Divine Grace Foundation: ADVENT OF THE SOUL

THE

ADVENT OF THE SOUL

WHO AM I AND WHAT AFTER DEATH?

Sri Chaitanyananda

THE

ADVENT OF THE SOUL

Sri Chaitanyananda

DIVINE GRACE FOUNDATION

Centre for Study of Consciousness, Belgaum590 006

“THE ADVENT OF THE SOUL”

Who am I? What after Death?

Author: Sri Chaitanyananda

Publisher:

Centre for Study of Consciousness,

Divine Grace Foundation, BELGAUM 590 006

Copyright: Author 2014

300 copies

Price: Rs. 395

Contact:

<divinegracefoundation@gmailcom>

ACKNOWLEDGEMENTS

This work is dedicated to Devi Sharadamba, the supreme Deity of Knowledge. The authoracknowledges with thanks and expresses his heartfelt gratitude and indebtedness to all the great Saints and Sages of the ancient lores, as well as, the contemporary monks, spiritual leaders, saints and ascetics who have spread spiritual knowledge. The cultural history of India is replete with names of thousands of Yogis, Saints and Sadhus like the Purandhara Das, Kanaka das, and there are many an attained Souls in this ancient land of Gods and Goddesses, extending from Kashmir to Kanyakumari, drained by the sacred rivers flowing down the competing heights of peaks of the Himalayas, Sahyadri, Vindhyas and the Satpuras. India, i.e., Bharat is rightly called the yoga-bhumi where millions of saints and sadhus have attained great spiritual heights despite the squalor, poverty, misery and sickness.

The author is indebted to a number of authors and their publishers of books and periodicals on science, philosophy and scriptures like the Upanishads in preparing this book- “The Advent of the Soul”. It is felt absolutely essential to bring the two extremes of material and spiritual sciences and trace the origin and development of the jiva and its predicament (as a result of its embodiment in an elemental body) as ‘Atman’. The Vedic verses are specially drawn from the Rk Veda, Yajurveda, Sama Veda, and Atharva Veda, and other revealed scriptures, the Upanishads received by me by e-mail to share. Many of the English translations of the verses are from the book: “The Vedic Experience”, by Raimundo Panikkar, also available at Minimela online store. I am thankful to the author Panikkar and the publisher, and my Respectful pranams to Swamiji of Kauai Monastery, Hawaii Is.

This work is the outcome of an inexplicable joy in studying and contemplating on the hymns from Vedic and Upanishad texts. The scientific versions or the scientists’ points of view are also presented here with some recent findings as published in various scientific journals like Live Science, London, received by e-mail as also, a number of other authentic works, scientific journals and books- especially on particle physics, quantum mechanics, electricity and magnetism, light and sound, wave theory, genetics- DNA and RNA studies, etc. My grateful thanks for all these authors and their publishers. Some of the important ones are quoted here for wider understanding.

The speciality of this work is that it tries to give a different perspective to our understanding in matters of spiritual development without forgetting human physiology, genetics- especially, the DNA and RNA studies, etc. One need not stick to puritanical approach or the mythologies only when it comes to spiritual development. Man is essentially a spiritual creature.

Also, the author records his grateful thanks to all the authors and their publishers who have given excellent commentaries or bhashyas on ancient scriptures like Brahmasutra and Upanishads that have enlightened us. A short list of works of such great souls is included in the Select References at the end. Hope this will greatly help in proper understanding of our universe, of our earth, and ourselves, and thereby help us to reach the goal of ‘Self-Realization’ (Atma sakshatkara).

Sri Gurubhyo namah ||

Blessed by Sri Yogananda Saraswati of the Yogananda Ashrama, Jamboti, near Habbanahatti, Belagavi, and ordained as Sri Chaitanyananda, I am offering this flower at his feet.

The Descent and Ascent of the Soul, Jivatman.

The sad predicament of the embodied soul, jivatman-

Step by step to kaivalya

EVOLUTION OF THE JIVA AND THE SAD PREDICAMENT OF THE EMBODIED JIVATMAN

“Thou art woman, Thou art man; Thou art youth and maiden, too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.” [Yajurveda, Shvetashvatara Upanishad, Part I, Chapter IV, 1-4]

“He, the One and Undifferentiated, who by the manifold application of His powers produces, in the beginning, different objects for a hidden purpose and, in the end, withdraws the universe into Himself, is indeed the self-luminous- May He endow us with clear intellect! That Supreme Self is Agni (Fire); It is Aditya (Sun); It is Vayu (Wind); It is Chandrama (Moon). That Self is the luminous stars; It is Hiranyagarbha; It is water; It is Virat.”

“I know this un-decaying, primeval One, the Self of all things, which exists everywhere, being all-pervading and which the wise declare to be free from birth. The teachers of Brahman, indeed, speak of ‘It’ as eternal.” [Yajurveda, Shvetashvatara Upanishad, Part I, Chapter III, 21].

“The Self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; what it works out, it attains.”

“He who desires is reborn. But the man who does not desire is not reborn. Of him who is without desires, who is free from desires, the objects of whose desires have been attained, and to whom all objects are but the self- the prana does not depart. Being but brahman, he is merged in brahman.”

“He who knows the Self is liberated. The knowledge of the Self liberates a man from desire, fear, and death”.

According to the Upanishads, “Liberation is not the result of the Knowledge of the Atman; it is that knowledge. It is not affected by the Knowledge of Atman; but this Knowledge is itself Liberation in its fullness. Desire is death. Desirelessness is Liberation. He, te jivatman, who has realized himself as brahman, the Infinite and All-pervading, and he who sees the whole universe in himself and himself in the universe, cannot desire anything.” “What can he crave who has attained the fulfilment of all desires?”

As long one is living, nobody would understand the ‘hereafter’; one may even return from death but would not remember what happened in the mean time! There are many accounts of people who have had ‘near-death experience’ (NDE), and some who had ‘out of this world’ experience. Gautama Buddha is said to have taken almost 35 diverse forms before he finally attained nirvana, the Buddha state (Jataka Tales) and clearly remembered several of them!

Another way of looking at this mystery of man is to trace his origin to the distant stars as indicated in his Birth Chart (janmapatrika/Jataka) and how a stellar particle, a photon, embodied itself in the earthly existence, as clearly stated in the Rk Veda. ‘Purusha’, the one who dwells in all as the Self,is a spark of fire, angiras; The term ‘amrutasya putrah’(immortal souls) is used here to indicate the true nature of the soul. The soul is embodied in the earthen shell (like the Ganapati made of clay by Gouri) and the jivatman goes round and round in a never-ending cycle of births and deaths. Almost all the jiva are bound to exit some time or the other. However, to realize the true nature of existence in the mean time, in the Vedic context, is the most important one. One need not wait for the dooms day for emancipation and the jivas can surely attain individually liberation, instantly (sadyomukti). This is possible with the ‘attainment’ of the ‘Knowledge of the Self’, Atmajnyan. In fact, this realization of the Self(Atma sakshatkara) is the most important objective of human beings on this planet. This is the objective of this study. This compendium of selected Upanishad doctrine will help us in this task of attaining to ‘enlightenment’.

DEDICATED TO
SRICHAKRAARUDHA DEVI SHARADAMBA

namastE ShAradE dEvI kAshmIra puravAsinI|

tvAamahaMprArthayEnityaMvidyAjnyAnaMcEdEhimE ||

akSharasUtrAnkushadharA pAshApustakadhAriNI|

muktAhArasamAyuktA vAci tiShTatu mE sadA||

kundukanThi sutOgrOShTI sarvaabharaNabhUShitA|

mahAsarasvatI dEvI jihvAgrE sanniveshpatAm||

yA shraddhA dhAraNaa medhA vAgdEvI vipivallaBA|

bhaktajihvAgrasadanaa shamAdiguNadAyinI||

nammAmi yAminInAtha lEKAlankRutakuntalA|

BavAni BavasantApa nirvApana sudhAnadIm||

The Vedic Prayer:

sahanavavatu sahanou bhunaktu | sahaviryam karavaavahai | tejasvinaa vadvishaavahai || Aum, peace, peace.[Krishna Yajurveda,Taitt.Upa, 2.1].

“Let He, the Almighty protect us both. Let Him be pleased with us both. Let us work together vigorously; let our study make us illumined. Let there be no jealous, dislike, or hatred between us.”

Om, Namaste Shree Sharada Devi Kashmira puravasini | Sharada Varada Devi Mokshidata Saraswati Sharanye tryambike Gouri Narayani. . . namostute, namastasyai namastasyai namastasyai namo namah ||

“May Life-universal shall guard and surround you. May Pushan protect and precede you on the way! May Savitri, the God, to that place lead you where go and dwell the doers of good deeds! May Pushan who knows all these regions conduct us by ways that are freest from fear and danger, preceding us, the shining one, giver of blessings, wise and unerring, escort of all heroes! On distant pathways Pushan is born, on a road that stretches far from earth and from heaven. He passes on his way, with perfect knowledge, to both the realms that men hold dearest.” During the sacrifice, the worshipers call on Saraswati and Saraswati they worship.

“May Goddess Saraswati grant bliss to the giver- Saraswati revered by pious”. “O Goddess Saraswati, accompanier of the Fathers, who joins them in rejoicing at our offerings, be seated with joy on this sacred grass. Give food that strengthens and ward off all sorts of sickness.” [Rig Veda X, 17, 4-8]. Om | sahanavavatu sahanou bhunaktu | sahaviryamkaravaavahai | tejasvnaavad vishaavahai || Aum, Shantih, shantih, shantih ||

“May He protect us both.May He be pleased with us both. May we work together with vigor; may our study make us illumined. May there be no dislike between us.” [Krishna Yajur Veda, Taittiraya Upanishad 2.1 upr, 541].

“The Seer(s), our forefather(s), once offered all these worlds in oblation, assuming a priestly role, and sought to gain riches by the power of prayer of Rk Veda; He himself (they themselves) entered later creations as manu(s), while shrouding in mystery the first creative moment.”

“What was the primeval matter, what the substance? How could it be discerned, how was it made? From which the Designer of all things, beholding all, fashioned the Earth and shaped the glory of the Heavens?” “A myriad eyes are his, a myriad faces, a myriad arms and feet, turning each way! When he, sole God, creates the Earth and Heavens, he welds them together with whirring of arms and wings.”

“What was the timber and what the tree from which the Heavens and also the Earth were chiselled forth? Ponder over it, O wise Men! Question these in your hearts. On what did he rely when he formed these worlds?” “The haunts where you dwell, O Designer ever true to your laws, on high, in the depths, and in every region between, disclose to your friends at the hour of oblation. Willingly offer your body in sacrifice, thus enhancing its vigour.” [Rk Veda X, 81, 1- 5].

CONTENTS

Acknowledgements iv

Prelude xiii

Preface xxix

Introduction 3

1. The Concept of the Universe 15

2. Origin of the Universe 46

3. Brahman and Atman, the Soul. 84

5 Existential Reality 96

6. Who Am I? 110

7. The Fundamental Principles 115

8. Spirit and Matter 125

9. Origin of Life 128

10. The Vyahruti 138

11. The Arrival of the Jiva on the Earth 146

12. “I Am That”- The Imperishable Brahman 155

12. Embodiment of Soul 160

13. The True Nature of Jiva 166

14. The Advent of the Soul “So, here I Am.” 179

15. The Return Journey- The Ascent of the Soul 190

16. Knowledge 202

17. The Ultimate Reality 223

18. Consciousness’ 232

19. Meditation 240

20. Self- Realization 255

Conclusion 266

NOTES

Appendix I- Stages of Evolution and Consciousness 278

Appendix II- Samyak-prajnya - 279

Select References

Select Bibliography

About the Author

About the Book

By the same Author

PRELUDE

As a prelude to our narration, in brief, about the arrival of the jiva on this earth, the death knell (mrutyu loka) where every thing deteriorates and perish, as also its predicaments during its journey, we try to answer a number of unsolved questions. “The Advent of the Soul” may help to solve some of the puzzles such as– What is Life? What is Soul? What is mind and where is its source? What is consciousness and whether it is different from Mind? Who am I? Where do I come from? What is it I am doing here and where do I go from hereafter discarding the elemental body I have acquired? Is it ever possible to go out of thee gross physical body and experience the subtle body (Sukshma shareera), and, can we experience death while living? Are there any other worlds, like the seven lokas, besides the earth where we live in order to go out and come back? These queies are not limited to just the jiva, but its abode and many other complicated aspects such as the Stars, the Galaxies. And the vast and deep Space where everything is accommodated!

Selected passages are quoted from the ancient scriptures in the course of our discussion in order to bring out the importance of intuitive knowledge in understanding the problems of human life, as also, to find solutions to the misery, sufferings, sickness, old age and death. The out-of-the-world questions such as what after death cannot be answered by either philosophy or science; however, recent studied in advanced physics such as Quantum Mechanics, Waves, and DNA Studies, Genetic Engineering, Bio-Technology may help to some extent. However, none of these will help us to understand the arrival of the Soul on earth, its embodiment in an elemental body, and its ultimate emancipation.

A brief introduction to the nature of the world we exist in the Solar System, the Sun as the chief source of energy, the birth of the earth, and the evolution of life forms, are given here. Later on we shall introduce ‘the Atman’ as ‘the Self’ of all, and the Brahmn who is at the causeless cause of all. It is explicitly stated that, “This ‘Self’ is all, and, is in all, and, as such, this monologue is of every soul that has taken a form, a shape, a name, and an avocation.” Hence, the ultimate realization shall be that there is only one- ‘the Self’, and there is ‘no other’.

Thus we realize that the term ‘I’ and ‘me’ and ‘mine’ that everybody uses in everyday communication is nothing else but the Atman, the ‘Self’, but very little understood, and commonly referred to the physical body and makes gestures and signs putting the hand on the chest and makes gesture to that effect. If one realizes this truth it becomes a capital font ‘I’, or it will be a small font ‘i’- the individual’s ego. Ego is a spark of the soul. However, it does not refer to the physical body.

Any knowledgeable person in his evening of life, cool and comfortably relaxing, may suddenly get into nostalgia and recapitualate his childhood and wonder how he grew up, moved all over, and finally came to rest here. A thought may occur and he may wonder whether it is the same person who was a child lying helpless, staring at the ceiling and crying, or is the mischievous boy climbing up the tree for a half-ripen guava or a mango fruit, fell down, came home with a broken hand only to get heaps of advice and warnings, or whether it is the same person who received a BR or a NL or some Academy blah blah only to find out that ‘it’s all a big hype, and its all a drama of life’. One wonders “What is the level of our understanding? How fast the time runs even before one grasps of, or comprehends what has happened? And, what is the ultimate meaning and purport of this life? Why all this run of the mill? Who is goading or prodding, and prompting us in all this? Ultimately, what is it that we gain or lose here? Where are all those who joined me in the bandwagon of journey of life and disappeared without notice?

There are a number of attained souls who have revealed to us their experience about the nature of existence (‘sat’). But, it remains a mystery until one finds out the secret by himself. Nothing can prove but one’s own experience. What one experiences remains inexpliable! The problem here is one of the ever-expanding Universe with no clue as to its beginning or an end. There is no reference mark anywhere. Nobody knows where he is going and where he has arrived at. It is like a passenger in a train who abruptly gets up in the dead of night to see outside on a dark stormy night when the train abruptly halts without a clue as to where it is! It is much worse. It is like enetering a theatre when the picture has already started and one is at a loss to know what the story is all about and all are engrossed so much that nobody will help you in the dark.

As long as it is childhood, it is all in the hands of elders who themselves do not know what they are doing. As one grows and slowly understands and completes some schooling, it is all confusion as to what it is all about. Then it is much worse; it is an adolescent life with no sense of direction. Suddenly one finds burdened with family responsibilities and a harsh world with difficulties to eke out a living and, thursting ambitions, dreams, and aspirations amidst chiselling blows to shape something. There is a sculptor unknown and the sculpture unimagined, unseen, in the making. When it is all over it is just a dream! Where am I?

What to make out of this untold story from an old worne out book that too incomplete? Most of the ancient scriptures available to us are misinterpreted and corrupt us. These scriptures mostly written on palm-leaves are illegible, esoteric, need to be decoded, and, we do not have any clue as to what these all mean! The best example is the Brahmansutras. Our knowledge is limited and time is so short that we depart even before we get some idea about all these, and the drama is all over! So, it is not that easy to meet any knowledgeable person well-versed in matters of spiritual development, or somebody who knows about all this existence, life! However, our inner Self, the core of the substance, called the ‘I’, is omniscient. But, no one knows how to reach this all-knowing pratyagatman, the antaryamin, seated within as the inner Self- I, the Rudra. If we take an inward journey through Transcendental Meditation, atIndriya yoga, and reach there we can know everything!

All these problems of ‘ego’, ahamkar, the Self, the ‘i’, and the nature of existence, and the realization of the Self (Atmajnyan), or enlightenment, mukti and Moksha, etc. are all extremely complex. It may not be possible for an individual to understand any of these in a matter of just one or two lives of 70 or 80 years living an earthly mundane existence. The Yogis have reserved their entire life to experience the ‘Truth’. Whether it is the enlightened Gautama Buddha, Swamy Rama or any other saintly person must have spent several of their previous births in pure devotion, askesis, and sarch for Truth. It is only at the fag end of life one gets a bit of this ‘Light’. Most of us die without seeing the Light.

Now, let us recapitulate as best as possible the path of journey of the Soul. The soul is the sole witness for all the happenings and its account is authentic! It has been in existence eversince the Universe is born; it is the core of all that exists; a trace of that imperishable ‘Bahman’ is also found in every jiva, some spermatozoa, a cell, or a molecule that vibrates with energy. This aspect of ‘Energy’ is very important.

This universe is by itself nothing but vibrant energy. The galaxies and their multitudes of stars are huge theromo-nuclear reactors. The expression of this Energy in the form of ‘Power’, ‘Dynamic Force’ (KriyaShakti) as wavws of different intensity, frequency, amplitude, wavelength are all that we see or perceive as the phenomenal world. Hence, everything is vibration, waves and sound, energyhere. This is stated in the Vedic jargon as: “rupa is the tanmatra of agni”. ‘The manifest form of fire is rupa’. The eyes are created to experience this.

Every piece of organic or inorganic matter is just a particle of vibrant energy. The jiva is one such that appears in different forms. It (the body) fades and dies off with the shift of the energy centre. It is, in a sense, a chemical action and reaction as we see in the protein cell membrane covering the amino acids, vitamins, enzymes and ribose nucleic acids (RNA) and di-ribose, genes, harmones, and chromosomes, etc.

The function of the embodied soul as a jiva is awesome! It creates, sustains, transforms, transmits transits, translates, and mutates, modifies, dissolves and destroys, and recreates. It sees, hears and speaks. It works as the conscience and gives intuitive knowledge, as also, keeps a watch on everything we think and act. It gives premonition, warns us, and protects us. Only if we keep quiet and hear its voice do we get its best counsel. It always keeps us on the right path and promotes our interest. It is eternal, immortal, omniscient, and the all-knowing Atman that promotes the evolution of man; it helps the jiva that arrives with the initial animal propensity to rise gradually to higher and higher states of consciousness until it reaches the highest state of divinity. The jivat matures in its outlook after experiencing the pitfalls of the phenomenal world due to repeated births and deaths. Finally, it disappears into the point where it emanated, kalagarbha, call it a Black Hole, the Brahman, or Kala (Time).

Now, what is so special about this subject that concerns one and all, and creates an inner urge to search? It is something that nobody knows, yet, what he is! This vagueness, ambiguity, abstract nature of the subject prompts everyone to look into himself and visualize the truth. The person will not rest in peace (R.I.P) until and unless he finds out the ‘truth’. The truth is eluding. Nothing, neither the mind nor the thoughts and words, reach there. The words rebound. The thoughts return. It is something that cannot be comprehended, understood by the simplistic Mind. It cannot be seen by the ordinary eyes and requires the inner eye, divya chakshus, to open. Persons who have visualized this have gone through this arduous journey taking recourse to yoga and have open their third eye, the inner eye that lies between the eyebrows (Ajnya/Bhru). This inner eye looks inward whereas, our two eyes always look outward. Moreover, our eyes have limited capacity to visualize things and cannot see subtler objects that exist in nature.

Let us see what it is all about that concerns so much, but we do not understand. The anglicized version of most of the Sanskrit words (including this term Sanskrit) falls short of and will not convey the exact meaning. For every word in English, there are four in Greek, and forty in Samskrutam. The Language of Gods has come down albeit in a little bit of slang over the millennia, but still it is an age-old language, the deva bhasha. It should be noted here that the alphabets here (samskruta akshara) do not have capital letters and the sentences do not run like English where the subject and predicate are in order. The verse (shloka) of Samskruta needs be rearranged before the proper meaning comes out of it. Unlike English that is a floating language, the samskruta directly appeal to the heart and the inner meaning, antrartha, is conveyed by flashes to the person.

Thus we are entering a new field of study that refreshes us and enlighten us as to our very existence on this earth and make it worthwhile. Many great saints have reiterated this point. They say, the human form of life has come to us after a great deal of good deeds in the past. It should not be wasted. This human life form is meant for visualization of the power behind the function of our body, the Self. It is the visualization of the Creatrix/Creator. It is like finding out the black cat that used to stealthily come in the dark and drink milk. There is somebody seated within the cavity of the heart as antaryamin as chaitanya, Energy, Life-force (prana), constantly pressing the balloon of the Lungs and pumping the blood. It is that Force which is running the affairs of man, functioning day and night without break. No amount of knowledge of human physiology or anatomy will help in discovering the supreme power called paramatman sitting within us as prana and prajnya and looking after the jiva.

The entire human life is considered sheer waste if it is spent in earning a livelihood, just eating, sleeping, and whiling away rest of the time in entertainments. It is also reiterated here that, whatever that is appealing, soothing, joyful to the mind and the senses is not in any way useful in revealing the inner Self, the Atman. Visualization of the ‘Self’ is atma-sakshatkara. This knowledge concerning the Self, called Atmajnyan, cannot be obtained from any external source since it concerns one’s inner self.

A word of caution here is appropriate while rendering the ancient scriptural knowledge in English. The Anglicised version ‘Self’ for ‘Atman’ is not a suitable one and there is no other alternate word in English that can express Atman properly, not even the word ‘Soul’. We should, hence, avoid these terms as much as possible and use only Samskruta terms. So, ‘Knowledge of the Self’ is Atmavidya or Brahmavidya. Also, there are no capital letters (upper or lower case) as in English and the capital letters when used to transliterate the terms in Samskruta language will give wrong meanings (say, Brahman for brahman, where B is bh); so also V or M becomes just a . (dot). Hence, we should be careful while expressing these things in English.

