'Friendly Ghosts'

   We have strange stories about ghosts. Some are really friendly and of great help! Once a young man returned to his village for a vacation. The train arrived late at night and it was a small station and hardly anybody came by that train at that odd hour. There was nobody when this person got down from the train and the last horse-driven carriage also had left. When he was thinking about his next move, he noticed a person coming near him and enquiring about! Soon he recognized his school master who was very fond of him. After pleasantries, both walked along and finally the teacher dropped him at his home and went away. Next morning, when his mother asked him how could he  reach home at that odd hour, he narrated how his teacher escorted him. His mother was shocked to hear that and said, "Oh, my poor boy, that teacher expired a year ago!   

  In another incident, some college boys used to go back to the village during vacation and spend time wandering together late night gossiping and sharing memories. Once, it so happened that one of their old friends walked passed briskly and sat in the usual place. All the friends were surprised that he did not talk to them and walked briskly away! Later on, they were all taking photographs and noticed a hazy face in the camera in the background! Then they found that the person who walked past them and seen in the camera was none other than an old friend who had died a few months ago!

  Is it an imagination, hallucination, or trick of our mind that we see the dead? In fact, the ghosts do exist. These are subtler aspects of the jiva. Actually, our attachment, the memory, the emotional attachment plays the trick. There was a cubicle on the side walk in Sunnyvale, CA, USA where i found an advertisement which said we can talk to our dead folks for US $ 20. I peeped in and found a Gipsy operating. There was a dimly lit Globe of glass. The modus operandi was simple. Once we enter, we are asked to sit with a black gown covering ourselves and the globe, think of the departed persons and remember incidents, talks, or events. Lo, there appear the figures and the events on the globe! It is in fact, our own impressions that come alive! Our memories are projected with a bit of psychological help from these Gypsies, who are known for such things? 

 Now, the question is about the fate of the soul after death. Do the ghosts exist? Why some ghosts help and some other torture? The answer is simple. The gross physical body is no doubt buried or burnt. But, before the death of the person it is common that the mind and its memory chest is intact and gets back to its source in the soul. The soul is thus, heavy and unable to rise higher! Hence it gets stuck. Some souls remain in the place place where the person died, and some take shelter in the neighborhood waiting for its chance to enter some host. In case of unnatural deaths, the soul waits for opportunity to take revenge. Some are friendly and help while some are simply wandering here and there. However, one thing is certain that they do not come near people who are pious, strong-minded and kind-hearted. The scriptures clearly state how the physical body is gross (sthula) at the outer, and very subtle (sukshma) in its interior. The subtler state of the body that remains after the gross body of the dead person is burnt or buried is what appears to us as the ghosts. Even otherwise, a yogi can always separate his subtle body, leave the gross body and go around and return to normal state! This is called clairvoyance.  

  If a person is of strong mind and know these subtler aspects, there is no need to worry about all these!

'Wandering Souls'

 The Soul, Atman, is the essence of all that exists. It only exists and all else are its manifest forms. The Lord says, 'ayam Atma brahmn'. The Atman is a speck of stellar dust, a particle of LIGHT that contains Light, Intelligence, Gravitational Force, Heat, and Time) that holds the key of all that exist in the Cosmos. It can create the ingredients of a Cell within its Protein cover having all the essentials like the DNA, RNA, Chromosomes, Genes, Harmons, and the Ability to multiply, create and transform itself! The NASA elaborately describes how a star is born, what happens when a star- a binary, explodes, Recently, it has found gold, silver, platinum, and all heavy metallic minerals splashed out by an exploding star! The Sun is a huge ball of fire which is burning its Hydrogen and creating Helium. All that is formed of the Planets and their satellites are the stellar material only. So also, the Atman, the Self, the soul, that gets embodied in multitude of myriads of life forms!  Hence,  it is obvious that these particles of Light float in air, near and far above the Earth. So, who are we, the mortals? We are the shining particles of light (tejomaya), but for the opaque, solid. gross physical body made of soil, rather, the food obtained from the soil. All the life-forms are just the elemental bodies created by pancha mahabhuta, Five Great Elements- Space, Air, Fire, Water and Earth (Soil)! By far, the two ingredients of LIFE are air (N+H+O) and water (Hydrogen and Oxygen) LIFE indeed, is Light, Intelligence, Force, and Energy! 

