monuments and pillers of that soceity and leave them as just a habitat.

In a person, his strength and vigour can identify with his words, actions. In the case of soceity, when it charged with strength and vigour, it will be nurtured with spirituality.

Thousand years we were slaves. What went wrong?

Whenever spirituality weakens, divisions, lust, and disintegration starts. Enemy can easily access the heart of that soceity. Thousand years of invasion history if Bharat is the example of this weakness.

Every tool can used for good and bad. Our tool for the Nation building was spirituality. As an amazing tool, we lead the world for millennium. We recognized all are spirit and sees everything as equal and realized as one and and same form of that spirit. The golden period of our strength was in Buddha's period. That time the Nation cherished in all sphears of the life.

When it is used for the benefit of the soceity, our Dharma charged up. But when someone starts using the misuse and and the soceity did not reacting, the harm caused by that misuse were tremendous.

Hindus should learn about this!.

We can learn this with law of Karma. When we put a thing into motion, the consequences of we set in to motion can't be avoided. We are imcharge of our Destiny and we were  will in a way fashionable in our future. This gives power to you. You are the incharge of your destiny. What a wonderful idea. Law of cause and effect on personal term. This is central idea of Hinduism. What a powerful thought. It empowers us.

Same way, the nasty things when we using that tool bad. If we are in India today, no foreigners here, India is free for the last 70 years. Many flourished in free India. When we go for a family party in Mumbai, they will dance, sing in Kurtas. Countless dishes will be served. In the opposit side of the road, a small girl looking for food, tired, unclean, we will turn our head and go. We blame it on Karma Phala of that innocent girl. Let her suffer. Let us pay for her prize.

The same tool that empower us,  we are misusing here in a nasty way.  We still have not learned our lesson.
The law of Karma says, it is not only what you put in to motion and catch up with you. But what you failed to do, see a problem in front of your eyes, you failed to address that problem and turn your eyes back. This will come and bite you more. This is the law of Karma. Not only what you did, but also what makes you fail to do is also returnable. We are forgetting the second part of Karma equation. In Modern India, we are a third major economic power! What economic power! When our families are in dirt, homeless, no drinking water, school, hospital...we have nothing to feel proud. We are not ready to clean our own places. We are turning our eyes from the real karma and runs away.
You are not a civilization at all. You are not spiritual at all. Yes, you have not learned anything from the history.

You need to address a problem in front of you. This is spirituality; this is law of Karma. If you are a practicing Hindu, this is your basic Karma and priority. In India , we are theoretical Hindus, not practicing Hindus!. Basics of Hinduism remembers  us the same spirit in all living thing. Value the dignity of others. Otherwise you are an enemy of Hinduism.

In other point Rigveda says work for the betterment of the soceity.  Work in the pattern of your ability. We misused this methode, and created nasty castism. The starting point of disintegration of this civilization.  Division of labour is based on your ability. This is the wonderful idea, once we put to the world. If we misuse that idea, it depends on birth, Karmaphala etc. Don't let others down is the basic of Karma. It was monstrous, herondus, hierarchical cast system.

Even we are treating our servants against our law.

When we learn a lesson. We not recognizing her dignity.  We serves in floors only. She is not an equal human to us!. Where is her spirit and our spirit that should be one and the same as per our scripture.

The problem is not in outside, it is very inside within us. Will we learn and correct us?

These working servents in India is struggling for their call of the nature alarming. They need go to public place before sunrise. How they are suffering like this, when we are free and govern ourselves?. Why you did not raise your finger against it?

Lastly, we should  keep our system healthy and calm. Otherwise, enemy or bacteria will kill the body.  Loosers are loosers always. Winners may turn their head and walk away.

Aristotle on the Origin of the Jews in India

https://grahamhancock.com/kaks1/

Desire- Its Two faculties.

"Vasana, literally means 'wishing' or 'desiring', but is used in Advaita in the sense of sub-concious or latend tendencies of one's nature".

Man goes according to his 'desire', and it should be. Spiritual life and self exploration starts only at the end of his own desire. In each birth, the quality of the self improving by achieving his desire on physical things. After getting that, he will sense that what he achieved is a burden for him and hate it.

The world of desire (Vasanajalangal) is very powerful. No books, teaching or self control can stop one's  'Desire'. One should go through his own desires and at the end he should realise that no physical things brings permanent happiness to the self. Each physical achievements takes him to sorrow only. This should come from within at the end of his physical journey and then he starts look within and starts finding the permanent and Supream happiness. This is the secret of creation.