Thus, we come to the realm of higher knowledge, para vidya, the knowledge supreme, also known as Vedanta. The knowledge of the Self discussed here is of utmost importance to all those who have reached their evening of life, vruddhapya. But, the beginning has to be made sometime very early since it is not possible to study the ancient scriptures and take to yoga in old age when the physical body and the senses are weak. Most of the people die without attaining this ultimate knowledge, the knowledge concerning the Self and take to repeated births and deaths. The shackles of the chain of births and deaths cannot be cut without the sharp instrument of this atma-jnyan, ‘Knowledge of the Self’. This entire exercise has been advocated to only those who have experienced life, in toto, are happy, and say, ‘enough’! May be it is also for those who are totally unhappy and say ‘enough is enough’!!

Anyway, all of us, the mortals, the embodied souls as jivas, will ultimately seek redemption one day or the other. This rendering of the divine principles selected from the scriptures will come handy to rescue us, those who seek redemption, mukti. It is needless to state that these are the ‘intuitive knowledge’ of the visionaries, great sages. These have come down to us as if a gift of our elders, Guru or teachers. This is our cultural heritage. It is advisable tokeep a copy of this book at bedside and give a cursory glance now and then before going to sleep. It pays rich dividends.

The True Nature of the Universe

Born as humans, promoted from the state of homo sapiens erectus (with ability to hold)to homo sapiens sapiens (with ability to think), we face a number of riddles like the questions posed by the Sphinx of Egypt. We are baffled with the problems for which we do not know either the causes or solutions. Hence, we look to some ancient scriptures or learned people who know the scriptures for guidance. Even if the answers are forthcoming, our ability to understand is extremely limited.

Here, “The Advent of the Soul” takes us to unknown depths of the vast ocean of Consciousness, ‘sudha sindho’, and presents an invaluable insight into a world of immense joy and beauty. It is rather trying to present what is inexplicable, the hidden treasures of creation. It unfolds the vista, hitherto unheard of, and what is not heard (anahata) will be heard and what is not seen (adrushta) will be seen here. Since this is a spiritual journey inward reaching the innermost centre, the core of the entity, within, when the traveller realizes that it is one’s self only and there is no another, and the experience felt is one’s own and, as such, incommunicable. At this stage of exalted heights of consciousness one does not exist at all for all practical purposes (with awareness of body mind and senses) since the jiva has entered its own inner precincts- sanctum sanctorum, closing all the doors to the external world. In a way, it is ‘death’ or removal of the outer sheaths of the soul. ‘Death’ here does not mean the end of the journey. It is rather leaving for the next destination. In this long journey of the soul, what all that is experienced is the supreme bliss. And, it is fulfilment.

We do not realize that are living in a magical world. The entire phenomenal objective world can be touched! Everything comes out of nowhere and ‘nothing’ and incidentally, the word ‘nowhere’ and ‘nothing’ also contain the words now (Time) and here (Place), and ‘thing’ (Object)! Thus, we find the three prime factors- Time, Space, and Object, come into existence from nowhere and nothing! This nothingness is not ‘void’ (shunya) as some are prone to think. It is the supreme ‘Silence’ (mahattanta shanta) what is called Brahm, the absolute nothing that is nowhere; thus, what is called Brahmn. The Brahmn contains the entire objective, phenomenal, world as a manifestation of its Self, the supreme Self- paramatman! Further, it may seem surprising that, “that which does not move appears to be moving”. Also, that which is non-existent appears to us as real! Is it not strange that light comes out of darkness, knowledge out of ignorance, sound out of silence, baby out of the mother’s womb, and father out of Father in Heavens?

The Biblical saying is: “Let there be Light”, said the Lord, “Lo, there was Light”. The vast, deep, dark, space consists of innumerable galaxies. There is unimaginably dark space (distance) between each star. The distance between the Sun and the nearest star Sirius (Jyeshta) is 1.4 Light Years. The ‘Milky Way’ in which the Sun, a moderate sized Star, of our solar system is a spiral disc containing myriads of stars and planets. The Sun, a hot gaseous mass, is said to be born 4.56 billion years ago and would last another 7.44 billion years during which all its energy would radiate rendering it a cold, gross, inert body. We are all bound by this time and time is energy.

Time begins with the radiation of solar energy; but, our Almanac, Calendar, does not reflect this although it is based on the Solar Principle (Surya Siddhanta). During the last 4.53 billion years (since the origin of the earth), seven manvantara have elapsed (each manvantara consisting of four quarters called the ‘yuga’ – each of multiple duration, together lasting 3.42 million years) and another seven more manvantara would follow. Each one begins with a Sun as the first manu (fromwhich the word ‘manvantara’ is derived). We are supposed to be living in Kaliyuga, the fourth lap of the Seventh manvantara called the vaivasvata manvantara.The Calendars followed by different religions, castes and sects tell different stories and all these do not bring out the exact date of the beginning of the origin of the universe, the solar system, or that of the date of birth of the Earth and the Moon.

To be precise, the Calendar that we follow reads like this- As on April 2014- vaishakha masa, Uttarayana, Shree Jaya nama samvatsara- 5114 years have elapsed from the first day of the First Quarter (prathama pada) of Kaliyuga according to Hindu almanac. We are living in the 28^th Kaliyuga, the last lap of the Seventh manvantara called the Vaivasvata. It is the Seventh since the birth of Sun as Vivasvan, First Manu. So far, 18025 kalpas (Six manvantara) are over and we are in the 18026^th kalpa called Shveta varaha kalpa. The life span of Solar System is about 36,000 kalpas and the earth would last for 8640 Million Years. However, these figures may not agree with the Gregorian or Christian and the Hijari Calendars. In India, the Hindu calendar, Shalivahana Shakha Panchanga, we have the paksha masa of two weeks from pratipada to Amavasya or Purnima based on the revolution of the Moon (constituting a year from April to April) around the earth and, the Solar calendar of a year from January to December.

Vedanta, however, gives us a clear idea about the nature of the origin of this phenomenal world. These fundamental principles are explained later. However, it suffices to state that, “This phenomenal world always exists. It was there when I appeared here as a jiva, and would continue to exist even after I leave my carnal body.” This life span of a Hundred years of a Jiva is a is a short period, as if a wink of an eye when compared to billions of years of the life span of some of the stars and their family of planets and satellites.

Lord Shree Krishna says, “Arjuna, there is no time when you and I never existed” (Bhagavad-Gita, IV-5). We have been in existence (as stellar material in some elemental form?) even prior to the birth of Vivasvan, the Sun. Several are our lives and you do not remember the past ones, whereas I know the past, present and the future. Bhagavan Shree Krishna manifests here as pure Consciousness, the Witnessing Self (Sakshin) and Arjuna is depicted as born out of the sacred word (the mantra putra), blessed son of Indra, the Deity of the Mind!

There is anotherimportant verse in the Gita that states, the universeis like an inverted Ashvathha (Banyan) tree- with roots upward reaching heavens replenished by elixir; and, the branches spread down below bearing fruits which the jivarashi eat as their karmaphala. All the beings starting with the trinity- brahma, vishnu, and maheshvara, entrusted with the task of creation, sustenance and dissolution, respectively, down to the viruses, germs, aquatics, am[phibians, reptiles, and primates, manes (pitrus), devi devata and tapojanaah reside here! Thus, there is no question of anybody coming hee from anywhere, except thatone may move upward or downward by their karma (desire and action and their consequent results). This seems a very plausible explanation. “It is already there” and it is an illusiomn! One has to cut this illusory tree by a sharp axe of knowledge (paaramarthika jnyan) and get releasedfrom bondage! This is the essence of the Gita- the Lord’s sayings.

Once arrived on this living planet earth, it is certain that all the jivas are taking a long journey on this earth with repeated births and deaths, as if changing the worn-out clothes. There is no beginning or end to the jiva’s ignorance. All the jivas live and work in a mysterious world that has no real existence of its own! The earth is borne out of the Sun, rather Solar flares, and the jivas survive on sunrays. Further, the jivas live on an unstable earth- rotating and revolving, subject to unexpected jerks, shaking now and then due to earthquakes, and volcanoes spewing gas, dust, boulders and magmatic material and lava flows, besides the vagaries of climate like storms, cyclones, floods and famines, tsunamis, etc. These are really the cause of great worry. Our very existence is at stake.

It is no more a surprising fact that the earth is always on the move- rotating on its axis and revolving at a terrific speed, going around the Sun. The entire Solar System in our Galaxy called ‘Milky Way’ or ‘Akash-Ganga’ is racing along with millions of galaxies in the direction of the Pole Star. There is no safety and security or stability here. Still we all live and work peacefully, and sleep quietly every night as if nothing happens!

The Earth, as a Planet of the Solar System was born 4.53 billion years ago from the solar flares. It has undergone cooling, condensation, and solidification for millions of years to reach the present state- Land (21%) found within the shallow depths of the earth’s surface and the inner core of the earth is plasma of boiling Nickel and Iron. The surface history of the earth is quite interesting. Six great convulsions of earth’s crust, upheavals have taken place so far and the face of the earth has changed remarkably over the billions of years by tectonic processes, oogenesis, weathering, denudation- erosion and deposition. But, these changes are slow and imperceptible. Many a deep Sea basins have been gradually filled with deposits of sediments by agents of weathering and denudation such as wind, rain, and rivers and new lands have been created. Many ancient lands (like the Atlantis) have disappeared under the sea. Mountains stand where there stood vast stretches of narrow sea. The Himalayas, for example occupy the place that was once a Sea of Tethys, the remnant of which is the Mediterranean Sea. There are large areas of land below sea level and dykes have been built to prevent flooding of the low-lying Scandinavian countries- Norway, Sweden, Denmark, Holland, Netherlands and the entire Europe is a low-lying plain. These are exemplified in the epics as avatars of the Lord- varaha avatara, kurma avatara and matsya avatara to resurrect the earth and restore the Veda. Upliftments of submergence of lands have taken place along the Western coast of India. Crustal movements and subsequent eustatic changes causing change in seal levels are common.

As regards the origin of the solar system, the Sun is a Hydrogen-Helium spiralling boiling gaseous body, rotating on its axis and moving at a great speed in space. It is a million times larger than the Earth. Several smaller planets and satellites including the Earth and Moon have been formed out of the spilling gas of these solar flares. It is on this unbelievably small mustard-sized planet, as compared to the Sun, that life is found in multitude of forms in different ecosystems like the marshes, forests, grasslands and deserts, mountain slopes, sea coasts, lake-sides and river-sides! May be several hundred such Earths are there around us!

When we see all these and think about the appearance of life on earth, one feels that definitely there must be a powerful force, an unseen (adrushta) power (shakti), that create and govern all these. There is a higher power that sits everywhere, within us, too, driving the universe as a chariot by a charioteer like Lord Shree Krishna (driving the Chariot of Arjuna) in the epic Mahabharata War. It is He who creates jivas at His Will and pleasure and infuses prana, desires, dreams, ambitions, aspirations, thoughts and ideas, give imagination, forms, and motion and drive jivas around in all their pursuits. We do not believe that “He, the God is within us” and, do not realize that “It is He who breathes in and out within us as the life-force and consciousness!”

There are people who abuse God for their ills. They do not understand the fact that, God has nothing to do with people’s behaviour and actions, for He has given them ‘Free Will’ to do as they like and ultimately pay for it. Let us be clear that He, the God, has not created anything like a country by name Aryavarta (India), America, Australia, or Africa, nor did He create the Varna (colour and creed), Ashrama and its divisions, dharma such as Brahmin (priestly class), Kshatriya (fighting clan or Royal families/kings), or Vaishya (tradesman), or a Shudra (farmer). Nothing prevents a wandering soul from continuing its journey in any part of the earth taking any form it likes! Sage Vishvamitra may take birth as an Alexander or a Galileo or Newton if he wishes so. In fact, He, the Lord says, “Everything is Him only.” These castes and creeds, the names of States and their divisions and demarcations of boundaries are all of people’s own foolish making! First they mark a boundary and then they cry foul! He, the Lord only exists in all. Is it not a miracle that we live and work together despite all our jealousy, infirmities, ignorance, poverty, squalor and deficiencies as if nothing happens? Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahman, under whose guidance we abide, whether in pleasure or in pain. Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or, he who is called the purusha the living self? [Yajur Veda, Sveta. Upa. Part I, Chapter 1, 1-2].

The supreme Lord manifests in numerous forms. In the Bhagavad-Gita, He asserts that, “maya is created in my seeing. People are mesmerised by this maya. ‘My’ maya is so sweet, a person cannot understand how very sweet is this ‘I’ is. Oh Arjuna, do not forget me; is you do not forget me, maya will not be able to do anything to you.” Further, He, the Lord goes on to say, “See the characteristics of maya! She created a huge lake and birds and insects! Observing this, it all appears to be true, but it is nothing. There is no escape from the hands of maya. Yet God saves one who takes refuge in Him. That person alone whom God bestows his grace can escape the hands of maya.” This ‘i’ is the maya. The jiva goes on saying ‘i did this’, ‘i did that’, and ‘i am so and so’, etc. It disappears as soon gets into deep sleep (sushupti) every night or day. The moment one gets out of sleep, this ‘i’ appears! None has understood where this exists and when it makes its appearance. All the problems of the jiva are created by this ‘i’- the ego (ahankara). The moment this ‘i’ disappears (as saint Kanakadasa said), the jiva is liberated from the clutches of maya, that binds the jiva due to ignorance. Thus, ‘i am’, ‘i is’, i only, is the maya. This i merges in Brahman every night when we are deep sleep and the jiva enjoys a blissful existence unaware of the world! This i only will come out ignorance refreshed after a night-long sleep. “This gross body of liberated souls will decompose; yet, even if the body goes, their powers remain; it does not go.” The vasanas, karma kleshas form the seedlings for next birth. People unmindful of this go on quarrelling themselves. They create divisions. So long as there is divisive thinking, divisive actions, so long will people create sects. If the divisive attitude departs, the upadhi, false identification, is destroyed. At the destruction of the upadhi, one becomes aware of one’s divine consciousness. The realization comes when one realizes that “One Brahman has manifest as many. When one becomes pure, one will have the understanding that: I am verily Vishnu. I am a child of Vishnu.”

Our existence on this planet is almost a miracle. Mysteries surround our birth and death. So far, no plausible explanation is forthcoming for our existence. It seems ‘no purpose is served merely eating and sleeping, whiling away time in seeking joy in extraneous things’. Moreover, all our thoughts and actions, behaviour, problems of hunger, disease, old age and death are not in our hands. Life is full of and probabilities. Nothing is certain here. What we see and believe may not be true at all! Things have to be seen in the background of an unstable earth, a vast expansive universe that is ever on the move, a universe of no known magnitude or dimension, and of illusory nature bound by Time and Space. In fact, this Time that creates Space by its movement is by itself an illusion! If Time is illusion, the space created by it as well as the objects that fill it and endure are also illusion. Illusion of illusion is delusion. Thus, there is no end to this delusion, ignorance. We, as the humans, should realize the fact that we are nothing but specks of dust, star-dust at that. These jivas or vibrant life-forms are like sparks of fire flying out of flames. Once we realize ‘who we are’, where do we come from, and where do we go from here when we die, or how we give up one mortal body and take another soon after, the ‘Reality’ dawns on us. We are truly the spiritual entity- the atman, embodied in an earthen shell like a pot made of clay susceptible to leakage and breakage. Symbolically, a pot filled with water is broken at the time of cremation of the dead bodies. This signifies the fact that the inside and the outside separated by an earthen shell is no more, and everything is one!

However, the purpose of our existence is yet to be defined. The ancient scriptures are our best guides. But, we neither have the complete texts of these, nor do we ever understand their coded language. The story of the arrival and departure of a jivatman on this planet is narrated here. It is an autobiography of the soul. Thus, the soul only speaks here. It is an intuitional knowledge obtained from parame vyoman in yogic trance.

This spiritual study, like any other discipline calls for determination, steadfastness, keen interest, focused attention, concerted effort, and serious practice of yoga, and devotion to Guru. There should be a sense of purpose in life in order to attain to the highest level of existence and enjoy supreme bliss that is possible for any human being. Spiritual journey is more arduous than the journey in the material and sensuous world. Material world is also hazardous full of uncertainties, failures, disappointments, disillusionment, and frustrations. It is endless, with countless wants, insatiability, cravings for more and more, and finally, ordained to repeated births and deaths. The spiritual path is no less unpredictable and hazardous- full of unknown twists and turns and glaring mysteries, secrets, and coded secret words (mantra) that may often lead to doubts and disbeliefs, and sudden loss of faith and interest.

Another hazard of this spiritual journey is that the sadhaka moves slowly away from the lower, ’here’, the concrete, the sensible, logic and sensuous gibbering towards the higher, ‘there’, abstract, nonsense, rather senseless(?), and silence. Worldly people are prone to treat this as madness. Most of the teachings of GreatMastersare based on these principles and still people run to them! It seems paradoxical that people want solace in times of their distress and look to these renunciates, but do not want to follow their teachings in their daily life! For instance, if one tries to become a Raghavaendra Tirtha, one should follow in his footsteps and take to sanyas at the early age. If one follows his footsteps, the first casualty would be his wife and the next, his mother. As we know, Raghavaendra Swamy’s wife Saraswati Bai committed suicide and mother died in distress. In fact, most of the mystics have undergone untold misery and sufferings in their life before looking to higher spiritual power for solace.

The teachings of Acharyas like Shankaracharya, Madhava (Vidyaranya), or Badarayana can never be understood unless one experiences the times and way of life they lived. Shankara experienced untold misery and things have changed over time. It seems thus impossible for a common man to come to spiritual field, adhyatma, giving up the hearth and home, sensuous worldly life. Nobody wants to leave the cosy life of comforts and take to a life of a recluse and do severe askesis (tapas). Hathayoga is out of question. Even those who have tried and succeeded to some extent have suddenly fallen from grace!

What we mostly see around us as spiritual seekers or teachers of yoga are not what they should be, with exception, of course. Self-Realization (Atma sakshatkara) is not easy. Those who have attained to this highest state of spiritual state, pure consciousness, do not have any interest in worldly affairs for they have crossed the Mental-mental state of evolution and have stepped into Spiritual realm (See Aurobindo) after discarding conscious awareness of their mundane existence, albeit, they spend time here till they cast off their physical body. They live a life of absolute bliss unaware of the happenings to other earthlings. This should not be construed as a selfish way of life since these blessed souls have been emancipated, redeemed, or liberated! They rejoice in Brahmn consciousness.

Sri Krishnananda, Shivananda Ashrama, Hrishikesh, says: “Nothing that comes from outside is of any help in attaining to the knowledge of the Self.’ In fact, thousands of teachers and preachers go on talking and talking without any substance. Many do not know what they are talking about. This can be verified from their life style. If some boast of 50,000 followers, some boast of 400 ashrams all over the world; some say, they have never read a scripture in their life but still talk like “devil quoting the scriptures’. The truth is very simple: “If i suffer from stomach pain, i only should take the medicine”. Unless i learn to sit in a place for just two minutes a day nothing is possible. The first step is taken when you take a crash course in Transcendental meditation and ashtanga yoga. It must be remembered, the first four steps of Patanjali yoga sutra such as yama, niyama, pratyahara and Ishvara pranidana can never be followed in this life.

It seems impossible to attain to Samadhi remaining in worldly life, hearing lectures on philosophy, religion and spiritualty. This is the reason why some serious seekers leave everything and rush to Himalayas and undergo tremendous hardships. We want bed-tea and timely breakfast, lunch and dinner and friends to chat, and at the same time aspire for enlightenment! Lo! There are gurujis and swamijis who advice to stay in family, develop anasakti yoga, get vairagya. The result is riding two horses (suti and asuti) at the same time. Contemplation, dharana and Samadhi are very important for attainment of atma jnyan and emancipation. This needs solitude.

An attempt is made here to present altogether a different version of our understanding of the universe, and our place in an ever-changing universescape in the light of recent findings in physical and biological sciences, as well as, the ancient scriptures. In fact, even the existing scientific theories are subject to change, but not the findings in Vedanta. What is so special about it? It is intuitional knowledge (shuddha vidhya) derived from a transcendental state, meditative or contemplative mode is samadhi, that needs no proof (pramANa).

Some people believe in things happening, luck or fate, divine will ruling the jiva’s life and work while others assert that they are their own masters! According to the Gita, things should happen by will of God! The Lord says, it is my lila! Jnyanis say,

“Oh Lord, not a blade of grass stirs without your will”; na trunamapi chalati te na vinaa |

The memory chip inscribed within the DNA and RNA and inserted in the jiva runs its course and the personality blooms as and when it should! There is nothing one can do on the face of it. Once the jiva has entered the earth as a particle of stellar dust, a photon, radiating from a distant star, it takes up all that is earthly (pancha mahabhutatmika), or elemental; it depends on food from soil and thereby acquires all the qualities of the earth. The form assumed by the jiva is immaterial.

Now, the jiva runs its errands as per the divine will. Everything happens as ordained by fate, destiny. But there is what is given to jiva as "free will". This free will- sva icCha or svecChe and action, karma, accomplished with desire decides its fate. Whatever the jiva does in svecCha does not come under Lord's will since it is subject to individual's whim and fancy; however, a small antar-dhvani, inner voice of consciousness warns the jiva, if it cares to hear! This is where karma bandhana starts (as seed for rebirths). Some people are cautious in exercising this free will and thereby escape the clutches of maya.

When things happen on their own, the divine will is operating taking the jiva on its right path (satnyasa) to the logical end- mukti. The jiva gets knowledge (para vidya), knowledge of scriptures by grace of Lord, intuitional knowledge and ability to decode the scriptures, practice yoga and even get a 'guru' to take him on the pre-ordained sanyasa!

The natural state of the jiva is sat chit and ananda. The ‘sat’ only vibrates as ‘chit’ (consciousness) and becomes a vibrant mind, chitta, mind full of thoughts, ideas, images, dreams and aspirations, (chittavrutti); it is the Energy, Chaitanya, chetasa, chaitya and chetana and the Life-force (prana-shakti) of the jiva. The jiva vibrates with prana and gets embodies a prani like the animation of a toy. Purandhara Das said it in a beautiful song that the world is a play of toys; we are all toys tied with invisible threads (sutrada bombe, Kan.) in His hand.

Thus, the mula- svarupa, true nature of the jiva, is saccidananda. The grip of prakruti, maya, over the jiva is such that the jiva forgets its true nature and suffers dualities. “This is that eternal Ashvattha Tree with its root above and branches below. That root, indeed, is called the Bright; That is Brahman and That alone is the Immortal. In That all worlds are contained and none can pass beyond. This, verily, is That.” [Yajur Veda, Katha Upa. Part Two, Chapter III, 1].