  Thus, the souls are particles of Light floating in the atmosphere of the Earth and may enter into and get out of any base material like soil and water and create a life form! Thus, the living beings, may it be, plants, birds, animals or humans or even the Divine Forces called Deva and Devata are nothing but Energy! Everything is Energy. However, the gross physical body created by the Energy is of limited entity! The gross physical body is supported mainly by the C+H+O (Carbo Hydrates and Protein) The role of Hydrogen, Carbon, and Oxygen is thus highlighted.

  The Corona Virus that gains entry into the human body is playing havoc with the life by destroying Oxygen, or consuming it to multiply! The most crucial part of the story of human life is thus the role played by Oxygen besides Water! It is the perverted intelligence of the humans that destroyed the ecological balance and caused this havoc. Destroying vegetation, neglect of water bodies and use of pesticides and chemicals and creating irreversible damage to environment has brough the humanity to the edge of total elimination from the earth!

  Now, the question of wandering souls is clear. It is the embodiment of the soul, the entry of prana into the inorganic substances and creating life forms is clear. Once the embodied soul becomes gross supported by the food and water obtained from the earth creates the qualities of the jiva. Withdrawing the soul from the body is the end of that physical body! However, that is not the finality of the jiva on earth, to some extent. However, the jiva can realize its true nature and ignore what happens to the body and be peaceful and happy with totality, equanimity, and power of 'Knowledge'. The physical body is of no consequence to the jiva once it realizes its true nature.

  Finally, the it is the pranic energy, the mind, the Intellect that shows the way how jivas, living beings work. The dead body is of no consequence here. It is the soul that enters and gets out of the material body that is important! So, in one perspective, Corona Virus or no Corona virus, the body is inconsequential to the jnyani, yogi, who is beyond material existence! The wandering souls in their pure state are a reality; so also a yogi devoid of all qualities, gunas!

'Antya Samskara' and 'Pretatma'

  It is common practice to give some ultimate send off to the dead with some sort of rituals, antya samskara. Howoever, this is now not possible due to the hospitals refusing to give the dead bodies of persons due to Corona Virus. The fundamental principle is that the Soul, Atman, should rest in peace. Normally. the dead will come back and take another body. It is the blemished soul that traverses death after death taking new bodies. It is the unfinished job, unfulfilled desires, the karma klesha that prompt rebirth. Once a new body is taken (in any form) it is supported by food derived from soil. The body grows and deteriorates and dies since its capacity is limited. What runs the life of a jiva is the Manas (Mind), Buddhi, and Ahankara. These three or not physical entities. Hence they are always there even if the body they occupied goes! This is true of all the qualities acquired by the jivas. Even Gods and Goddesses are just Mind and Buddhi and Ahankara only. It is only a jnyani who is devoid of these due to Self-Realization. The yogi or a jnyani is not bothered by these three and are devoid of acquired qualities, guna. Hence, the soul withdraw along with the blemishes, acquired guna, in case of the fools, ajnyani, who do not strive for Self-Realization, Atmajnyan. Hence, the problem of the departed souls here is of those who are full of desire and unhappy! . 

These days, the death due to Corona is causing a new problem for the people who conduct rituals of death and ceremonies thereafter. The hospitals do not give the dead bodies in cases of Corona deaths! The dead bodies are unceremoniously disposed off, either burnt or buried. There are mass burials and electrically cremated. In such cases, the problems are of conducting rites and rituals for the dead. Now, the predicament is of two types: 1. Where do the dead go from here? 2. Who will lead them to heavens as believed, hitherto? One thing is certain that the pretatma should be guided by the sacred words (Veda mantra) with proper procedure. Yet another problem is that of 'rebirth'?

 Now, once they bury or burn the dead body the soul departs and waits for an opportunity to take another body. In case of some, the guided soul reaches as far as the Moon and returns! The yogi or jnyani who departs needs no rituals and will not return to this mortal world, earth, again! The soul of all other dead bodies roam about without any direction!

  However, ,all these are a myth or fiction or hearsay? The Garuds Purana gives us some idea. But, nobody knows for sure what all these stories are. The dead are buried and gone! That's all. Let's not worry. Otherwise, one should strive for total emancipation as guided by the Lord in the Gita. Trust in Him and go ahead. Live a life of absolute purity, that may help get rid of karma klesha.   

 However, some of us, the living, are worried about the dead who do not get the necessary rites and rituals? This is worry is now multiplied compounded by death due to the Corona Virus?