There are two type of desire in humans. One is desire for happiness by physical things. Second is desire for knowing the truth. This is called Jijnasa in Sanskrit. Jijñāsā is the desire to know. When the jijñāsā or the desire to know the true nature of objects intensifies then one reaches the threshold of jñāna.

"Ascent to higher levels of living, losing oneself to find the higher self can be achieved through jijnasa or disinterested passion for knowledge. It lifts man out of his narrow limits and makes him forget his self in the contemplation of the universal principles of existence. Knowledge pursued for the sake of power or fame does not take us far. It must be sought for attaining the truth."

Shankara holds the view that it is logical for a man who has studied the Upanishads to undertake a deliberation on Brahman even without deliberation on the religious rites. According to him deliberations, on virtuous deeds and Brahman, differ as regards results and objects of inquiry because virtuous deeds are related to things yet to be accomplished whereas Brahman is a pre-existing entity.

Swami Gambhirananda explains that the phrase - Brahma-jijñāsā, literally means - 'a wish to know Brahman'; and a wish invariably proceeds spontaneously from the knowledge that something is achievable by effort and that when achieved would lead to desirable results. In the sutra – अथातो ब्रह्मजिज्ञासा ( athatho Brahma jijnasa), this phrase means - 'a deliberation on the nature of Brahman'. In his commentary on this sutra, Shankara has extended the intended knowledge of Brahman far beyond the limits of informative knowledge and has indicated direct realisation of identity as its goal. The word अथः(Athatho) means – 'thereafter' or 'hereafter', and the end result of this inquiry is knowledge of Brahman

Who am I? Advaita Vedanta view on the self.

Who am I ?

This may be the biggest miscery in our life!.

Mandukyam explains "Who am I ?.
Smallest of the Upanishads, most powerful Upanishad, gives clear idea on What is my real nature. A clear idea on ourself will gives us a base to lead this life better.

Vedanta is basically the teachings of Upanishads. "Vedantanama Upanishad Pramanam". So, the definition of Vedanta can be " The teachings of the Upanishads ". The Upanishads represents the highest philosophical teachings of the Vedas. They are most ancient texts known to mankind. There are a long list of Upanishads. In Muktikopanishad, explains about most discussed 108 Upanishads. But around 1400 years back Sankara wrote "Bhashya or interpretation for 11 Upanishads. These 11 Upanishads are considered as jewel of Upanishad Sarvaswam.

Sankara selected "Mandukya", the highest, toughest, and smallest of all Upanishads. Sankara's Grand Guru Sri. Goudapadacharya wrote an interpretation on Mandukya. It known as Mandukya Karika.

It says "Mandukyamekamevalam mumukshunam vimukthaye"( For those who seeking liberation, Mandukya alone is sufficient) in its Goudapadacharya's Karika. Mandukyopanishad is available as "Mandukya Karika". Without Karika (Interpretation) it will be very difficult to understand any Upanishad.

Seventh Mantra is the core of Mandukya. This mantra discusses three states of our life. Waker (Waking), Dreamer(Dream) and Sleeper ( Sleep or deep sleep -Sushupti).

This "I", we can call it as 'Knower" also. This is also called "Prapancha".

Knower Known State

1. Waker ....... Waking world ..... Waking

2. Dreamer ...... Dream world .... Dream

3. Sleeper ....... Sleep Blankness.. Deep Sleep.

In this three state someone is observing and and claim that I am the waker, I am the dreamer, I am the sleeper, that identity, that knower of all states of the self is called "Turiya".

Mandukya Upanishad starts with a mantra-" Soyam Atma Chatushpad", "Who am I?, you have four aspects". That four aspects are these four. In this four aspects l, three are false! , one alone is real!, the Turiya.

Upanishad says this. We can go through this idea. But can we digest this idea?. That is the reason, many of us not sure of Advaita Vadanta. If a person sleeping in a bed and he is not aware of his body and nature in his sleep. He will say after waking, I slept well, I know nothing in my sleep. But others can see him in his deep-blind-sleep. How can one say "I am not aware of my body in my sleep?

Nothing philosophical in these three states. We are all going through these three states in everyday life. It is physical and day to day experience. The Upanishad says go and analyse these experiences. Here Waker experience this world. Dreamer experiencing dream world and sleeper about sleeping. Here waker and Dreamer are different and different experiences. Dreamer and sleeper also experiencing different worlds.

What happens when the waker after dreaming? He couldn't understand what and why about his dream!. After sleep the waker is not aware about his sleeping state. All he knows that he slept. They are exclusive, identity of each states have its on existence but we says I am wake , I have a dream and I slept.

