"Is This World Real?"

 This question about the 'Reality of our Existence and the true nature Objective World' is raised often, and it ends without a conclusion. The problem here is that of the 'true nature'. Pancharatra says, "This world is illusory" in unmistakable terms. Whatever the sense organs grasp with the help of mind and intellect is 'what is grasped', and may or may not be real, true. It is subject to the capacity of the individual to understand what is grasped. A person of worldly interests sees the world in a different perspective as compared to the one who grasps it after spiritual attainment. There are seven levels of consciousness and all of us work at the basic level of muladhara, svadhishthana and manipura prajnya only, day in and day out. A person who reaches higher levels at anahata, vishuddhi, ajnya  prajnya will get a different perception and realizes the reality.

 Whatever appears to be real or true may not be real or the truth and there may be something else that covers the truth! The world we live and work, exist for a short span of about 80 to 100 years, is not true at all! we know that nothing exists for long on this earth, mrutyu lok, where everything is subject to deterioration, dissipation. persons, things and matter appear and disappear, sooner or later! This is the natural order. what all we see is just a continuous drama in the background of the Mind-screen. If the screen goes, the drama ends! this is just like the movie where there is a Producer, Director, and Actors along with the personnel holding camera, light. sound recorders and Film rolls! there is nothing more or less than this. We all appear on the stage, doplay our ordained role  It is the sense organs that go on errand at the command of the ego taking clues from the mischievous Mind and project umpteen images. The mind has no intelligence or discretionary power to interpret and realize the true nature of things. This presents a complex picture of the objective world. Moreover, there are limitations and intervening factors like time, distance, and causalities that change the reality and thereby confuse us. We cannot see the truth unless we cross the borderline of the reality and myth.

 Sri Shankaracharya called this objective world a myth since it changes with times. Anything that 'did not exist before' and 'will not exist after' a certain time will not be true at all! In order to be real or true, it must always exist without any change. It should be immortal, everlasting, unborn and never cease to exist if it is to be declared as true. In that sense, neither the sun or the planets, nor even the stars are not true. They are passing events in the history of the expanding universe. Each and every object is moving farther and farther, more so in the case of our relations in family, social and other fields of life! Just like in a movie theatre, only the background screen is real. The white wall projects films with actors as if they are real. This background screen is so merging with the passing objects on it that we mistake the even the make-believe show as the true one! This curtain, the screen, that covers the true has to be torn apart by a pair of scissors of discretion and knowledge. The truth dawns when the curtain of ignorance is torn apart. Only the screen, the empty wall, remains when the film show is over. This is stated as the "brahmn sat and the jagat myth."

 Now, coming to the central point again, "Is this objective world real?" Yes. It is real to the ignorant who is unaware of his/her true self. The revelation comes with the knowledge of the self, atmajnyan. Nothing is true that changes with time and distance and that is bound by causality. This applies to everything that exists in time and space. "Neither I exist, nor the world exists" when we close our eyes for a sec., and more so in deep sleep or yogic trance, nirvikalpa samadhi. In fact, the reality dawns in transcendental meditative trance! A yogi realizes the true nature of this objective world as well as his own in this state. Thus, Lord Sri Krishna advises us through Arjuna, "tasmad yogirbhava! 

'Duality

 'Duality' is the real problem. It starts with 'I' and ends with realizing the true Self, 'I'. I and the objective world means duality. Realization of the fact that the world is a product of the mind, the senses and the ego will erase duality. Actually, there is no duality in this world. Everything is just 'Knowledge', or pure 'Consciousness'. The individualized consciousness starts observing this duality due to the discretionary power of the Mind. The Mind creates duality. where there is none. The moment the mind starts its mischief the duality begins. 'No Mind, no world' is the fundamental principle. There is no world of objects when mind goes to sleep. Nothing exists in deep sleep and in nirvikalpa samadhi. One has to learn to switch off the Mind just like the light and fan are switched off when not needed. A still mind is the pure state of 'brahmn'. Hence it is essential to control the whimsical mind or just make it still. A jnyani will stop the interference of the fickle mind and works through the soul. 

  However, it is very difficult to control the mind since it is a reservoir of bubbling fountain of energy. The only way to channelize the turbulent energy of the energy is to take to transcendental meditation, ateendriya dhyana, whereby the mind rises above the mundane and sits in a tranquil state! One should develop aversion to sensuous life and turn to higher spiritual levels by constant yogic practice, yogabhyasa.

  Yoga teaches us how to control the mind. It is the ego that makes the mind to operate the senses and make them go on errands to fulfil the insatiable wants! When the jnyani realizes the fact that wants are insatiable and comes to the futility of the exercise of the mind, the search for satiation ends! In fact, the sense organs have thousands of desires. The agama shastra tells us that 'it is the nature of man to seek what is not there and get disillusioned. It is true that nobody is happy even when one gets what one desires. Hence the earthlings are fooled by the evasive happiness.

  The solution for all problems, the panacea for all illness of mind is desist the temptations of the deceptive objects of desires in this make believe world. The real attainment lies in the realization of the fact that there is nothing, no duality of I and 'the other'. Everything is a drama that passes on. Close the ey, the world disappears! The reality is that 'nothing' manifests as 'something' to a deluded mind and, that makes the foolish mind run!   

  A really attained or knowledgeable person, a jnyani, will not be deluded by the glamorous or glittering world. He realizes the true nature of the Self and the nature of the world controlled by time, space and causality. Ultimately, it is the nature of the earthly existence of the jiva that makes it go round and round in cycle of births and deaths. This chain should be delinked by yoga sadhana. Desire is the seed that cases rebirth and it should be burnt by knowledge (jnyan).  

'Brahmn'

 'sarvam khaluvidam brahmn'

  This concept of 'Reality of Existence' is extremely a difficult one for common man to understand. There are some who question this very concept and ask whether we are all Brahmn. In a way, it's true that there is nothing that is not 'Brahmn'. But, what is this 'Brahmn'? The term 'Brahmn' means 'nothing, that also contains everything within IT'. 'IT' is the Brahman, 'IT' is the 'sat'. It is the 'tyat'. There are some pundits who question this very basic concept of 'sat', the very 'existence'! 'Sat' is Brahmn. Brahmn is the wall, the screen, the space,Mind or Akash that hold everything and present as such and such to the onlooker. It is pure consciousness that is aware of itself as well as the other. In the first place, the difference between the terms 'sat' and 'asad', Be and Being, 'exist' and 'existence' has to be clearly understood. 

  We are all human 'beings'. The level of existence from almost an unicellular amoeba to that of the gross human body level is a biological entity. All are  living beings, at that! This 'being is the problem. This being is the limitation! The limitation is the problem creaeted  by time and space. The passage of time creating changes along with the passing time is the problem. It is this endless change that causes the illusory nature of existence. Hence, it is essential to understand the 'changing nature' of our existence as also, the reality of the nature of existence. Those who realize the limitations and overcome all sorts of limitations by yoga will be emancipated.   

  All of us exists in jagrata, svapna, and sushupti and repeat the same cycle day after day. We never realize the true nature of the Self during all these states. If we can just observe our state of existence in sushupti and transcend it to turiya, we will be able t know our true Self. We are all passing several stages in life from the beginning as an impregnated cell in mother's womb to old age and death to take another gross form again. This is the predicament of the jiva! It can break the shackle, chain of rebirth, escape the clutches of karma and get liberated the moment we realize we are not the body, mind, intellectual combine, but an unborn, eternal, immortal Self. This is possible by the study of scripture and practice of yoga. Hence, it is advisable to take to yoga and realize the Self in the state of samadhi. 

"karmanyevaadhikaarastE"

 There is a beautiful statement by Bhagavan Sri Krishna Who says: karmanyeva adhikaaraste  ma phaleshu kadacana! Meaning, "Your adhikaara (authority) is just do your karma (ordained duty) only and, not to ask for anything in return"! This statement clearly states that one should not ask for the fruits of action .ince they naturally accrue and follow. There are people who ask, "why should we not ask for thr returns when it is our right to get our dues. But the Lord knows what to give to whom and when. He will not delay even a sec. and will not give less or or more than what is due. Moreover He , the Lord, is maintaining all our accounts and is judicious in awards. He may not spoil His devotees by creating greed, avarice, miserly and selfish cravings!, since He loves His devotees. Our repeated births and deaths in this tamasic gross physical body is by itself an example. It is to pay back or receive our dues that we take rebirth. There is no rebirth once the account is settled (punarjanma na vidyate!).

 This verse has been interpreted in many ways by many learned scholars without proper understanding, as it appears from the commentaries available to us! There is lack of dhyan, contemplation on the deeper secret meaning (gudartha) of the Lord's words. One may use all his worldly knowledge, perverted intelligence, fickle mind coupled with ego to interpret the Samskruta shloka and translate it, but never get to the hidden meaning! Only a person of spiritual attainment, atmjnyan (Knloeledge of the Sself), can understand it!. At one point, the Blessed Lord Himself states, "Arjuna, you cannot understand my words!" How can a mortal understand the words of the Lord unless one rises to the level of the Lord?" However, it becomes very easy to understand everything once the Lord bestows 'His (Deva's) Grace (anugraha) on us. 

 So, what the Lord means by His words ma phaleshu kadacana, 'not to expect results', is very clear. All mortals here on earth (earthlings) are just serving their prarabhda karma. It is just paying the old debts as karma, and enjoy or serve the fruits of previous action (karma phala). Those who have divested of their ego, selfish motive, greed and the desires for worldly accomplishments can understand the Lord's words. It is the ashtanga yoga sutras that one learns how to attain purity by satya, astheya, pratyahara and Ishvara pranidhana that one crosses the lower limitations and becomes qualified for higher spiritual attainments. Bhagavan is addressing such devotees and guides them here as to how to attain to Him.