Bereavements

  Somebody jocularly remarked, "Did he have a heart?' when he heard of the sad demise of a friend due to heart attack! Some say, he is so hard-hearted...! He is like a rock, does not respond to sick... He lacks human sympathy, minimum courtesy, etc. etc. This lack of disinterestedness, expression of sympathy or condolences is not an act of uncivility, but a natural response of an attained person, jnyani. When we hear the sad news, we suddenly rush to WhatsApp or Facebook to express our condolences, emotional attachment, feeling, and sympathy. But, do we realize the fact that this will not in any way help unless rush to help with transport, cash and kind? The present Corona days have posed many serious problems and, even dead bodies are not given for ritual cremation rites. This is something heart-rending! However, there is another perspective to this problem, that is of spiritual nature! Our yoga teacher used to tell us to go and sit in meditation as soon as you hear such sad news. Pray for the welfare of the family members, those who live and help them to overcome the grief by physical presence and support! With all these, bereavements are such a thing that make us sad until we forget the whole issue! It is more an emotional issue!

 Whenever we hear the sad news about the death of the close relatives and friends, it is natural that we feel extremely sad and even get shocked when it is highly unexpected! This sadness, bereavement, feeling of loss is due to our attachments (moha), affinity (closeness), and we feel the intensity more when they are our close friends or relatives. This sadness or bereavement is inevitable. However, the Lord says, "One should not grieve for the dead..." The reason given is much stranger. "See, they are already  dead and do not exist, at all!" (See Vishvarupa Darshana and more in Chs. X and XI)  He tells Arjuna that "It is not wise to grieve for those whom one should not grieve" This is a very dilemmatic problem for us. Why should we not grieve when we feel sad? Because, it is an inevitable fact of life! An aspect of the nature, prakruti niyama. Everybody soon forgets these things?

  Now, the problem is not about grieving for the loss, but it's different! It is one of spiritual nature that calls for 'Knowledge of the Self', Atmajnyan! It is common for mortals in the loukika, worldly existence, that one grieves for loss. But, a jnyani has no grievances! For a realized person, gold and piece of rocks are same! That level of equanimity is hard to come? The embodied and embedded soul is in bondage due to the physical body it has created like a nest or earthen pot that is bound to be destroyed. The physical body depending on the breakfast, lunch, snacks and dinner grows and deteriorates with time. The soul, however, is not the perishable or deteriorating? It is eternal, immortal, unborn, and, hence one should realize the true nature of the self. One should not grieve for the inevitable, mortal, perishable body. When a lady went to the Buddha with her grievance for the loss of her child, He asked her to bring some mustard seeds from a family where nobody has died so far!  jatasya maranam hi dhruvam!

"Punarjanma na vidyate.."

 Now, it is certain that a jiva takes a physical body repeatedly, death after death unless it seeks divine intervention to stop this! The supreme Lord Bhagavan Shree Krishna has clearly, emphatically, unmistakably, stated (BG. Ch. V. Verses 17, 25-27) that a certain category of people who strive for this state of emancipation and such persons are narrated in many of the verses.  

Contemplate on the following:  "Those wise men (tad buddhaya) whose intellect is absorbed in 'That' whose self is That (tad Atmanan nishtha) who are steadfast in That  who have That as their supreme goal (tat parayanah) their dirt having been removed by Knowledge of the Self  (jnyana nirdhuta kalmashah) they attain the state of no-return to this mortal world (gachhantya punravruttim).

  However, the conditions laid down for this emancipation of the embodied soul are not easy to follow for those who indulge in worldly sensuous life dayin and day out! One has to withdraw from the sensuous phenomenal transient objective world. First, and foremost, a spiritual aspirant looking for emancipation must restrain his habitually out-going senses. The eyes, the ears, the nose and all the sense organs  have this out-going tendency the moment the person gets out of sleep. Each sense organ has a hundred or thousand attractions in the external world and it is very difficult to withdraw them and fix them on the inner self. This is beautifully shown in the picture where the Lord is driving the horse-driven chariot of Arjuna. The Horses are the senses and the strings are the pulling force. Unless a person of the stature of the Lord Shree Krishna, it is difficult control the chariot (the jiva) characterized by Arjuna. So we need divine intervention.

  But, once vairagya dawns and the jiva turns to knowledge of the self and realizes it, Yoginam brahma bhavati sarathi | 

 

Vedic Verses support 'Rebirth'

The Concepts of 'Death' and 'Immortality'.