Whatever there is- the whole universe, vibrates because it has gone forth from Brahman, which exists as its Ground. That Brahman is a great terror, like a poised thunderbolt. Those who know It become immortal. From terror of Brahman, fire burns; from terror of It, the sun shines; from terror of It, Indra and Vayu and Death, the fifth, run. If a man is able to realise Brahman here, before the falling asunder of his body, then he is liberated; if not, he is embodied again in the created worlds. As in a mirror, so in the buddhi; as in a dream, so in the World of the Fathers; as in water, so Brahman is seen in the World of the Gandharvas; as in light and shade, so in the World of Brahma. [Yajur Veda, Katha Upa., Part Two, Ch. III, 1- 5]

“Thou art woman, Thou art man; Thou art youth and maiden too. Thou as an old man totters along on a staff; it is Thou alone who, when born, assumes diverse forms. Thou art the dark-blue bee; Thou art the green parrot with red eyes; Thou art the thunder-cloud, the seasons and the seas. Thou art the beginning-less and all-pervading. From Thee all the worlds are born.” [Yajurveda, Sveta. Upa. Part I, Chapter IV, 1-4]

The wise man, having realised Atman as dwelling within impermanent bodies but Itself bodiless, vast and all-pervading, does not grieve. This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. He who has not first turn away from wickedness, who is not tranquil and subdued and whose mind is not at peace, cannot attain Atman. It is realised only through the Knowledge of Reality. Who, then, knows where He is, He to whom, Brahmins and Kshatriyas are mere food, and death itself a condiment? [Yajur Veda, Katha Upanishad, Part One, Chapter II, 22-25].

Two there are who dwell within the body, in the intellect, the supreme akasa of the heart, enjoying the sure rewards of their own actions. The knowers of Brahman describe them as light and shade, as do those householders who have offered oblations in the Five Fires and also those who have thrice performed the Nachiketa sacrifice. [Yajur Veda, Katha Upa., Part One, Ch. III, 1]

Let us understand some basic concepts first.All jivas do not have the same capacity to understand what comes to their grasp. Some are intelligent and can clearly understand what is imparted. But, it is not so in the case of spiritual scriptures, and knowledge concerning the Atman. It requires different background and preparation under expert guidance, particularly in yoga.

“ON UNDERSTANDING . . .”

All said and done, everything depends on one’s intelligence level, ability to grasp, and capacity to ‘understand’, let alone experience and realize the truth. There is a beautiful explanation regarding this ‘Understanding’ in Chan. Upa. of Samaveda. Before going on a journey about our quest for ‘Truth’ let’s ponder over a few Upanishad doctrines in order to understand the deeper meaning of what we are searching for and what we may discover. The very term ‘understanding’ needs to be properly understood. Not everyone understands what understanding is! Each one understands what he can understand and nothing more, or beyond that. Much depends on the person’s sanskar (family background), opportunities, exposure, good teachers, personal effort, and a proper environment. Samaveda makes this point very clear when it speaks about Understanding….

“Understanding takes us as far as Brahman- the ‘sat’, the Eternal.”

“Understanding is, verily, greater than meditation. Understanding makes one understand the Rks, the Rk Veda, the Yajur Veda, the Sama Veda, the Atharva Veda, the epics and the ancient lore as the fifth- the Upanishads- Veda of the Vedas, the rules of sacrifices by which the Manes are gratified, the science of numbers, the science of portents, the science of time, logic, ethics, etymology, Brahma-vidya, the science of elemental spirits, the science of weapons, astronomy, the science of serpents and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds, herbs, trees; animals, together with worms, flies and ants; and also righteousness and unrighteousness, the true and the false, the good and the bad, the pleasant and the unpleasant, food and taste, this world and yonder world

Narada said: Venerable Sir, is there anything greater than understanding?

Of course, there is something greater than understanding.

Please tell that to me, venerable Sir.”

“He who meditates on ‘Understanding as Brahman’ attains the worlds of understanding and knowledge and can, of his own free will, reach as far as understanding reaches- he who meditates on understanding as Brahman.” [Samaveda, Chan. Upa. VII, VII –Understanding as Brahman 1-2].

“Sanatkumara said: When one understands the True, only then does one declare the True. One who does not understand the True does not declare ‘It’, ‘the sat’. Only those who understand ‘It’ declare the ‘True’. One must desire to understand this understanding. Venerable Sir, I desire to understand.” [Samaveda, Chan. Upa. VII, XVII - Truth depends upon Understanding, 1].

“When one reflects, only then does one understand. Whoever does not reflect does not understand. Only one who reflects understands. One must desire to understand this reflection. Venerable Sir, I desire to understand reflection.” [Samaveda, Chan. Upa. VII, XVIII - Understanding depends upon Reflection, 1].

“When one has faith, only then does one reflect. One who does not have faith does not reflect. Only one who has faith reflects. One must desire to understand faith. Venerable Sir, I desire to understand faith.” [Samaveda, Chan. Upa, VII, XIX - Reflection depends upon Faith, 1].

“When one is single-minded in one's devotion to the teacher, only then does one have faith. One who does not have single-mindedness does not have faith. Only one who has single-mindedness has faith. One must desire to understand single-mindedness. Venerable Sir, I desire to understand single-mindedness.” [Samaveda, Chan. Upa. VII, XX - Faith depends upon Single-Mindedness, 1].

“Memory is, verily, greater than the Space, akasha.” “Therefore even when many people assemble, if they had no memory they would not hear anyone at all, they would not think, they would not understand. But surely, if they had memory, they would hear, think and understand. Through memory one knows one's sons, through memory one's cattle. Meditate on memory. “He who meditates on memory as Brahman can, of his own free will, reach as far as memory reaches-he who meditates on memory as Brahman.

Narada said: Venerable Sir is there anything greater than memory?

Of course, there is something greater than memory. Please tell that to me, venerable Sir.” [Samaveda, Chan. Upa. VII, XIII - Memory as Brahman, 1-2].

“Hope is, verily, greater than memory. Kindled by hope, a person endowed with memory reads the sacred hymns, performs sacrifices, desires sons and cattle; desires this world and the other. Meditate on hope.”

“The akasha is, verily, greater than fire. For in the akasha exists the sun and moon, lightning, stars and fire. It is through the akasha that a person calls another (sound travels in space); it is through the akasha that the other hears; it is through the akasha that the person hears back. In the akasha we rejoice when we are together and in the akasha we rejoice not when we are separated. In the akasha everything is born and toward the akasha all things grow. Meditate upon the akasha. He who meditates on the akasha as Brahman obtains the worlds extending far and wide, luminous, free from pain and spacious; he can, of his own free will, reach as far as the akasha reaches-he who meditates on the akasha as Brahman.

Narada said: Venerable Sir is there anything greater than the akasha?

Of course there is something greater than the akasha. Please tell that to me, venerable Sir.” [Samaveda, Chan. Upa. VII, XII - The Akasha as Brahman, 1-2].

“When one performs one's duties (i.e. practices concentration, dharana), only then does one have single-mindedness. One who does not perform his duties does not have single-mindedness. Only one who performs his duties has single-mindedness. One must desire to understand the performance of duties. Venerable Sir, I desire to understand the performance of duties.” [Samaveda, Chan. Upa. VII, XXI -Single-Mindedness depends upon Concentration, 1].

“When one obtains bliss, only then does one perform one's duties. One who does not obtain bliss does not perform his duties. Only one who obtains bliss performs his duties. One must desire to understand bliss. Venerable Sir, I desire to understand bliss.” [Samaveda, Chan. Upa. VII, XXII - Concentration depends upon Bliss, 1].

“The Infinite is Bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite. Venerable Sir, I desire to understand the Infinite.” “Where one sees nothing else, hears nothing else, understands nothing else-that is the Infinite. Where one sees something else, hear something else, understands something else-that is the finite. The Infinite is immortal, the finite mortal. Venerable Sir, in what does the Infinite find its support? In Its own greatness- or not even in greatness does it lie? Here on earth people describe cows and horses, elephants and gold, slaves and wives, fields and houses, as 'greatness.' I do not mean this, he said, for in such cases one thing finds its support in another. But what I say is:” [Samaveda, Chan. Upa. VII, XXIV - The Infinite is Bliss and the Finite 1-2].

On Joy and Happiness, it is said, the joy and happiness enjoyed by a youth, rich and famous, on the earth is one as compared to the joy and happiness of the pitrus or manes who have no physical body as such but do possess mind, intellect, and ego. If it is a hundred times in pitru-loka, it is a hundred times hundred more in the deva-loka, the realm of Gods, and a thousand times more than all these in the realms of tapo-lok of the Jnyanis. It is sheer eternal bliss in the Brahma-loka for which all Jnyanis aspire.

“You have no knowledge of Him, who created these worlds; some other thing has interposed between you. The reciters of hymns who ravish life in their ritual proceed with their muttering, enwrapped in confusion and ignorance.” [Rk Veda X, 82, 7]

The universe has reached a state of flux and the next stage is crucial for its survival. The survival of Mankind that is at crossroads is also doubtful. Only a spiritual advancement can save it. However, at the end of Kaliyuga, the world is bound to revert to Brahmn. The spiritually attained will again appear as the tapo-janah, devatas, and pitru/manes in the next satyayuga.

“The divine element in us is the deepest essence of our being. Mind and intellect have no access to it. We will have to go beyond thoughts. That is a very difficult problem. When we go beyond thoughts what will then remain is the Absolute alone, and it is one without the second. We shall reach that state when we have gone beyond all sensations, perceptions, concepts, mental conditions and ideas, and impressions and will see not only by intellectual light, but in divine light. Then we by Christ or Buddha- the state of enlighten ment Divine communion, the transfiguration of the divine ego, delve into the Atman.” [Swamy Abhedananda: Mystery of Death, p.149].

It is also clearly stated, “In to blinding darkness enter those who worship ignorance; into a greater darkness than that, as it were, enter those who are devoted to knowledge.' 'Cheerless indeed are those worlds covered with blinding darkness. To them after death go those people who are ignorant and unwise. If a man knows the Self as I am this, then desiring what and for whose sake will he suffer in the wake of the body?” Whosoever has realized and intimately known the Self, That which has entered this perilous and perplex place (the body), is the maker of the universe; for he is the maker of all. “All is his Self and he, again, is indeed, the ‘Self’ of all.”

However, one should be clear about trance, hyper- or super-conscious, para-consciousness, or the unconscious states, or the sub-conscious as distinguished from the supreme Consciousness, or the supramental. Many psychologists argue about the transcendental states such as samprajnya and asamprajnya samadhi as a state of active mind since they do not have practical experience. These are mere experiences at turiya, transcendental state of Mind, beyond the limitations of the senses, ego, and the intellect. The mind stands still there. The trillion and odd brain cells becomes a molecule at this state. There is no vibration of mental energy at this state and it is almost the pure state of existence, samadhi.

The most important of all, is our ‘conscious awareness’, an awareness of whatever we are doing, in totality, without a piece-meal approach of one at a time. Concentration and attention are two different aspects. Rapt attention in total awareness is better than expert concentration for it takes overall circumstances into account, in totality. A brain surgeon may be skilful and operate without caring about the condition of the heart; finally, may be, the patient is successfully operated, but will die due to sudden heart failure or some other complications. This is often the case as the popular adage goes, ‘operation success but patient died’!

It is extremely difficult to operate in a holistic manner, with a totality, overall conscious awareness of all aspects at once. Meditation helps to bring about this unity consciousness in the jiva. The body, mind, and soul work in unison bringing about a perfect coordination in whatever it does. The jiva working towards its higher goal of evolution from human to divine must attain this level of unity. This is the objective of Nature, too, that is in constant flux. The jiva constantly strives for perfect adaptation with the environment and lives peacefully with joy when it attains this balance. But, this balance is not forthcoming. An all-round perfection is an idealistic proposition. The jiva always works in a fragmented manner with its senses, body, and mind pulling in different directions. It is the desire, attachment, and selfishness that cause this diversion. It loses its vision of a higher purpose in life devoid of this unity.

“He who dwells in the light, yet is other than the light, whom the light does not know, whose body is the light, who controls the light from within -- He is the atman within you. [Shukla Yajur Veda, Brih. Upa. 3.7.14. verse, P. 708].

“This atman is not attained by instruction or by intelligence or by learning. By him whom he chooses is the atman attained. To him the atman reveals his own being. The one who has not turned away from wickedness, who has no peace, who is not concentrated, whose mind is restless-he cannot realize the atman, who is known by wisdom. [Krishna Yajur Veda, Katha Upanishad 1.2.24-25. ve, p. 710]. “With his mind purified, with his consciousness purified, with patience, thinking I am He, and with patience when he has attained the consciousness of I am He, he is established by wisdom in the supreme atman, who is to be known in the heart.” [Shukla Yajur Veda, Pingala Upanishad 4.9.ve, P. 441].

“Borne along and defiled by the stream of qualities, unsteady, wavering, bewildered, full of desire, distracted, one goes on into the state of self-conceit. In thinking ‘This is I’ and ‘That is mine’ one binds himself with himself, as does a bird with a snare.” [Krishna Yajur Veda, Maitri Upanishad 3.2.uph, p. 418].

“When the body is in silent steadiness, breathe rhythmically through the nostrils with peaceful ebbing and flowing of breath. The chariot of the mind is drawn by wild horses, and those wild horses have to be tamed. Find a quiet retreat for the practice of yoga, sheltered from the wind, level and clean, free from rubbish, smouldering fires and ugliness, and where the sound of waters and the beauty of the place help thought and contemplation” [Krishna Yajurveda, Sveta Upa. 2.9-10. p. 88].

Born as humans, promoted from the state of homo sapiens erectus to homo sapienssapien, with ability to think we face a number of riddles like the questions posed by the Sphinx of Egypt. We are baffled with the problems for which we do not know either the causes or solutions. Hence, we look to some ancient scriptures or learned people who know the scriptures for guidance. Even if the answers are forthcoming, our ability to understand is extremely limited.

INTRODUCTION

The universe known to us as the ‘solar system’ in the galaxy of ‘Milky Way’ (Ksheer-path)is almost 4.56 Billion years and may last about another8.44 Billion years.The earth as a planet formed out of the solar flares, solar matter ejected from the outer surface of the Sun consisting of Helium formed out of the mass of Hydrogen that is constantly under high temperature, pressure, fission and fusion. The earth is said to have formed about 0.30 million years after the Sun is formed as a Star and has taken considerably long time to cool, condense, precipitate and form the present earth’s surface full of Oceans (79%) and land masses (21%) with mountains, valleys, forests grasslands and deserts. Life appeared over time in the form of fish, plants, birds, animals- reptiles, mammals, primates and humans. It is interesting to narrate how life appeared on the earth and more mysterious it is to narrate the birth of man. It is ajourney of the soul, an interesting adventure.

Let’s remember the fact that the jiva that takes an elemental body may appear in any form anywhere on this earth. Further, the jiva taking repeated births may appear in its next life in any form, anywhere without any restriction, whatsoever. It may continue to work to fulfil its desires in the subsequent births, too. Hence, Varaha Mihira may be reborn as Galileo, who in turn, may be reborn as Tyco Brahe, Johannes Kepler,or Isaac Newton, or Stephen Hawking or, just an ant, elephant or cat or a dog. After all, a jiva is a jiva, and an atma and prana the same in one in all! Nothing prevents the jiva from taking repeated births with new names and forms. Bhaskara may be reborn as Columbus, Magellan, or Vasco da Gama, provided his desire is to physically go round the earth and see for himself the nature of this world which he could not do in the previous birth! What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence. Ultimately, neither there is birth nor death, but transformations of matter and spirit!

It is also stated in the scriptures that, Lord only takes a form and goes round to see the creation he has made and returns! It is like a person taking taxi to airport, leaving it to take off in his scheduled flight. The Atman arrives here from its abode in heavens via sun rays, clouds and rain, and annam, takes a form of jiva, goes round, and, when time comes it (the jivatman) returns!

The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. But, there is nothing wrong in the mahat vakya, the ultimate principle. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. Sri Madhvacharya probably had in his mind only the fishermen of Udupi and Malpe because the brahmin families were very few! But, the question is whether heever visited Sringeri nearby and take the darshan of the Divine Mother Shree Sharadamba seated on Shree Chakra or even Sudarshana, for that matter. The Divine Mother Sharadamba at Sringeri near Udupi blessed a number of devotees like Satyendranatha, Jnyanendranatha, and many others with profound knowledge and salvation (jnyana and moksha). This question arises due to the fact thatthe Vaishnavaites turn a blind eye and deaf year to all these and never talk about mukti, moksha via Devi’s (Shakti) grace (anugraha)? Adoration and archana of devi is very important for it is She Who gives us food and shelter, knowledge and bliss.

It is quite strange that the disciples of Sri Madhvacharya never utter a word about these fundamental instruments of creation and liberationas enunciated in Srividhya, Srichakra, andSharada-Chatushtiya. The practice ofShree-Chakra dhyana- inner sacrifice (antar-yajnya), or Transcendental Meditation (atindriya dhyana) are not of much importance to those who loudly profess so much of devotion, Bhakti. Worship ofmula Rama or Anjaney is diferent from the practice of Srividhya upasana. Actually, it is said that Bhakti and Jnyana as anyonya.

This Bhakti had two off-springs by name Viveka and Vairagya. When Jnyan deserted Bhakti due to its ego and intolerable behaviour adhering to ritualism and sensuousness, the kids- Viveka and Vairagya also left home. This is the sad predicament of the jiva, too. Now, just holding on to Bhakti the jiva is in search of viveka and vairagya. There is no mukti or moksha to the perturbed jiva without jnyan (knowledge of the Self), viveka (wisdom) and vairagya (renunciation). However, there is an argument that mere bhakti will redeem the jiva, that seems to be a remote possibility since karmakleshas have to be burnt by the fire of Atmajnyan.

“Jnyan is supreme”. Jnyan is ‘chit-shakti, shuddha vidya or pure consciousness. Hence, there is nothing superior to Knowledge- “nahin jnyanena sadrusham” is the fundamental doctrine enunciated by Lord Shree Krishna in the Gitopadesha. Viveka and bhakti follows jnyan, hence, is symbolically son and daughter. Bhakti and jnyan are important steps to moksha. The Bhagavad-Gita advocates samyak-prajnya, ‘unity-consciousness’, and showers the ‘amrut’ of ‘unity consciousness’, ‘the showering of elixir of oneness’- advaitamruta varshini! However, the jiva suffers from avidya, ignorance of its true nature, a cover of nascence, and thus, dwells in dualities, complexities, duplicities and multiplicities. There is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move up the ladder to higher levels of consciousness during their life time. Hence, Bhagavan Shree Krishna’s advice to Arjuna is: traigunya viahayaaveda nistraigunyorbhavaarjunaa | ‘Transcend all knowledge of attributes, qualities, limitations, acquired qualities- gunas, and surrender to ME. He asvocates total surrender to the Higher Self (paramatman) He says, sarva dharman parityajya maamekam sharanam vraja |

“Worship Me only, adore Me, I shall take care of you, give you what you want and protect what you have”. Let there be no doubt about it”.

The soul or Atman, a stellar particle that was pristine pure with atomic weight of less than that of an ion of Hydrogen got embodied, embedded, enmeshed and it is now so intricately associated with the elements- mire of earthly existence, that it has become too gross, heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere after leaving the gross body in death. Unless the soul attains its liberty from embedded subtler forces and overcomes the gravity, it cannot exit! The forces that bind the soul to the jiva are many and varied like like desire, attachment, anger, ego, envy, jealous, possessive instincts, etc. If the soul is to gain escape velocity to leave the earth it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

There are a number of scriptures that give us some rough idea about the origin of the universe, its true nature, and the fate of this world at the end, delusion or mahapralaya. The nature of our existence on this earth or terrestrial base and the way the human life has developed over the ages on this planet is quite an interesting study. The Bhagavad-Gita, too, gives us some details as revealed by Bhagavan Shree Krishna and the same has been repeated by many commentators. As stated by some saints and sages, “this universe is not real; it is a transient one and all that appear here are under the grip of maya, meaning, time, space, and causality and thereby subject to decay and death. However, the human form evolved over time is a rare gift of God and it has a definite purpose”. But, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty, and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come! The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

It has been repeatedly said by some saints that ‘this human form is a rare gift of God and it has a definite purpose’. However, people do not understand such statements. Not all people are happy and successful here. It is still a wonder why some people seem to enjoy life while most of the people suffer from hunger, poverty and misery. There is no well laid path to success and happiness. But, still people stick on to some principle and eke out a living, hoping that one day it would be all joyful. But, that day will never come. The whole life turns out to be an endless struggle for existence. Nothing gives us everlasting joy, peace, or happiness. Disgusted with this, some people become depressed and commit suicide; and, to end life in frustration and depression is as sinful as living in ignorance.

There comes in the life of every jiva a time when it is shaken out of its slumber, the land under its feet sinks and it is left shattered to pieces, or made to stand stark naked in the middle of the street, or completely wrecked like what has just happened in the worst floods of Jammu and Kashmir recently. This is the turning point when it, the jiva, turns to the supreme Lord almighty for help and begs for redemption, mukti, or moksha. Many people commit suicide on the face of disappointments, loss, trouble and turmoil, incurable diseases and suffering pain, or seek the guidance of a teacher. Even the rich and powerful, prosperous people are free from depression! This is the time when the jiva seeks liberation from the shackles of repeated births and deaths. May be nobody thinks ofGod unless he is put in the crucible of fire of life.

Some people admit that they have made a mess of their life. This means they know they have committed mistakes, knowingly or unknowingly. Whatever the reason, there is always some problem and the solution has to be found out. These problems are of one’s own making and solution lies within his domain. The solution cannot lie outside. But, some people think that these human problems have persisted since the days of Adam and Eve. Every jiva is linked to every other and its environs. The very Adam with Eve (of two extreme principles of Male and Female- the Fire and Water principles, Agni and Jal tattvas) in the Garden of Eden by itself a problem without solution! We forget the fact that God had forewarned Adam not to ask for a company; he cautioned Adam even before granting his wish and asked him to rethink about his request for company (of Eve). But, alas, Adam insisted in having one, whatever the consequences. In fact, Adam went back to the Lord and returned the gift (Eve) twice, only to beg and get her back again. The result is here to see!

Some great thinkers quote scriptures and speak of lofty principles such as dharma, moksha, etc. They say, life is worth living only when a certain path of dharma is followed and certain rules and regulations are strictly followed. They suggest certain path of salvation and advise us to follow rituals. But, there are so many paths here that no one knows for sure which one is the right one, or the best. It is only the daring, who are willing to take risk, ready to tread the unknown, break the tradition and willing to take a new path, face adverse conditions and serious consequences or even failure, take a new untrodden path and leave a trail that are sure to be amply rewarded at the end with rare gifts such as peace, unbounded joyfulness (mahat-anand), supreme bliss, Liberation (mukti) from further embodiment, and immortality. ‘Free will’ is given to all so that they can choose path suitable to them. There are as many paths as there are seekers.

What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence.