  Finally, it is clear that what we enjoy or suffer here in our gross physical body, senses, mind and intellect oriented toward objective world is a prarabhda. The ultimate goal, however, is to develop spiritual attitude and bring out the divine power vested in us. One has to just do the worldly duties, attend to the routine, never losing the sight of Him. Never forget the goal of life, When a person surrender to the Lord, He takes over all our responsibilities, removes all our blemishes, shortcomings, and protects us! He assures liberation-." ... mokshayishyaami ma shuca!" Th Blessed Lord asks us to become a yogi- tasmad yogirbhavaarjunaa! yoginaam brahmaa bhavati saarathi !

  Thus, it is clear that a devotee of Lord Sri Krishna is relieved of all his worldly worries, troubles and turmoil. He is finally liberated, too! Just surrender to Him? Once we surrender to Him, He will bestow His grace giving what all that is good to us and protect us from all evil forces. So don;t beg Him, just chant his sacred name and praise His name. The magic will be done!

.   

Stithaprajnya

 There is a beautiful advice by Lord Sri Krishna to us through Arjuna as to how to live a life of joy, full of happiness, and finally attain to Him. The Blessed Lord says, be of equanimous mind (sama dheeH), self-controlled, of stable mind, and transcend (samaadhiH) the sensuous worldly state of existence. He, the Lord says, "Arjuna, be a sthitaprajnya." Arjuna, in turn, asks "What is this state of stitaprajnya and, what and how will be the attitude and behavior of such a stable-minded person (samaadhistha)?" |

 "sthitaprajnyasya ka bhasha samadhistasya Keshavaa | (Ch2. V.54).

 naabhinandati na dveshti tasya prajnya pratishtithaa"  A sthitaprajnya is neither elated by praise nor sorrowful when hated by others. This state of equanimity is what is called for in a learned person, jnyani. One should never indulge in likes and dislikes, appreciate or condemn others, should not bloat with praise or feel miserable when others curse or look down on us. One should always control the outward-going senses desiring for happiness from external objects, persons and interests. One should always remember that desires bring anger when not fulfilled and the sensuous objects will never bring happiness, The external objects are so created by the fickle mind that make the Indriyas (sense organs) run on errands without knowledge of the reality of the true nature of this world and its objects.    

  A person who realizes the fact that real happiness springs out from the soul (Atman) and there is no need for looking for happiness outside! He who is established in one's own Self is indeed the happiest person!

See Atmanyevaatmanaa tushtah sthitaprajnyasyastadocyate || (2. 55). A person of equanimous state of mind is said to be a muni. Sthitadhheermunirucyate |

Contemplation on the Self

 People often complain about sleeplessness not knowing that it is a blessing in disguise. Doctors advise exercise and do not bother about the age of the person complaining sleeplessness. It's the old people who normally complain and they are too old for physical exertion in the age group 75+. Moreover, they may be having problem like worries, tension, anxiety and ailments that cause restlessness. Hence, there cannot be a blanket solution to sleeplessness. However, old people who are free from all family problems, anxiety or tension may spend the time reading spiritual texts and meditation if they do not get sleep. 

  Contemplation or just recapturing the path of one's journey through life since childhood will be very useful. Much better is to think about how he/she has traversed from the heavenly state to the mortal state on this earth from almost an impregnated cell in mother's womb to a fully grown baby in 9 months! The Pranic energy that takes embodied state is a mysterious one that is worth thinking about when one does not get sleep!

  'Atmajnyan' or the 'Knowledge of the Self' is very important. One should spend much time on this aspect after 75 and live peacefully. Further, an inquiry into the true nature of worldly existence of the jiva is very very important for us. One should ultimately realize the fact that this earthly existence is one of limitation (maya) and there is nothing to enjoy here. It is thus better to prepare oneself for a return journey never to return to this death-knell again through yoga and samadhi. 

Happiness

 What is Happiness?

 'Happiness' may be defined as state of Mind. If the mind is satisfied, cheerful and the person is contented it may be a state of his happiness. However, this term defies any definite state since the person's happiness is subject to many a variable condition. Unfortunately, the human tendency is to search for happiness where it doesn't exist. The objects of the world are merely substance of varying quality and may or not suit everybody. Moreover, the human beings seek happiness in material world that is incapable of satisfying the senses, intellect, mind and ego. Hence seeking happiness in an objective tentative worldly existence with endless desires is futile. 

  In the real sense of the term, 'happiness' is a state of Mind. Mind decides whether it is happy or miserable, joyful or sorrowful depending on its likes and dislikes. Many a times, the mind is not happy even when it gets what it wants! The problem is one of 'Time' that weans away joy of fulfillment. There is a gap between the time of desire and time of fulfillment. Hence, happiness or joy from fulfillment of desires is ruled out. The real happiness or joy comes from heart that is already equipped with everything it desires. In fact, it is only a matching game. The heart or the soul is already happy since it is its basic nature to be happy, contented, joyful. It sprouts happiness. There is no need to instruct it whether to express happiness on fulfillment of desires. The Soul (Atman) is already happy whether the senses, mind, intellect and the ego are satisfied or not. One should see through the heart and feel through it in order to experience joy of life. Instead, the foolish people seek happiness in objects of desires that the fickle mind, bloated ego, perverted intelligence seek, not knowing the fact that the wants are insatiable. The ten sense organs (indriya) have ten thousand desires and none of these can be satisfied in an ever-changing objective world. So, seeking happiness on earth is like searching for water in a hot desert. Not knowing that it's a desert mirage, the humans keep on looking for happiness and finally feel disappointed.

  The Pancharatra Agama Shastra clearly states that the human beings as earthlings are destined to be miserable since the earth is a death-knell where everything is subject to deterioration and disintegration. Whatever is the desire of the human beings, whatever is the attainments, it is ultimately meaningless. What is important is this realization. Atmajnyan or the 'Knowledge of the Self' only will reveal this 'Eternal Truth'. A person becomes immensely happy when he/she realizes the fact that the earthly existence is one of maya illusion. Ma and ya become ya and ma when reversed! 'Ma' is time and 'Ya' is the controller ('Yama!). So, it may be surmised here that 'nothing will give joy or happiness here since these terms are mere illusory coupled with their opposite partners of sorrow and misery. These joy and happiness are followed by sorrow and misery like the day is followed by night.

  Real joy and happiness lie in the knowledge of the 'Reality' of the true nature of the world and our worldly existence. "The World is a Stage, and we are all actors and spectators, too" as William Shakespeare said. Let's learn to play our role and retire, as also, sit and watch the drama unfolding before us? This is the principle of 'Witnessing Self'. Hppiness lies here.

Varnashrama

The term 'Varna' has many connotations. It normally  means colour. akshara or syllable, and distinguishing character. When it is added to ashrama dharma, lifestyle of certain class of people, it refers to caste, creed, and sects. However, all these are subjective and hence. much confused by different religious groups. When it comes to the color of people all over the world, there are the whites of Europe, Red of Mongolia and China, and the brown and Black of Asia and Africa, respectively. It seems that the whites are like the half-baked cake and we see these whites lying naked in Sea Beaches to get their skin tanned in the sun. When Brahma was the Creator was baking these humn cakes the over-heated ones became the dark African, the brown ones of South Asia and the white skinned in Europe and North America. However, the color of the people has nothing to do with the religious faiths. The oldest is the Hindu dharma and it is eternal, oters may come and go! It is sanatana.

   Hindu dharma is the oldest of all that exist today and may be traced to almost a Hundred thousand years! There were large communities living in Bharata Khanda, the Indian Sub-continent when there were none in newly found lands like the Americas. They say Columbus discovered India, but it was not Bharata. They say, Magellan and Vasco da Gama went round in sailing boats and discovered lands! 

 Now, if we take the Great Mahabharata War of dwapara yuga, the number of soldiers accounted for, such as Eighteen akshohini can be imagined. These army units were supported by several other thousands engaged in supply lines, armory, and utilities. One can imagine what must be the total population of Bharata at that time when there were no other religions in other parts of the world (except in Egypt, Mexico, Peru, China, and Italy/Greece). We have Ramayana where some detailed geographical accounts are given. But very little is known about the krita yuga/ satyayuga. We definitely do not understand the history and geography of the previous manvantara, dated back to 4 320 000 years ago! Brahmanda purana is terse and difficult to interpret or understand.

   Thus, what do we know about these varnas or ashrama dharma?

The answer is simple. A careful Study and proper interpretation of the Veda might help us to some extent. The Veda gives us the varnashrama dharma,and so also, the Bhagavad-Gita where the four class of groups identified as Brahmana (the priestly class, teachers and Pundits), Kshatriya (Well-versed in warfare or protecting force), Vyshya (Merchant class), and the Shudra or agricultural or groups engaged in cultivation of crops, processing, and community services. None of these are considered either of high or low in esteem and all were equal and respectable. It is the advent of the Europeans who came to do business and started ruling the country that did not understand this scientific classification of occupational, economic social, or functional groups. It was a wonderful rural community where all worked for one and one for all. This was een in the community functions.

  The early rural communities were highly dharmic and centered around the Temple. The people were pious, God-fearing and highly civilized in the sense that there were no thefts, crime, and law and order problems. Common religious festivities marked the happy communities.

  What a contrast when we see the present day divisive tendencies like the ideologies of Communism, Leftists, Rightists, Extremists Terrorists and invading ISIS Missionaries converting innocent people, and other uncivilized brutal fundamentalists committing genocide! This is an indication of declining dharma and mark the end of Kaliyuga of the last quarter of the vaivasvata manvantara. This will end disastrously giving rise to a New Era of Sarvochisha Manvantara, next. The dooms day is nearing?