  'Aksharabrahma yoga' (BG. Ch. VIII) deals exhaustively about the nature of the jivatman, its manifestations as multifarious jivarashi, their birth and death. The true nature of the jiva is so beautifully explained that it is our true guide for emancipation, mukti, moksha. First, the concept of '+-' is explained nd then the manifestation of the jiva is explained. This 'Brahmn', not the Creator 'chaturmukha brahma', is the avyakta, unmanifest aspect, the 'akshara', meaning that which does not get decreased (ksheena) or reduced! In fact, it is the beginning A of the alphabet (akshara) that begets all else! The process of manifestation is beautifully explained as the vibration (kampana), the sound (shabhda), the syllable (akshara), the word or words formed out of the alphabets (vowels and consonants) and their meaning manifest as the manifold objects of the universe (starting with the stars, the elements (like Hydrogen and Oxygen) and , their compounds (like water, ice, etc), and the various material objects (padartha). Thus, brahmn is the root cause of all that exists! sarvam khaluvidam brahmaa!

   The second principle is all that manifests will come under the grip of Time (kala), Space (desha), and causation (karya-karana)! Thus, whatever manifests undergo change, disintegrate and disappear!  The Unmanifest 'brahmn'  is eternal, unborn, and immortal; all that manifests out of 'brhman' is also eternal, immortal and unborn exists at the core of the substance, in its pure subtler state. However, the form assumed by it becomes gross. mortal and deteriorating and disappear over time. This principle apllies to all that exists on the earth, whether a plant, bird, animal or the humans. But, there is scope for all these jivarashi to attain to their immortal, eternal, pure state by discarding the gross physical state, reverting to the subtler spiritual state! 

   This attainment of the jiva is beautifully explained in the Gita, here. The concept of death and rebirth has to be properly understood. The Gita emphatically states that the soul, Atman, is eternal, immortal and unborn. It has no birth or death. However, the gross physical body assumed  by the jiva is susceptible to development, decay and death. That which dies, discarding one gross form has the ability to take another body as per the desire, bhava it entertains, and the karma phala it accrues. Hence 'death comes here as a change, transit, from one state or form to another! The jivarashi, thus, comes into the grip of karma, changing from one form to another, but never ceases to exist in this mortal world (mrutyu loka) unless it works for it!

  Those who take to yoga will easily discard all the karmaklesha and proceed to reach the pure state! The pure state is that of 'brahmn'. It is devoid of all qualities, guna atita. It has dropped all desire to enjoy the material worldly sensuous objects since it has realized these as endless, insatiable, a futile exercise. This is attainment of true knowledge, jnyan. 

  Now, who will not return to this mortal world, mrutyu lok, is also beautifully explained. A yogi devoid of desires has nothing to do here on this earth. So, it takes to yoga and realize the true nature of the self and the acquired properties of the jiva. It discards all that it has acquired. It enters the higher realms of pure state of the devata, the rishi, and the brahmn. Some jiva who die in the dark period of Krishna paksha travel via the smoky way, dhumra marg, only to return! Those jnyani who travel the path of Light (jyoti) will reach the higher realms and do not return.

  It is very interesting to carefully study this chapter on aksharabrahma yoga, verse by verse, and realize the true nature of the jiva and take the path of Light and become immortal. The Veda clearly states how the jiva gets embodied and suffers due to avidya, moha!  

 

Fundamentals of 'Spiritual Attainment'

 'Spiritual Attainment' is not for all. This is like a person who seeks permission to leave after having food at a function. He seeks permission to leave since he/she has finished his purpose of visit. It is thus, clear that those guests who have just arrived have to be served food and other formalities meant for the guests at the function. So also, this jiva that has arrived here on this earth has to fulfil its purpose, enjoy or suffer the fruits of action (karma phala) and has to leave when satisfied! But, the problem is that the jiva gets stuck and cannot get rid of the shackles. Such a jiva seeks guidance and seeks divine intervention. Thus, the return journey starts.   

 Now, the jiva, the earthling, that got embodied in a body shaped by food and water embedded and got embroiled seeking redemption has to clearly understand the fundamental principles as enunciated in the Gita spoken by the Blessed Lord Shree Krishna.  These are:

 First, the jiva has to renounce the worldly existence and there is no alternate means of spiritual attainment. Spiritual practice is divorced to material worldly enjoyments. As long as the senses, mind, buddhi, and ahankar are engaged in the worldly pursuits there is no chance of even thinking about spiritual practice! So, the Lord says, manmana madhbhava madhyaji namaskuru | There are verses that guide step by step to return to the spiritual realm through yogabhyasa. Hence, renunciation and taking recourse to yoga are important. The Gita emphatically states 'nahin jnyanena sadrusham'.. Knowledge (jnyan) should lead to wisdom (viveka) and that should bring renunciation (vairagya).