Thus, there is need for rethinking on all these divisions and distinctions of lands, peoples, their languages, cultures, and traditions. The reality is that nothing is real here. Everything is just the nature of the Mind to divide and disintegrate, dissect and differentiate. This is not the true nature of the jiva. The jiva is in the grip of the fickle mind and its ego rules it. If the buddhi takes over and rules the mind with the help of prajnya, the jiva will be in a position to enjoy its duration of earthly stay and make way for a return journey at the earliest. But, how to get back is the problem. The soul that was pristine pure with atomic weight of less than that of Hydrogen got embodied and is now so embedded in the mire of earthly existence that it has become too gross and heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere. The forces that bind the soul to the jiva are very subtle like desire, attachment, anger, ego, and instincts, etc. If it has to gain escape velocity it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. But, there is nothing wrong in the mahat vakya, the ultimate principle. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. Sri Madhvacharya probably had in his mind only the fishermen of Udupi and Malpe. But, did he not visit Sringeri nearby and take the darshan of the Divine Mother Shree Sharadamba seated on Shree Chakra, or evenSudarshana, for that matter. The Divine Mother Sharadamba at Sringeri near Udupi blessed a number of devotees with profound knowledge and salvation, liberation, but the Vaishnavaites turn a blind eye and deaf year to all these?

Thus, there is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move to higher levels of consciousness during their life. Hence Krishna advices Arjuna to:

‘Transcend all limitations, acquired qualities- gunas, and surrender to HIM’. He says, sarva dharman parityajya maamekam sharanam vraja | “Worship Me only, adore Me, I shall take care of you, give you what you want and protect what you have”. Let there be no doubt about it”.

The varnashrama mentioned in the Gita is not about the castes and sub-castes and creeds, divisions and sub-divisions amongst the Hindus, or the philosophies, or schools of thought, etc. God never makes any distinction and division amongst His own creation! These are of our own making and, as such, not important to us in spiritual pursuits and attaining to unity consciousness, Self Realization- ‘Atmasakshatkara’. Hinduism does not preclude other religions. It is all inclusive eternal/sanatana dharma- a broad term that applies to all the people who followed it. It is a universal religion, sanatana dharma, equity, justice, and righteousnessgranted to all living beings. Hinduism also called sanatana dharma, an eternal system is just a broad-minded, open-minded way of life that is all-inclusive. The fundamental principle here is the whole world is one family (vasudhaiva kutumbakam). It gives freedom to follow whatever faith one likes. It is not even a religion or the faith in God and rituals. What is important here is the fundamental principle of creation of jiva on the earth and its fate or destiny. It is discernible that the “embodied soul clamours for release from its eternal bondage.” As such, every jiva strives for release from this bondage. However, mukti or salvation does not come from intellectual jugglery but the knowledge of Brahmn, “Realization of the Self”- atma-jnyan. This calls for a totally different type of mind-set, life-style than the one that has been so far adopted. It calls for higher knowledge (para vidya), the highest level of wisdom (Viveka), and renunciation (vairagya) and a sincere effort to cleanse the blemishes, arishad-vargas acquired so far. This is what is quite interesting here. No amount of worldly knowledge will help here. What is required is just child-like simplicity, absolute faith, and surrender to the higher power that be; these will definitely help in the pursuit of the jiva to get liberated from the repeated embodiment and eternal bondage.

Salvation is not a wishful thinking. It needs a practical approach through yoga. The only way to get rid of the whimsical nature of the mind is to tame it and use it for the purpose of liberation of the soul from eternal bondage. Some people say, the soul is always free and it is the ignorance that makes it feel. It is exactly, this ignorance that one has to remove with the help of divine knowledge (divya-jnyana) that is within the embodied soul that the seeker should find out. Salvation lies in transcending all the barriers of time, space, causality, influences of mind, buddhi, and ahankara, establish oneself in his true self, the atman. One who is established in his Self has attained his Self.

Nobody knows, for certain, what is the ultimate truth. There is no well laid path to salvation, or for that matter, is there anything such as salvation, at all? Salvation for whom, some people ask? Let’s make these points very clear from the sacred text of Bhagavad-Gita. This world is compared to an inverted Banyan, fig tree (urdhvamula ashvathha vruksha). All jivas, including the devi devata (Gods and Goddesses), tapo-janah inhabit this tree above and the insects and germs occupy below. By their good deeds, a man may go up the ladder to reach the realms of manes, devas, and Rishis and brahm, or go down the ladder to animal, insects and germs to be crushed any moment. The human being is stated to be a ‘blessed-one’ that reached this level by right thoughts and good deeds. However, nothing precludes the lower jiva from reaching higher and higher levels of consciousness and thereby attain to godliness. Even plants and animals, birds and things, such as, stones and metals attain to these divine levels and get worshiped! For example, a mall plant like tulsi, bilva, or a tree like the fig tree (Oudumbra), the banyan (Peepul) are considered sacred and worshiped; so also, the birds and animals like cow and bull, rat, peacock, crow, lion, or tiger and even horses, pigs and dogs are divine creatures. There are the sandalwood carvings, stone sculptures in marble, Shalagrama or Basalt, copper, brass or alloy-metal (panchaloha) engravings of idols worshiped. These come under archavatara of Gods (Pancharatra). There are many animal-faced Gods/ devi devata like Narasimha, Varahi, Ganapati, and Hayavadana.

Thus, nothing precludes living beings in this world from attaining to divine status. Divinity is inherent in all moving and non-moving beings. The purpose of creation of jiva is thus believed to be to bring out the divinity inherent in it and make it realize its true nature. However, there is yet another level of understanding here; it is either that of scepticism- what if, or ‘nothing counts’! This is ignorance. Ego rules the roost and diversities and dualities do not end. Hence the jiva should drop all its idiosyncrasies. There is nothing like good or bad here. Whether one does good or bad deeds, anyway, the jiva has to come back here to experience the fruits of its action. But, if the account is closed once and for ever, there is no need to visit this mortal realm. The Atman is free to roam about as a micron, an ionic energy particle, or a photon forever. Till the embodied jiva attains to this pristine state of purity it has to struggle on this earth. Hence, all the Jnyanis try to cleanse of their karma kleshas, remove the vasanas, samskaras, and memories and become pure like a crystal that can refract whatever light that falls on it and prove nothing as its own!

The perturbed jiva now can look into its past with the help of this narration- journey of the soul, an autobiography, and try to get released from all bondage. All the Upanishad statements quoted here are intuitional knowledge of great sages derived in a transcendental state, samprajnya Samadhi. These are as good as one’s soul’s reverberations, antaratma dhvani. One has to remember the fact that as long as we possess a bank account we have to run to bank whether to pay back the loans with interest, or collect the FD/CD interest. So also, the jiva has to repeatedly take to birth again and again until all its karma kleshas are cleansed by yoga, dhyana, meditation and, even the good deeds here will only bring attachment and bondage. This is the reason why some saints and sages have given up worldly activities and take to solitary living. There is no gainsaying the fact that good deed and service will help liberation, mukti or moksha. Here lies the difference. Even the so called ‘self-lessness’ is inwardly strengthening ego that thwarts liberation. Nothing but the total abnegation of the self will help here. The blemished soul, smeared with karma kleshas, moha, lobha and antahkarana should revert to its pristine purity cleansing off all its stains.

The soul is bound to acquire pollutants such as gunas-tamas, rajas and sattva, attachment, desire, anger, selfishness, greed, avarice, ego, etc. as long as it is attached to earth- depending on food, water and air. This has prompted many a yogins to stop taking food and water and controlling breath. This is the secret of advanced yoga. One cannot be here as well there; it is like riding the two horses- suti and the asuti, worldly and the other-worldly, aihika and the paramarthika or ‘Self’ and ‘the other’- one of total liberation, and the other an eternal bondage.

In fact, when i set out on journey to earth, as a speck of stellar dust, many Great Sages who were shining Stars of different magnitude warned me to be careful as to where I am going. They too had visited this Mrutyu lok once. They got rid of this shackle with great difficulty. Dhruva is one such great who chanted the name of Narayana all the way to the heavenly abode. All others hold him as a model and follow him.

In the following paragraphs the jiva reminiscences how it met the learned sages on its way, who advised him/it to be careful while visiting the earth. It says, “I met the three sages, Kapila, Jaimini, and Charavak, and, the first one Sage Kapila is said to be the most learned. Sri Krishna says, “I am Kapila” in Vibhutiyoga. Sage Kapila advised me thus,

“My child, you are embarking on a dangerous journey, a journey of no return. Anyway, be careful. The world you visit is full of attractions and there are some such things that your eyes are riveted and cannot take out. There is plenty of food, drink, and opportunities to dine and dance. they enslaved you and make you an addict and a wreck. It is almost a glassware shop with variety of delicate things of dazzling colours, shapes and sizes. You touch you pay. Do not touch any of them. Just see, be happy, and come back at the earliest. Take to virtuous life, respect elders. Tread a moral path and take to yoga. Think you are visiting a zoo and come back.”

“Then i met sage Jaimini who advised me likewise, but with a slightly different warning. He did not forbid me from enjoying, eating the forbidden apples. He only said, “My child, you are intelligent. You can think what is good for you. Use your discretion. Just taste a little bit and be happy. There is so much to see and experience that you cannot enjoy everything. Also, there is no end to this wandering spree and lust. Be aware! The earth is a land of hunger, thirst, misery, ageing, diseases and death. Don’t you ever indulge in sensuous life and be spoiled. The temptations are such that you will lose sense of discretion. You will be in eternal bondage and it will be difficult to escape the power of the invisible forces like attachment (moha), desires, miserliness, selfishness, egotism, jealousy, avarice, greed, etc. The knowledgeable ones try to take recourse to yoga, and return to their ‘Father in Heavens’ at the earliest”, whereas others forget Him.

The soul soon forgot all the advice given by higher Knowledge on its way down to earth. It reminiscences, “When i was just thinking about Kapila and Jaimini, i met Charavak. He is a very interesting person, albeit, a little different from the other two. He talks so sweet; you will be mesmerized. You are carried away by his philosophy and outlook towards life.” Further, he said, “My friend, you are so lucky! You are entering a heavenly abode where everything is available to spend a life-time in the company of your beloveds, friends and relatives. It is virtually a storehouse of food, drink and, there is no dearth for things for entertainment, including pets, servants, and sports. Enjoy as you like. Do not regret later.”

Charavak went on to advise, “Dear, the inhabitants of the earth are all fools. It is a fools’ paradise. These stupid people do not know what is right and wrong. They believe in rebirth, karma, and worship the dead and idols. There is nothing like these karma or rebirth. Just enjoy whatever comes your way. There is no fear for the daring, go ahead!”

The soliloquy of the soul continued: Which advice is the best? What should i do?

“Finally, this last advice was so appealing that i fell for it and now i am in a state of extreme misery. I am paying for my indulgences in all sorts of physical and mental ailments. I know not how to get out of this miserable plight of my own making. What all i thought as happiness is a mirage. Whom all i thought as my best friends turned out to be worst enemies. The wealth i possess is the root cause of envy. Now, i realize what all Charavak said is to enslave me in my sensuous life and trap me in a world of lust, disease, ageing and death. There is nothing that is worthy of a great soul here and, i find it is a land of births and deaths with no end in sight.”

“Suddenly, a flash came to me. ‘I am what i am’. Nobody can change me.” But, as soon i entered the earth’s atmosphere, clouds, rain drops and reached the water and soil on land, i lost all my memory of ‘who i am’. I blindly entered plants as their very essence, and entered animals, became food, strength, desire, blood, bone marrow, semen, and entered the jiva- as a microscopic germ, the spermatozoa, Germ-cell, the energizing aspect, to appear in different forms. Thus, the ‘Advent of the Soul’ begins. The jiva is now on its long, long, everlasting journey, with no goal, no exit in sight! An important question, often asked here is: “What makes the Jiva run its errand?” Is it the luck, destiny, fate, fortune, free will, or karma that is important?

There is a beautiful story of a shepherd who goes in search of gold in a pyramid in the short novel- “Alchemist”, by Paul Coelho that reveals the secret to some extent. However, it may fairly be said that,” The Jiva, once it arrived on this earth, goes on its journey (nara yana), runs its life by the engine of ‘desire’ with ‘self-effort’ carrying its luggage of ‘karma’ on the skeletal body, a carriage. The four wheels of the carriage are the dreams and aspirations, hope and faith. The path is full of twists and turns- such as luck, fortune, destiny, mentors, soothsayers, etc. The goal of life, however, when reached will be a big surprise! Thus, this adventure of the soul during its long journey on the earth is full of mystery.

As a prelude to our brief introduction to this small book-“Advent of the Soul”, that runs almost like an Autobiography of an Embodied Soul”, rather, a “Journey of the Soul” on this planet, we present some passages, verses from the ancient scriptures in the following and then proceed further to introduce ‘the Atman’ as ‘the Self’ of all’ and the Brahmn who is at the cause of all. This ‘Self’ is all, and, is in all, and, as such, this monologue is of every soul that has taken a form, a shape, a name, and an avocation. Hence, there is only one- ‘the Self’, and there is ‘no other’. The term ‘I’ that everybody uses in everyday transaction is nothing else but the ‘Self’. It does not refer to the physical body. However, everybody uses it with reference to the body and makes gestures and signs putting the hand on the chest and makes gesture to that effect. If one realizes this truth it becomes a capital font ‘I’, or it will be a small font ‘i’- the individual’s ego. Ego is a spark of the soul.

A word of caution is necessary here. The English version of the Samskruta shlokas (aphorisms/verses) and transliteration of Samskrutam into English is not perfect as it gives rise to confusion since there is no capital letter in English. Moreover, the English alphabets are only 26 when compared to the vowels (16) and consonants (35) in Samskrutam. There are only five vowels in English and the Samskruta svara are sixteen and the vyanjana are 35 and the potency of these syllables is such that each and every one of these is a potent mantra capable of creating the universe! This aspect is missing in any other language in the world. Rather, the world has come out of the word and, “The word was with the God and the word is the God”, as the Bible puts it.

One has to be very careful while reading the transliterations. A small mistake in pronunciation of a samskruta pada will give altogether a different meaning like- the ‘eternal’ becomes ‘dead’ (‘amruta’ and ‘mruta’), ‘existent’ becomes ‘non-existent’ (‘bhaava’ and ‘abhaava’) or for that matter, word (pada) and feet (pAda), and so on. It is absurd and dangerous to use the capital letters in English while writing the Samskruta pada (words). Many samskruta pada have different meaning and connotations and should be used very carefully. Unless a person has knowledge of deeper esoteric meaning of Samskrutam it is very difficult to convey anything of that in English.

1. THE CONCEPT OF THE UNIVERSE

[Brahmnda Kalpana]

“THE BEGINNING-LESS BEGINNING”

“In the beginning, this universe was water (arnav) alone. That water produced Satyam. Satyam is Brahmn. Brahmn produced Prajapati and Prajapati the gods. Those Gods meditate on Satyam. This name Satyam consists of three syllables. Sa is one syllable, ti is one syllable and ‘yam’ is one syllable. The first syllable ‘Sa’and the last syllable ‘yam’-both are the Eternal Truth. In the middle lies untruth. This untruth is enclosed on both sides by Truth; thus truth preponderates. Untruth does not hurt him who knows this. Now, that which is Satyam is the Sun- the being who dwells in yonder orb (prabha/Light), and the being who is in the right eye (akshi-purusha). These two rest on each other. The former (the being in the sun) rests on the latter (the being in the right eye) through his rays and the latter rests on the former through his organs. When the individual self is about to leave the body, he sees the solar orb clearly (i.e. without rays). Those rays no longer come to him.”[Yajurveda, Brih. Upa, V, V- In Praise of Satya Brahmn, 1-2; Ishavasya Upa., 16-18].

The Lord says, “I am in air, the air does not know it; I am in fire, the fire does not know it, and i am in jivas as prana, vital breath, consciousness, and these jivas do not know it.”

“Now, as these, arising from yonder akasha and reaching the highest this body and reaching the Highest Light, appear in His own form. In that state He is the Highest Person. There He moves about, laughing, playing, and rejoicing-be it with women, chariots, or relatives, never thinking of the body into which he was born. As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body. The vital breath is delicately knotted to the subtle kurna nadi. When the person in the eye resides in the body, he resides where the organ of sight has entered into the akasa (i.e. the pupil of the eye); the eye is the instrument of seeing. He who is aware of the thought: 'Let me smell this,' he is the Self; the nose is the instrument of smelling. He who is aware of the thought: 'Let me speak,' he is the Self; the tongue is the instrument of speaking. He who is aware of the thought: 'Let me hear,' he is the Self; the ear is the instrument of hearing. He who is aware of the thought: 'Let me think this,' he is the Self; the mind is his divine eye. He, the Self sees all these desires in the World of Brahmn through the divine eye, the mind and rejoices. The gods meditate on that Self. Therefore, all worlds belong to them and all desires. He who knows that Self and understands It obtains all worlds and all desires. Thus, said Prajapati, yea, thus said Prajapati.” [Samaveda, Chan. Upa. VIII, XII - The Incorporeal Self, 1-6].

“From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu I fulfil all ends and obtain the uncreated World of Brahmn.” [Sama Veda, Chan. Upa. VIII, XIII - A Mantra for Meditation and Repetition].

“Even as water becomes one with water, fire with fire, and air with air, so the mind becomes one with the Infinite Mind (akasha) and thus attains final freedom. [Krishna Yajur Veda, Maitra Upanishad 6.34.11. tu, 103]. “All the sacred books, all holy sacrifice and ritual and prayers, all the words of the Vedas, and the whole past and present and future, come from the Spirit. With maya, His power of wonder, He made all things, and by maya the human soul is bound. Know, therefore, that nature is maya, but that God is the ruler of maya, and that all beings in our universe are parts of His infinite splendour.” [Krishna Yajur Veda, Svet. Upa. 4.9-10. upm, 92].

“The seer sees not death, nor sickness, nor any distress. The seer sees only the All, obtains the All entirely. For the sake of experiencing the true and the false, the great Self has a dual nature. Yea, the great Self has a dual nature. Yea, the great Self has a dual nature!” [Krishna Yajur Veda, Maitra Upanishad 7.11.6 & 8. 458]

Once the air, fire, and water went to the Lord and one by one asked Him, who am I? The Lord said, you are ‘Me’, and ‘none else’. They did not understand this. Further, they all asked, “Why do we cause harm to jivas if we are your own Self?”

The Lord replied, “You are all unaware of your true Self. The moment you realize who you are, you will shine in My own glory. You will be sweeter and much dearer to jivas in whom I am residing and do them no harm.” When aware of the Self (‘divine nature’), the Fire will not destroy life and property in rage, Water will not flood all over and cause destruction, and Air will not storm in and destroy property. Awareness of one’s self, consciously aware of one’s divine nature (atma prajnya) brings in peace and happiness.So there is shantimantra: Let there be peace! It, the knowledge of one’s true nature keeps the elements within their limits (maryada); so also, the human beings, when fully aware of their true ‘Self’, will be more Conscientious and work with humility for the welfare of all, help each other, and live a better life. They show piety, compassion, and serve selfless and help the less fortunate!

“This being identified with the mind and resplendent by nature is realized by yogis within the heart as of the size of a grain of rice or barley. He is the lord of all, the ruler of all, and governs all this-whatever there is” [Yajurveda, Brih. Upa. V, VI- Meditation on Brahmn as the Mind-1].

The sages, absorbed in meditation through one-pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non-dual Lord, rules over all those causes- time, the self and the rest. The sages saw the wheel of Brahmn, which has one felly, a triple tire, sixteen end-parts, fifty spokes with twenty counter-spokes and six sets of eight; whose one rope is manifold; which moves on three different roads; and whose illusion arises from two causes. We meditate on the River whose five currents are the five organs of perception, which is made impetuous and winding by the five elements, whose waves are the five organs of actions and whose fountain-head is the mind, the source of the five forms of perception. This River has five whirlpools and its rapids are the fivefold misery; and lastly, it has fifty branches and five pain-bearing obstructions. In this great Brahma-Wheel, in which all things abide and finally rest, the swan wanders about so long as it thinks the self is different from the Controller. When blessed by Him the self attains Immortality. It is the Supreme Brahmn alone untouched by phenomena that is proclaimed in the Upanishads. In It is established the triad of the enjoyer, the object and the Lord who is the Controller. This Brahmn is the immutable foundation; ‘It’ is imperishable. The sages, having realized Brahmn to be the essence of phenomena, become devoted to Him. Completely merged in Brahmn, they attain freedom from rebirth. [Yajurveda, Svet. Upa.I, Ch.1,1-7].

“They say that lightning is Brahmn. It is called lightning (vidyullekha) because it scatters (vidanat) darkness. Whosoever knows this-that lightning is Brahmn-scatters the evils that are ranged against him; for Lightning is indeed Brahmn.” [Yajurveda, Brih. Upa. V, VII- Meditation on Brahmn as Lightning,].

“One should meditate upon speech (the Vedas) as a cow*. She (speech) has four teats- the sounds ‘svaha’, ‘vashat’, ‘hanta’, and ‘svadha’. Bull** is the vital breath (prana) and her calf, the mind.” [Yajurveda, Brih. Upa, V, VIII-Meditation on the Vedas as a Cow*,1].

“Having attained this (Brahmn), the Seers become content with their knowledge, established in the Self, freed from attachment and

composed. Having realized the all-pervasive, the ‘One’ everywhere, these discerning people ever merged in contemplation, enter into the All.” [Manduka Upa. 3.2.5].

_______________________________________________________________* Symbolism is very important in Vedic literature. Here, Cow is not an animal. It is ‘truth’, light, jnyan, chit, consciousness or energy. So also, Bull ** is Force, Energy. Galaxy, ‘Go lok’ and svaha is the inherent power of Fire (agni).

“One should meditate upon the Supreme- the limitless, unchanging, the omniscient brahmn, the cause of the happiness of the world, dwelling in the sea of one’s own heart- as the goal of all striving. The place for its meditation is the space of the heart, which is like an inverted Lotus bud” [Mahanarayana Upa.13.6].

“After knowing all these, of three kinds- the Individual Soul (the enjoyer), the objects of enjoyment, and the antaryamin (the internal Ruler) that is spoken asbrahmn, this (brahmn) is to be invariably known as existing in one’s own heart, since there is nothing to be known beyond this.” [Shveta. Upa. 1.12].

There are two ways of contemplation of Brahmn:1.in sound and, 2. in silence. By sound we go to silence. The sound of brahmn is ‘Aum’. It is also the sound of the Sun.

Ultimately, the perceiver and the perceived become one indivisible whole. This is exemplified in the mantra:

pornamadah poornamidam poornat poornamuduchyate |

poornasya poornamaadaya poornamevavashishyate ||

Every thing is poornam, complete, blemishless. There is nothing imperfect since everything is manifest form of brahmn only.

Sound, the Energy of Creation

For centuries, mystics* have been telling us that sound (shabdha) energy (shakti) actually creates matter (dravya). The Hindu, Buddhist and Jewish mystics believe that the Word (akshara brahman) creates and pervades everything that exists.But, the sound by which all things are created isn’t just any ordinary sound. It’s the ‘Word of God’.In the Bible John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God.” Interestingly, in the ancient Hindu scripture, the Veda, we read, “In the beginning was brahmn with whom was the Word, and the ‘Word is brahmn’.”

