The Magic of 3

 'Triputi tattva', the 'Rule of Three' is that everything is in the form of 3s. The manifest phenomenal objective world itself is the product of Time (kaala), Space (desha), and Causation (karya-karana) All these three create limitations on the otherwise unlimted! The embodied soul thus suffers limitations and comes within the triputi tattva as a result of which it undergoes birth- death- rebirth. This cycle ends only when the jiva takes to yoga and transcends the triputi that binds it and realizes the principle of eko'ham ". Thus One only manifests in all.
   The manifest forms of One (the brahmn) in two (Atman and brahmn), three (jiva, jagat and Ishvara), four (chaturyuga manvantara), five (pancha prana, pancha jnyanendriya, and pancha karmendriya) six (Shadvarga guna), seven (sapta loka), eight (ashta siddhi), nine (nava graha, nava avarana Srichakra), ekadasha rudras, dvadasha adityas, and the like, in specific numbers, is peculiar to only ancient Indian scriptures. One, two, and many is the ordinary usage. The specific nature of 'the one' brahmn only, manifests as two and three are explained in detail in pancha agama shastra.  We find Shiva manifests as Shive, and Narayana manifests as Lakshmi. The manifest form of Shakti as Shive or Lakshmi is not in any way different from the One. In Sankhyayoga prakruti and Purusha are depicted as two where as in agama shastra the one purusha only manifests as the Shakti, prakruti or maya. out the nature (prakruti of Shive is that of Shiva only, and none else. Even Shakti is separately treated, it is Shive who represents Shiva as His Shakti! The atomic particles such as Di-atoms, (dvyanu), tri-atoms (tryanu) and the like are  found in in scientific terminology. But, the significance of one only becoming two and three and still remaining one only is specific feature of Vedic expression. There is another peculiar feature in Vedic mathematics that is to be noted. Two plus two does not become four since there is a process involved in the addition; firs half of the two is added to one and that makes it 3; and, then, the half of the remaining one is added and that makes it three-and -a half. Another half of the remaining, and, yet another half of the remaining goes on added to the first two and ultimately some thing remains! This will never make  it to four! These are abstract aspects of higher realms of spiritual nature. Thus, brahmn remains beyond the grasp of the seeker since 'That Absolute Abstract', the 'tyat', remains beyond creation and duality (two)! This is one of the reasons why it is specifically stated that 'what one seeks is one's self only' and "that is beyond the seeker, his thought and word."
  The Rk Veda has a mantra- tridha tridhaa sapta saptaah | meaning, everything is three and three , seven and seven! The magic (maya/illusion) here is that one only becomes three and again becomes one and 3 + 1 + 3 =7 and again, all these are 1 only! This is the magic or illusion, bhrama of the Mind. The supreme Lord says Eko'ham bahusyam | (Rk Veda). He only manifests as many. First He is in yoganidra as Narayana. Then He becomes aware of His state as yoganidra and visualizes His own Self as the Creative Power, Lakshmi. Thus Narayana manifests as Lakshmi. All the powers of Narayana manifest in Lakshmi and Lakshmi presents Her Self as Vasudeva with all the powers- jnyana, shakti, aishvarya, bala, virya and tejas. Vasudeva manifests as Sudarshana and Sudarshana wields all these powers and emerges as 'danda' (a long staff), and kala chakra (Wheel of Time). Vasudeva manifests as sankarshana, pradyumna and aniruddha. Aniruddha manifests as manu, manu-manus and manava. Thus the universe of galaxies, stars, planets and satellites with all their multitude of names, forms, qualities of living and non-living objective phenomenal world unfolds- manifest from one single source, Narayana.

  It is interesting to see how one becomes 2 and 3 and becomes 1 again; say, for example, a person was a young child and grows up. It is born, normally, as a jiva and does not know who all are there where it takes its birth. It is slowly growing into an adult. It desires to get married. Its desire is the cause to bring a significant 'an other' into its life as a husband or wife when married. Thus the one became an other one (an illusion of two!). one only become one more, the significant 'an other'! This one and one 'an another' become one more (a child) or two, or three, or more (children)! All these become one family; hence 1 only.

   Rk Veda, nasadiya sukta says, "In the beginning, there was neither 'sat' (existence) nor 'asat' (non-existence) was there. In fact there was nobody to know, but knowledge did exists!. Knowledge, chit, consciousness always existed as 'Energy'; Energy can neither be created nor destroyed. "Knowledge is power", Knowledge is the Veda, vid or vidhya. The deity of vidya is devi sharada, sarasvati. She, the devi, breathes unto others without Her Self breathing! Her breath is the sound (shabdha, the Om, the Veda and She, Her Self, is Shree Vidhya. The Rk Veda eulogizes the deity of Knowledge in several suktas- Sarasvati sukta, Shree sukta, devi sukta, bhu sukta, etc.