Life in all its Grandeur

   The term 'LIFE' has different meanings for different sets of age groups and gender types. Different people have different notions and get different experiences as they move on with age. Some see half cup full while some others see half empty. There are different perspectives of life. For some it is all a bed of roses and some, just thorns. May be, there is a divine plan in shaping lives in a particular way. But, it is certain that people should learn from their experience and use proper discretion and always look to some higher power that be for guidance. 

 Each one enjoys or suffers as one thinks. The wise people do not attach much importance to day-to-day trivial things. some make a big mountain of a mole hill. Some are never happy inspite of possessing and getting whatever they want. There is an in-built craving that can never be satisfied. Some are happy with what they get and do not hanker for more. Hence, 'Life' is something that we cannot just generalize. Moreover, each one faces life as it comes and lives his/her life. There is no set rule or condition, albeit there is family, social and community norms. Children imbibe some traits from family traditions, but soon drop them. It is only for a short duration of life that the children are dependent and follow (some may not) some family tradition. Some may not have even parents or guardians to look after them! Under these conditions, no wonder most of the children grow up under prevailing conditions, circumstances and situations that they are in. Hence, it is all uncertain how children are influenced and grow up. Many unfortunate children get into bad company and get ruined. Very few are lucky enough to grow up in sheltered and protected environment. All these ultimately speak in the nature of of society and government that we have! It is the duty of every citizen and the State to protect, help and support, even provide food and shelter to the needy children and help them to grow up as good citizens. This is very important in these days of cross-border terrorism, vested Missionary agents ruining the hapless ignorant children. The role of religious institutions like the Mutts (matha), temples, and ashrams become more important today.

  India is at crossroads today and various powerful agents are busy destroying the very basis of our faith as a Hindu society. Some perverted pseudo intellectuals have discovered 'Hindutva' and want discussion on sanatana dharma, the age-old and everlasting religious faith. Hindu dharma is indeed universal one, that envelops the entire humanity. Most of the Europeans love Indian tradition, culture, and even try to adopt to it. Some get married in Indian style and some stay in the Indian ascetic way of life! Hinduism seeks to unite the world as one family, advocates universal brotherhood, piety, compassion, love, respect and regard for the fellow living beings (just not humans). The principle of Sanatana Hindu dharma is one of equanimity (samatvam), peace (shanti), and work for progress of entire society, State and nation. The entire world is treated as one family (vasudhaiva kutumbakam).

 One should rise to the occasion and strive for unity amidst all diversities of ideologies, languages, religious faiths, and ways of life.

What is Life?

 The term 'Life' has a deeper meaning and connotation than we actually know! The very word is made of 'L' for Light, 'I' for Intelligence, 'F' for Force, and 'E' for Energy. Indeed, Life is Life-Force, Prana or 'Pranic Energy'. Light and Creative Intelligence are inherent aspect of Prana (Life) of any living being (jiva). Life force circulates all over the body- from head to toes. The human eyes are eulogized in the Veda as 'akshi purusha'. One can see oneself in the pupil of the person whom he/she is seeing! So, one exists in all, and all exist in One! One can see objects even in darkness! Once a teacher asked the students: How do you find your way when you enter your dark room? The students said: We will find the electric switch and put on light. Again, the teacher asked, how do you find the switch in dark? The students said that they can find the switch by habit, moving our hands on wall till we touch the switch. Our sense of touch (sparsh jnyan) has intelligence to locate the switch in dark. We can walk holding the wall and find the switch. So, the teacher said, your touch can guide you. He asked, how do you find if some person is already there or not in the dark room?  The students said, we can call out loud and find out. So, touch (sparsh) and sound (shabhda) are useful in locating the persons and things in dark. 

 It is surprising how blind people live! It seems that they possess some sort of intelligence, extra-sensorial power, a sixth sense, and live mostly by this. But ordinary people have to struggle a lot in life even for small things like these.

    Now, when we come to day-to-day life of ordinary people, life is full of uncertainties. Nobody knows what lies ahead and how to tackle the problems that arise. Nothing is known about the next step and every step has to be taken carefully, one at a time, judiciously. Starting from childhood, we learn elders by observation, hearing and seeing how they work. Later on, we learn much from schooling. However, all these are of lesser importance when we face the real life. Only a few gifted ones realize how an unknown powerful force takes us by hand and take us all through life. The 'divine forces' governing our lives, may be, it is destiny, luck, blessings of elders, God's grace, or just the fruits of previous action. 

  It seems that most of the time, what we get in life is already determined by our action (karma), be it of the past (prarabhda), accumulated over time (sanchita), or the forthcoming (agami). It is said in our epics that we take repeated births in order to settle our accounts (RuNa). This is like our relation with the Banks where we take loan or keep our Term Deposits. We have to run to Banks till we settle it and close the account. Our Life is governed by the same set of Laws. The Bhagavad-Gita has clearly stated that one has to take repeated births unless the living being attains oneness, sayujya, with Him. There is a verse that clearly states that "Anyone can overcome this limitation and get redeemed from rebirths ('punarjanma na vidyate'). 

  Hence, there is always a way out. Trust in Lord with full devotion and faith. That's all. All problems appear like mountain and disappear like the retreating waves! But, the ignorant jiva gets shattered at the very first blow! There is no easy way of escape from the prarabhda karma, and one has to suffer. It is also important to note that we learn from all these scriptures how to evade or avoid the future problems. It's better that we plan now for a total redemption and look for God's grace to avoid coming again to this mrutyu loka. First, we should realize that there is nothing to enjoy here for one who is really wise. This earthly existence is one of limitations of time, space, and causality. So we should work for our early departure, clearing all our dues and see that we never return here. Nothing prevents us from working for a total liberation, mukti. Chant the name of Sri Hari Narayana till He hears you!

Religious Faith

The Biblical statement is that the human evolution started a few minutes before 12 and, as such, it is still in its infant stage. It is thus. immature, childish, and even harmful for peace prosperity, and progress of mankind. There is no remedy for this. One has to wait. At present, people think, talk, and act as though they are programmed by a set of software adopted by the brain. There is a set pattern in thinking in society, amongst world leaders, and even in the day-to-day normal human interactions and transactions of people. it may take several centuries to fully command the rich potential of the human race. There is a lot to sacrifice by the present generation to gain or attain peace, and progress in human society. Each one seeks his/her personal interest first. this may seem to be selfish. In fact, there is no set pattern, rules and conditions or even guidance for an assured way of human development. What all the great saints and sadhus preach and practice such as renunciation, vairagya, nirasakti yoga may seem to be just seeking an escape from drudgery of routine worldly existence and may not be suitable for human development since they are of negative nature seeking liberation, mukti.

  Hence, the question remains. What is the alternate for the present way of life that is branded as sensual, illusory, and leading to disappointment, or lack of fulfillment?

  As at present, there is no answer. It seems there is no light at the end of the tunnel! This is the understanding of most of the learned spiritual teachers. They are not negative in their approach, thoughts or understanding of this world. It's true that we are all in a death-knell, mrutyu loka, where everything has a beginning and end, comes under the limitations of time.

 This worldly existence is full of desires and wants that are insatiable. Hence the tunnel (of life) is dark (of ignorance), too long and endless. There seems to be no redemption, unless we surrender to the higher powers that govern us. The great teachers are of the opinion that surrender, sharanagati, is the only answer. This is the principle advocated by Sage Yamunacharya and his disciple Ramanuja. This is vishishtaadvaita. In this perspective, both dvaita and advaita principles seem to be of little value. Another advantage of this vishishtadvaita tattva is that it is based on pure devotion. For common people who are illiterate, ignorant, it is of no use to advise study of scriptures. At the end of dvapara yuga (3599 B.C.) people were more devoted and enamored and carried away by the very sweet name of Krishna and attained liberation. Thus, mere devotion too will work! Devotion may also lead to knowledge!

Sudarshana Chakra

  Lord Vishnu is depicted as the Savior and is shown with a conch (shankha), wheel (chakra), goad (gada), and Lotus  (padma) in His hands. The significance of Sudarshana Chakra is very interesting and highlighted here. The wheel called Sudarshana is the Shakti aspect. Devi Shree, Lakshmi says, "This supremely profound shakti of mine, manifested with a predominance of tejas is as bright as multimillions of suns, moons, and fires in profusion. This shakti, Lakshmi, is identical with the disc named Sudarshana which destroys enemies. This highly powered weapon made of fire belongs to Vishnu." (L.T. p 139).  Its essence is prana. All weapons and all shakti arise from this Sudarshana (Chakra). "No single act on the part of Vishnu can (be performed) without  (the aid of ) tis (Sudarshana). This (shakti) is identical with Vishnu's resolve  (to become active) and starts functioning at the moment of creation. She (Lakshmi) adheres to to her disc-form (chakra) even when sustaining and absorbing creation." (ibid,)

 Thus, the entire process of creation, sustenance and dissolution is associated with Sudarshana disc. She, Devi Lakshmi, says, " This supreme kriyashakti born from a part of myself, belonging to Vishnu  and identical with agni, pervades (the whole creation) from Brahma (the Creator) to a tuft of grass (trunakashta)  in six different courses of creation.  (ibid, p.159).

  The Sudarshana chakra contains all the letters (syllables/akshara). It is represented as a wheel, chakra of Creation and it the axle contains the pairs of tarika and taraka mantra belonging to Vishnu. The sixteen svara letters (alphabets) possess the light of Sun (Surya) and Moon (Soma) occupy the hub of the wheel. The twenty-four letters from ma to ha (occupying the spokes) reach the inner circumference. The letter ksha (varganta) appears round (like pinda) and extends up to the periphery in Sudarshana. 