Mystics believe the world is a reflection of infinite combinations of sound patterns. They say that all things, from the biggest star to the smallest flower, everything is just coagulations of sound waves. On a cosmic scale, there may be evidence that sound has left its imprint on the galaxies. Some scientists argue that the galaxies are not arranged at random but in a regular pattern of clusters Now researchers are suggesting that it was primordial sound God (shabdha brahman), waves of sacred words like the ‘Om’ that helped create this pattern of clusters.¹

Looking at these patterns, we can begin to imagine how creation by sound might occur.The more one studies these things, the more one realizes that sound is the creative principle. It must be regarded as primordial. No single phenomenal category can be claimed as the aboriginal principle. We cannot say, in the beginning was number, or in the beginning was symmetry, etc. These are categorical properties which are implicit in what brings forth and what is

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* A mystic is someone who seeks direct contact or union with higher power.

brought forth. By using them in description we approach the heart of the matter. They are not themselves the creative power. This power is inherent in tone, in sound (Hans Jenny).

We can harness that sound force for positive change. Themystics of East and West have connected with the power of creation by repeating spoken mantras and the names of God.Many people are discovering that if they use the energy of sound properly, they can create positive change in every area of life.By ultimate knowledge of sound, man can not only create, but he can also destroy. This is why the masters and gurus of the East require long periods of testing and proving of the chelas before each level of greater power can be bestowed by the giving of the inner secrets of the Word.Nevertheless, the use of sound is available unto anyone who makes the effort—and upon the magnitude of effort rests the degree of control, power and spiritual attunement that comes into our lives. (Elizabeth Clare Prophet). The mystics as well as the scientists agree on the benefits of repeating prayers (purashcharana) and feel that prayer uttering loud is beneficial than silent prayer. The sound of loud prayer is effective on the mind, feeling, emotions and devotion of the people around, whereas, the silent prayer is meant for one’s own benefit.

With Aum we start with a big bang and with Om we go to the end, the silence of Brahmn. The end is immortality, union and peace. Even as a spider reaches the liberty of space by means of its own thread, the man of contemplation by means of Aum reaches freedom. The sound of Brahmn is Aum. At _________________________________________________

1. See Sound Waves May Drive Cosmic Structure, Science News 151, 11 January 1997.

the end of Aum is silence. It is a silence of joy. It is the end of the journey, where fear and sorrow are no more: steady, motionless, never-falling, everlasting, and immortal. It is called the omnipresent Vishnu. In order to reach the Highest, consider, in adoration, the sound and the ‘Silence of Brahmn’. For it has been said: “God is sound and silence. He is nada brahm-Aum.”

Attain, therefore, contemplation, contemplation in silence on Him. [Krishna Yajur Veda, Maitra Upanishad 6.22-23. upm, 102]. “Than whom there is naught else higher, than whom there is naught smaller, naught greater, the One, ‘that’(tyat) which stands like a tree established in heaven.”“By Him the Purusha, is this whole universe filled.”. [Krishna Yajurveda, Svet. Upanishad 3. 9. upr, 727].

The sacred sound OM pervades the universe and is reverberating at all the three levels- the brahmanda (universe), the pindanda (body) and the

Andanda (body cells). Hile the brahmanda consists of galaxies and stars, the pindanda are the replica of the same in elemental body. The andanda (cell) level consisting of the subtle energy particle is capable of multiplying, reproducing, and re-energising due to this omniscient and -omnipotent nature. The brahmanda coinsisting of the galaxies and multitude of stars are atomic reactors capable of creating anything! The Sun is an example. All the planets including the earth and its satellite, the moon, have immense power (called bhu, shree, Saraswati, Sharada, eulogised in the Rk Veda sukta). Hence, there is no wonder how the multitude of living beings (jiva rashi) are created by the sound (shabdha).The sound created bythe air, the air we breathe in, the air that circulates within the human body and the air that turn the wheels or chakra in the sushumna nadi are capable of creating the animals, birds, humans and the insects. The structure and function of the jiva (prani) is designed by the sound from the air we breathe! The same creative power is running the jiva from birth to death as an entity of vibrating energy particle embedded in an elemental body. Thus, we can easily explain how the anatomical and morphological features are all created on the earth. The distance of the earth from the sun is the crucial factor in creation of life on earth. A little more of heat or less of it will destroy the life on earth. May be there are several planets like the eartyh elsehere in the different parts of our galaxy hosting different forms of life. The sound is the key to creation.

There are a number of Upanishads devoted to mantra. These mantras are our guides to sane and sensible living. Proper rendering of mantra is enough to sustain life and evolve into higher forms- with or without an elemental body covering the atman. Some yogins have realized this truth and possess enormous powers. Some people devote themselves to mantrayoga (as yogopanishad), and some to pranayama, Hathayoga and kundalini yoga. There are beautiful standard texts such as yoga deepika, agama samhitas, etc. for emancipation, mukti, moksha, or emancipation, that is liberation of the embodied soul.

Almost 180 Upanishads are enumerated in the muktikopanishad where Shree Ramachandra is giving instructions to His ardent devotee Anjaneya. Anjani putra Anjaneya asks his master Ramachandra as to the path of salvation. Sri Rama advises him to read the ‘Ishavasya upanishad’ and that would bring emancipation. He read and did not understand a single word in it. When this failed, Anjaneya goes back to Sri Ram, who in turn advices him to read the selected ten Upanishads- the Ishavasya, katha, kena, mundaka, maandukya, brihadaranyaka, chhandogya, shvetashvatra, taittiriya and the aitareiya. Even after going through these, Anjaneya was not happy and satisfied, and again went back to Sri Ram. This time Sri Rama advised him to read all the 108 Upanishads and he would be liberated whether he understood the meaning of these Upanishads or not. Thus, mukti or Moksha (liberation, emancipation) of the embodied soul is guaranteed from the mere reading of the Upanishads, if one is to believe Sri Ram, the Redeemer. But one must have faith. By reading all these Upanishads, it is no wonder that one will automatically get merged in the higher knowledge, knowledge concerning Atman, the brahmn.

The philosophers- either the modern or the ancient, have so far not been successful in conveying all that is profound in these Upanishads. Almost all of these great thinkers have failed to bring out the essence of the sacred words, the esoteric meaning of the verses that are deeply symbolic, full of imageries like the ‘dva suparna’. Most of them have not realized the importance of the prelims of the ashtanga yoga sutra, such as yama, niyama, pratyahara of yogasutras in understanding these ancient Texts. There are also stalwarts who profess profound knowledge and say, ‘aham brahmasmi’ or simply, ‘i am’ in this untread path of mukti, moksha or Salvation.

Some learned ones advocate a holistic approach to all these. The seeker has to travel the path and realize by his self-effort through introspection, atma avalokana, a ‘search within’, and get an insight into all these complicated issues! No other person- a guru or teacher, a priest, or pundit, will be able to impart anything in this regard. It is simply not something to be imparted by a teacher or learnt by a student. Svadhyaya, satsang, nidhidhyasana, dhyana (meditation) are advised in this regard and the rest is in the hands of divine grace (daivaanugraha). Nobody can give any assurance in this regard. So, one is left to go on his own without any support and mend his self.

The Concept of Universe

We are living in a magical world. The entire phenomenal objective world can be touched! Everything comes out of nowhere and ‘nothing’ and incidentally, the word ‘nowhere’ and ‘nothing’ also contain the words now (Time) and here (Place), and ‘thing’ (Object)! Thus, we find the three prime factors- Time, Space, and Causation. The Objective worldwe perceive, we cognize, or imagine comes into existence from almost ‘nowhere’ and ‘nothing’! This nothingness is not the ‘void’ (shunya), or vacuum, as some are prone to think. It is quietude, the supreme ‘Silence’ (mahattanta shanta). It is called Brahm, the absolute nothing, that is everywhere, but seen nowhere!It is here the dualities begin. What was nowhere suddenly becomes now and here- a matter of Time and Space!thus, what is called Brahmn, nowhere, suddenly becomes what is cognized as now and here.

Brahmn,the absolute abstract becomes relative and concrete and a phenomenal objective world unfolds itself in the light of brahmn. Brahmncontains the entire objective phenomenal world within and the world appears as a manifestation of its Self, the supreme Self- paramatman!The principle here is very simple. Whatever is within only shall manifest and brahmn contains everything within its absolute Self. Further, it may seem surprising that, “that which does not move (nishchala) appears to be moving”. Also, that which is non-existent (asada) appears to us as real (‘sat’)!

Is it not strange that light comes out of darkness, knowledge out of ignorance, sound out of silence, baby out of the mother’s womb, and father out of Father in Heavens?

Now it is certain that all the jivas are taking a long journey on this earth with repeated births and deaths, as if changing the worn-out clothes. There is no beginning or end to the jiva’s ignorance. All the jivas live and work in a mysterious world that has no real existence of its own! The earth is borne out of the Sun, rather Solar flares, and the jivas survive on sunrays. Further, the jivas live on an unstable earth- rotating and revolving, subject to unexpected jerks, shaking now and then due to earthquakes, and volcanoes spewing gas, dust, boulders and magmatic material and lava flows, besides the vagaries of climate like storms, cyclones, floods and famines, tsunamis, etc. These are really the cause of great worry. Our very existence is at stake.Yet, we do not care!

It is no more a surprising fact that the earth is always on the move- rotating on its axis and revolving at a terrific speed (1040 KmPH), going around the Sun. The entire Solar System in our Galaxy called ‘Milky Way’ or ‘Akash-Ganga’ is racing along with millions of stars and galaxies in the direction of the Pole Star. What safety and security or stability is there? Still we all live and work peacefully, and sleep quietly every night as if nothing happens! We know, “For fear of Him all the heavenly beings keep their track; but, do we? We are arrogant, do not care for dharma and get into trouble. Who cares is the attitude.

The Earth, as a Planet of the Solar System was born 4.53 billion years ago from the solar flares. It has undergone cooling, condensation, and solidification for millions of years to reach the present state- Land (21%); it has rained millions of years to fill all the depressions to form the oceans, seas, lakes and water covers 79% of the earth’s surface.There is still enormous heat within the shallow depths of the earth’s surface and the inner core of the earth is plasma of boiling Nickel and Iron.

The surface history of the earth, recording how nthe earth’s surface has changed over the millions of years, is quite interesting. Six great convulsions of earth’s crust, upheavals,sinking and upliftment of large blocks of land have taken place, so far; and, the face of the earth has changed remarkably over the millions of years by tectonic processes, orogenesis, weathering, denudation- erosion and deposition. But, these changes are slow and imperceptible. Many a deep Sea basins have been gradually filled with deposits of sediments by agents of weathering and denudation such as wind, rain, and rivers and new lands have been created. Many ancient lands (like the Atlantis) have disappeared under the sea. Mountains stand where there stood vast stretches of narrow sea. The Himalayas, for example occupy the place that was once a Sea of Tethys, the remnant of which is the Mediterranean Sea. There are large areas of land below sea level and dykes have been built to prevent flooding of the low-lying Scandinavian countries- Norway, Sweden, Denmark, Holland, Netherlands and the entire Europe is a low-lying plain. These are exemplified in the epics as avatars of the Lord- varaha avatara, kurma avatara and matsya avatara to resurrect the earth and restore the Veda. Upliftments of submergence of lands have taken place along the Western coast of India. Crustal movements and subsequent eustatic changes causing change in seal levels are common.

As regards the origin of the solar system, the Sun (Vivasvan, the first manu for us) is a spiralling mass of Hydrogen-Helium in constant fission and fusion. It is constantly emitting solar flares and chunks of them that fallout into space cool, condense and form into planets and satellites like Earth and its Moon.The Sun isa million times larger than Earth, rotating on its axis, and moving at a great speed in space. It is on this unbelievably small mustard-sized planet Earth that life is found in multitude of forms in different ecosystems like the marshes, forests, grasslands and deserts, mountain slopes, sea coasts, lake-sides and river-sides! May be several hundred such Earths are there around us!

When we see all these and think about the appearance of life on earth, one feels that definitely there must be a powerful force, an unseen (adrushta) power (shakti) that create and govern all these. There is a higher power that sits everywhere, within us, too, driving the universe as a chariot by a charioteer like Lord Shree Krishna (driving the Chariot of Arjuna) in the epic Mahabharata War. It is He who creates jivas at His Will and pleasure and infuses prana, desires, dreams, ambitions, aspirations, thoughts and ideas, give imagination, forms, and motion and drive jivas around in all their pursuits. We do not believe that “He, the God is within us” and, do not realize that “It is He who breathes in and out within us as the life-force and consciousness!”

Despite our understandings, we do not know full well how and why there are gods with animal face or gods ridng animals and birds, and even plants and humans behaving like animals?

There are people who abuse God for their ills. They do not understand the fact that, God has nothing to do with people’s behaviour and actions, for He has given them ‘Free Will’ to do as they like and ultimately pay for it. Also, let us be clear that He, the Lord, has not created anything like a country by name Aryavarta (India), America, Australia, or Africa, nor did He create the Varna (colour and creed), Ashrama and its divisions, dharma such as Brahmin (priestly class), Kshatriya (fighting clan or Royal families/kings), or Vaishya (tradesman), or a Shudra (farmer). Nothing prevents a wandering soul from continuing its journey in any part of the earth taking any form it likes! Sage Vishvamitra may take birth as an Alexander or a Galileo or Newton if he wishes so. In fact, He, the Lord says, “Everything is Him only.” These castes and creeds, the names of States and their divisions and demarcations of boundaries are all of people’s own foolish making! First they mark a boundary and then they cry foul! He, the Lord only exists in all. Is it not a miracle that we live and work together despite all our jealousy, infirmities, ignorance, poverty, squalor and deficiencies as if nothing happens?

Rishis, discoursing on Brahmn, ask: “Is Brahmn the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahmn, under whose guidance we abide, whether in pleasure or in pain. Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or, he who is called the purusha the living self?” [Yajur Veda, Sveta. Upa. Part I, Chapter 1, 1-2].

The supreme Lord manifests in numerous forms. In the Bhagavad-Gita, “He asserts that, “maya is created in my seeing. People are mesmerised by this maya.”He, the Lord, says, “My maya is so sweet, a person cannot understand how very sweet this ‘I’ is. Oh Arjuna, do not forget me; is you do not forget me, maya will not be able to do anything to you.” Further, He, the Lord, goes on to say, “See the characteristics of maya! She created a huge lake and birds and insects! Observing this, it all appears to be true, but it is nothing. There is no escape from the hands of maya. Yet God saves one who takes refuge in Him. That person alone whom God bestows his grace can escape the hands of maya.” This ‘i’ is the maya. The jiva goes on saying ‘i did this’, ‘i did that’, and ‘i am so and so’, etc. It disappears as soon gets into deep sleep (sushupti) every night or day. The moment one gets out of sleep, this ‘i’ appears! None has understood where this exists and when it makes its appearance.

All the problems of the jiva are created by this ‘i’- the ego.The moment this ‘i’ disappears (as saint Kanakadasa said), the jiva is liberated from the clutches of maya.Maya binds the jiva due to jiva’s ignorance, not due to it power.‘Maya’ disappears the moment jiva looks at it and realizes what it is! Thus, ‘i am’,I, me, mine and you, she, it, they are allmaya. Maya is in a way the hypothetical non-existent, mental creation. This ‘I’ merges in brahmn every night when we are deep sleep and the jiva enjoys a blissful existence unaware of the world! This i only will come out ignorance refreshed after a night-long sleep. “The gross body of liberated souls will decompose when they are discarded; yet, even if the body goes, their spiritual, super-human powers remain; their power does not go.”

The vasanas, karma kleshas form the seedlings for next birth.Every desire, thought, resolve and action becomes a seed for next birth. People unmindful of this go on quarrelling themselves. They create divisions. So long as there is divisive thinking, divisive actions, so long will people are selfish and create sects. If the divisive attitude departs, the upadhi disappears, false identification is destroyed. At the destruction of the upadhi, one becomes aware of one’s divine consciousness. The realization comes when one realizes that “One Brahmn has manifest as many.” When one becomes pure, one will have the understanding that: “I am verily Vishnu. I am a child of Vishnu.”

Our existence on this planet is almost a miracle! It has no logical or rational explanation. Mysteries surround our birth and death. So far, no plausible explanation is forthcoming for our existence. It seems ‘no purpose is served merely eating and sleeping, whiling away time in seeking joy in extraneous things’. Moreover, all our thoughts and actions, attitudes, behaviour, problems of hunger, disease, old age and death are not in our hands. Life is full of and probabilities. Nothing is certain here. What we see and believe may not be true at all! Things have to be seen in the background of an unstable earth, a vast expansive universe that is ever on the move, a universe of no known magnitude or dimension, and of illusory nature bound by Time and Space. In fact, this Time that creates Space by its movement is by itself an illusion! If Time is illusion, the space created by it as well as the objects that fill it and endure are also illusion. Illusion of illusion is delusion. Thus, there is no end to this delusion, ignorance.

We, as the humans, should realize the fact that we are nothing but specks of dust, star-dust, at tha! These jivas or vibrant life-forms are like sparks of fire flying out of flames. Once we realize ‘who we are’, where do we come from, and where do we go from here when we die, or how we give up one mortal body and take another soon after, the ‘Reality’ dawns on us. We are truly the spiritual entity- the atman, embodied in an earthen shell like a pot made of clay susceptible to leakage and breakage. Symbolically, a pot filled with water is broken at the time of cremation of the dead bodies. This signifies the fact that the inside and the outside separated by an earthen shell is no more, and everything is one!

Another hazard of this spiritual journey is that the sadhaka moves slowly away from the lower, ‘here’, the physical, material, concrete, the sensible, logical, rational and sensuous gibbering towards the higher, ‘there’, metaphysical, spiritual, abstract, nonsense, rather senseless(?), and silence. Worldly people are prone to treat this as madness. Most of the teachings of GreatMastersare based on these principles and still people run to them! It seems paradoxical that people want solace in times of their distress and look to these renunciates, but do not want to follow their teachings in their daily life! For instance, if one tries to become a Swami Raghavaendra Tirtha, one should strictly follow in his footsteps and take to sanyas at the early age. If one follows his footsteps, the first casualty would be his wife and the next, his mother. As we know, Raghavaendra Swamy’s wife Saraswati Bai committed suicide and mother died in distress. In fact, most of the cases of mystics there are untold misery and sufferings before reaching to higher spiritual power.Moreover, nothing such as success is guaranteed here.

The teachings of Acharyas like Shankaracharya, Madhava (Vidyaranya), or Badarayana will never be understood unless one experiences the way of life they lived. Shankara experienced untold misery and things have changed over time. It seems thus impossible for a common man to come to spiritual field, adhyatma, giving up the hearth and home, sensuous worldly life. Nobody wants to leave the cosy life of comforts and take to a life f a recluse and severe askesis (tapas). Hathayoga is out of question. Even those who have tried and succeeded to some extent have suddenly fallen from grace!

What we mostly see around us as spiritual seekers or teachers of yoga are not what they should be, with exception, of course. Self-Realization (Atma sakshatkara) is not easy. Those who have attained to this highest state of spiritual state, pure consciousness, do not have any interest in worldly affairs for they have crossed the Mental-mental state of evolution and have stepped into Spiritual realm (See Aurobindo) after discarding their mundane existence, albeit, they spend time here till they cast off their physical body. They live a life of absolute bliss unaware of the happenings to other earthlings. This should not be construed as a selfish way of life since these blessed souls have been emancipated, redeemed, or liberated! They rejoice in Brahmn consciousness.

The most important point to be noted here is what Sri Krishnananda, Shivananda Ashrama, Hrishikesh, says: “Nothing that comes from outside is of any help in attaining to the knowledge of the Self.’ thousands of teachers and preachers go on talking and talking without any substance. Many do not know what they are talking about. This can be verified from their life style. If some boast of 50,000 followers, some boast of 400 ashrams all over the world; some say, they have never read a scripture in their life but still talk like, “devil quoting the scriptures’. The truth is very simple: “If i suffer from stomach pain, i only should take the medicine”. Unless i learn to sit in a place for just two minutes a day nothing is possible. The first step is taken when you take a crash course in Transcendental meditation and ashtanga yoga. It must be remembered, the first four steps of Patanjali yoga sutra such as yama, niyama, pratyahara and Ishvara pranidana can never be followed in this life. Nobody can ever attain to Samadhi remaining in worldly life lecturing on philosophy and religion. This is the reason why interested persons leave everything and rush to Himalayas and undergo tremendous hardships. We want bed tea and timely breakfast, lunch and dinner and friends to chat, and at the same time aspire for enlightenment! Lo! There are gurujis and swamijis who advice to stay in family and practice yoga. The result is riding two horses (suti and asuti) at the same time. Contemplation, dharana and Samadhi are very important for attainment, atma jnyan and emancipation.

An attempt is made here to present altogether a different version of our understanding of the universe, and our place in an ever-changing universescape in the light of recent findings in physical and biological sciences as well as the ancient scriptures. In fact, even the existing scientific theories are subject to change, but not the findings in Vedanta. What is so special about it? It is intuitional knowledge derived from a transcendental state.

The universe known to us as the ‘solar system’ in the galaxy of ‘Milky Way’ (Ksheer-path) is almost 4.56 Billion years and may last about another8.44 Billion years. The earth as a planet formed out of the solar flares, solar matter ejected from the outer surface of the Sun consisting of Helium formed out of the mass of Hydrogen that is constantly under high temperature, pressure, fission and fusion. The earth is said to have formed about 0.30 million years after the Sun is formed as a Star and has taken considerably long time to cool, condense, precipitate and form the present earth’s surface full of Oceans (79%) and land masses (21%) with mountains, valleys, forests grasslands and deserts.

Life appeared over time in the form of algae, fish, plants, birds, animals- reptiles, mammals, primates, and the humans. It is interesting to narrate how life appeared on the earth and more mysterious it is to narrate the birth of man. It is a journey of the soul, an interesting adventure.

Let’s remember the fact that the jiva that takes an elemental body may appear in any form anywhere on this earth. Further, the jiva taking repeated births may appear in its next life in any form, anywhere without any restriction, whatsoever. It may continue to work to fulfil its desires in the subsequent births, too. Hence, Varaha Mihira may be reborn as Galileo, who in turn, may be reborn as Tyco Brahe, Johannes Kepler, Tycho Brahe, and Isaac Newton, or Stephen Hawking or just a cat or a dog. Nothing prevents the jiva from taking repeated births with new names and forms. Bhaskara may be reborn as Columbus, Magellan, or Vasco da Gama, provided his desire is to physically go round the earth and see for himself the nature of this world which he could not do in the previous birth! What prevents anybody from taking birth anywhere is a matter of its (jiva’s) desire and attachments, vasanas, only, and nothing else. The Jiva may move freely since it has no bodily restrictions. Hence, all our understandings are based on sheer ignorance of the reality of existence. Ultimately, neither there is birth nor death, but transformations of matter and spirit!