   Now, as regards 'the One only becoming three', it is very clear. First, there is nothing, 'neither the sat', 'nor the asat'; then appears 'asat' that has 'sat' within it. The 'asat' is not that which does not exist, but what is hidden and cannot be perceived in the absence of a perceiver! That which is hidden as potent and dynamic manifests as 'sat'. This creates the illusion of 'sat' emanating from 'asat'; this also creates the illusion of two opposites- positive and negative, this and that, here and there, 'is and is not', etc. where there existed only one, and that is the sat covered by asat! this can be illustrated by an example. Supposing there lies a book. It is not recognized unless the person who sees it! When he or she sees it, may develop an interest 'to know' what it is about and this inquisitive nature of the jiva brings one- the observer and the second, the observed. The third one- the means of knowing manifests here and thus, one (perceiver) becomes two (the perceiver and the perceived), and then three (the perceiver, the perceived and the means of perception. When the book is read and knowledge (about the book) dawns, the book is kept aside, the means of knowing disappears along with the interest 'to know'. Thus, what remains is the 'Knowledge' only. This is how a Rishi or drushtara is born. First, there is a King Vishvamitra. He invokes paramatma narayana devata and uses the Gayatree Chhandah, mantra, and thereby visualizes the 'Power'/Shakti of devi gayatree. Thus one Vishvamitra only becomes a Rishi (perceiver), with the help of a devata (perceived) and the Chhandas (means of perceiving). Finally, all the three is merged in One; what remains is the Samhita, the Veda samhita. A vedavidu, knower of the veda, is thus no different from the veda. The perceiver and the perceived are one.Sage Aruni Uddalaka thus imparted the principle of 'tat tvam asi' to his pupil-son Shvetaketu. Thus, ultimately everything manifests from 'one' and merges in that one only. That one which holds everything, knows everything is the Atman, the Self. There is nothing besides one and everything else is an illusion!

   Another example is much simpler. When there is hunger, food appears. Food is not even seen even if it is in front of us when there is no hunger  When the hungry person eats the food, the hunger and the food both disappear! Where did the food goo? It is the Lord Agni deva vaishvanara who appears as hunger, the food and the person who consumed the food! Thus, one only exists and nothing besides it is the fundamental principle, tattva (tat tvam).  

   Bhur, bhuvah, svar, (3) mahat (1), and janah, tapah, sat (3) together become 7 upper lokas (vyahruti); jagrata, svapna and sushupti (3 states of awareness). turiya (1) samadhi, samprajnya, asamprajnya (3) become 7 levels of Consciousness.; 

Return Journey of the Soul

On Death and Thereafter

   The doctrine of karma (consequences of action) and the rebirth of the soul are inter-related; past karma (prarabhdha) has profound influence on the Hindu Mind from very early times. Even now, it is a dominant factor affecting the daily life of a Hindu who believes in karma, fate, and destiny. All the activities of a conscientious person are carried out with a conscious awareness of the fruits of action (karma phala) and dharma. The strongest force that runs in the subconscious mind is the fear of rebirth, especially in a lower degraded form!

  What happens after death is an eternal question and this is the most important question raised in the Upanishads like the Katha, Koushitaki, Atmopanishad, etc. Bhagavad-Gita has clearly explained this in a verse “antakaale...”

   A Zen Master was asked this same question: What happens after death? He said: I don’t know. Well you should know as the Master, said the devotee.

The Master said: I am not dead yet!

    Therefore, a living man would not understand the ‘hereafter’ even if he returns from death! There are many accounts of people who have had ‘near-death experience’ and temporarily ‘out of this world’ experience.

  Koushitaki Upanishad says, “The jiva has to spend all its karma kleshas if it has to attain to moksha, liberation. The account of good and bad deeds are diligently maintained by the assistants of Yama and carry on endlessly in rebirths deciding the nature of jiva, as its seeds, till the end; and, these seeds decide about the course of the jiva after of rebirth in different life-forms. For every good deed or bad deed the jiva has to take a birth, spend it, and nullify it.The journey will come to end only with divine intervention, grace of God.