"Mantrarupini"

 Devi "Shree" is 'mantrarupini'. Devi Lakshmi says, "In the supreme space ( parama-vyoma) I exist as the divine, total and original I-hood adorned with the garland of aksharas, (sounds and letters of alphabets) spanning all space." This is akshare parame vyoman of the Rk Veda! We may deduce from this statement how space is already filled with knowledge- sounds, sllables, words and the meaning of words that create objects meant by the word? By the way, this 'I-hood' (aham-ta) is the very embodiment of Shree Hari Narayana! Lakshmi is not distinct form Shree Hari. Lakshmi is the manifest aspect of Shree Hari Narayana and exhibits all the qualities that we attribute to Him, such as, sarvajnya, sarvantaryami, sarvatantra svatantra, sarvavyapi, As mantrarupini, Lakshmi is the 'Garland of Letters, (akshara maala). The vowels a to am and aH are full of creative power. The consonants starting from ka to na create the pancha bhuta, and the panca indriya to experience them. the Letters- ya, ra, la, va are the turbines, the wheels of energy (shakti chakra) that can be activated in meditative trance (samadhi yoga). The syllables sha, Sha, sa, ha are the very life breath and the sounds of air we inhale, and exhale everyday, supported by the 36 000 nadi (devata) on each side of our heart. We can activate the chakras and gain power/control over the elements. Each syllable lam, vam, ram, yam, ha, Om, so'ham are to be meditated upon (each one may take at least 6 months of incessant meditation)! Thus, the entire mechanism is in-built within us from muladhara (at the end of the spinal cord) to sahasrara via svadhsihtana, manipura, anahata, vishuddhi, ajnya. Thus, mantra japa paves the way for our spiritual development.  Devi Lakshmi says that the mantra is the mode of expression of the universe She has created!

  Mother Lakshmi says, "I am known as the mother of all mantras bestowing both prosperity (yashas) and liberation (mukti/moksha). All mantras surge up like waves from me, the ocean as it were, of Consciousness (chit-sagara). These forms of sounds, lovely as concentration of consciousness and bliss (chit-ananda), evolve out of me as their substratum and repeatedly flow back to me." In fact, when we utter the sacred sounds in praise of Devi, there is vibration (of sound) and resonance that reflect, resound or echo as if from the soul (Atma) to supreme soul, (Paramatma)! This is the efficacy of the mantra. However, the sacred sound or mantra remains just sound (shabhda) is not effective unless it is charged by the flow of energy from the 'guru' (a higher power). This is shaktipaata. Sant Jnyaneshwar gives sixteen ways of this flow of energy, shaktipaata in his Commentary on the Bhagavad-Gita. A mantra may just contain a syllable or a few syllables, a phrase, or a whole sentence. It should be conveyed by an attained guru through whisper in the ear (as it is imparted by the father to son at the time of upanayanam),or imparted sitting close to each other (upa vishat). A mantra is also called 'taraka' (protector) since it protects us.

 

The True Form of the Jiva

  Devi Lakshmi, called 'Shree', narrates how She has created the Universe and the 'true form of the jiva' to Shakra, Indra (See Lakshmi Tantra Ch. 13). She says, "O Shakra, the Anugraha shakti is traditionally known as my fifth power, besides the other five- ichha, srushti, sthiti, laya, tirodana. She assures that She will bestow Her 'grace' on Her ardent devotees, the moment they look to Her for it. She laments, but these jiva are deluded by avidya. This avidya is not actually ignorance, but knowledge covered by desire for worldly pleasures that are insatiable. This avidya is subjected to the (illusion) asmita and overwhelmed by by My anugraha shakti called tirodhana.  These jiva rise and fall and are subjected to bondage in the three realms of their existence. The more a jiva is evolved, the more it gets involved in worldly pursuits and some try to escape this! Only a pure sattvika person transcends the material body.

  To quote Lakshmi Tantra, "Broiling in their own deeds, aaaaa9they, the jiva) are in the very centre of the hot coal that represents mundane life; they inveterately seek happiness but  (instead), owing to ignorance, get crushed by misery. ".... ..  they continuously pass through an endless chain of birth. Inextricably enmeshed in the miseries of the body, senses, mind and intelligence through the results caused by certain deeds or some previous actions (prarabhda karma phala)  jivas are ever subjected to recureent births and deaths and undergo affliction through systematic exertion...."

  These indulgences of the jiva "engender in me endless compassion for these jivas.  I obliterate their sins and ensure that such jivas escape beyond the clutches ofmisery. (this is Her anugraha!)

However, "The precise moment of the descent of this anugraha shakti is known only to Me. It cannot be brought about by human effort, or by any other means." (See also Ka. Upa. 2.23) 

'Serpent and the Rope'

 The illusory nature of the gross physical objective world is explained with an oft-quoted 'serpent and the snake' illustration. Here, the world is appearing like a snake on the rope that is 'brahmn'. This brahmn is real and the world appears on it like a snake in the dark (ignorance). The moment light falls on it, knowledge dawns as to the reality, the snake disappears and along with it the fear! What creates the illusion is not the rope appearing like snake, but it is the mind that is preoccupied with fear for the snake as also the darkness! Our ignorance as the reality of our existence, the true nature of this ever-changing gross objective world is the main cause of all our troubles and turmoil. Why not we realize the true nature of our existence as also the reality of the world?

  It is not that easy to realize either the true nature of the world, or the reality of our own existence. This requires the help of a learned sage. It also requires a level of certain understanding and renunciation. Unless we develop a distaste, an averse, a dislike toward the objects that come within the grip of time space and causality or niyati (maya) we will not stop desiring for the sense-objects. We will not realize the fact that we live in an ever-changing objective world. The mind is the culprit. It creates an illusion and make the senses run after the insatiable objects. The more we desire for things, objects of the world toward which the senses run, the more disappointment we experience at the end. There always exists a gap, an interval, between the time we desire for objects and the time we get them. This gap takes away the sheen! There is no glamor or interest left after one gets what one desires! We have seen the tragic end of the rich and the powerful. We run after wealth, fame, and worldly accolades and finally feel disappointed even after getting what we wanted. 

  What is the cure for the illness of this woldly existence. Sage Vasishtha advises Rama to develop a sense of renunciation. He says the world is what you think of. It is made of five elements. Remember whatever is made of parts disappear the moment parts fall off. The gross elemental body is no exception to this rule. Don't think this world is real. It is always waning. I is like the waves that comepete to reach as far as the land as possible and retreat! The calm and quiet sea is real, not the waves, the ebb and fall of the competing waves influenced by the wind! When the 'Knowledge of the Self' dawns, the illusory world disappears. When we realize that soul (Atman) is real and the superimposed organic body is not real since it is subject to wearing out, death, decay, and finally vanish into dust.

Renunciation (vairagya)

  The very first aspect (prakarana) dealt with in 'YogavasisHta' is about 'Renunciation' (vairagya). This appears a little strange. it is not easily discernible why the Learned sage should impart renunciation to the Crown Prince Ramachandra! May be, he wants the Prince Rama to develop a sense of equanimity, a sense of 'nishkama karma' as advocated by Bhagavan Sri Krishna. that would help him in the future as a king. Also, it may be the intention of the Sage to advise Rama to develop a sense of renunciation (vairagya) as taught by Bhagavan Sri Krishna to Arjuna. This karma sanyasayoga is all about nishkama karma only. Renunciation leads one toward an inward journey, shutting off all external sensual and worldly indulgences for selfish interests in order to promote development of Atmajnyan.. Actually, Sri Ramachandra is the Crown Prince who is to succeed the King Dasharatha as ho is already old and soon relinquishing the throne. However, it is a different story that the stepmother Kaikeyi sends him for dwelling in forest (vanavaasa) and makes her son Bharata as the king. May be, it is in this context that the Sage Vasishta teaches renunciation. The teachings of the Sage, in fact, helps Rama to a great extent in his exile.

  Renunciation or vairagya that normally leads to taking to sanyasa, does not mean withdrawing from worldly life, wearing the saffron clothes, and going to the forest or mountains to sit in penance in a solitary place. It is just a life full of spiritual knowledge and discrimination. It is more befitting a King to have an experience of this sort before taking up the reins of the Stae. Equanimity is something that doesn't come without renunciation. It is only a disinterested, non-indulgent, discriminative mind that can operate with justice and equality. Otherwise, the mind is prone to likes and dislikes, favor and fear, and such other dualities. it's too much of blind affection for the children of the King Dhrutarashtra that led to the Great War!   

Existence and Non-existence

 There is a Vedic doctrine of 'sadaasadameva agra aaseet, meaning, "In the beginning there was 'Existence' as well as 'Non-existence'". This may seem a little absurd since there cannot be Existence as well as Non-existence at the same time. But the Veda is the ultimate| Yes. the Veda asserts that there was something that existed, but not perceptible enough to the naked eyes! Everything exists in a state of 'almost non=existence since these objects have a subtler form that cannot be perceived by naked eyes. Water vapor is one such example. Ice is a gross solid form of the almost-invisible water vapor. Water is the liquid form of the condensed water vapor. The clouds precipitate rain at dew point. To extend this line of thinking, the impregnated egg cell grows into embryo and the offspring is delivered. 

  The imperceptible or the invisible state does not negate the 'Existence'. It only implies the limitation of our experiences. It narrates how our senses, mind, intellect, knowledge, etc. are all subject to limitations. This limitation, niyati, or illusory nature, or the changing nature of the material world (subject to time, space, and causality) is 'Maya'. If the perceptible world is illusory, subject to limitations, the question arises as to what is the reality, the true nature of 'Existence'? The answer is 'brahmn'. 'Brahmn' is the only truth (sada)| All else are Untruth (asada). Bothe these existed in the beginning just as the Light and darkness. Light existed, but not visible in the dark like the stars in the dark space (akasha). There is darkness until the Sun rises in the morning. This is as simple as this. We are all ignorant until knowledge dawns on us. Knowledge, Light, Truth only exists, but is covered by Darkness, Ignorance, and Untruth, respectively. One has to strive to unearth, discover (uncover), realize the 'sat', the Truth. sat, the Truth, is 'brahmn.  '' is the beginning as well as the end. It is 'AUM (OM). One should meditate on Om (the taraka).. 