The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. But, there is nothing wrong in the mahat vakya, the ultimate principle. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. Sri Madhvacharya probably had in his mind only the fishermen of Udupi and Malpe. But, did he not visit Sringeri nearby and take the darshan of the Divine Mother Shree Sharadamba seated on Shree Chakra or even Sudarshana for that matter. The Divine Mother Sharadamba at Sringeri near Udupi blessed a number of devotees with profound knowledge and salvation, liberation, but do the Vaishnavaites turn a blind eye and deaf year to all these?

It is quite strange that the disciples of Sri Madhvacharya never utter a word about these fundamental instruments of creation and liberation. Sharada-Chatushtiya or Shree Chakra, inner sacrifice (antar-yajnya) or Transcendental Meditation (atindriya dhyana) are not practised by those who loudly profess so much of devotion, Bhakti. Actually, it is said that Bhakti and Jnyana as anyonya had two off-springs by name Viveka and Vairagya. When Jnyan deserted Bhakti due to its ego and intolerable behaviour adhering to ritualism and sensuousness, the kids- Viveka and Vairagya also left. This is the sad predicament of the jiva, too.

There is nothing superior to Knowledge- “nahin jnyanena sadrusham” is the fundamental doctrine enunciated by Lord Shree Krishna in the Gitopadesha. The Bhagavad-Gita advocates samyak-prajnya, ‘unity consciousness’, and showers the elixir of oneness-advaitamruta varshini! However, the jiva suffers from avidya, a cover of nascence, and dwells in dualities due to ignorance of its true nature. Thus, there is no end to ignorance of the jiva. Those who stick to a particular philosophy, siddhanta, will get stuck at that level and will not move to higher levels of consciousness during their life. Hence Krishna advices Arjuna to:

‘Transcend all limitations, acquired qualities- gunas, and surrender to ME. He says, sarva dharman parityajya maamekam sharanam vraja | “Worship Me only, adore Me, I shall take care of you (yogakshemam vahamyaham | give you what you want and protect what you have, do not worry (maa shucha |)”. Let there be no doubt about it”.

The soul or Atman, a stellar particle that was pristine pure with atomic weight of less than that of Hydrogen got embodied, and it is now so embedded in the mire of earthly existence that it has become too gross and heavy to rise above the earth’s surface, let alone exit the earth’s dense atmosphere after leaving the gross body in death. The forces that bind the soul to the jiva are very subtle like desire, attachment, anger, ego, and instincts, etc. If it has to gain escape velocity it should become so pure and pristine as it was before; its arrival here as energy, spirit, an electrical spark, a photon, is now gross matter. Atman or soul is just not only energy, but the knower of energy, the source of consciousness, and bliss. It is sat, chit and ananda. It is power and has creative energy, knowledge, technology, information, and ability to transform one into another in multitudes of varieties and functions.

There comes in the life of every jiva a time when it is shaken out of its slumber, the land under its feet sinks and it is left shattered to pieces, or made to stand stark naked in the middle of the street, or completely wrecked like what has just happened in the worst floods of Jammu and Kashmir recently. This is the turning point when it, the jiva, turns to the supreme Lord almighty for help and begs for redemption, mukti, or moksha. Many people commit suicide on the face of disappointments, loss, trouble and turmoil, incurable diseases and suffering pain, or seek the guidance of a teacher. Even the rich and powerful, prosperous people are free from depression! This is the time when the jiva seeks liberation from the shackles of repeated births and deaths. May be nobody thinks of God unless he is put in the crucible of fire of life.

Some people admit that they have made a mess of their life. This means, they know they have committed mistakes, knowingly or unknowingly. Whatever the reason, there is always some problem and the solution has to be found out. These problems are of one’s own making and solution lies within his domain. The solution cannot lie outside. But, some people think that these human problems have persisted since the days of Adam and Eve. Every jiva is linked to every other and its environs. The very Adam with Eve (of two extreme principles of Male and Female- the Fire and Water principles, Agni and Jal tattvas) in the Garden of Eden by itself a problem without solution! We forget the fact that God had forewarned Adam not to ask for a company; he cautioned Adam even before granting his wish and asked him to rethink about his request for company (of Eve). But, alas, Adam insisted in having one, whatever the consequences. In fact, Adam went back to the Lord and returned the gift (Eve) twice, only to beg and get her back again. The result is here to see!

The embodied soul, once assuming an elemental body is destined to stay here. This is the understanding of Sri Madhvacharya that prompted him to state that “there is no salvation to the earth-bound jiva” and it can never utter the word ‘aham brahmasmi’. But, there is nothing wrong in the mahat vakya, the ultimate principle- tat tvam asi |. Whether a student passes the examination with a 100% score or not, the goal is already set. It is left to the jiva to attain to the state of perfection. Sri Madhvacharya probably had in his mind only the fishermen of Udupi and Malpe. But, did he not visit Sringeri nearby and take the darshan of the Divine Mother Shree Sharadamba seated on Shree Chakra or even Sudarshana for that matter. The Divine Mother Sharadamba at Sringeri near Udupi blessed a number of devotees with profound knowledge and salvation, liberation, but the Vaishnavaites turn a blind eye and deaf year to all these?

The varnashrama mentioned in the Gita is not about the castes and sub-castes and creeds, divisions and sub-divisions amongst the Hindus, or the philosophies, or schools of thought, etc. God never makes any distinction and division amongst His own creation! These are of our own making and, as such, not important to us in spiritual pursuits and attaining to unity consciousness, Self Realization- ‘Atmasakshatkara’. Hinduism does not preclude other religions. It is all inclusive eternal/sanatana dharma- a broad term that applies to all the people who followed it. It is a universal religion, sanatana dharma, equity, justice, and righteousness granted to all living beings. Hinduism also called sanatana dharma, an eternal system is just a broad-minded, open-minded way of life that is all-inclusive. The fundamental principle here is the whole world is one family (vasudhaiva kutumbakam). It gives freedom to follow whatever faith one likes. It is not even a religion or the faith in God and rituals. What is important here is the fundamental principle of creation of jiva on the earth and its fate or destiny. It is discernible that the “embodied soul clamours for release from its eternal bondage.” As such, every jiva strives for release from this bondage. However, mukti or salvation does not come from intellectual jugglery but the knowledge of Brahmn, “Realization of the Self”- atma-jnyan. This calls for a totally different type of mind-set, life-style than the one that has been so far adopted. It calls for higher knowledge (para vidya), the highest level of wisdom (Viveka), and renunciation (vairagya) and a sincere effort to cleanse the blemishes, arishad-vargas acquired so far. This is what is quite interesting here. No amount of worldly knowledge will help here. What is required is just child-like simplicity, absolute faith, and surrender to the higher power that be; these will definitely help in the pursuit of the jiva to get liberated from the repeated embodiment and eternal bondage.

Nobody knows, for certain, what is the ultimate truth. There is no well laid path to salvation, or for that matter, is there anything such as salvation, at all? Salvation for whom, some people ask? Let’s make these points very clear from the sacred text of Bhagavad-Gita. This world is compared to an inverted Banyan, fig tree (urdhvamula ashvathha vruksha). All jivas, including the devi devata (Gods and Goddesses), tapo-janah inhabit this tree above and the insects and germs occupy below. By their good deeds, a man may go up the ladder to reach the realms of manes, devas, and Rishis and brahm, or go down the ladder to animal, insects and germs to be crushed any moment. The human being is stated to be a ‘blessed-one’ that reached this level by right thoughts and good deeds. However, nothing precludes the lower jiva from reaching higher and higher levels of consciousness and thereby attain to godliness. Even plants and animals, birds and things, such as, stones and metals attain to these divine levels and get worshiped! For example, a mall plant like tulsi, bilva, or a tree like Fig tree (Oudumbra), the Banyan (Peepul) are considered sacred and worshiped; so also, the birds and animals like cow and bull, rat, peacock, crow, lion, or tiger and even pigs and dogs are divine creatures. There are the sandalwood carvings, stone sculptures in marble, Shalagrama or Basalt, copper, brass or alloy-metal (panchaloha) engravings of idols worshiped. These come under archavatara of Gods (Pancharatra).

The soul is bound to acquire pollutants such as gunas- tamas, rajas and sattva, attachment, desire, anger, selfishness, greed, avarice, ego, etc. as long as it is attached to earth- depending on food, water and air. This has prompted many a yogins to stop taking food and water and controlling breath. This is the secret of advanced yoga. One cannot be here as well there; it is like riding the two horses- suti and the asuti, worldly and the other-worldly, aihika and the paramarthika or ‘Self’ and ‘the other’- one of total liberation, and the other an eternal bondage.

In fact, the soul, Atman, or the core of the substance is a speck of stellar dust. These are symbolically stated to be Light (light particles or photons!), saptarshis, Great Sages shining Stars of different magnitude! These may take any form and may get rid of the shackles of embodiment. The story of Dhruva is one such! As a little boy, he chanted the name of Narayana all the way to the heavenly abode. All others hold him as a model even today and follow him.

There is an account of how the jiva reminiscences as to how it met the learned sages on its way from heavens down to earth! These sages advised the soul on its journey to be careful while visiting the earth.

The soul says, “I met the three sages, Kapila, Jaimini, and Charavak, and, the first one Sage Kapila is said to be the most learned. Sri Krishna says, “I am Kapila” in Vibhutiyoga.

Sage Kapila advised me thus, “My child, you are embarking on a dangerous journey, a journey of no return. Anyway, be careful. The world you visit is full of attractions and there are some such things that your eyes are riveted and cannot take out. There is plenty of food, drink, and opportunities to dine and dance. they enslaved you and make you an addict and a wreck. It is almost a glassware shop with variety of delicate things of dazzling colours, shapes and sizes. You touch you pay. Do not touch any of them. Just see, be happy, and come back at the earliest. Take to virtuous life, respect elders. Tread a moral path and take to yoga. Think you are visiting a zoo and come back.”

The soliloquy of the soul continued: Which advice is the best? What should i do?

One has to be very careful while reading the transliterations or transcriptions. Let us remember that there are no capital letters or upper case fonts in Samskrutam. The samskruta shloka (verse) calls for a rearrangement before any meaningful assessment can be made of it and the superficial verbatim translation will not help. Unless one is well versed in the semantics, etymology, symbolism and the Vedic expressions that call for a specialized study nothing is sure here. A small mistake in pronunciation of a samskruta pada will give altogether a different meaning like- the ‘eternal’ becomes ‘dead’ (‘amruta’ and ‘mruta’), ‘existent’ becomes ‘non-existent’ (‘sadaasada or bhaavaabhaava’), orpada (word) and feet (pAda), and so on. It is absurd and dangerous to use the capital letters in English while writing the Samskruta pada (word). Many samskruta pada have different meaning and connotations and should be used very carefully, intelligently. Unless a person has knowledge of deeper esoteric meaning (antrartha) of Samskruta pada (not the hybrid Sanskrit word) it is very difficult to convey anything of that (like the Atman, brahmn /jivatman) in English.

2. ORIGIN OF THE UNIVERSE

In a discourse like this where the subject should lead us to total liberation, emancipation of the embodied soul, moksha or mukti, it is quite obvious that the Vedantic view prevails; however, this cannot be divorced to the scientific view altogether and the recent findings in modern scientific research in a number of fields such as sastronomy, physics, chemistry, biology, human physiology, etc are very important. The astronomical point of view has already been presented in the introductory part and the Vedanta and human physiology aspects will be briefly touched here.

It is said, “The Lord Willed”.Hence, it is His desire. Desire is brahmn. The universe is thus the manifest form of the Unmanifest brahmn. He, the Lord only manifests in different names, forms and functions” is the fundamental principle. Thus the universe replicated as brahmn at three levels- the Brahmnda (macro), the pindanda (meso), and the andanda (micro) levels called as the soma (Moon), anala (Fire), and surya (Sun); all these three are actually manifest forms of One supreme consciousness and called tribandhu in Asya vAmiya Sukta, Rk Veda. Everything is Agnideva (Fire God) in different forms! It should be noted that the Mood, Fire, and Sun mentioned here are the subtler primordial forms before the gross forms appeared. These subtler forms of the universe are just the vibration of the ‘Chit’, the will or desire that is brahmn.

The first principle in the creation of the universe is“Everything is Consciousness’- prajnyanam brahma | Everything is ‘chit-shakti’,shuddha chaitanya, or‘Energy’. It is this consciousness (chit-shakti) that makes us consciously be aware of ‘the Self’(subject), as well as, ‘an other’(Object). ‘An other’ is the object, phenomenal world, a product of awareness; “no awareness, no existence’ is the general principle. If one is not aware, that of which he/she is not aware does not exist! Awareness depends on focused attention (chitta ekagrata). The eyes should focus on the object and the mind must be interested in the subject matter of observation. Otherwise, it is just a passing phase of no consequence. The Rk Veda puts it as the ‘akshi purusha’. The Sun, the eye, and the Self are one. The soul and the sun work through the eye. Everything is thus one’s awareness. Verything is created by awareness, exist in awareness and dies with it. The objects of vision through eyes, through cognizance is impressed, printed, and memorized or erased on the mind-screen. Hence nothing exists outside!

The ingenius mind has created innumerable models of the universe. There is a divine plan, a cosmogram, a diagram called `Sri Chakra’ in which the entire plan is described as the ‘nava avarana mandala’. Here, the details about the creation from a bindu (Point)and trikona (triangle) to nine triangles, and forty-one petals of Lotus, three circles of guna (in color) and the three squares as waals with eight guards in eight directions (dik-palas) are all described. These include powers of attraction (akarshinis), the nityas (days and nights), yoginis, etc. This ‘Sri yantra’ or Mandala, as well as, the symbolic‘Sudarshana chakra’ (Wheel of Time) and ‘the Conch’ (shankha, the Instrument of Sound) in the hands of Lord Vishnu are said to be the instruments of creation. Sudarshana is the wheel of Time and the Consch/shanka is the symbol of the primordial sound– ‘Om’, broadcast in the sky, heralding the beginning of the universe! As the Sudarshan wheel turns, time starts moving revealing the objects that manifest from Brahmn.

Further, the Rk Veda gives the details about Creation. Full text of ‘nasadiya sukta’ the Purusha sukta, the Shree Sukta etc. speak about creation. Atharvaveda has the Narayana Upanishad which gives a detailed account of creation from the supreme Lord Narayana. The Upanishads and ‘epics’ (purana), too, give us details about creation. Narayana Upanishad and Surya Upanishad explicitly state how creation has taken place, step by step. These are given for reference at the end. Paingi, koushitakai, garbha and Atma upanishads and many other Upanishads give details of creation including the birth of the humans.

There is yet another more important source much earlier to the Veda! Shreevidya, meaning, the most auspicious knowledge, gave rise to the spoken word, mantra, Rk- Veda. In Shreevidya, the abode of Consciousness, we also find the graphical presentation of the process of creation- Shree Chakra. The Will or desire to manifest (chit Shakti), the sound waves (nada taranga), the alphabets (akshara), the words and the multitude of powers (devatas) manifest here along with knowledge (jnyanshakti), power of creation (kriya Shakti). The mantra as sound and its vibrations take birth here. Actually, the spanda or vibration, nada, is the source from which mantra emanates as a powerful creative energy.

The Divine Mother whose breath created sound is the ultimate cause of creation. Devi Sharadamba, Saraswati is the divine Mother. Her creative power (Kriya Shakti) breathes prana unto us. It is Shree Devi maata who creates this universe from Sound, vibration, syllables. She is the matrikarupini, and appears in the form of mantra, mantrasvarupi, seated on the throne of Meru Shree Chakra or Kurma Shree Chakra. Thus, the Divine Mother comes first in creation, albeit, as ‘Shakti’, a part of the supreme Lord Yoganidra Narayana.when manifest as a separate entity, creative power, Devi is called Shree Mahalaskshmi (See Narayana Upanishad).

Nasadiya Upanishad is an authoritative source (the Veda) on Creation. Accordingly, there was nothing, neither the existence (‘sat)’, nor there was non-existence (‘asat)’ in the beginning-less beginning, according to nasadiya sukta of the Rk Veda Samhita. Then there was darkness everywhere; this is akin to dark matter that supports the lighter material that manifests gradually in different forms of elements and compounds, In the beginning, water appeared as symbol of Consciousness everywhere. There was absolute Silence everywhere. Then there was spanda (vibration) and Shabda (Sound) came subsequently as nada, raga and chhandas (Metre), akshara (syllable), alphabets- vowels (svara) and consonants (vyanjana). Then everything emanated out of Shabda (Sound). There came akshara, syllables and alphabets, words and sentences, and then came the objects to represent the spoken words and the entire paraphernalia (of the objective world) unfolded itself. All these appeared in Akasha (Space); the subtler and subtler things like the Mind, the Prana, and Jiva- all appeared in space. There appeared the air, fire, water and the earth. Objects- subtle and gross, filled space. As the Time moves, space is created and, with it came the sound, word and objects meant by the words. Divine will is behind all these.

The Sun is the first to appear as manu vivasvan. Effulgent rays, radiating (energy) from the Sun (in the form of electromagnetic waves) is the source of creation. The moment radiation started from fission of hydrogen in the plasma of the Sun ‘Time’ began its journey (with the radiation of Energy emanated from the Sun filling the space); it carried the unmanifest or invisible power of creation such as Light, Colour, Sound, Intelligence, Knowledge, Creativity, etc. with it. It (the radiant Energy) created Time, Space, and Sound, and the objects manifested from Sound and filled the Space. When time ends the manifest objects merge in it. All this is a cosmic drama with no beginning or end in sight. Neither there is anything called ‘Space’, ‘Time’, or Objects (that endure over time and fill the space) for all these are created and destroyed in the Mind (manas / space / akasha) as imagination, ideas, thoughts and images, and finally emerge as objects (prapancha) and disappear with the Mind when the vibration (chittavrutti) stops (manolaya/manonasha). Hence, creation is the result of vibration of Mind (chitta vrutti).

Whatever one sees with focused attention (chitta ekagrata) is recorded on the mind-screen and, as such, everything starts as an impression, an image in the Mind, the ideas, thoughts, and desires start as vibrant energy of mind; it is mentation, ideation, imagination, and objectification. The Mind (manas) creates Man (manav) and his world. This is what the learned yogis called ‘mythya’ or ‘maya’- which comes within the ambit of ‘Time’, ‘Space’ and ‘Measurement’. ‘Ma’ and ‘ya’ mean ‘measurable’ and the reverse of ma and ya make it ‘yama’, the Deity of Death and Dissolution.

The architect of the Universe resides beyond his artefact. The Chief Architect of the universe is three times larger than his creation, the artefact. He has created and entered it. His three feet cover the entire universe. He is the formless, name-less One that is beyond Space, Time, and Causality. He is called Brahmn, the dynamic Silence. Nothing stirs without His ‘will’ or ‘desire’. When He stirs, everything stirs! Nothing stirs without His Will- na trunamapi chalati tena vina is the common understanding.

On an auspicious day, all the knowledgeable persons (jnyani) assembled to have a discussion on the topic of ‘Origin of the Universe’. The first question asked was about the Creator.

Is there anybody here who knows the Creator and how this creation came about?

There was no answer. It was then decided that all should disperse, go into contemplation for nine or ten months, and assemble here again. These seekers or Seers who went into deep contemplation or tapas, (askesis) for nine months and ten months, called the navaghvas and dashaghvas, respectively, returned.

Again the same question was asked. There was total silence. It was then resolved that these jnyanis have visualized Brahmn, the Creator, and have realized the nature of creation. Since what they have realized is beyond thoughts and words, it cannot be expressed. Silence is the only answer. Hence, nobody came forward to talk about it since it was beyond thought and words. It is not something that could be seen, heard, or spoken. Mind returned without reaching there and the sound echoed.

What they experienced was ‘Oneness’ (ekatvam)- the ‘Unity-Consciousness (samyak-prajnya); in that state of unity, oneness with the Self,samadhi, the perceiver or the seeker is merged in the perceived or the object sought. This is the unity state, an undifferentiated, unmanifest state of thebrahmn. Neither a perceiver, nor the perceived exists at the time of deep contemplation, samadhi. Nothing could be said about what one visualizes at that state of unity-consciousness. Thus, the word ‘tyat’ or `That’ is used to speak about all that the wise visualized and realized in samadhi. Here, the Creator and His creation are one!

Brahmn is Absolute and all else is relative to IT. Brahmn is Abstract and ever-existent; since Brahmn only exists in abstract state, nothing concrete ever existed in the beginning. All that is concrete is the gimmick of the Mind, here in us on this earth. It is a construct and it is made of parts. All that is made of parts are bound to give way, not real. The Real is one that cannot be created or destroyed. It exists in all, remains forever as the unborn, immutable, and the immortal. It is eternal, the un-diminishing, the ‘sat’.

Brahmn is the ‘be all and end all’. Thus, what all is seen, heard, or experienced is brahmn only. Sarvam khalvidam brahmna|

“The One, Brahmn, without moving, supports six burdens. The cows have gone to him, the highest Instance” (Rk Veda III, 56, 2). “Only One is the Fire, enkindled in numerous ways; only One is the Sun, pervading this whole universe; only One is the Dawn, illuminating all things. In very truth, the One has become the whole world!” (Rk Veda VIII, 58, 2).

By their words the inspired sages impart manifold forms to that Bird which is the One (Rk Veda X, 114, 5).

“With all the pleasing skill we may; the birth of Gods we now proclaim in chanted hymns, that Men to come may know the truth of what befell. The Lord of the Holy Word, like a smith, blasted and smelted them together in the past ages of the Gods- from nonexistence existence came” (Rk Veda X, 72, 1- 2).

“The perverted minds (vikshipta manaah) cannot understand the ways ofthe Creator”, says Shree Krishna in Gitopadesha. He, the Lord, needs no resources to create this universe since He only manifests as Rich and Resourceful Maha Lakshmi, endowed with ‘aishvarya’. ‘Aishvarya’ is the ‘Ishvariya sampat’. It is Mahalakshmi, the Divine Mother Creatrix, also known as Sharda, Srujasvati, Vedamata, Vagdevi the Creatrix of the universe with sound, Om.” It is also the seed letter ‘mmm’ of ‘OMmmmm…’! In fact, the sacred letter ‘ram’ means the Sun (‘ra’) and the Earth (m) in the Sky (Akash/Brahmn). Kham brahmaa |

THE TRUE NATURE OF THE UNIVERSE

The physical nature of the universe as understood in recent years under the light of advanced researches in Quantu Physics reveals the constant change, expansion, and vibrant nature of particles, energy. Energy is constant and vibrant. It is the different frequencies, amplitudes of waves, the intensity and wavelengths that decide the quality of the phenomenal objects, be it the subtler neutrons, protons, electron, atoms or elements and compounds. All these are in a way electromagnetic wavicles, that move in quanta and posses a certain quail(ty). (See Quanta and Quali of Consciousness by the same author). For us, the mortals, the Stars, the Sun, the Moon, and the Earth are of greater significance than other things in the galaxies. The Sun is the centre of the solar system and all factors here on earth are governed by the electromagnetic radiation, the sunrays.