   The path of the dead is described as deva yana (path of Light) and dhumra yana (path of smoke/darkenss) in the Bhagavad-Gita. God of Death, Yama says, “The jiva has to spend its good karma phala in the heavenly abode and return o earth again.” According to the karma theory and the theory of rebirth, the jiva as a soul is born again and again, high or low, depending on the merit or demerit of its actions, in conformity with the laws of action and reaction, cause and effect.

   But, it seems, the jiva is in eternal hell here on earth suffering hunger, sickness, old age and death and there is no other hell than this for an unfortunate jiva. The jiva has to run from illusion to illusion, from jagrata, svapna to sushupti and back to jagrata and svapna and sushupti endlessly!

   “That entity, the Self, after enjoying himself and roaming in the dream state and merely witnessing the results of merits and demerits, hastens back in the reverse way to its former condition, the waking state. Just as heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the supreme Self) moves along, groaning, when breathing becomes difficult at the approach of death. When this body grows thin, becomes emaciated, or disease-ridden, then, as a mango or a cucumber becomes detached from its stalk, so does this infinite being completely detaching himself from the body, again moves on in the same way it came, or to another body (if he so desires) for the re-manifestation of its vital breath. Just as, when a King comes, the ugras appointed to deal with crimes, the sutas and the leaders of the village await him with food and drink and lodgings ready, saying:

  “Here comes, here he comes”, even so, for the person who knows about the fruits of his own work, there wait all the elements, saying: “Here comes Brahman, here comes.” Just as when the King wishes to depart, all the ugras appointed to deal with crimes, the sutas, and the leaders of the village gather around him, even so do all the organs gather around the Self, at the time of death, when it struggles fot breath.”  (Yajurveda, Brih. Upa., IV-3- Investigation of the three states, pp.34-38).  

End of the Journey

    What happens when the jiva finally comes to the end of its journey?

    Katha and the Koushitaki Upanishads give an elaborate account of this, as also, the Bhagavad-Gita (Ch. VIII). Normally, the Jiva sheds off its mortal shell but retains what all it has acquired since the beginning. Thus, the soul is blemished, corrupted, heavy with the stains of unfulfilled desires and struggles hard to rise above the earth. However, it may, with all its yogic practices and siddhi, climb higher and higher to reach even up to Brahmn. There are several Vedic and Upanishadic teachings in this regard.  The journey continues until and unless it seeks total redemption, emancipation by inquiry into the Self. But when is that total liberation, mukti, forthcoming? How does it come? Will it ever come at all? Or, does it come with Knowledge, jnyan- Atmajnyan, realization of the Self?

  King Janaka exclaims, “Where is Knowledge? And, where is Ignorance? Where am I? What is known as Me, mine? Where is bondage? What is mukti, liberation (to one who is already free)? For the one who knows him to be the Self, there is no form to define. Nothing indeed, says, King Janaka, the realized one, the one who has transcended all delusions of the mind. There is nothing that the scripture can say, or knowledge of the Self has to say to a realized one (videha mukta). There is no job to be accomplished for there is no desire and nothing to hold on to. For the one whose mind is absolved of every duality, nothing needs be done and nothing binds him; there is nothing to experience; the mind is already rooted in the Self and hence free of all or any specifications. There is neither here, nor there for him and he knows where he is! And, he is fully conscious of his self; he is consciously conscious of his self. This total awareness is Brahmn.Ashtavakra makes these points clear in his own inimitable style in his Ashtavakra Gita. 

     The jiva that arrived on the Earth via the Sun rays is supposed to be on its eternal journey called nArayana or ‘nArA ayAna’. The terms nAra (canal/flow) and ayana (home) mean the flow of consciousness. It is the all-pervasive consciousness that takes to embodiment as an elemental Jivatman on the earth with the help of earthen material (H+C+O and other mineral compounds of soil). Once it dons the form it acquires the earthly qualities and starts its journey as a child to ripe old age it experiences the qualities of the earth and suffers. This suffering is due to ignorance as to its true nature. Since the jiva has descended from higher consciousness (super-conscious) to lower individualized consciousness, descended from mahat to kinchit, rather, it moved, acquiring in the process blemishes (mala) such as desires, attachment (moha), ego, anger, ego, etc.

    In the beginning the Mind and the Consciousness are pure and pristine, one and the same, in the beginning. As the pure mind moved away from the heart to the brain, it acquired all the qualities, antahkarana, and became muddled. This is the predicament of the jiva that prompts it to take repeated births and deaths. This journey of the jiva on the earth from birth to birth via death acquiring different forms is the karma. The embodied Jiva discards the body just like the worn out clothes only to take the new one. However, the embodied soul seeks redemption, liberation, mukti, moksha and, this calls for a solution. It seeks some guidance like a Guru and some means like yoga. The Bhagavad-Gita shows the way [See the Verse [See the Verse 8 Ch.5: antakaale. ].