  'Brahmn' is pure consciousness, 'samyak-prajnya'. Everything is 'brahmn'. The material world is revealed only by 'brahmn', pure consciousness. Everybody is bestowed with a minute portion of the all-pervasive concsiousness (Vihnu). The entire universe is encompassed by Pure- Consciousness. sarvam khaluvidam brahmaa. 'Brahmn' is truth, and all that manifests out of 'brahmn' is ever-changing, hence the 'Un-truth'| One whomeditates on 'brhmn' realizes the Truth. Hence, meditate on 'brhmn' and enjoy pure bliss. The highest one can enjoy is this Supreme Bliss, mahat-ananada.    

The 'Self'

 We often use the word 'self' with reference to 'one's own', say for instance, 'I myself'. Here the syllable 'I' and 'my' are Pronouns that stand for a Noun. I or 'aham' (Samsk.) stands for the 'Self', the Atman (Soul). So far, it is very difficult to explain the concept of the 'Soul', the Atman. The learned sages are of the opinion that 'Atman' is a subject matter that lies beyond any discussion, inquiry, or explanation. We cannot know what is 'Atman' since it is a subtler aspect and is the 'Knower'. Further, the Atman knows everything. It is 'vid', vedavit,  the Veda (Knoweedge), as well as the 'vedyam' (to be known). How can the Knower (Subject), the Object to be known, and the means of knowledge be distinguished when all these are one only? This is like a hungry person looking at a fruit and eating it. Once the fruit is eaten, there is neither the fruit, nor the hunger and the hungry person! everything disappears! This is so simple as the Atman, the Knower, Who Knows All, and all Knowledge in Him. He is Brahmn. Atman is brahmn. The Veda declares that Atma eva brahmn. Thus, one who has realized the Atman, an 'Atmajnyani', needs nothing. Bhagavan Shree Krishna emphatically says, I Am the One to be Known. I Am Everything. I Am in everything. All that exists are My Self only. So our Soul (Atman) is none is but He, the Paramatman. We are al gross, embodies aspect of the subtler aspect of 'brahmn'. So the great Sages said, aham brahmasmi. However, one should not think the body, the mind, the senses, etc are all mere accessories and not the 'Self'. The Self is subtler aspect of the Spiritual that has woven a gross body like a silkworm weaving a cocoon out of its own saliva. The gross body is subject to deterioration, destruction and disintegration. But the Soul, the Atman is unborn, eternal, and immortal. It is clearly stated in the Gita that "nainam chindanti shastraani, nainam dahati paavakah..." 

  One who realizes the fact that "the physical body is of no consequence and what all matters is the knowledge of the self, the Atman" is a real jnyani. Such realized persons easily cross the ocean of sansar. 

"athah to brahmajijnyasah"

The Brahma Sutras of Badarayana starts with the words "athahto brahma jijnyasah" The very first word 'athahto' has invited much discussion amongst the learned scholars. If this is so, one may wonder what follows when it comes to 'brahmn' in the later jijnyasa! One of the contentions of the learned scholars regarding the word athato is to start discussion on the sutras concerning brahmn only after finishing the study of the scriptures, the Veda and perform the prescribed rites, rituals like the agnihotra sacrifice (yajnya)s. This makes it clear that one should prepare oneself for the discussion by completing the stipulated rituals like havan, homa, agnipuja, etc. In a way, this obviously prohibits others from entertaining the subject. But it need not be so. Ordinarily the tormented jiva seeking liberation seeks to these spiritual pursuits and a proper guide, guru, will direct the seekers to this subject.

  The term 'brahmn' is a concept, a fundamental principle, that holds clue to the origin of the universe. It is a state of 'Is, Is Not', or 'Existence' and 'Non-existence', (sada / asada). There cannot be any discussion under such a condition. The learned sages have laid down that this principle of Existence and Non-existence that appears simultaneously at the beginning cannot be a subject matter of discussion. This dilemma takes us to the learned teacher, guru, who clarifies, instructs about brahmn. 

 Accordingly, brahmn is everything. In Lakshmi Tantra, Devi Lashmi tells Shakra (Indra) that She is brahmn, the Absolute, the One Unmanifest, Parabrahman. There is also Vedic doctrine of 'purusha sukta' where, Purusha and Prakruti are the manifest aspects of the Unmanifest Supreme Parabrahmn, also known as 'Narayana'. Narayana Upanishad makes this amply clear. Narayana is Pure Consciousness. Narayana is poorna-prajnya. Narayana is the All-knowing and the Subject to be realized, param padam. When it pervades the entire universe as Consciousness, it is called Vishnu. What all that manifests out of this supreme Unmanifest is Vasudeva .'Vasudeva' is everything! sarvam vasudevam iti..The prakruti manifests as Sankarshana, Pradyumna, Aniruddha and produce the three-tier evolution of Jnyan, Shakti, and Jiva. Thus, we get the Manu, Sapta Rishis, the Devata, the Gandharva, Kinnaras, Siddhipurusha, and the jeevarashi down the lane. All that we see is just Jnyan, Shakti, Aishvarya, Ichha (Desire), Bala (Power), Vurya and Tejas. These are the qualities or attributes of Narayana exercised by Lakshmi through Vasudeva, Sankarshana, Pradyumna and Aniruddha. Thus, the universe unfolds itself!   

"Divine Mother Lakshmi"

 It is appropriate to worship Lakshmi as our Divine Mother during the Dasara festivities. We also worship Devi Saraswati and Devi Durga as the Deities of Vidya and Valor on the days of Ashtami and Navami of the Dasara. Who are all these Shakti aspects?

 Lakshmi Tantra, a Pancharatra Agama Shastra Text clearly explains all these starting from the primordial state step by step from basic stages. Accordingly, there are Thirty-five Sattvata realities, with Brahman as the Transcendental supreme power. Thus, first comes Bhagavan (God), param dhamam, the highest seat where everything is still. This is identical with the potential aspect of Lakshmi, It is brahmn, Absolute Void, rather, mahattanta shanta, with absolutely no vibration (Supreme Silence). Then comes the manifest aspect of 'Adi Purusha' (the First Person). followed by His Shakti (valor), niyati, kala, and the thre qualities of sattva, rajas, and tamas. Then follow maya, prasuti, prakriti, and the three components of mnas, buddhi, and ahankara. These are followed by the ten organs (Indriya- jnyana and karma). These are the basic stages of creation as accepted by agama scholars.

   Bhagava (God) includes all divine emanations. Lakshmi says, "I am Brahmn" and I am identical with 'tat' sat.-. Mahalakshmi, She, Mahalakshmi becomes dynamic (kriyashakti), the active aspect of God. Purusha is the collective man (living being) and his shakti is Mahalakshmi. (Lakshmi Tantra p. XXIII). Niyati is Mahavidya, who reoresents cosmic wisdom Who controls law and order in the universe. Mahakali is Kala (Time), Who is in fact the Creator,of the material universe. Then there are the purana (epic) that describe the universe as in Brahmanda purana, Shiva purana, Vishnu purana and the like. , 

Liberation (mukti/moksha)

 The term 'Liberation' or 'Release from Bondage' (bandha mukti) here refers to the jiva (living being) that suffers repeated births and deaths. Some people argue that the question of liberation arises only when 'one feels that he/she is in bondage and needs to be liberated'. This may be true to some extent. The ignorant never realizes the fact that taking birth on this earth where everything is subject to time, space, and causality is itself a bondage. Moreover, the living beings are subject to serious limitations. Hunger, thirst, shelter are very serious problems. It is very difficult to overcome these and attain liberation, freedom. 

  In 'Lakshmi Tantra', liberation from worldly bondage means that the jiva (being) has been freed from his three limitations of space (anu), of knowledge (asarvajnya), and power to act (aishvarya). It is also stated that, there are four ways of attaining liberation. These are the path of karma, samkhya, yoga and sharanagati. These are also the paths proclaimed by Bhagavan Shree Krishna in the Gita. Ultimately, it is total enlightenment only that brings liberation. This total awareness, Absolute Consciousness, para vasudeva. After one gets enlightenment he/she enters Shakti, the presence of Divine Mother. And, it is the prerogative of Ma Lakshmi to bestow Her Grace. Devi anugraha is what is important. The jiva should cry for the Mother! Isn't only the baby that cries, gets milk?

 There are great Saints and Rishis, jnyanis who are said to be liberated ones. There are millions of them in this country of ancient lores, India, ie. Bharata. What is this attainment, 'Knowledge' (jnyan), that liberates one from eternal bondage, repeated births and deaths? It is the realization that 'Desire' is at the root of the problem of bondage, and one should desist from this 'desire'. The true knowledge is that which makes a person realize the fact that these desires are insatiable, no end, and can never be satisfied. Each sense organ has a thousand desires! And it is also true that desire is 'brahmn'. It is not in one's hands to overcome it. It is said, 'He Willed'. Hence what is the solution? Thus, once born on this elemental body that is unconscious, it is difficult to get liberated, released from bondage. However, the great sages have shown us the way.

 The living beings can seek liberation, mukti, moksha, by sheer surrender to the 'Will of the Lord'. It is the 'Will of the Lord' that we are all here. He said, "Eko'ham, bahusyam' and there appeared all these paraphernalia of the Stars, Sun, solar system, earth, and its all living beings. The supreme Lord (pramatman) only became the jivatman. He created and entered it! Tadsrushtvaa tadevaanupravishat !