In this three states, the "known" is the same and it is 'I'.

We can use the example of Golden Neclace, Ring and Bangle. Necklace is not the bangle and Bangle is not the ring. But Necklace, Bangle and Ring made of Gold.

In this exclusive state, we says I am awaken, I am dreaming and I was asleep. Then I am awaken again. So, " I " , claim all these three states for myself. Who is that I ? The 'I' is common to all in these three states. All three states are different and something going through all three of them. This nature or consciousness is "Turiya'. This continues and permanent watcher is going through the three parts of the life each and every day.

Like gold is the nature of an ornament, this Turiya appears as a waker, dreamer and sleeper. But he is not part of that state and still continuing as the basic of life.

So, there is another state is called Turia as fourth. All above mensioned states such as waker, dreamer and sleeper is part of a big one state of self called Turiya. This Turiya makes us to say I was wake, I had a dream or I am in sleeping.

Assume that the person is going through three rooms in a day. The first room is his waking state. Here he is doing his job or business.

In the second room he rerurns from waking world. He may watch TV or play some games.

The last room considered to be his deep sleep state. Here no active participation..just Blankness.

But after finishing the three rooms, he will appear in the first room again and say, I had a dream and the a deep sleep. I know nothing. His description on the dream and sleep states that he is in waking state now. What is that character which explains his three states in a day and still participating in his next round of experience. This shows this Turiya itself is a state that going through three visible process, which can be experienced by him and others. The Turiya is like a package carrying his different experiences in each day through his three states. All three three states varry each day, but the Turiya is carrying all thses experience. This Turiya makes us to say my time were good today, mine is a bad day. My sleep was interrupted act. This Turiya is appears as a waker, dreamer and sleeper. So , Mandukya says, Sa Atma, That is what you are!. Atma means 'I'. Atma literally means I. Don't confuse with Atma-Paramatma..that fourth one is the answer to the question. Who am I?. Turiya.

What will do after knowing Who am I ?. Follow this feeling of I ness..Ashta Vakra Muni told Dasaratha to follow this. Ramana Maharshi advices to follow this I ness. This feeling can be experienced by oneself. We cannot describe this I ness in words. Expression by words will not work here.

Hindu scheme of Knowledge.

In the Hindu scheme of knowledge,a distinction is made between higher and lower knowledge., para and apara Vidya. "Dvevidye veritable para ca apara Ceri." The latter includes all the sciences and arts that pertain to the experiential world.

It is wrong to say that Hindu outlook is entirely otherworldly and does not attach importance to things which concern this world.  Such knowledge, which is called apara-vidya, is obligatory to every individual to enable him to go through the concerns of his life successfully and has an important place in the Hindu scheme of education.

But , it is pointed out that over and above this, there is a sphere of knowledge,  which is called apara-Vidya. While apara-Vidya gives knowledge of the perishable, para-Vidya relates to the imperishable.  The mindfunctions at the Great Devine between the external world facing a man and the inner world within himself.  As Kathopanishad has it, Svayambhuh, the self-born, that is Brahma directed the sense-organs outside.  Therefore, a man looks outward and not within himself.  A brave, wise man desiring immortality turned his eyes inward and saw the atman within.  Such vidya, is known as atma-vidya and, in the Hindu tradition, it is extremely important for the attainment of liberation.  Listing the super-eminent things of every class with which He identifies Himself, the Bhagavan says in the Gita, that He is "adhyatmavidya" among the vidyas".

Story of Viswamitra Maharsi and the status of Brahmin.

Valmiki Ramayana reading may clear many doubts on Hindu Dharma and its systems. Many talks in media and private reveals that Hindu followers are not sure about most of our Dharma and its concepts. To avoid confusion, I am putting one scene from Valmiki Ramayana, English translation by Bharadwaja Sharma.

Maharshi Viswamitras life and his lust on Menaka and Ramba, his angry acts towards them is a well known story. The content of this story is He was not a Brahmin and his desire to be a Brahmin. His opponent  (He considered like that) was Vasishta.

Viswamitra spend about twenty thousands of years in tough Austerity, Tapasya. But Brahma did not Grant him the the title of "Brahmasri". Indra sent Menaka, the most beautiful women and celestial courtesan to stop Viswamitra from his austerity. Viswamitra fall in love with Menaka and lived with her about ten years. Thinking of his own fall he sighed again and again. That day he spoke softly to Menaka and politely asked her to go away. This was at Pushkar.