    Consciousness is all-pervasive and a powerful one. It has its outward as well as inward, upward or downward, internal and external flows. Perception, sensation, retrieving from memory, or recollection, discernment, discretion, ideas, images, and imaginations are of the nature of world-oriented consciousness based on facts. There is the ‘self-oriented consciousness’, not so apparent although continuous and does not cease even in sleep. In fact, we are conscious and alive even in deep sleep but it is concealed by ignorance, avidya. Consciousness acts as a passive background, a witnessing self. Consciousness does not cease to exist although the jiva is in a state of shock or deep sleep. The ego feeling in the jiva, its attitudes, actions, and subjectivity in behaviour, anguish, frustrations, pleasures, pains, likes and dislikes, happiness or misery, joy, etc are all the effect of the Consciousness working as a groundwork or background of the self and its conscious awareness. But for conscious awareness, the jiva has no sense of its self or the world.

   Consciousness is found in a static or dynamic, vibrant or calm, in an agitated, flux, forward and backward movements, moving up and down, expanding and contracting, and in various layers of thicknesses. It is found in a distinct collective or individualized form or even, in an objective or subjective form? So far nobody has clearly defined what this consciousness and its true nature is. It works as backdrop and and sometimes vibrates giving an illusion of some structure and form. It reveals and conceals nature and its true forms leaving a mystery behind all this creation. There is none so far who has ever seen anything in the absence of this backdrop called consciousness. It is this Consciousness that makes one aware of his/her/its existence!

    It has been reiterated here that everything exists in the light of ‘chit’, consciousness. Nothing exists in this universe without the Consciousness. Consciousness in its potential static state is Brahmn. It is dynamic silence, a great potent force, at its best! Consciousness in its outward moving dynamic aspect is the world. Thus it acts as a decisive factor both within and without of an individual. In its inward movement it takes the jiva to unfathomable depths revealing several layers of the inner world. In its outward movement, it takes the jiva to farther and farther worlds- beyond the visible, objective, and illusory world! It works between the boundaries of idea within (mind) on the one hand and facts (outer world). The jiva working between the idea and facts with its limited tools of senses, buddhi, and mind fails to grasp what is larger and farther and thus suffers. When the jiva takes to yoga and tantric it gains entry into the mysterious world of reality!

   However, the living beings (jiva rashi) that inhabit the earth have forgotten the route in which they arrived here. Obviously, the return journey is difficult. Even those who have taken the path to salvation, or reach the place where they came from have not left any clue for others to follow. It is said, about 2000 persons disappeared on their way to Bhairaveshvara temple, near Vaishno devi (from Katra in Jammu-Kashmir). Hence, we do not know for certain what happens when we take a journey to Kaivalya. Even some of our forefathers who went to Badrinath or Kedarnath never returned. Suvh is the story of salvation and it is no wonder nobody wants to try this risky business of return journey. If some jivas think, 'a bird in the hand is worth two in the bush' and do not risk the try for the unknown, there are some who think 'the forbidden fruit is sweeter' and want to give it a try.. It seems some such daring ones have successfully crossed the sansar, bhavasagara and attained immortality, as revealed from the scriptures. 

   Those who are fed up with the routine life on this earth and want to seek new adventures and end this eternal journey on this earth may try this. It is definitely worth trying! But it is foolish to think that there is no other world than this earth! The humans can, as well, live and enjoy without the physical body; even now the physical body is an adjunct and only the mind is playing a major role in the life of the jiva. The devi devata do not have physical body and still accept our offerings as naivedyam and bless us!   

   

 

Seven Steps to Kaivalya

     The path of journey of a jiva that got embedded in an elemental body is arduous; symbolically, it is like reaching Kedarnath or Badrinath from the plains of the R. Ganga. The inner urge of the soul is to get rid of the embedded state and attain liberation, attain its pristine pure state of Consciousness. This is Vaikuntha, Kaivalya, or Kailasa. Once the jiva reaches this height of pure consciousness it will remain undisturbed; this state of peace and bliss is what is mukti, moksha. This cane be attained by taking recourse to ashtanga yoga, kriya yoga, sudarshana yoga, japa, dhyana, satsang and svadhyaya, dharana and samadhi. The Bhagavad-Gita offers sankhya, bhakti, jnyana, dhyana and pranayama and finally if nothing works, one cn attain Shree Krishna by merely surrendering to Him! He offers total support and takes care of the jive when it surrenders unconditionally and remains with Him always chanting His name till the last breath..