  Thus, liberation is attained with the realization of the fact that everything is 'Lord's Will' and surrender to Him. This is the 'sharanagati tattvam'. It is like hiring a Taxi for a long journey instead of taking one's own vehicle and face problems, if any occur, on the way? It's the firm belief, faith, trust in the Lord that saves one from the problems. Bhagavan Shree Krishna has explicitly stated that He will protect all those who seek refuge in Him. He also assures redemption, liberation, release from bondage and rebirths!

  maam upetya kounteya sarva paapebhyO mokshayishyaami ma suchaa ! ... punarjanma na vidyate!

'The Predicament' (Contd.)

 Having born on this Elemental Planet Earth composed of the pancha mahabhuta, it is but natural that everything disappears when the parts fall apart! All that are made up of parts are thus, not real! What is real is "That which is behind all these parts"! It is explicitly stated in the Vedic Texts that "no one can for sure say that in the beginning, there was either something or nothing". if we say, "Everything was already there", the question arises "How come?" The same question arises even if we say "There was nothing" This 'neither', 'nor' constitute the predicament. Yet another predicament is that no one can be certain that, "all that we see today in this material world always existed." This idea is based on our perception that "whatever that did not exist cannot come into existence later", If we say nothing existed before and all that we see today came into existence either 'all of a sudden' or 'one by one later'."  If all that we see already existed before, this should be accounted for. There is a via media to overcome this predicament. What if we say everything existed in a primordial state in an invisible or imperceptible manner? The Vedic texts give the answer. 

 Now this predicament can be overcome by simply saying that "everything that exists is 'brahmn'." The 'term 'brhamn' stands for 'That', that which 'IS' and 'IS NOT' (sada and asada). First, there existed akasha (Space), that is 'brahmn'. This Space accommodated everything that came after, such as, Vayu (air/ primarily Hydrogen, Oxygen, Nitrogen, etc)), Agni (Fire), jal (Water (Hydrogen 2 + Oxygen), and Prithvi (Earth consisting of Nickel, Iron, Magnesium, Manganese, Aluminum, Silicon, Carbon, Calcium, Gold, Silver, Uranium, Vanadium, etc.). These gaseous and non-gaseous, as well as metallic and non-metallic elements are all the manifest aspects of 'brahmn'. Hence it is said: "sarvam khaluvidam brahmaa". 

 

  The term 'brahmn' is applied to the 'Absolute One', Indivisible, Unborn, Eternal, Immortal and the 'All-pervasive". Since it is the 'core of the substance', the "Self of All', it is said to be 'Vishnu', the mahat-prajnya (Pure Consciousness). This pure consciousness is the basis, the fundamental aspect of all that manifest here in this cognizable universe. This is also called the Transcendental miniscule aspect of brahmn, pure Consciousness. This explains why there is a cognizable universe. Nothing (Objects) can exist without the subject (consciousness). It is so easy to understand. If one looks westward all that exist in other directions simply do not come within the purview of one's consciousness. Only a yogin, a saint who rises above these lower levels of existence can perceive everything that exists like a 'bird's view'.

  The predicament disappears once a person realizes the fact that everything is manifest brahmn and this includes the humans upward to Brahma, Vishnu and Maheshwara on the one hand and the quadrupeds and bipeds as animals, birds, plants, and other living beings numbering several Billions.

  This holistic view or the Samyak vision comes to a yogi who rises above the muladhara prajnya (Basal plexus of consciousness) and reaches gradually to Sahasrar (the highest level of consciousness through yoga. This is the reason why the Lord said, "tasmad yogirbhavaarjuna", said Bhagavan Shree Krishna in the Gita.  

'The Predicament'

 "To do, or Not to do" is the predicament like the Shakespearean "To Be' or 'Not to Be' in Hamlet. This refers to 'Karma' and 'Sanyasa' in the Gita. Bhagavan Sri Krishna says, "karma or action is a must, an ordained duty, that must be performed (Fighting the Battle is a must for Arjuna as a Kshatriya)". This has reference to caste system. But what is the position when there is no caste system is not clear? This is the case in a secular State or a State where there is no caste system. There is no compulsion these days and anybody can take up any job irrespective of the caste in which he/she is born. There is freedom of choice, and all are welcome to choose a profession of one's choice, if qualified for the job. There is no gender discrimination, too. However, the predicament here is to act or not in specific cases. It is very clear that a doctor cannot refuse to treat a patient. No one can run away from the assigned duties, especially in the Defense forces. However, nobody can force a person to join the Defense forces unless there is an emergency and conscription. It's one's sweet will and pleasure to join the Air Force or Navy or Army.

  The real predicament is one of action (karma) or inaction (akarma). This has reference to Bhagavan's utterances with regard to inferior values of action (of karma) when compared to sanyasa (karma sanyasa) where giving up the greed or expectation in return for action that is superior. karma saynyasa is free from bondage although the fruits of action accrue. One is advised to do action without any expectation in return (nishkama karma). Giving up greed or doing work with profit motive is stressed here. any work that is done for the welfare of people-at-large is more beneficial than work done with selfish interest. The Gita is all about nishkama karma. It says karmanyavadhikaraste ma phaleshu kadachana |

 The predicament disappears when one does action as per the principles of the Gita. Here, in the Gita, it is enunciated that Karma is good when done with selfless intention. It is better to act with wisdom and equanimity (yogasu karma koushalam). It is buddhiyoga (jnyan yoga). There are any number of ways to act with discretion, equanimity, social service without profit motive and even restraint from doing harmful things even under compulsion or situations that warrant! 

  Hence all actions are welcome when it is for the welfare of society and done with equanimity. Actions performed in the name of the Lord are far superior to actions done for personal benefits. Even preparing food and eating without first offering to God (as naivedyam) is a sin. Ultimately, it's the action oriented to liberation, salvation (mukti/moksha) through knowledge of the Self (Atmajnyan) that is far superior to all other actions. Act only if you must, and act with knowledge of consequences and desist from all actions that binds you to repeated births and deaths is the message conveyed here in the Gita (muktiyoga rahasya).    

' I '

 Everybody uses this letter (syllable 'I' that is a pronoun which stands for a noun. But what is that noun aspect is not very clear. It is just taken as a name that the person goes by. Actually, it is not so. Different people call a person by different names and which name is actually the correct one is not clear. Most of the people use surnames. Some people use the names of their native place or place of birth, or name of their ancestral family name. Thus, there is a lot to say about these. After all what is there in a name, they ask? Here the question is one of of deeper spiritual nature. What is this 'I'? 

  The syllable 'I' refers to the soul. Even a child touches its heart when it says 'I'. So the term is very clear. It is interesting to go further deep into this aspect. In Lakshmi Tantra, a Pancharatra Text, Devi Lakshmi says, "I am the I aspect of Sri Hari." It is aham, ahanta, self or 'I' aspect of Paramatma Sri Hari Narayana Who manifests as 'jiva' or 'jivatman'. Thus, the soul or the 'Self' is referred to as this 'I'. In the Bhagavad-Gita, Bhagavan Sri Krishna says, "I am the Self of all". But people introduce themselves as so and so connecting it to their profession, family name, or place, 

  Now, the spiritual aspect of 'I' is clear. the term 'I' stands for the manifest aspect of paramatman only who manifests, appears as jiva. Paramatma or Bhagavan says, "I only exist. There is nothing besides Me. This 'I'  thus refers to Brahmn. Sarvam khaluvidam brahmaa. The supreme Lord resides in the cavity of the heart, soul, as 'chaitanya; or Consciousness. This chaitanya is the Energy, prana, or the life force. It is this piritual power that runs the jiva is the I aspect. Hence all that exists is Sri Hari, the Noun and the pronou of that is 'I'. Whoever knows is a jnyani, yogi.     

Narayana-Narayani

  The term 'Narayana' means 'Eternal Flow (naarah yaana) of Consciousness'. It also means the path (ayana) of journey of jiva (nara). In the term 'Narayani', the 'a' at the end of the word Narayana stands for the 'brahmn' or 'paramatman and the same replaced by 'i' in Narayani stands for the creative energy, power of the supreme brahmn. Thus, these two are the two fundamental principles of 'Purusha' and 'Prakriti'. 'Purusha' is Supreme, and 'Prakriti' borne out of Purusha is Sovereign. This sovereign power is 'Mahalakshmi', the 'I-hood' (ahanta) of Narayana. In Lakshmi Tantra, Devi Lakshmi speaks to Shakra (Indra). See ''Lakshmi Tantra'', Pub.: MLBD. Here, it is very interesting to note how Lakshmi wields Her sovereign power in creation, sustenance, and dissolution in Her different forms and functions.  She, Mahalakshmi only manifests as Mahashree, Mahavidya and Mahamaya. She is called by different names like Lakshmi, Sarswati, Sharada, Kali, Durga, Roudri, etc. There is no question of any 'limitations to her Shakti (powers) or jnyan (Knowledge), or aishvarya (resources), or even bala (strength), virya (valour), and tejas (glory) for She is the reigning queen (samrajni) of the cosmic entity called the Universe. She creates the universe and enters into it as 'chit shakti' (Consciousness). She has, no doubt, conceded that the power She wields is that of Sri Hari. However, She, the Devi, is not bound by any limitations or control of any sort by any authority. She is thus Independent. She is the supreme Mother.

  The supreme Lord Paramatman, called parabrahman only manifests as 'Atman', and enters into all living beings as 'jivatman'. This aspect of Atman is Myslef pronounced as 'I. I-hood' of paramatman is attributed to Me, says the Blessed Devi. She, the Devi, further asserts that "I am the creative power (kriya shakti) of Sri Hari, paramatman. I am the I-hood, 'Shree', power of Hari, Narayani. The supreme Lord is said to be pure (parishuddha), nishchala (inert), shanta (silent), and takes no part in any activity. Just a particle of His dynamic aspect has pervaded the universe. Devi Mahalakshmi says, "a minute particle of My transcendent power' (Shakti) has created this illusory world!