 Second, having taken to yogabhyasa, the jiva should step by step reach the sahasrar prajnya level, the highest level of consciousness via yama, niyama, pratyahara, Ishvara pranidana, and such ashtanga yoga sutra. By now, the jiva is purified enough to enter the realm of spiritual existence.

 Third, there is every possibility of sudden fall from grace even after reaching higher and higher levels of attainment. Hence, one has to guard against the pitfalls! There are many examples of great achievers falling from grace due to prarabhda. Here, Only God should help!

  Thus, just a spiritual attainment is not enough. It is a constant endeavor to maintain the grip or hold on what is gained! This is a very difficult thing. Total renunciation from sensuous worldly existence will help to some extent.

   Now, one should not be under illusion that the job is over once the spiritual practices have yielded some results. The siddhi obtained may be just the beginning! Hence, there is every possibility of the jiva  getting wayward and should guard against that danger. This demands a solitary retreat like an ashram. But here again, there are hurdles. This ashram life itself becomes a big business and the purpose is lost!

  Finally, it is warned here that spiritual attainment is not something to be attained, but a simple reality, truth, nature of existence. It is the normal state of the jiva. In fact, the jiva has entered the material world as an embodied, embedded jiva  from its primeval spiritual state as jivatman. Hence reverting to its original state is not that difficult. It is just a realization that matters. When the jiva realizes the fact that I am not this (aihika) worldly person, but 'That' (para) a pure eternal, immortal, unborn but manifest form of an 'ion' of the brahman! This is the 'med i tat ion'! the term 'tat' is defined as tad brahmn, tad vishnu, tad sarvam, tad param padam! This is the principle of aham b rahmasmi !

'Sanskar'

 There is a common misconception about imparting sanskar to young generation in India, these days. Many aged parents and grandparents complain that their children and grandchildren have deserted their family tradition, do not perform rituals, follow the good conduct (sadachara) samhita and adopted a wayward life, etc. They also quote how the Westerners are now adopting Indian traditions, perform rituals etc. to prove their point. The reality is far from all these!

  First, the present day generation is the product of circumstances. India has seen days of deprivations, poverty, hunger and abuse for a pretty long time and the present generation do not want to suffer any more like that? The Westerners are affluent and seek adventure and find Indian culture tradition values etc very interesting!

  Second, may be, the centers of higher consciousness, like the High and Low atmospheric pressure centres, have moved from east to West?

 Third, it may be a problem of investing valuable time in rituals, traditional, customary, activities which seem meaningless to the younger folks?

  Fourth, the most important thing is that the children are given the traditional sanskar, actually well trained in all family customs and traditions during their childhood days. we have seen how Bhagavad-Gita is beautifully sung by children ins school competitions. Hence, it is wrong to blame them. As the children grow, they come under pressure,  have lot of workload, and attention is naturally focused on career? Thus, they change their priorities.

Last, but not the least, it is very important to note that the five century-old imposition of foreign domination, education and the so called secular traditions (a misconception) have all contributed to the present situation. There are inter-caste and cross-culture marital relations and things have gone too far beyond any possibility of returning to Bharatiya samskruti, sanskar,  (culture and tradition)?

  But the most important thing that all elderly people who complain about the present state of affairs is that the very concept of family, children, parents, etc have lost their significance. It is also true that the jivatman that takes a mora\tal body acquires the guna of the  soil, water and food of the land! Each jiva comes here to fulfil its desire, complete the task left unfinished in previous birth and also, undergo prarabhda karma! This is a very important factor in the change of life style, living pattern of the so called, modern life, these days! So who do we blame?

  Children are just God's gift. Love them for what they are. Do not expect anything from them in return for the  love, affection and protection you give as parents and it is indeed our duty? There are always three types of children. One serves you in old age because they owe a debt of gratitude. Second, they just use you as an opportunity to fulfil their desire and leave? Third, some children give misery and take back what they had given you in past lives? So, do not bother and move forward? The purpose of life is not to settles scores. One should work for redemption, mukti, moksha so that will not come to this mrutyu loka again and again? Take to Gita and learn the ways of liberation, mukti through brahma-jnyan and yoga! God bless all!  

Some Vedic Verses for Contemplation

 Yajnavalkya called on Janaka, Emperor of Videha. He said to himself: I will not say anything. But once upon a time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen the right to ask him any questions he wished and Yajnavalkya had granted him the boon. So it was the Emperor who first questioned him.