   Symbolically, the seven steps to Kaivalya is like entering a temple. One has to cross seven doors to reach the sanctum sanctoram (garbha gruha). We all go to the annual festival (jatra) and wait in que for darshan. It is difficult to have darshan in the crowd and, may not get darshan at all!  

The seven doors to be crossed are: first,  the main entrance. This is the most impressive one, with tall, broad and and hefty doors. The entrance has one front door and an inner door. When one enters the front door there is a small vacant space where the drums and other musical instruments are kept. As one crosses this door a wide open space welcomes the devotees. A small stone mantap is found here where the utsav-murti is placed during processions or dance and music programs are held in this place. Then comes the main temple. Here again, the entrance has a door leading to inner precincts. Like this there are six more up to the inner deity. The most curious thing is that the outer wall of the temple is decorated with models of devi devatas, amorous couples, yakshas, kinnaras, gandharvas, sequences from Mahabharata or Ramayana or the Bhagavad-Gita and selected passages of scriptures. The sexy postures are an indication of the blemished mind and these instruct the devotees to drop all the mental obsessions and enter the temple with a pure mind.

  The seven doors, symbolically, represent our own (a) five senses whose activities cannot be silenced, (b) vibrant volatile mind (chanchala chitta) that has to be silenced, equipoise, (c) perverted Intelligence and vipareeta buddhi, (d) ahankara, (e) individualized consciousness (vyaktigata prajnya), and finally, (f) atma and (g) paramatma in the inner-most precincts.
   Incidentally, these seven doors are the seven doors we in the Gopuram of the temple. The gopuram is vertical and the seven doors of the temple are horizontal. Both ways, these are symbolic of the steps that we have to climb or journey we have to cover to reach kaivalya, the ultimate destination. These seven steps are also the seven chakras in our sushumna nadi and the seven levels of consciousness that we have transcend in order to reach 'unity consciousness' or the state of nirvana, kaivalya. A person who sits in asamprajnya samadhi reaches here!

  It is extremely difficult to cross, or transcend all these seven doors to reach the inner-most precincts and have darshan of the supreme Lord who resides within us. But, any determined jiva can work hard and reach here. This is the end of the journey of the jiva..      .

Secret of Life (Contd.)

  Ah! What is the secret about all this Life? One may say the same routine goes on day after day. Every step is pre-determined, and not a step goes this way or the other. Well, this may be true in some cases. If we ask a Pilot who takes off from different airports and lands at different types of airports, the truth will be horrifying. Every take-off and landing becomes a nightmare when the weather turns unfriendly. Many aircraft have disappeared and some some have landed in the sea instead of the airport! People hold their heart in their hands and pray when the plane is in turbulence. Life may not be that dangerously close to many others, say in the Defence Forces, fighting along the snow-clad mountain borders of the country, but nevertheless, dangerously close!

   But, the secrets we are dealing about are really secrets that may never be revealed, even if one knows them! There are many rishi or drushtaras who know them, too. There are also instances of persons leaving the body and returning (clairvoyance), entering another person's body (parakaya pravesha), controlling others' mind and thoughts and action (vashikarana), mind-reading, forecasting things that may happen and seeing it happen (premonition),,  near death experience (NDE), dreaming things that may happen, feeling and expressing same thoughts at the same time however distant apart (telepathy), letters crossing each other, etc. No explicable solutions are there to these questions; but, definitely one can experience them.
   The inexplicable subtle forces operate in the level of akasha, atmosphere. It is possible to harness them when one tries to reach that level of expanded consciousness with the help of transcendental meditation. Much of our energy is wasted in all and sundry worldly activities, including thinking. Yoga helps to conserve this energy by silence (mouna) and streamlining the conserved energy through asana and pranayama. Thus a controlled mind, senses, and body organs can help concentrate on the extra-sensorial (atindriya) subtle aspects. This is also known as siddhi or attainments of yogis. There are simpler eight siddhis and many more, may be about sixty-four! Many experts in yoga have experienced them and their accounts are available, whether one believes them or not is another question..Nobody can deny the experiences of another person just because he/she cannot understand them. Some people call themselves radicalists or rationalists and boast of knowing everything as cause and effect; such persons may not be knowing the effect of yogic trance, power of the sound, sacred letters, bijakshara mantra. Many a learned pundits have no idea about ekayana veda taught by Sri Hari Narayana to Sankarshana deva and do not know the origin of sound waves and mantra and the powers inherent in each and every alphabet! We cannot help them. Some are adamant mudhas and have to run the mill!
   Now, coming to siddhis, hathayoga pradeepika gives a lot of details. These should nnot bepractised by ordinary people who are not initiated by learned experts. So also there are kundalini yoga and asanas that are not easy; these require extraordinary courage, physical stamina and capacity to withstan higher energy flows in the weak bodies and tender nerves and neurons.
  There is another interesting fact about the siddhi purusha. These yogis do not, ordinarily, eat and drink with common people. They have secret hide-outs and their life-style is curious. Some live on just one boiled potato a week and another on a cup of cofee a week! Some are said to live thousand of years changing bodies as and when they deem it necessary. Even Shankaracharya, it is said, did parakaya pravesha once in Kashmir. Hence, these subjects are the prerogatives of a specialized few. Other mortals just eat, live and die..
   we will never know the secrets of great sages,rishi munis unless we also become one like them. Also, it may happen to anybody,anytime! It is extremely difficult to know even if god sits with us as a commoner and most of the time we will not give attention to it. We will not know even if He, the Lord shouts at us! That is another problem. .  