  Mahalakshmi says, the attributes of Paramatman cannot be explained except the by the Suris. tad vishnoh parmama padam sada pashyanti surayah diviva chakshus atatam | [Rk veda 1. 22. 20]. He has no attributes, qualities, forms or functions. Yet the Vedic doctrines, enunciated by the great sages, attribute all the best qualities to Him. He is sat-chit-ananada svarupi. He is the bestower of ananda, bliss. Meditate, contemplate on brahmn and the manifest aspects of parabrahman and attain to the Highest bliss.

  Chant the name of 'Shree Hari' and be Blessed!

How to Invoke God's Grace?

 God's grace (daiva anugraha) is very important. It seems  the past deeds (karma) also play a very important role in our day to day life. It's like the physical law that operates as 'action and reaction are equal and opposite'. There are yet two other important invisible benevolent forces that operate in our life. These are the parents and elders blessings as well as teacher's grace. Parents and  teachers bless wholeheartedly and their blessings carry us long well and give good results, success, name and fame. There is no doubt about it. Here the secret is is that these well-wishers send a part of their accumulated punya to their loved ones. It is in the Hindu sanskar, tradition, culture that one should always respect the parents, teachers and elders. There are many instances where the children have tp pay for the misdeeds of their elders, too! Hence, not only good deeds but the bad deeds as well affect the life of youngsters. This prarabhda. The shastra have laid down certain remedies, prayaschitta to overcome the evil forces. Performance of rituals like shraddha of the departed souls, havana and homa,, shanti, etc. are suggested fot overcome the evil forces.

  By far, the divine grace is the best that makes one's life easy and leads to salvation. This divine grace (daiva anugraha) comes from constant prayer and worship of God/s. There are many and varied ways of prayers and worship. Much is attributed to shastra and the customs and tradition of the family. Prayer may be for seeking blessings for oneself or for the benefit or welfare of others. It is said that prayer one does for others welfare pays! It is always good to pray for others.

  Seeking divine grace may be through offering prayers, performing, rituals, or worship. There are many ways of worship starting from the lighting of lamps, uttering sacred words (mantra) or offering flowers, incense, food items as naivedyam, arti, etc. The agama shastra prescribes the ways of worship. But the Lord assures that He will be pleased with just a leaf or spoon full of water! God needs nothing from us, except pure hearted devotion.

  Gods are many may be in millions! Here God is meant by divine forces that are benevolent. These forces operate as our own self-confidence, daring and fearlessness, action for the welfare of all. Gods will be pleased by our good thoughts, and selfless actions. Hence, it is very easy to invoke God's grace and live happy and successful. Just honor the parents, teachers and elders by touching your heart and folding your hands. That will do the magic.

Why Invoke God's Grace?

 Haven't we seen a batsman look up to the sky and offer his gratitude when he hits a century? What is there to look up? Yes, there is something, someone, or some extraordinary power or force that guides our actions here! This force or power is invisible, divine, and very protective. It is called 'Vishnu', the all-pervasive pure consciousness, that is the enlightening, guiding force. This is the secret behind creation. When we look back at the way we have traveled the decades of our lives, we may discover some invisible hand guiding us through the ups and downs. In fact, someone is holding our hand or even sits within us and walks! It is He, who is seated within us that does all the job and we boast saying "I did this, I did that?  It is very difficult to believe that some unknown, unseen guiding force acts and we may attribute it to our prarabhda (carry over?), karma phala (fruits of past actions), or the Stars (n which one is born?)! To some extent we may attribute all our actions to the stars and planets in our birth chart (janma kundali/horoscope). Events or things happen according to the influence of the planetary positions (including the sun and moon) and their movements (graha chara). A well-versed astrologer can interpret the birth chart if the date of birth and place (Lat. and Long.) and time of birth are accurate. Astrology may seem to be a little unscientific or irrational and, may be dismissed as an inexact science. But one cannot ignore the age-old shastra that is attributed to the great sage Bhrugu. 

 Now, what is so scientific about the stars (astronomy) and so unscientific about forecast based on our birth chart (astrology)? The answer is simple. we do not know much about stars. The stars are made of elements and their radiation influence our lives when their rays fall on the jiva from the date of inception to its death. Every planet exercises its influence on the life and activities of a person and the changes are attributed to the influences of the planet in its own house or house of a benevolent or malevolent planet. But we know something about our birth charts due to the efforts of great visionaries, Rishis like Bhrugu and mathematicians like Bhatta, Bhaskara, Varaha Mihira, who could calculate the distance of Stars from earth and their influence on our lives. We are all born under the influence of one or the other Star's direct rays at the time of our birth (right from the time of inception as foetus). Even the fate of the impregnated cell whether to multiply, grow, and take birth or to abort is decided by these external influences (stars). This is the reason why our very existence is not certain and everything depends on the 'Will of the Lord'. This is one of the reasons why we need the 'Grace of Lord' (daiva anugraha). 

   It is human trait, may be weakness or, whatever, that makes one to look for help in distress. Normally, we look to the divine grace and pray the God/s for that. God is the only invisible force that can help us, as we hope, it seems! Fate, luck, destiny apart, this divine force can save or help us, guide us. 'Alchemist' is a beautul short novel that depicts this. This is explicitly state in the Bhagavad-Gita, too. Blessed Lord, Sri Krishna says, "Come to Me. take refuge in Me. I shall help you, give you whatever you want, protect you, and even redeem you. Don't worry! maam upetya tu kounteya sarva paapebhyo mokshayishyami, ma shucaa! 

 What we lack is full faith, devotion and trust in Him?t   

Origin of our Gods

 How did our Gods and Goddesses come into existence?

 This is a very interesting question. Gods are also created like the humans (?) according to Devi Lakshmi Mata. Infact, She is the Divine Mother who manifests in different names, forms and functions. This is revealed by none other than the Devi Herself to Shakra (Indra) who asks Her who She is and what are Her functions. 'Lakshmi Tantra', an ancient Text of Pancharatra Agama Sastra reveals this. (See Lakshmi Tantra by Sanjukta Gupta, MLBD).

  In the first place, Sri Hari is the One Who is Unborn, Eternal, Pure bliss, consciousness, and absolutely inert (nshchala) also known as the 'Self', 'Sat'. etc. He is Narayana, purnaprajnya, mahajneya, and He is eulogized in innumerable ways. He is the Only GOD for all practical purposes. Eko devah narayanah | proclaims the Veda. It is His I-hood (ahanta) as Prakriti that has evolved into all other forms. This I-hood is none other than Lakshmi also called Shakti. It is this I-hood or ahanta of Sri Hari stimulated by an urge to creation has evolved the pure creation (shuddha srushti) as infinitely small particles of Herself containing all six of the attributes. A small part of Myself as Mahalakshmi evolve into three gunas- tamas, rajas, and sattva. When rajas predominate it acquires the name of Mahasri (rajas) the supreme Goddess. When tamas is dominant, She is called Mahamaya, and when sattva predominates, She is called Mahavidya. 

 Thus, Mahalakshmi, the transcendental particle of Shakti evolves into primordial nature incorporating the three gunas in equal proportion.  Mahasri, Mahamaya and Mahavidya represent Mahalakshmi, but each represent only one special aspect of guna and hence,  as they evolve further, the gunas manifest themselves in unequal proportions. a male and female pair endowed with all the characteristics of its respective parental source emanated out as Mahasri,  Mahamaya, and Mahavidya, one from each.

These six attributes are verily the inherent nature of Sri Hari but expressed by different functionaries. The functionaries are: Vasudeva, Sankarshana, Aniruddha and Pradyumna. The six attributes are; shakti, jnyana, iccha, bala, virya and tejas, These qualities are common, albeit, two of them predominate in each of the three functionaries leading to diverse creation..    

'brahmn'

 This term 'brahmn' is a very terse, all-comprehensive, esoteric term. It is similar to sat, the eternal Truth, not subject to conditions. The term Brahma, the Creator, and the term 'bhrama', meaning illusion are the manifest aspects of the same 'brahmn'. All these terms are good for contemplation, meditation, and realization. In the first place, the term 'brahmn' is the Absolute, ONE and with no second! It is almost void but not a vacuum. It is nothing but contains everything! This may seem a little controversial or contradictory. But it is true. It is this void or 'nothingness' from which manifest everything! This is similar to the Silence before we start thinking and get into action., Everything is hidden in the void or a state of 'nothingness' called 'brahmn'. It is just like the very word no thing that contains thing/s. Thus, we get into riddle. However, there be something in nothing? This is similar to the space (akasha) that contains or holds everything. The first requisite thing is space that accommodates objects. But, nobody knows what is this 'Space' (Aksha). It is called 'brahmn'! Everything is brahmn, in the sense that holds or manifests everything, the visible and the invisible. 

  'The term 'brahmn' is considered to be the most beautiful concept in spiritual studies. It is the ultimate that a spiritual seeker wants. The search is over the moment a seeker, mumukshu, attains this state of 'brahmn'. This state of brahmn is the beginning and the end of all, albeit, it has no beginning or end by itself. Then what exactly is this state? This is similar to our silence before and after we talk! It is just AUM. A is the beginning and M is the end when we open our mouth to talk. It is also the 'brahmn' since it is the beginning and the end where the universe manifests and dissolves itself. 

The concept of 'brahmn' is similar to 'Absolute Silence (mahattanta shanta). Everything is silent here. There is no vibration of any sort here. A settled composed mind is said to be in a state of 'brahmn' when there is no vibration of thought waves. The great sages practice pranayama and perfect it to attain to this state. However, this is a very difficult proposition for common man who is indulging in worldly affairs. A person who meditates on 'Om' will be able to attain this state after a long period of regular practice. This is the ultimate one can aspire as a human being! 