Age, Structre, and Composition, and the present State of the Universe: Some scientists fix the date of origin of the universe as 13.7 billion years ago. The Sum is said to be born 4.56 billion years and the earth 3 billion years later. The Sun is essentially made of Hydrogen (H) under fission giving raise to particles of helium in fusion (He4). Hydrogen is a gaseous element and its origin is traced to the Big Bang theory where friction and the resultant explosion of the primordial matter, the Higgs-Boson particle.

According to Big Bang theory, the existing universe emerged from an explosion in a vacuum that occurred 13.7 billion years ago. The four forces were unified until 10⁻⁴³ seconds after the Big Bang, after which first gravity and then strong nuclear force separated from the other two forces. At 10⁻¹² seconds after the Big Bang electromagnetism separated from the weak nuclear force, and the universe was filled with a hot quark-gluon plasma that included leptons and antiparticles. At 10⁻⁶ seconds hadrons began to form. Most hadrons and antihadrons were eliminated by annihilation, leaving a small residue of hadrons by one second post-Big Bang. Between one and three seconds after Big Bang the universe was dominated by leptons/antileptons until annihilation of these particles left only a small residue of leptons.

The universe was dominated by photons created by all of the matter/antimatter annihilations, and the predominance of matter over antimatter had been established. Between 3 and 20 minutes after the Big Bang protons and neutrons began to combine to form atomic nuclei. A plasma of electrons & nuclei ("ionized hydrogen & helium") existed for 300,000 years until the temperature dropped to 5,000ºC when hydrogen & helium atoms formed.

The universe was initially in an electrically charged state called plasma, a state of flux. The primordial particles crisscrossed at increasingly high speeds and collided. These particles under collision discharged energy and atoms of Hydrogen formed, some of which converted into deuterium and helium. Small amounts of lithium and beryllium were also formed.

Hydrogen, deuterium, and helium constitute the elements of nuclear fusion or thermonuclear energy. Much the same way as happens when a hydrogen bomb is exploded, a series of fusions among hydrogen, deuterium and helium followed giving rise to newer heavier elements like carbon, oxygen, nitrogen, sulphur, phosphorous, calcium, aluminium, magnesium, silicon, iron, nickel, uranium, and so on. Radio-activity was imbibed in some of them while in some others the primary forms of energy, namely thermal and mechanical, interacted with matter and produced other forms of energy, cosmic energies that are not yet fully identified fields of gravity. Some matter formed the first stars, which later exploded scattering hydrogen and other heavier elements. All these elements in gaseous or plasma states coalesced together to form the next generation of stars; these stars grouped together as galaxies, supposed to be formed a billion years after the Big Bang. This Big Bang concept is not new to Vedanta. It is stated as the ‘shukra sphota’, rather ‘the divine will’. This re plicates at three levels- the brahmnda (galaxies and stars), the pindanda (jiva) and the andanda (cell) level. Since these happen in outer Space, Akasha, it also happens in the Mind (inner space). Rather, it all happens in the human mind!

The scientific version given here speaks of invisible matter such as the atomic and the subatomic gaseous particles. The nucei that vibrate as the protons and electrons with electrical charges are not visible and their roots are traced to the invisible photons- fermions and bosons!These invisible powerful vibrant energy is at the root of all that is created.

It is said,‘the Lord Willed’ and this will, ‘chitta’ (desre) is the primordial matter. Everything is created, sustained and dissolved in the Mind. This pure state of Mind is Brahmn. This is the causal force. The phenomenal world, the objects or things we see here are made up of Matter, the same stuff that blew up as supernova. This super nova is the ‘chit-shakti’, the ‘Shakti’, adored as the Goddess ‘Adhya Shakti’. The gap in our knowledge between Vedanta and modern physics has to be bridged by intellectuals with the help of yogabhyasa, tapasya or askesis, contemplation, Transcendental Meditation, and with focused attention on Brahmn. Anybody can visualize and experience the ‘Truth’ in this state of transcendental meditation, turiya state, Samadhi.

As of now, the universe consists of billions of galaxies. Each of which consists of billions and billions of stars seoarated by several thousands of Light Years. There is unbelievably vast distance between every star and these inter-stellar distances are unimaginable as we peep into distant stars. Ursa Majoris (Jyeshtha), Sirius, the neighbours to our Sun is 1.4 and 4.0 Light Years away, respectively. Sun is the nearest to us that is at an average distance of 140 Million KMs(93 Million Miles) from us. Although million times larger than the earth, Sun is still a medium-size star in our Galaxy called ‘Milky Way’. There are giants and dwarfs, too.

The process of formation of planets and satellites are quite complicated. There are a number of hypotheses regarding the origin of the Moon, the only satellite of the earth, 0.4 million Sq. km. away from us. Probably a chunk of the earth got separated from the present site of the Pacific Ocean due to rotation and formed the Moon during the early times when there was greater mean velocity of rotation. But, still we do not know the exact structure and composition of the materials that constitute the Moon.

The structure and composition of the earth is well illustrated; it consists of an envelope of atmosphere consisting mainly of- Nitrogen, oxygen, Ozone, methane, argon and hydrogen. Carbon dioxide and other gases near the earth surface. It extends up to 10 km. approx. from the surface. One thing is certain that all the matter that exists consists of elements in the present forms as a result of a long process of cooling and condensation of plasma. There was cooling that led to gaseous, liquid and then semi-solid and solid states. All the elements and compounds estimated to be 400 in their primordial state must have a single source. The process is briefly assumed thus:

The atoms of hydrogen, oxygen, nitrogen (the major components of earth’s atmosphere), carbon and phosphorous started chemically combining with one another in the early stages. Condensation of water vapour gave raise to rain and subsequently water filled all depressions to form tanks, lakes, oceans. Hydrosulphides, sulphur and oxygen played important role. Carbon and hydrogen combined to form methane gas; nitrogen and hydrogen combined to form ammonia; and, of course, hydrogen and oxygen combined to form water (in different states) and the carbon, oxygen, and hydrogen formed a number of compounds of hydrocarbons and carbohydrates. The core of the earth is of nickel and iron, where as the Mantle is of magnesium compounds. While the surface of the earth, the top layer of earth’s crust, is silicon and aluminium, the ocean floors are made of heavier magmatic material. The high mountains are made of lighter silicon and aluminium (Sial), whereas the heavier silicon and magnesium (SIma) goes to make the ocean floor.

Energy Aspect of Life: In fact, every static or dynamic thing is energy, and the latter is the manifest form of the former potential state. Nothing moves without energy. Energy is dynamic aspect of the potential, may be, in subtler invisible state. In terms of Vedanta, the potential is the purusha and its dynamic aspect- shakti, is the prakruti- the nature (svabhava) of the purusha. Purusha and prakruiti are one and the same, the latter is the manifest form of the former. The manifest forms of energy are many and varied. Earth manifests from Water and, both the earth manifest from Air. Each one of these possesses the qualities of all the others. If Akasha (Space) is numeo uno, ‘one’, its manifest form of the elemental air (Vayu) shares 50% of its qualities and freely moves in space. Similarly, the elemental Agni (Fire) that manifests from both these- Space and Air, share their inherent qualities. This may be put in scientific terms as Hydrogen, Nitrogen, Oxygen, etc. in space! It is the same with elemental ‘jal’, water (H2O) and pruthvi, earth that emanate from these three or more elements. Thus, all these are the manifest forms of one invisible unmanifest Brahmn.

‘Brahmn’ is that vast‘nothingness’, the Space (Akasha) that holds everything. This is the Vedantic explanation of the origin of the universe. All the elements, compounds and minerals, rocks, etc thus manifest from the invisible, mistakenly called ‘nothingness’ is the dark Energy.About 99% of the photons in the universe (the cosmic microwave background) are the result of Big Bang annihilations. Photons from stars are a trivial contribution, by comparison. The standard model used by cosmologists predicts that the universe is composed of 5% ordinary matter, 27% cold dark matter, and 68% dark energy. Dark matter reputedly caused hydrogen to coalesce into stars, and is a binding force in galaxies. Dark energy is accelerating the expansion of the universe. The cosmologists' standard model also predicts that within the first 10⁻³² of a second after the Big Bang, the universe doubled in size 60 times in a growth spurt known as inflation.

Dark matter does not interact with the electromagnetic force, thus making it transparent and hard to detect, despite the fact that dark matter must permeate the galaxy. Unlike visible matter, dark matter is nonbaryonic — its composition is outside of the (unextended) Standard Model. Neutrinos may be a low-mass example of dark matter. Invisible Weakly Interacting Massive Particles (WIMPs having thousands of times the mass of a proton) have been hypothesized as being the substance of dark matter. It is believed that the effect of Earth moving through a dark matter "wind" results in a 10% greater dark matter flux when it is summer in the Northern Hemisphere than when it is winter. Some physicists believe that dark matter does not exist, but that theories of gravitation need to be revised (as is proposed by modified Newtonian dynamics).

The Vedic version is also the same. There was nothing called existence (sat) or non-existence (asada) in the beginning, as stated in the nasadiya sukta of rk Veda. Then there was a vast dark sea of black waters (Black Matter) Then appeared particles of Light in the vast dark space. The Biblical statement is also the same! “Let there be Light”, said the Lord,and there was Light. Now alsmost 96 per cent of space is dark matter and76 per cent of it dark energy. Only a small proportion is Lightt, the stars and Galaxies.

Thus, in scientific parlance, what is dark energy is Mother Goddess Kali. Kali Maa is the heavier dark energy, power, Force that is the manifest state of Brahmn, and supports the ever expanding universe. Shakti is Durga Parameshvari- the omnipotent Goddess of Power. The omniscient Goddess of Knowledge is called Sharda or Saraswati. These powers opearate in a subtler way and the creation and sustenance of the universe is thus maintained. The chemical combinations on earth and the life-forms we see on it became structured thus: hydrogen, methane, ammonia and water vapor bonded together to form a variety of amino acids essentially consisting of hydrogen, carbon, nitrogen, and oxygen in different permutations.

Hydrogen, the major component of the source of life- water, is the sustainer of the root caps of the sprawling roots of the tree called the universe (called the Banyan/ ‘ashvattha vruksha’ in the Bhagavad-Gita). This tree bears the fruits (of karma) for the jivas at the ground level. For us, here, Hydrogen the primary element that combines with oxygen in different proportions, one of which is H2O- water. A variety of amino acids are formed due to combination of hydrogen, carbon, nitrogen and oxygen in different proportions. Lightning is the catalyst agent fixing nitrogen to soil. It is also the catalyst that helped elements combine in different permutations to form amino acids. The process might have taken several million years. May be, the process of chemical combination is due to icy comets and meteorites (that brought oxygen and life-germs to earth?). The amino acids first formed a thick layer of soup on ocean surface due to cooling of the earth’s surface.

Another plausible way is that carbon, oxygen and hydrogen combined in particular combination to form the carbohydrates- ribose (with normal amount of Oxygen) and de-oxy-ribose (with less Oxygen). These go to form the DNA and the RNA- the two most important intelligent agents of change. Nitrogen joined the ribose and di-oxy-ribose to form the two varieties of nucleosides. Photosynthesis is a function of C6 H12 O6 ß-H2O+CO2+ Sunlight. Life-force (Prana) is the manifest Brahmn. The jiva gets its prana from air, and its deity is Hanuman, symbolically, the combination of Vayu (Air) and Agni (Fire). Water (‘jal’ or ‘aaps’) emanates from Air- combination of Hydrogen and Oxygen, The Earth is all silicon and aluminium (Si O2),Magnesium SiMa), Iron (Fe) and Nickel (Ni); the earth’s core is of NiFe. All else, whatever we find come as elements and compounds in different ratio, permutation and combination. The composition of all existent materials such as mineral- metallic or non-metallic, the paraphernalia of physical, chemical and biological phenomena are just chemical boonds- Energy in different forms !

Again, the nucleosides combined with phosphorus to form two varieties of nucleotides that include both ribose and de-oxy-ribose. These in course of time formed a chain of nucleotides to form two types of nucleic acids depending on the carbohydrate having whether the ribose or the de-oxy-ribose.The nucleic acid containing ribose carbohydrates is called ribonucleic acid (RNA) and the other one containing de-oxy-ribose is known as de-oxy-ribose nucleic acid, the DNA. The distinction lies in the normal amount or less of oxygen to form the nucleoside.

In the beginning, practically there was no oxygen in the earth’s atmosphere since it was trapped in the earth’s crust; but, the bacteria were capable of moving in their milieu. These bacteria obtained the raw materials or food sourced from the hydrogen sulphide that was available in the atmosphere. The external resources are depleted with excessive usage and this caused a look out for alternate sources. As the sulphur depleted, there came adaptation to iron and, as iron depleted it(the organism/jiva) turned to oxygen from blue mud and red mud on the ocean floor. Oxygen released from carbon dioxide is used by plants. This adaptability and ability to survive gave strength. Oxidation and reduction process is causing considerable damage and some sort of stability has to be attained in an unstable world! When oxygen is depleted the jiva has to look elsewhere for its survival. This instability and unsustainability leads the humans to diseases, ageing, and death. But, how do we explain about matter that cannot be destroyed and energy which is a constant? Death cannot be explained unless we invoke divine intervention in the life and activity of a jiva. Again, the Bhagavad-Gita shows the way. The atman, the energy component of the jiva is an immortal one; however, the elemental body gives way due to unsustainability.

The single-cell bacterium was an imperfectly developed cell. It had no DNA and no gene. Only ribose type of carbohydrate was formed leading to RNA and protein and the function of DNA was done by the RNA, albeit in an inefficient way. The function was also limited and the cell could replicate itself forming a duplicate cell within the original one. But, since it was unicellular there was not sufficient space for another cell and the new cell separated from the old one and formed two cells out of one. Thus, the chain of multiplication began and it hasgone on in geometrical progression. Thus, we do not find union of two individual organisms here. This may be called asexual reproduction. The simple protein inhibited its function to only reproduction and slithering a liitle on the ocean’s mud floor. Thus, we find the earliest life form only single cell ribose type of carbohydrate on the ocean floor a Red mud and Blue mud.Origin of Life and DNA:Not too long ago it was discovered that out in space, the space-dust that was floating around was rich with organic material and DNA, and it was everywhere. Bacteria is literally in abundance in space, which alludes to the mysterious source field, which takes nonliving materials and spirals them into organic life. The subject of todays video.

This was a theory that has been around for a while, and this theory was scoffed at for a long time until Dr. James Strick published his experiment in his book: Sparks of Life.

The first image from a distant of the biological life forms that emerged in a jar devoid of living substances altogether

He demonstrated spontaneous generation of life from nonliving material. In his book he discusses numerous experiments where living materials would spontaneously manifest inside a hermetically sealed container containing nothing but purified water and beach sand. Where did this DNA and(subsequently) this biological life come from? How did he emerge from the test tube?

This is very simple – the DNA that is growing inside the test tubes, likely the first DNA that ever existed, the DNA that grows in space, the DNA that grew inside a volcano, all emerged in environments where there were not supposed to be any living organisms whatsoever.

Thing about how this works in relationship to molecules… Imagine that there are just straight-up molecules scattered around, and that the ever-permeating torsion field all around them sort of “grabs” the molecules and spins them into patterns that the torsion field already has. Much like a magnet that pics up metal chips all around it, twisting them into a particular pattern.If we can observe the source field or as quantum physics calls it –the unified field, as a grand overarching field that encompasses around and through everyone and everything, these experiments begin to make sense.

We know that the basic spiral of DNA has all of the basic aspects of fibonacci or golden mean. That’s everywhere in nature, in the shapes of Nautilus shells, all plants and even our own bodies. This suggests that the Phi Ratio is the fundamental characteristic of the wave, and that DNA is emerging from the Phi-Field of creation that is flowing through all of space and time.

It all appeared from the source field, which takes the material around itself – the raw materials in beach sand and basic h20 structure of water, and intelligently spirals life into being from this. This idea is very much in support of the work of Francis Crick – who theorized that DNA did not evolve by random chance.

The role of protein in forming a protective cover to the cell containing gene and chromosopme without which they would fall apart is an important stage in evolution. As the organism or jiva gets aged this protective cover also becomes weak and unable to reproduce, thereby causing decay and death. There are also stages when the organisms had to adapt to changing environment and resources available such as sulphur and iron by mutation. This mutation has led to higher organisms such as hominids. The giant apes mutated to begin a new lineage, roughly about 4 million years ago. The hominid is a primate family that includes Australopithecus afarensis (the first guman form) followed by Homo habilus (with ability to hold and grasp and distinct human traits) and Homo erectus (standing erect) and finally the Homso sapiens (Intelligent and thinking) dated 2 to 2.5 m.y. The early four stages to humans are marked by macaques, orang-utans, gorilla, chimpanzee (4 to 5 m.y) and other higher mammals, primates, developed in the course of evolution due to mutation. The last specie spread rapidly everywhere as the Homo erectus, Homo Neanderthalensis and the Homo sapiens and coexisted. It is now human history and the earliest fossil remains of this is dated 130 000 yeras. Physiologically these appear same but some characteristics are dominant. The number of chromosomes in a cell and that of genes in a chromosome normally determine the species. Each cell of the human body contains 46 chromosomes and the number of genes with genetic codes defines an individual number of a species. The manner of grouping of nucleotides number goes upto almost 200 000 pairs. These species belonging to higher species are defined by the genetic code and the kind of proteins made by the chromosome and the genetic codes, and RNA, with the help of the raw materials absorbed. The life energy remains all the time responsible for the genes to act. The stages in life from childhood, youth, and old age are the result of progressive diversification and increase or decrease in the number of proteins manufactured by the system in response to the needs of the jiva. These are already encrypted in genes and genetic codes. However, death cannot be explained, albeit, it can be inferred from the codes, but remains so far undeceiphered. Death may happen anytime due to any reason in addition to depletion and stoppage of production of protein. The eukaryotes and higher forms still retain their secrets, particularly regarding its death and extinction. chromosomes will definitely stop producing proteins one day or the other because its number is predetermined. Thus the cells gradually die out and then come loss of memory, debility, dementia and death. This energy-matter-energy dynamic will stop resulting natural deasth.

Thus, it is very interesting to trace the origin of life and cause of death to basic elements and compounds, minerals and soil. Some scientists like Stephen Hawking think that this origin of life in a single-cell bacterium may have happened just by chance. But, there is much more than the play of chance here. It is that power (Shakti), chaitanya, of mobility that requires space (Akasha) to move, that is responsible for these particles in movement at terrific speeds, colliding and discharging the hidden energy and creating new chemical bonds; fission and fusion are going on due to this inherent power of movement of particles in nature.

Electrons move en masse at the speed of light and never rest. These clash with protons and release more energy and produce new things. Energy primarily comes from atmosphere and secondarily from the inner reserves ans supply of food. The external source is Light energy and the role of dark energy is yet to be understood. Even the thoughts, ideas, dreams and actions of Mind are considered Energy here. Scientists have attributed these levels of the mind, except the transcendental (turiya) state or Samadhi. The activity of neurons and synapses expend a lot of energy. In a state of Samadhi this wastage is conserved and focuses to enliven, enlighten and extend longevity.

There are 86 billion neurons in a human brain and nervous system. A trillion synapses in the human brain working as vibrant energy may simply be converted into a molecule at zero Deg. temperature and, may further be reduced to -236 K temperature to make the jiva work forever silentltly, transcending time space, and causality. Expert yogis have done it! These yogic exercises are better explained by a trained teacher in Yoga. The human body is mysterious machine and miracles can be turned out by conserving energy in yogic trance. However, these are beyond the imagination and reach of a person engaged in routine mundane sensuouos life.

What is DNA?: The DNA is a complex large molecule having the shape of a long chain, which is organized in the form of a ladder or convoluted circle to form what is known as ‘chromosome’. However, this DNA chain in achromosome is not a uniform assemblage of nucleotides. The number of nucleotides range of 200 to two hundred thousand; and they group together in different segments in the DNA chain. Deoxyribonucleic acid is the hereditary material in humans and almost all other organisms. Nearly every cell in a person’s body has the same DNA. Most DNA is located in the cell nucleus (where it is called nuclear DNA), but a small amount of DNA can also be found in the mitochondria (where it is called mitochondrial DNA or mtDNA). The information in DNA is stored as a code made up of four chemical DNA consists of about 3 billion bases, and more than 99 percent of those bases are the same in all people. The order, or sequence, of these bases determines the information available for building and maintaining an organism, similar to the way in which letters of tehe alphabet appear in a certain order to form words and sentences. DNA bases pair up with each other, A with T and C with G, to form units called base pairs. Each base is also attached to a sugar molecule and a phosphate molecule. Together, a base, sugar, and phosphate are called a nucleotide. Nucleotides are arranged in two long strands that form a spiral called a double helix. The structure of the double helix is somewhat like a ladder, with the base pairs forming the ladder’s rungs and the sugar and phosphate molecules forming the vertical sidepieces of the ladder.

A few diagrammatic presentations of the DNA and the RNA chains are given in the above for a clear understanding of the subject. There is no end to the permutations and combinations and the chains. However, it s interesting to note these same aspects presented in the ancient scriptures of Yoga as- the plexus of consciousness, the Chakras, Mandalas, etc. and Pranayama and meditation techniques are suggested to activate the chains that are dormant. An important property of DNA is that it can replicate, or make copies of itself. Each strand of DNA in the double helix can serve as a pattern for duplicating the sequence of bases. This is critical when cells divide because each new cell needs to have an exact copy of the DNA present in the old. It is now the most reliable source of knowledge about the genes, chromosomes, and life formation on the planet earth. Each segment of a DNA (gene) contains a code and these segments / genetic codes are now stored with barcodes in laboratories and preserved for correction of abnormalities of future births. Very complex chemical combinations, a few amino acids in the original soup joined together in different patterns, to finally yield a family of organic substances, called polypeptides (proteins). In other words, permutations and combinations among groups of these peptides formed different molecules called polypeptide or ‘protein’.

In brief, it may be said that, the DNA is protein (peptides) based amino acids with vitamins, enzymes and other chemicals (See Figs. above). DNA contains genetic codes (in a gene) that contain instructions to the amino acids and the peptides to behave in a particular manner. The most intriguing factor among all these is ‘Energy’ energy of different types emerges basically from fission of radioactive elements, but the source of the radioactivity or the fission of sub-atomic particles is not known. What is called self-effulgent svayambhuva, self-emanating, is unknown in science, but it is true. What manifests in different forms is the same energy in different frequencies. Since energy is constant, the question of extinction, or death doesnot arise, only the nature of vibration and its form changes.