The Secret of Life

   Life in all its grandeur is magical and fantastic, meaning, a fantasy. We never realize the magic of life till the end and by the time we realize it is too late. However, the magic or the secret of magic remains no more a magic or secret the moment its true nature is realized. Once we realize this truth we can live better!

    But, the, what is the secret of life? It is a secret that will never be known! The childhood passes in no time, without our knowledge, since we are engaged in play and studies. The adolescent period also disappears in teens! And, before we even know what is happening in the hurry bury of life in middle age the senility sets in and we are totally helpless. Old age, sickness and death await us. We never know what is all this and there is nobody to explain it to us since all are sailing in the same leaky boat in the thunderous stormy sea of sansar, as said in the Gita ... ..vaayur naavamivambusi | Only Lord Shree Krishna should help us. Indeed, He promises to help us if we look at Him, saying ... yogakshemam vahaamyaham |Do we have unwavering faith and firm trust in Him? This is the secret. Surrender to the lord and do your duty in the name of the Lord for the welfare of the living beings at large. loka sangrahartha nirapeksha jivanam | sarva loka sukhino bhavantu | is the mantra.

   Now the scientific version of the secret of life is just very simple.It is hydro-carbon (Energy, vaishvanara agni deva) and carbohydrates (annam). Ever since a spermatozoa gets impregnated in an egg cell and gets embodied in an elemental body, the physical growth is conditioned by food and the mind is influenced by the food (the three qualities- tama, raja  and the satva). The entire life is one of constant feed in breakfast, lunch, snacks and dinner and live a sensuous life and sleep; sleep takes away almost 40 to 60 per cent of life time. Much time is spent in earning a livelihood. Nobody has any time to even to look at the path in which one is moving, let alone know whether it is right or wrong. It is a mad mad rush.

 The Vedanta gives a better answer to this, what seems to be a meaning-less life. It simply says the human form is a gift of the Lord. It is a great opportunity to visualize brahman within. Brahman is in a way nothingness, nirvana, a sort of dynamic silence. Whoever realizes this nothingness at the earliest gets out of the rut called sansar. It is just being in a state of equillibrium, a state of calm or un-perturbed mind, nishchala manah | A mind devoid of desires and wants is a mind of serenity, calmness. The true nature of the jiva is indeed, of a sthitaprajnya. This state is explained in the Gita. sangaat samjayate kaamah | kaamat krodhobhi jayate | krodhaat bhavati sammohah | sammohaat smruti vibhramah | smrutibhramshaat pranashyati || 
    Everything starts with association (sangah). Hence, the Lord says, "sarvarambha parityagi" is dear to Me. In Kashmir Shaivism "Shivo'ham" has a song- nirvana shatka often narrated by Sri Shankaracharya. It explains the beauty and serenity- the truth, satyam, shivam sundaram as one of solitude (nissangatvam), detachment (nirmohatvam), pure minded (nirmala chittam), unwavering in adhering to principles (nischala tattvam), and the ultimate realization of the principle- "I am That". The principle of I Am, ("so'ham") or Shivo'ham, meaning, I Am Shiva, the undisturbed pure state, the undifferentiated parabrahm principle (tattva). 
   So, I Am That undifferentiated brahmn is the ultimate realization. Aham brahmasmi | 
This is the secret of life. Once a person arrives at this state of pure consciousness, undifferentiated unity consciousness, he/she realizes that, I, the Self, only exists- as a state of both existence (sat) and non-existence ('asat'). This is the much talked about 'brahmn'. The yogins realize that there is nothing besides 'Me' and everything is within Me. Here, The perceiver and the perceived are One only. One should remain in this state of 'unity consciousness'- samyak-prajnya in order to be the Buddha- all-knowing but not interested in anything!
(To be contd.)