Then left Pushkar and went to northern mountain and started sever form of Tapasya at the bank of river Kausiki. The Gods themself were frightened and they went to see Brahman and they said to him, "Lord, Viswamitra wants to become a Brahmarshi, a seer having full understanding of the Supream reality. Do please fulfil his ambition.  He deserves it." Brahma then appeared before Viswamitra in person and told him, "Pleased I have been with you for your severe austerities you have been practicing. I recognise your greatness and give you the rank of Mukhyarisi, the chief of seers".

Bowing down before him, Viswamitra Said, "Lord, you did not consider me as Maharsi, the foremost of seers. I fear you do not yet think of me as one who has dull command over his senses." And Brahma said,"No, So long as you do not really became one having complete control over your senses, I cannot confer on you that title. But you, foremost of all sages, you can go on trying." And so saying he disappeared along with the Gods who accompanied him.

Once again Viswamitra started a fierce form of austerities  inflicting on himself all kinds of dreadful mortifications. Another thousand years passed by and Viswamitra continued to keep himself immersed in his Tapasya. Indra, and other gods too, felt threatened.  They summoned the celestial courtesan  Rambha and asked her to go to Viswamitra and seduce him, shaking his resolve and hampering his austerities. 

"In the interests of gods you will have to do it, Rammba," Indra said. Rambha was afraid of Viswamitra and she said nervously, "Lord, I do not dare rouse the anger of that fierce ascetic." Indra in reply said, "Do not be afraid, Rambha. Carry out my command. I shall stand by you as the charmer bird cuckoo in the lovely season of spring, together with Kandarpa, the God of love. Appear in your most radiant form and use your charm to distract his attention from his austerities ".

Yielding to Indra's request, Rambha dressed herself up and she came to look her very best. She appeared before Viswamitra when he was engaged in deep meditation.  Radiating seductive allure and charm by subtle erotic guesters and movements, she started singing sweetly in front of the ascetic.  Viswamitra opened his eyes and delighted to see her but he suspected that it could all be a conspiracy on the part of Indra and angrily he pronounced a curse on Rambha. " I am here trying my best to rise above desire and anger, and you, Rambha, are trying to tempt me? How dare you? You have to spend, you unfortunate creature, ten thousand years as a stone. You will be rescued by a very powerful ascetic Brahmin at the end of that period," he said.

The fate that befell Rambha struck terror in the hearts of both Kandarpa, the God of love, and Indra, the Lord of the Gods, and they fled from the place as quickly as possible.  Viswamitra on his part repented that he has deviated from the ideal code of conduct for ascetics by falling pray to anger- anger that mars the fruit of asceticism.  He decided that he would not any more be angry or curse anybody in anger. He vowed,"I shall hold my breath and go without food raising above desire, anger and all other evil propensities of body and mind until I realise the exalted status of a true Brahmin." He then left the Himalayan austerities. 

Viswamitras vow of austerities ended unimpeded after one thousand years and he was going to have a meal of rice, Indra, in the guise of a Brahmin, came to him and asked for the rice he was going to eat. Viswamitra gave away all the rice and began once again another thousand year session of austerities  maintaing complete silence and going without any food whatsoever.  His austerities generated so much heat that smoke began to rise out of his head and the three world's became heated too. This time the Gods, the seers and the gandharvas felt really disturbed.  And they came to Brahma and said, " In spite of various means we adopted to make Him angry, or taint his mind with desire or anger he has remained steadfast in his resolve, calm and placid, free completely from 

Together with the celestials, the devas and the maruts, Brahma then came to see Viswamitra. Addressing  him as Brahmarsi, Brahma, the creator of all beings, said, "Brahmarsi Viswamitra, we have all been greatly  impressed with your performance.  You have earned the status of Brahmin, a true one who has got perfect understanding of the Brahman, the Supream being. May you live long."

His wish to be a Brahmin having fulfilled, Viswamitra was immensely happy and he said,"Lord, give me then the Vedas and all Mantras- the verses that a Brahmin has to chant when offering oblations to fire. Let me have full understanding of the Vedas, and above all, ordain it  so that the great omniscient seer Vasishta recognise me as a Brahmin."

Then at the request of gods, Vasishta was reconciled with Viswamitra.  You are a Brahmin, there us no doubt about it," Vasishta said, and Viswamitra paid him homages.  The two Brahmins became friends.

This story was told to Rama by Satananda, Janakas priest, He sais,"This did Viswamitra, the foremost  of sages finally attain the status of a Brahmin."