Is This Visible World Real?

  In the Yogavasishtha, the Learned Sage imparting the knowledge of the Self, 'brahmn'. As the story goes, Sri Ramachandra was seen depressed due to the sad state of the poor people and worried about his ability to solve their problem as a Prince and later as a King of Ayodhya. Sage Vasishtha visits the King at this time and the latter narrates how Ramachandra is depressed and worried, neglects his food, and getting weak. Thus, the instructions given to Rama that runs into almost 32,000 are abridged by some learned Kashmiri scholars to nearly 6000 and finally e have small booklet of just 223 verses here in ten chapters. The essence of the Text is simple. The Learned sage says this visible world is unreal. The visible world is limited by Time (kaala), Distance (desha) and Causality (karya-karana). Whatever is limited and liable to decay and destruction is not real. Even the human body comes within this definition. It's a straw says the Great Sage. Further, whatever is made of parts is liable to give way and disappear when parts are gone. So, what is real is not that is visible and we experience with the help of the senses, mind, and intelligence. Whatever is experienced by the inner Self (Atman) is the only reality. Hence it is essential to know the ਰeality of our ਏxistence.  The Self (Atman) is the manifest aspect of supreme Self (paramatman). The body is made out of the elements and all beings are like the snail in shell. The silkworm weaves out a cocoon, hibernate, and finally makes a whole through it and flies of as a butterfly. That's all.

In Yogavasishtha, the Learned sage is instructing Ramachandra, son of King Dasharatha about the 'Reality' of this visible world. In fact, Ramachandra here is a divine incarnation of Lord Vishnu. Etymologically and esoterically the word Rama has different connotations than the one historical character Ramachandra. However, the name Rama, son of King Dasharatha is no different from the one we are discussing here as the Godhead. King Dasharatha who is a descendant of the dynasty of Ikshvaku, the worshiper of Sun-God, gave this name to his first son Rama. The two syllable 'Ra' and 'Ma' refers to Ravi (Sun) and Earth (Bhu), respectively. In fact, even Lakshmana and Hanuman associated with Rama are very significant, indeed. In Adhyatma Ramayana, the terms denote the soul (Ra), the body (ma), the neervous system (Lakshman) and the Prana (Hanuman). Hanuman is actually called vatatmaja (borne out of air, ie., Oxygen) and Anjanisuta (borne out of Fire/Sun/Hydrogen). 

  It is very significant that the 'Vishnu Sahasranama' ends with the words: sahasranama tulya rama naama varaanane | 'Rama is the incarnation of Vishnu. This name is equal in value to a thousand other words that describe Lord Vishnu. What is so special about this? The two syllables 'Ra' and 'ma' stand for the Suryanarayana and Lakshmi (Bhu devi. In fact, the earth is a planet that is formed out of cooling and condensation of the solar flares. The Earth as a planet in the solar system is supposed to be the only suitable place to support diversified forms of plan and animal life (including birds and man), It is also a laboratory where man can evolve into the human and attain divinity like Sri Ramachandra. This attainment is made possible by a learned 'Guru'. The Guru imparts spiritual knowledge and weans away the suffering beings (jivarashi) from attachment to the sensuous world. The sensuous world is subject to limitations (niyati) of time and distance. The suffering of the living beings is attributed to ignorance as to the true nature of this world. A learned guru comes only to an earnest seeker who seeks refuge and liberation. ignorance as to the true nature of our existence is the root cause of suffering. Only the 'knowledge of the Self' (Atmajnyan) can remove the ignorance. The jiva is finally redeemed when its true nature is realized with the help of a guru.  This is the case of Sri Ramachandra, too. Here, Ramachandra was depressed after seeing the sick, old and the poor during is tour of Ayodhya Kingdom. Sage Vasishtha comes to impart the true nature of this visible world and the 'knowledge of the self'.

 Learned Sage Vasishtha imparts spiritual knowledge to King Dasharatha's son Ramachandra at a very early age as found in the voluminous 'Yoga Vasishtha'. This enables the prince to become a very famous king as also attain divinity. Sri Rama ruled Ayodhya so well that it came to be known as "Rama Rajya"- a land of peace, plenty, and prosperity and became very famous all over the world. What was so special about that rule may be stated to be just performing 'Rajadharma'. Sri Ramachandra is now worshiped as God. This is what the history of ancient Bharat, may be 7500 years ago known as tretayuga. 

  The teachings of sage Vasishtha are a masterpiece and a guide to all those who seek redemption, liberation. 

The Alpha Beta of Cosmic Entity

  The Vedic doctrine about Creation is: sada-asadameva agra aaseet | Meaning, In the beginning, there was nothing or something (of material nature?). We cannot say there was something like the Great Elements- Space (Akasha), Air (vaayu), Fire (agni), Water (aaps/jal) and Earth (pruthvi), so called the 'pancha mahabhoota' from which the material world is created. We cannot, for sure, say that there was something from which everything evolved, manifested, or formed. Also, we cannot say there was nothing. But then, how did the material world come into existence? At the least, there must be space to accommodate things or objects. 

The Vedic doctrine begins with 'brahmn' as the source of everything! Everything manifests from 'brahmn'. sarvam khaluvidam brahmaa. The beginning of the universe can be traced to 'brahmn' Who is Absolute, One and no second- ekam adviteeyam | "brahmn only manifests as everything!" In a sense everything is Supreme Conciousness (mahat-prajnya). It manifests as purusha and prakruti. The Shakti aspect is the manifest aspect of purusha only. Purusha by very nature is Silent (shanta/niH shabda), inert (nishcala/acahala), Unpolluted (nirmala). Hence, everything is bound by the principle of ekam, adviteeyam. Thus, in the beginning, everything was quiet, shanta. From this pure state of brahmn, started vibration, citta-vritti. This is what is: the "Lord Willed! The chitta-vritti is the beginning of Creation (srushtimula). the thought waves of brahm- Ekam bahusyam | i.e. the Lord's Will, Desire to manifest created waves (kampana) of Sound (shabda), Thus, the sacred sound 'Om' (AUM) is the beginning of Creation. There are four stages in this process- mahattanta shanta, kampana, akshara, pada, artha and finally padartha. The material world of objects emanated from the primordial sound 'Ommmm'. 'Om' (AUM) consists of 'A'- opening the mouth, the beginning, 'U' - bring the lips together, and 'Mmmm' close the mouth. This is all. 'A' is srushti, 'U' is sthiti, and 'Mmm' is laya. This is similar to the seismic waves. The impact of the sound is such that all the Alpha and Beta of creation, sustenance, and dissolution take place from 'AUM'. 

  The power of creation is vested in the 'svara' of Samskruta bhasha (the vowels from A to am and Ah). A only contains all that is to proceed- like a, aa, i, ee, u oo, lr, ye yE i, o O au, am ah. These are capable of creation of the pancha mahabhuta and their function as in the Consonants (ka cha Ta ta pa). The Consonants- ka, kha, ga, gha create the Great Elements. ca, Cha, ja, jha produce the Sense organs (Indriya) to experience the elemental world, and pa, pha, ba, bha, ma create the Objects of enjoyment, that also involve suffering of the jeevarashi. The syllables ya, ra, la, va are the chakra that activate the forces of elements in the body. The syllables sha, Sha, sa, ha La are the forces that sustains the world and the jeeva as Prana (Life-Force). The syllables ya, ra, la, and va are the wheels (chakra) that activate the forces of elements in the different parts of the human body (yam, ram, lam, vam, ham, Om, and so'ham). Thus, the manifest aspects of the supreme Lord Narayana as the Creative Power Lakshmi ensue in all that is created!   

 These manifest aspects of Devi as Shakti are: chit-shakti, Jnyan-shakti and kriya-shakti. Thus, there is no controversy?

 On the other hand, scientific explanation is quite different. Everything is defined by its structure, composition, nature of quality and function. Here everything is subject to condition.

 First, the science texts start with Elements and Compounds, Minerals- Metallic and Non-metallic, gaseous. etc. Hydrogen (H) is the lightest of the elements and the other two that accompanied it are Nitrogen (N) and Oxygen (O). Carbon (C), Calcium (Ca), Magnesium (Mg), Manganese (Mn), Iron (Fe), Nickel (Ni), Copper (Cu), Gold (Au), and Silver (Ag). Thus, these materials either emanate, manifest, form, evolve from one another in course of time, or simultaneously form from a single source. Now, the question is: What is the beginning like and what was there in the beginning? Whether these elements were already there before the earth was formed in some form or the other, or appeared later?  The Sun is said to be a mass of Hydrogen and constantly cooling emanating Helium (He). The Sun is practically our God and we owe everything to Sun-God.

 In fact, the earth is formed out of the cooling and condensation of the solar flares. The sun is the chief source of Energy.

 However, it is certain that the stars contained these minerals. The Stars are made up of gold, silver, and platinum and radio-active minerals like iridium, radium, vanadium, Zircon. Gold, silver and platinum splashed out of a star that exploded recently. The three gaseous elements Hydrogen, Oxygen, and Nitrogen constitute the foundation of the material world. Nickel and Iron (at the core of the earth) and Magnesium, Manganese, Calcium, Silicon, Aluminum and other minerals formed the earth. the Rocks contain these minerals. It is the combination of Hydrogen and Oxygen that gave more than 70 percent of the water and silicon, aluminum and magnesium (21 per cent) formed the outer earth's crust). 

  The aquatic animals appeared first followed by the amphibian, arboreal and the land animals and Man appeared later. Soil and water are the main support of life in addition to air. The Vedic doctrines are similar but differ slightly as regards evolution. Here, the supreme Lord wanted to experience the creation He created. So, He, the Lord, only entered all that exist and, it is He, who experiences! So, who is who here?