3 Ds of Dissolution.

There are several dimensions of this universe and the Sun is said to be the seventh dimension.These are like the boxes within boxes, or wheels within wheels, each one connected with the other. Normally, three dimensions such as the length, breadth, height, and the cubes and hyper-cubes are taught in our schools. However, the first ever is the spacless space, the 'Point', the 'bindu'. Actually, the bindu only expands to become diatoms (dvyanu), three (tryanu) and forms a line, a triangle (trikona) and the square (chouka) and the cube. More often it is the vibration of the one only that appears as two or many! All the million vibrant neurons of the brain can be condensed into a molecule. This is called the gross 'Einstein- Bose Condensate'. Thus one only materializes into the phenomenal objective world of different dimensions due to entropy. This is the reality behind our relative existence as a particle of vibrant energy in this universe, ever on the move. Everything is thus the manifest forms of matter in the framework of time, space, causality, and the primeval matter. We also tend to forget the fact that we, the humans, too are a part of this manifestation. We thus know only a few gross aspects of three dimensional world. However, what is not taught, hence not learnt in our schools, is the dimensionless subtler aspects such as desire, dreams and destiny. "The Alchemist" by Paulo brings out these in a very interesting story of a shepherd. Does luck, chance factor, or destiny play any role in our lives? May be, a number of such unknown, unseen (adrushta), factors do play decisive role in our lives and we can foresee them, too, if we reach the fourth state, the turiya, extra-sensorial level in samadhi, 'transcendental meditative state'.

  The first invisible causal factor is the vibration and the waves that traverse as well as transcend the universe. The sound created by the vibration is at the root of creation. These sounds are now studied in a scientific way in the Gayatree Kunj, at Haridwar. The sacred mantra of the Gayatree is supposed to be the primeval matter as sound that creates the different physical and biological matter. This aspect has been supported by the studies of sound waves by a Swiss Scientist Aryans Jeans in 1956 who found that the patterns in sand are created by the sound of waves and wind son the beach.  

   What is astonishing here is the fact that all these sounds, sound waves, alphabets, the Gayatree mantra, and the objective world of desire, dreams and disillusionment are created within us, the humans, for all practical purposes. There is now world, whatsoever, if there is no desire or dreams, and obviously, no disillusionment.The Yogis have found this secret from the study of scriptures and the practice of samadhi yoga. Prince Gautama who became the Buddha arrived at this conclusion after a long search and his sacrifice included wealth and family. Unless there is yajnya (sacrifice) dana, and tapas (penance) or single-minded search, nothing of permanent joy and bliss, can be attained. 

   Thus, we have arrived here due to desire (iccha), resolve (sankalpa) and an unending active search for joy and happiness (ananda). But, the question is whether these desire, resolve, and search for joy is the jiva's or that of paramatma? It is definitely not of the jiva, but that of paramatman. This is supported from the Vedic doctrine, Eko'ham bahusyam | "I am alone, I shall be many"! 
     "The Lord willed"; and, the universe manifests from his desire. This is the fundamental principle. The rest is all of our own making due to the sweet will and pleasure of the jiva due to its acquired qualities (guna), and hence, it is not that of Brahman, or paramatman. The yogis have realized this truth and have shown us the path of redemption, emancipation, mukti, and eternal bliss (param ananda).
   The karma theory is proposed here to account for the joys and miseries of the humans. However, there is no such thing! It is all cause and effect and, the effect is inherent in the cause. It is the desire, the vibrant mind that creates all illusions. Hence, Shree Krishna has advised Arjuna to overcome these weaknesses, the effect of the food and the qualities (guna), transcend the limitations of time, space, and causation by yogic practices (transcendental meditation). Once you attain the sthitaprajnya (equilibrium) state you have crossed all the barriers to attainment, mukti.

What after Death ? (Contd.)