Yajnavalkya, what serves as light for a man? The light of the sun, O Emperor, said Yajnavalkya, for with the sun as light he sits, goes out, works and returns. Just so, Yajnavalkya. When the sun has set, Yajnavalkya, what serves as light for a man? The moon serves as his light, for with the moon as light he sits, goes out, works and returns. Just so, Yajnavalkya. When the sun has set and the moon has set, Yajnavalkya, what serves as light for a man? Fire serves as his light, for with fire as light he sits, goes out, works and returns. Just so, Yajnavalkya. [Yajur Veda, Brihadaranyaka Upanishad IV, III- Investigation of the Three States, 1-4].

When the sun has set, Yajnavalkya and the moon has set and the fire has gone out, what serves as light for a man? Speech (sound) serves as his light, for with speech as light he sits, goes out, works and returns. Therefore, Your Majesty, when one cannot see even one's own hand, yet when a sound is uttered, one can go there. Just so, Yajnavalkya. [Yajur Veda, Brih. Upa., IV, III-Investigation of the Three States, 5]

Which is the self? This purusha which is identified with the intellect (vijnanamaya) and is in the midst of the organs, the self-indulgent light within the heart (intellect). Assuming the likeness of the intellect, it answers between the two worlds; it thinks, as it were and moves, as it were being identified with dreams, it transcends this waking world, which represents the forms of death (ignorance and its effects). [Yajur Veda, Brihadaranyaka Upanishad IV, III-Investigation of the Three States, 7].

  “If we have injured space, the earth, or heaven, or if we have offended mother or father, from that may Agni, fire of the house, absolve us and guide us safely to the world of goodness. As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu.” [Sama Veda, Chan. Upa., VI, XVI - Liberation for the Knower of Brahman, 1, 3]

 “Om. Narada approached Sanatkumara as a pupil and said: Venerable Sir, please teach me. Sanatkumara said to him: Please tell me what you already know. Then I shall tell you what is beyond. Narada said: Venerable Sir, I know the Rig-Veda, the Yajurveda, the Sama-Veda, the Atharvaveda as the fourth Veda, the epics (Puranas) and ancient lore (Itihasa) as the fifth, the Veda of the Vedas (i.e. grammar), the rules of the sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya (i.e. the science of pronunciation, ceremonials, prosody, etc.), the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts. All this I know, venerable Sir.” [Sama Veda, Chan. Upa. VII, I - Dialogue between Narada and Sanatkumara, 1-2]

 “Whatever sin is found in me, whatever evil I have done, if I have lied or falsely sworn, Waters, remove this stain from me!”

 “Yours, O King, are solaces a hundred, a thousand! Great and far-reaching be also your favors! Drive far away from us baneful Destruction. Remove from us whatever sin we have committed.” (Rk Veda I, 24, 9]

   Within him is fire, within him is drink, within him both earth and heaven. He is the Sun which views the whole world, he is indeed Light itself-- the long-haired ascetic. [Rk Veda X, 136, 1]

Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: Salutation to you, O Yajnavalkya. Please instruct me. Yajnavalkya said: Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so you have fully equipped your mind with so many secret names of Brahman. You are also honored and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body? Venerable Sir, I do not know where I shall go. [Y0ajurveda, Brih. Upa. IV, II-Concerning ‘The Self’, 1].

   “But if the life (i. e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. In exactly the same manner, my dear, said he, know this: This body dies, bereft of the living self; but the ‘living self’ (jivatman) dies not. Now, that which is the subtle essence-in it all that exists has its self. That is the True.    That is the Self. That thou art, Shvetaketu.

  Please, venerable Sir, give me further instruction, said the son. So be it, my dear, the father replied.” [Sama Veda, Chan. Upa. VI, XI - The Indestructibility of the Jiva, 3].

 “Bring me a fruit of that Nyagrodha (banyan) tree.

  Here it is' venerable Sir.

  Break it. It is broken, venerable Sir.

  What do you see there?

  These seeds, exceedingly small, Break one of these, my son.

   It is broken, venerable Sir. What do you see there?

   Nothing at all, venerable Sir.”

   The father said: “That subtle essence, my dear, which you do not perceive there-from, that very essence, this great Nyagrodha arises. Believe me, my dear.” [Sama Veda, Chan. Upa., VI, XII - The Birth of the Gross from the Subtle, 2].

  Uddalaka the son of Aruna said to his son Svetaketu: Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). Just as a bird tied by a string to the hand of the bird-catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being).[Sama Veda, Chandogya Upanishad VI, VIII - Concerning Sleep, Hunger, Thirst, and Death, 1 -2]

  He understood what his father said, yea, he understood it. [Sama Veda, Chan. Upa. VI, VII - How the Mind consists of Food, 5-6].

   Then his father said to him: Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire. After that, the subtlest part of the fire that is eaten rises and becomes speech. [Sama Veda, Chandogya Upanishad VI, VI - The Physical Nature of the Mind, the Prana and Speech, 4]

   Your stalk is as strong as a bull. Naught will harm you! You are ever full of juice, ever replete, fair in glory, like the daughters of the rich in whose sacrifice, O Stones, you take delight. Smashing but never shattered, these Stones are tireless; they know neither death nor cessation. Exempt from sickness, old age, and suffering, sleek-looking, free from thirst or craving. Your fathers stand firm from age to age. Enamored of repose, they stir not from their seat. Untouched by age, of golden Soma never bereft, they have forced heaven and earth to pay heed to their sound. Thus speak the Stones at their release, when their journey is over, as they clatter, like men drinking wine. Like farmers sowing the seed, they decrease not, but rather increase by their gulping this Soma. [Rk Veda X, 94, 13]

Set up to the East of the sacred Fire, you accept our prayer, intense and unflagging. Hold yourself high to bring us prosperity. Drive far away dearth of inspiration. Girdled and adorned, he displays youthful beauty, yet is fairer by far when brought to new birth. With minds contemplative and Godward directed, our sages of lofty intelligence rear him. [Rk Veda III, 8, 1- 4].

   

"... harati prajnyam vayurnavamivamhasi"

 The 'Atman', the soul or core of the substance, becomes a jiva (living being) on entering the earth. In fact, it is a particle of light, energy, prana that gets embodied mired in the soil, may it be, plants, birds, animals or humans! The embodied jivatman is sustained throughout its life by constant supply of water and food. The food obtained from the soil is tamasic and, as such, the jiva also becomes tamasic. It is the quality of the food obtained from the soil that decides the nature of the jiva, as stated in the Gita. Basically, the jiva is embodied and embedded in the five elements- bhumiraapo'analovayurakashah |. The process of formation of the body in the mother's womb is also very curious. In the beginning a piece of organic matter as 'bhruna' gets enlivened by the prana and transformed into a a jiva takes shape as per the form and structure of the parental material! Thus, the jiva suffers due to its acquired qualities. Thus, it is the quality, guna, that we witness, not the jiva! guneshu guna anuvartante |

  Now, the jiva enjoys or suffers the quality and as such, we have to understand the true nature of the jiva, first. The sense organs are formed in humans in order to experience the qualities, tanmatras, of the five elements, such as, the rupa (form), shabda (sound), sparsha (touch), rasa (taste), and gandha (smell). The antahkarana, three inner instruments- manas (mind), buddhi (intellect), and ahankara (ego) use the sense organs to satisfy the whims and fancy of the ignorant tamasic jiva that believes in the joy of the tanmatras! Thus, the trouble starts. The Gita states that the "the jiva is struck in a leaky boat in a stormy sea of sansar moving hither and thither without any savior!" This is the predicament. Once the jiva realizes its true nature, it looks for guidance and thus, saved by the grace of the Lord! 

 The solution to cross the turbulent sea of sansar offered by the Lord is stated is 'Atmavan bhava arjuna| (Gita Ch. XII. Verse 10]; "Control the mind and the senses and contemplate on Me," says the Lord.

.".. so Gods speak in Samskrutam"?

 'Devanagari' is the language of the Gods. It is the language spoken by Gods in their realm (devaloka) of 'Svar', the third from the Earth (Bhu, Bhuvar, Svar). This svar is the realm of the Sun. The Brahma sutra has a phrase 'akshi purusha'. It says, "the person (purusha) in the eye (is the Sun)! The sun, the eye, and the Atman (Self/soul) are one. Now, the language one speaks from the heart is the same as the one that Gods speak! God resides in the heart as stated in the Gita. Now, it is clear how God speaks?

 There are four states of transformation from the stage where the sound emanates and words come out of the lips. These are specified as the levels of navel, nabhi (para), anahata, heart level (pashyanti), throat (sound /svara / madhyama), and at the level of lips (uchhara / 'a' to 'am' akshara) pronouncing the sound (shabda) that constructs the pada out of the shabda of the syllables as vaikhari. Thus, it is clear how the humans learnt speaking!