SINNERS GO TO HELL

    To those who have not performed sacrifices, etc.the ascent is to the abode of Yama and after having experienced (the results of their evil deeds) they come down to the earth; as such, a course is declared by the Sruti. This is the Siddhanta Sutra.Sinners suffer in Yamaloka and return to this earth. Yama says to Nachiketas: ‘The way to the hereafter never rises before an ignorant person who is deluded by wealth. This is the world—he thinks—there is no other; thus, he falls again and again under my sway’ (Katha Up. I.2.6)/

    Chitragupta and others are only superintendents and lieutenants employed by Yama. They are all under Yama’s government or suzerainty. Chitragupta and others are directed by Yama.

    The sinners never go to heaven because the topic relating to the two paths in the Chhandogya Upanishad is confined to men of knowledge (jnyan) and men of work (karma). It has no reference to evil-doers. The different journeys of the departed souls to the other world through the two roads or paths described in the Panchagnividya of Chhandogya Upanishad are the results of knowledge (meditation) and religious sacrifices (rituals) accordingly, as they were practiced in life; because these two are the subjects and objects.

   The Shruti says that those who do not go by means of Vidya along the path of devayana to Brahmaloka or by means of Karma along the path of pitriyana to Chandraloka are born of ten in low bodies and die of ten. If you say that evil-doers also go to Chandraloka that world would get overfilled. But you may reply that there will be souls going out from there to the earth. But then the Sruti text clearly says that the evil-doers do not go there. The evil-doers go to the third place and not to heaven. The Shruti passage says “Now those who go along neither of these ways become those small creatures continually returning of whom it may be said ‘Live and die’. Theirs is a third place. Therefore the world never be comes full” (Chh. Up. V.10.8).

        Kaushitaki Upanishad, ‘That all departed go to the Chandraloka’. The word ‘all’ has to be taken as referring only to those who are qualified, who have per formed good deeds. All eligible souls only go to Chandraloka. It does not in object mean just the evil doers or sinners.

   If the sinners do not go to the world of moon or Chandraloka, then no new body can be produced in their case: because there is no fifth oblation possible in their case and the fifth oblation depends on one’s going to the sphere of moon. Therefore, all must go to the Chandraloka in order to get a new body. The fifth oblation is not necessary in the case of those who go to the third place, because it is thus declared in the scriptures

   The rule about the five oblations does not apply in the case of evil-doers or sinners because they are born without the oblations.

   The Sruti says, “Live and die. That is the third place.” That is to say these small creatures (flies, worms, etc.,) are continually being born and are dying. The sinners are called small creatures because they assume the bodies of insects, gnats etc. Their place is called the third place, because it is neither the Brahmaloka nor the Chandraloka.

    Hence the heaven world never becomes full, be cause these sinners never go there. More over, in the passage, “In the fifth oblation water is called man” the water becomes the body of a man only, not of an insect or moth etc. The word ‘man’ applies to the human species only. There are, more over, traditions, apart from the Vedas that certain persons like Drona, Dhrishtadyumna, Sita, Draupadi and others were not born in the ordinary way from mother’s womb. In their cases there was wanting the fifth oblation which is made to the woman. In the case of Dhrishtadyumna and oth ers, even two of the oblations, viz., the one offered into woman and the one offered into man, were absent. Drona had no mother. Dhrishtadyumna had neither father nor mother. Hence in many other cases also, procreation or birth may be supposed to take place independently of oblations. The female crane conceives with out a male. The five oblations are not absolutely necessary for a future birth. The rule about the five oblations is not universal. It applies only to those who do sacrifices. Therefore, the sinners need not go to heaven. The five oblations have nothing to do with the third way, i.e., die and be born in low bodies. They refer only to human births in the case of souls who ascend and then descend. In the case of others embodiment may take place in a manner other than through wombs. The two classes spring from earth or water, from something stable. They both germinate: one from the earth and the other from water. It makes no difference because that which springs from moisture is included in the place of plant life (Udbhijja). There is similarity between Svedaja and Udbhijja. Hence there is no contradiction. Those which are born of sweat are called Svedaja. Svedaja and Udbhijja are not born of wombs. The word Udbhijja literally means born by 'bursting through'. The plants burst through the earth. The sweat-born burst through the water. Thus the origin of both is similar, for both are born by bursting through.

    Thus, the evil-doers do not go to heaven. Only those who perform sacrifices go to heaven. This is the settled conclusion. The akasa is, verily, greater than fire. For, in the akasa exist both sun and the moon, as also lightning, stars and fire. It is through the akasa that a person calls another; it is through the akasa that the other hears; it is through the akasa that the person hears back. In the akasa we rejoice when we are together and in the akasa we rejoice not when we are separated. In the akasa everything is born and toward the akasa all things grow. Meditate upon the akasa.