 Now, as to the God who resides in our heart and speaks, the language must be of Gods? This starts with the navel (nabhi) where brahma granthi is located. the sound that emanates here at the  para level, reaches the anahata, the heart level (Vishnu granthi), the level of all-pervading consciousness.  This is the pashyanti level. The sages meditating on brahmn (contemplating on the Self/Atman) can visualize this state! dhyanavasthita tadgatena yoginaa pashyanti paraah | Thus, the sounds emanating here are the bijakshara mantra that are potential, with full creative power! These sounds are of the vowels and alphabets of the Samskruta language. 'A' to 'am' and 'aH' are the vowels full of creative power. These are capable of creating the universe. Further, the results is found in the emanation of the consonants of the 'ka' varga to 'pa' varga. that create the pancha mahabhuta, their tanmatras (such as, sight, sound, smell, touch and taste) and the ten sense organs to experience these! Now, the 'pa' varga  is the attribute of the Lord with powers to create, sustain, dissolve, appear and disappear and grace! Further, the syllables- ya, ra, la, va sa and ha  are the powerful wheels that churn and create 'Life'. These are the basic ingredients of pancha mahabhuta- water ( (78%), soil/food (21%), and air, fire and space (1%) that create and support life. All these are divine aspects, the sounds that manifest from the Lord! These are the akshara brahma! 

 Thus, the languages spoken by the human at the highest level of existence in pure consciousness reflect these, while all others just exist at the lower levels of just eat, drink, and sleep! It is important to note that the only language that is clear, distinct, short, sweet and effective are the words that touch the heart and that is Samskruta bhasha! All others are just floating ones, not leaving much impression (may be, useless in the long run?). Thus, it is needless to say, why one should be careful not to utter a single word (or even a sound) without carefully weighing the pros and cons. One should not speak unnecessarily, at all! Also, one should know what to talk, how much to talk, when to talk, and also remember with whom one is talking! A yogi is a muni, of silent nature- a mouni. He is a person of equanimity, of a constant self-established nature. The Gita says, sthitadheermuniruchyate |

  

...sa me priyah |

 It is common knowledge that there is an aptitude test, an eligibility test, or some sort of tests for pursuits of of higher knowledge, So also, Shree Krishna lays down some eligibility test, a prescribed qualification to attain to the knowledge of 'brahmn' (brahma vidya yogashastra), to attain to Him. Here, the Lord prescribes certain certain qualification to reach Him (BG. Ch. XII). These are: total devotion, equanimity, self-less service, humility, piety, dhyan and a constant contemplation. Further, it is stated that a person who is always happy and contented with what one possesses, who treats all as equals, and who do not have any likes and dislikes, love or hatred, and shows no emotion, pride, and undisturbed by success or failure, praise or abuses, established in one's self is said to be dear to Him. Moreover, there are verses in the Gita that specifically state that a person who sits in tranquil state in  a secluded place alone and does nothing but contemplation on brahmn is the dearest of all. Even a small desire lurking somewhere in the bottom of the mind will take such a devotee away from the Lord! Hence, lack of desire, disinterested in worldly sensuous life, rather, renunciation is called for. 

 Chapter XII of the Bhagavad-Gita describes the quality of people who are beloved of the Lord. Bhagavan Shree Krishna has clearly stated that His devotees are of focused mind, never swerve from Him. The verses that describe such devotees end with the words ... sa me priyah | meaning, they are dear to Me (see BG. Ch. XII. verses 14-20). It is important to note here how devotion (bhakti) with knowledge (jnyan) is more important than mere devotion. Mere devotion practiced as a habit is not enough or that effective. When a person realizes the meaning and purport of dhyana with total devotion the exercise becomes more effective and fruitful. However, acquiring jnyan is not easy. It requires an attained person, a guru, to initiate the devotee with the mantra (diksha). The devotee has to contemplate on the desired object, preferably, the Atman.in order to gain 'atma-jnyan'. It releases such a learned devotee from the shackles of rebirth. First, it should be realized that the earth is a death-knell and all that is born here has to deteriorate, die, and decay. The nashvara jiva should realize the illusory nature of the world and develop an aversion to sensuous worldly life. There is no other way than to desist from worldly interests, Knowledge should lead to wisdom and finally, renunciation. It is this renunciation that releases the jiva from the bondage, the cycle of rebirth in this mrutyu loka. The immortal Atman that has got embodied in an elemental mortal body realizes its mistake and craves for release and, hence, this craving for liberation, mukti, moksha.