A multitude of combinations such as these bundles of DNA and RNA chains, genes and chromosomes, cells with protein membrane as protective cover and the genetic codes, etc. are going to decide the nature of the life-forms evolving from simple to more complex structures and functions deciding their nature and character. The duration of function of the jiva is also encrypted in the genes. The DNA passes on the information to RNA that conveys it to the concerned departments in the brain which in turn is conveyed to different organs to perform their respective functions. But the process of collection of data, memories, store them and transfer them to RNA is a well kept secret! It is stored and passed on from birth to birth, unending and dictate the life and function of the living being as karma! All these are done by amino acids?! Once a cell memorized the process, it went on unstoppably replicating itself. This ensures and serves the purpose of endurance and survival of the jiva. However, the interaction between the form of energy and a gene is necessary for the chain of reproduction to proceed.

The physical and chemical aspects followed by the biological structures and composition may be of some help in understanding the nature of this mysterious universe. However, the metaphysical and the spiritual aspects remain totally invisible and incomrprehensible forever. These are experienced in yogic trance since it is the Self only that vibrates as such! What exactly happens here is that we get a very clear understanding of the reality since all aberrations of the fickle mind, perverted intelligence, and adamant ego are warded off in this state. When the powerful instincts that drive the jiva towards the external world for its satiation are turned inwad to perceive the inherent nature of sat-chit-ananda, the jiva is liberated from its struggle for existence. The jiva is now on its inward journey towards Brahmn. It is now aware of its true nature. It needs no external support for its happiness. It is aware of its stae of poornam, fullness and there is no craving for fulfilment. The jivatman as well as paramatman are now one. This oneness, fullnes, completeness is reiterated in the Vedic hymn

poranmadah poornamidam poornat poornamuducyate|

poornasya poornamaadaaya poornam evaavshishyate||

Thisformula explains the totality, oneness, fullness of the part as well as the whole, the micron (atom) at the one end and the macro at the other end as a continuum. Vedanats puts it in a simple way: anoranuan, mahato mahiyan, meaning smaller than the samallest, and larger than the largest. Thus, the jivatman and the paramatman are one and the same- the two ends of a spiral spring, the Lagrangian spring (l ).

Thus, when a jiva realizes the oneness with the supreme Self, it feels emancipated. However, the question of liberation of the jiva, the individualized self, attaining to merger, sayujya, with Brahmn, the higher Self is not clear. When oneness is experienced, it is the end of vibration, stirring, movement.

The origin of life from the earliest stage of a virus as an elemental / metallic / inorganic crystal to an organic cell containing gene and chromosome is now established. A virus can multiply fast in a gene-chromosome cell and cause multiplication and reproduction. This gives the status of an organic life to an inorganic crystal. Once this process starts multitude of cells in division and replication goes on endlessly. This is also the case with the single spermatozoa in an egg cell that multiply creating tissues, organs, skeleton and body over a short period of nine months in a mother’s womb replicating all the parts retrieving information from the genetic code and chromosomes through DNA and RNA chains. This mystery is slowly being solved now.

How do these inorganic cells in crystal form become living cells? How does prana and prajnya enter these cells? Is it the solar battery that is recharged by Sunrays? Is it the water and food that are supplied to the body at regular intervals that keep it going? Is it enough if the body is simply maintained for a hundred years only to cast it away in mortal coils? What’s all this going on here? Is there any meaning to life? What purpose is served by simply adhering to the carnal body even when it is unable to perform its normal functions?

The answer tothese questions are not easy. In a sense, no purpose is served by simply vibrating as a jive surviving on the daily supply of food. Just to live to eat is not the purpose of life. The human being is endowed with a powerful mind and intellect that can assess, assimilate, discern, digest and disseminate. The scriptures have stated in unmistakable terms that the purpose of life is to know itself, its self. However, it goes on and on looking outwards and bewildered, searches for the illusory. The moment the jiva realizesits self it is absolAdityaved of all its blemishes and attains liberation.

The Origin of Life

Energy (chaitanya) is at the root of all that exists. This chaitanya is pure Consciousness that manifests in all living and non-living beings. It works as prana, vital force, in plants and animals including birds. This is found as fire in all material objects. The ancient scriptures called this as Shakti (Force) or devata in their latent state. This is the source of creation, evolution, transformation and dissolution. The universe has come into existence and has reached the present state by the process of evolutionary energy. The external world is nothing but the manifestation of power, life-force (shakti, devi, devata) and when that force does not exercise its power in any form, but remains dormant, it is simply called ‘purusha, ‘vital energy’.The Divine Powershakti. Adhya Shakti,Bhu devi or Shreeis the manifest form of ‘purusha’ and the‘Mother’ of all creation.

If the Sun is the ‘purusha, the Earth (‘Bhu’) is the ‘shree’ according to the Rk Veda and Suryopanishat. Everything is borne out of the Ghrunee, Surya, Aditya

The sources of energy are many and called by different names. The entire universe is governed by a number of forces and different names are used to denote the different attributes. These names are used in our daily prayers in order to gain their favour. For example, the rain God is Varun and we perform the parjanya yajnya to propitiate this God to get rains. So also, the Goddesss Lakhmi and Saraswati are worshiped to get riches and Buddhi, respectively. Lord Vighneshwar and Lord Anjaneya, symbolically, the puranic Gods, are very popular deities representing the intellect or buddhi (Ganapati) and the life-force or prana (Anjaneya), respectively.

ENERGY EMITTED BY COSMIC RAYS AND ITS MANIFESTATIONS

SOLAR FLARES AND THE MANIFEST FORMS

STRUCTURE OF THE DNA CHAINS AND PROPERTIES

Base pair AT.svg Base pair GC.svg

DNA is a double helix formed by base pairs attached to a sugar-phosphate backbone.

PATTERNS OF DNA/RNA CHAINS

Sources of Energy

The sources of energy are many. The space, air, fire, water and earth are all energy in different forms. They are called Gods in Rk Veda. Energy in the physical world is normally attributed to the radioactive elements; but, itis not confined to any one radio-active element like uranium. There is not much distinction between a living and non-living being except for movement, growth and reproduction. The process of creation or evolution is common till a certain stage where the difference between the moving and non-moving, living or non-living beings become perceptible and distinctly clear.

The genetic codes in gene actually contain instructions to the amino acids and the peptides about the manner in which they should combine to form a particular kind of protein in a cell. One protein molecule could be different from another depending on the types and numbers of peptides joining together. There is no limit to the varieties of proteins that can be formed- so far, more than 100 000 varieties have been identified and isolated (See diagrams); these are the important players in different functions of living organisms, from simple to most complex ones like thinking, talking, walking, imagining, dreaming, expecting, etc. These are nothing but energy.

Ultimately, the chromosomes, containing the DNA molecules along with the genes and the genetic codes, the RNA molecules, and the protein molecules represent the final constituents of a life-forming cell (however, living cell is yet to be born at this stage).

The mystery of origin of Life still remains unsolved. Where exactly this Life-force, Vital-airs, Prana and consciousness come from and how do these work in an elemental/ physical entity called animals or human body? It is alright to explain the structure and composition of the DNA, RNA, chromosomes and genes, but how does it sustain the jiva with that little amount of energy, and is that enough to work for a hundred years even though the physical body is starved of food, dilapidated, and withering down. We see people living on ventilators in ICU with all the organs damaged and not functioning, but the person still breathes on and does not die!

There are umpteen forms of energy derived from a number of sources such as the distant stars, the Sun, the fire, wind, water, geothermal, ocean waves, oil and natural gas, coal, atomic radiation, plasma, etc. and only one of them, i.e., the pranic energy, sustains the living beings. What is that energy that sustains jiva and what is its specialty? What transforms a cell into life since all cells need not be living cells? We do not get the answer from physical, biological, or material sciences. But, Vedanta holds the key. Nobel Prize winning physicists have proven beyond doubt that the physical world is one large sea of energy that flashes into and out of being in millionth of a second, over and over again.

Nothing is solid.

This is the world of Quantum Physics. It has been proved that ‘thoughts’ are what ‘put together’ and ‘hold together’ this ‘ever-changing energy field’ into the ‘objects’ that we see.So why do we see a person instead of a flashing cluster of energy? Let’s think of a movie. A movie is a reel of film in a projector wheelrunning at a speed of twenty-four frames per second. Each frame is separated by a gap. However, because of the speed at which one frame replaces another, our eyes get cheated into thinking that we see a continuous and moving picture. Let’s think of television. A TV tube is simply a tube with heaps of electrons hitting the screen in a certain way, creating the illusion of form and motion. Of course, there is a plasma TV too. The simplest illusion is that of a fan where the fan blades appear as if stationary while turning fast. This is what all objects are anyway. The five jnyanendriyas (physical senses) experience the five tanmatra- sight, sound, touch, smell, and taste.Each of these senses has a specific spectrum and, some animals and birds have extra sensorial power of any one or two of these; for example, a dog can smell and hears a different range of sound, a snake or an eagle can see (even in dark) a spectrum of light that ordinarily a human being cannot see. In other words, ourjnyanendriyas (five senses) have limited power andcan perceive the sea of waves of vibrant energy and create a certain image on the mindscreen. It is neither complete, nor is it accurate in the real sense; hence our experiences are deceptive. It is just an impression of image on the mind and buddhi has to interpret it. Its interpretation is thus subject to intelligence, ability to understand and make some idea of it.

All our understandings, based on the interpretations of budhhi, are solely dueto the impressionson the mind screen. These is the ‘internal map’ of reality that one gets, and not the real truth. Sri Shankaracharys made this fact very clear in a simple statement – “jagat mythya”. The Upanishats say, “it is not that, not that”. Most of the time we superimpose images and facts of information retrieved fro memory on what we see and understand and thereby do not get the truth. Hence, ‘what appears to beis far removed from ‘what really is’. Our understanding, the image, the ‘mental map’, is thus the result of one’s life’s collective experiences.Our thoughts are linked to this invisible mental energy and they determine what the energy forms that take later, for rupa is tanmatra of agni.

Our thoughts literally shift the universe on a particle-by-particle basis to create your physical life.If we look around the physical world, everything that we see start as an idea, an idea that grew as it was shared and expressed, until it grew enough into a physical object through a number of steps. The brain cells work to create what the mind desires! Weliterally become what we think about most.Yad bhavam tad bhavati |Our life becomes what we dream,what we imagine and believe firmly.The world is literally our mirror, enabling us to experience on the physical plane what we hold dear to us and believe as truth…of course, until we change it.

Quantum physics shows us that the world is not really the hard and unchangeable thing it may appear to be. Instead, it is a very fluid place continuously built up using our individual and collective thoughts.What we think is true is really an illusion, almost like a magic trick.Fortunately, we have begun to uncover the illusion and most importantly, how to change it.

What is our body made of?Nine systems comprise the human body such as the circulatory, digestive, endocrine, muscular, nervous, reproductive, respiratory, skeletal, and the urinary. These are made up of tissues and organsmade ofCells. The cells are made of molecules, and the molecules are made ofAtoms. The atoms are made ofSub-atomic particlesfull of energy. Thus everything is pure energy-light in its most beautiful and intelligent configuration. Energy that is constantly changing beneath the surface and the mind as energy controls itself thereby making the human a powerful thinking machine as good as a mini stellar particle with a goss human body. When seen under a powerful electron microscope we are made up of a bundle of dynamic energy particles like electrons, neutrons, photons and so on.

This structure and composition is replicated in all that we see. So everything around us is a bundle of dynamic energy. Quantum physics tells us that it is the act of observing an object that causes it to be there where and how we observe it.An object does not exist independently of its observer! So, as we can see, our observation, or attention to something, and our intention, literally creates that thing. It is like our own mental image reflected on our mind through the external apertures of the eyes! This is scientific and proven vrsion of what Sri Shankaracharya called what we see (external world of objects) is not true. The external world is made of Energy, spirit, mind, nerves and neuronal vibrations and body’s responses.

Each of these, particularly,the spirit, mind and body, has a function that is unique to it and not shared with the other. What we see with our eyes and experience with our body is the physical world, which we shall call Body. Body is an effect, created by a cause.This cause is at the root of ‘thought’ as desire and the physical body, as such, cannot create anything. It can only experience and be experienced … that is its unique function.

Thought cannot experience … it can only make up, create and interpret. It needs a world of relativity (the physical world, Body) to experience itself.Spirit is All That Is, that which gives Life to Thought and Body.Body has no power to create, although it gives the illusion of power to do so. This illusion is the cause of much frustration. Body is purely an effect and has no power (as a cause)to create.The key, with all of this information, is how we learn to see the universe differently than we do now, so that we can manifest everything we truly desire. Desire is brahmn. [Ref.: Acknowledge with thanks LiveScience received by e-mail, 18 Nov., 2014].

Swami Krishnananda adds, “if we are squeezed, devoid of all that we are made of, we will be just a cubic millimetre of a bundle of condensed, pin-pointed energy particles or waves!”

Thus, it is fairly clear that what all we see are not actually what they are! It requires an extraordinary insight into the invisible forces involved in creation. The Rk Veda brings out this secret in the following way:

Who really knows? Who can presume to tell it? Whence was it born? Whence issued this creation? Even the Gods came after its emergence. Then who can tell from whence it came to be?

That out of which creation has arisen, whether it held it firm or it did not, He who surveys it in the highest heaven, He surely knows or maybe He does not! [Rk Veda, X, 129, 6-7].

From blazing Ardor Cosmic Order came and Truth; from thence was born the obscure night; from thence the Ocean with its billowing waves. From Ocean with its waves was born the year which marshals the succession of nights and days, controlling everything that blinks the eye. Then, as before, did the creator fashion the Sun and Moon, the Heaven and the Earth, the atmosphere and the domain of light [Rig Veda X, 190, 1-3].

The Invisible World

The invisible world of Energy, Power and Forces, and their interaction, vibration, silence, and sound are far deeper and vast than anything known to us so far. It is like an iceberg only a bit of which is visible on the surface. Our ability to see and understand these unseen subtler aspects is also extremely limited.

Vedanta gives the fundamentals of creation in 26 principles. These are: 1 supreme power- Parabrahmn. This is pure Consciousness, Light, Knowledge, Sat and Chit. This One only manifests as many. It manifests as the Five elements- space (akash), air (vayu), fire (agni), water (jal), and earth (prithvi). Each one of these has its finer subtler aspect such as sound (shabda), touch/feeling (sparsh), form (roopa), juices (rasa), and smell (gandha), respectively, out of which the sense organs are formed to experience these qualities. Together these become 15 principles. To these are added 3 qualities- Sattva, Rajs and Tams as well as buddhi (Inellect), ahankar (Ego), and manas (MIND). Together these are Twenty-one (21) principles.

Finally, there manifest the five organs of function that make a total of Twenty-six (26) principles. Thus, we have the entire gamut of creation within these 26 fundamental principles. To these may be added ten more principle of Shiva to make it Thirty-six principles in all. These are also replicated in the alphabets- consonaants and vowels of the Samskruta Bhasha from a to ksha, called akshara that produce sounds which create thie phenomenal objective world that is expressed in word (pada)..

The earliest scriptures (the Tantric) attribute creation to one fundamental principle and states, “the entire existence is the manifold play of one vital principle, the power called ‘Shakti’ (also called matrika with its counterpart Consciousness called Shiva”. This is the most complete and comprehensive account of the vital force which is philosophically valid and practically viable and significant (S.K. Ramachandra Rao: Sri-vidya Kosha, Sri Sadguru publications, Delhi, pp. 29-30). Here, “the tantric system presents 36 principle or categories that evolve out of this Shiva-Shakti union, transcendental consciousness (para-samvit) or ‘sat’ devoid of all limitations, differentiations, obstructions, inclinationsand urges. This is represented by a point, bindu. From this point called bindu emanates the principle of subjective consciousness called ‘aham’ (I-ness) called Shiva, and the principle of subjective cinsciousness called ‘idam’ (the ‘other’ or ‘this and that-ness’), the Shakti aspect. Thus, Shiva-Shakti is one only- the subjective and the objective aspects of one undifferentiated and unmanifest fundamental principle of para-samvit, parabrahmn or Parameshvar. However, the first principle of evolution is credited to Shiva and the second immediate to Shaki principle. It is thus the ‘chit-shakti’ (Shiva-shakti) that is at the cause-effect (karya-karana) base of creation. The bindu (point) that expands into a ‘trikona’ (triangle) which stands for three modalities of flow of energies in the form of flow of consciousness- chit-shakti, as ‘ichha shakti’ (will/inclination), ‘jnyan shkti’ (awareness), and ‘kriya shakti’ (action/karma).

The principle of Brahmn enunciated in the later texts such as Sankhya has the first principle is a slightly modified version. Vedanta gives the fundamental principles of creation in 26 aspects. These are the manifest forms of energy, consciousness called the supreme Lord- Parabrahmn. This is ‘chit’, the pure Consciousness, Light, Knowledge and Fire. This One supreme only manifests as the many. It manifests as the five elements- space (akash), air (vayu), fire (agni), water (jal), and earth (prithvi). Each one of these has its finer subtler aspect (tanmatra) such as sound (shabda), touch/feeling (sparsh), form (roopa), juices (rasa), and smell (gandha), respectively, out of which the sense organs are formed to experience these qualities. Together, these become 15 fundamental principles. To these are added 3 qualities- Sattva, Rajs and Tams, as well as, buddhi (Inellect), ahankar (Ego), and manas (MIND). Together these are Twenty-one (21) principles. Chitta, the vibrant mental force is also considered as anthahkarana along with the three- manas, buddhi and ahankar. Finally, there manifest the five organs of function that make a total of Twenty-six (26) principles (excluding the supreme One). Thus, we have the entire gamut of forces of creation at work within these 26 fundamental principles. Let’s remember that the ‘One’ only become ‘the many’ here!

Physical, Chemical, and Biological sciences tabulate the elements, compounds, minerals, and other permutations and combinations of these in various forms- such as plasma, liquid, and solid states of matter, giving details of their individual properties. Whether it is spiritual knowledge, vedanta or material science (padartha vijnyana), it makes no difference since the human brain that creates, thinks, or discerns this knowledge is the same. The only difference is that a Yogi gets intuitional knowledge in a transcendental state of contemplation, where as, the scientist takes to observation, experimentation, and formulations of theories and hypothesis. That way, the Veda and the Upanishads are far superior, ancient, and more reliable; we need not change our opinion once we realize the ‘Truth’ in yogic trance whereas the scientific studies go on changing the very premises of understanding. Science pales into insignificance in the face of spiritual experience. This is the beauty of our ancient spiritual texts.

The structure and composition of the universe has been stated in a very simple formula in the Vedic texts. These consist of five basic principles- described in brief as Space, Air, Fire, Water and Soil (earth). These Vedic elements are of deeper esoteric meaning and it needs an in-depth study, unlike what we study in physical science.

In the first place, there should be enough space for anything to occupy and freely move either within or without. This space is by itself a Matter, a matter of conjunction. Everything takes its origin here, exists here, and abides by it. Even Time begins here and moves. The first thing to manifest is thus, Space, ‘Akash’. Since it encompasses everything within and without it is called Brahmn. Everything manifests here and this is the primordial state with primordial matter. The inaudible sound (anahata shabda) manifests here. Vibration of sound begins here. Sound is the subtle aspect of akash and it is carried by wind. Wind moves in space (akash). There must be vast space for wind and sound to move in different directions!

At first, bhuman, the “nothingness”, In an ocean of quietude (mahattanta shanta), a sort of dynamic silence is visible here. Sound emanates from this ‘sat’ as ‘chit’ (pure Consciousness) due to its vibration (chittavrutti) nd moves out as waves creating the first ever inaudible feeblest sound (anahata dhvani However, at first, nothing is visible here. Sound (Shabdha) emanate here. The first sound is that of AUM, OM. This is the sound that pervades the universe due to the bursting activity (sphota), fusion and fission of Hydrogen atoms creating Helium on the surface of the Sun.

The ancient sages realized the importance of Sound (Shabda) and its eternality and inseparability. They derived the meaning of the Sound, artha. The sound graduallu manifests in air and the human body as in vowels and consonants, or alphabets, and may be formed into word (pada) that gives meaning (artha); incidentally, this also means the object referred to (created by?) it (the sound and the word) Thus, the Sound is the primordial matter here. Normally, Sound comes from movement. The first sounds are created by movement of air (wind), water and such other matter. The sounds so created are classified as the vowels and consonants. These are attributed to Devi Sharada or Saraswati, the Goddess of Learning, Veda Mata. It is the breath of Goddess Saraswati that creates the universe. She, the Goddess, breathes unto others without Her Self breathing.Musical notes and artistic renderings of sounds as in flute, beating drums, or singing developed later based on the reverberating sounds in akasha.

From Space (Akasha) and Air (vayu) comes fire (agni). Fire in its subtler forms are just power, Shakti, force, electricity, magnetism, gravitation etc. Fire (Agni) manifests in different forms and exists in space such as atoms, cells. Fire exists in our stomach (as vaishvanara agnideva), brain (medha), and muscles, skin (tvacaagni), eyes (akshi), and tongue(jihvagni), too. It is the plasma, boiling hot gas, the Sun in heavens, and it manifests as lightning and thunder, lightning, clouds and rain in the sky and again, the fire appears in the form of coal (gross form of petrified logs of wood), Oil and Natural Gas (indhan)- powerful energy sources for us; there are many other forms such as wind power, atomic energy, geo-thermal and wave energy, hydel (from waterfalls) energy sources on earth and gross fire in logs of wood, coal, or water on earth. It exists everywhere in different forms. Everything found here is Fire (agni) in one form or the other, and everything is sustained and destroyed by fire, when it is not aware of its nherent divinity. Thus, what is created is also destroyed!

The scientists specializing in physics come out with experiments and show us how light, heat, electricity, magnetism, gravity, etc. work. These different types of power have been digitized to the smallest number, up to almost zero and the smallest unit of space, time, thoughts, and Soul (Atman) are also included in it.

The physicists have mathematically proved that beyond the known energy there are some unknown energy called ‘dark energy’. This dark energy covers almost 70% of the observed universe and is responsible for overcoming the force of gravity and for making the universe expand faster. There is also chemical energy, which came into play in the universe when intensity of the heat declined sufficiently and the fusion process of combination among particles gave way to chemical processes. This energy in combination with some unknown cosmic energies may be responsible for activating the genes and the genetic codes, somewhat like electrical energy activating virus in computers.

The vital energy, the life-force (Energy) in all the living beings is called pranashakti. This energy is infinite, omnipotent, and omnipresent, like the akasha and manifests everywhere. Everything manifest from Brahmn, space (kham / akash). This is not a single form of energy but a combination of many unknown (forces?) ones.

Cosmic energy is incident all the time (also a form of energy) on all forms of matter and it is known as akasha. Akasha is the infinite, omnipresent material of the universe. Prana dwells in akasha. A significant fact to be noticed in crystal wafers of a quartz or silica is that the mechanical energy is incident on one side electrical energy is emitted on the other side and vice versa. This phenomenon is called piezoelectricity. It is used in quartz watches. Similarly, certain other materials show pyroelectricity, heat-electricity- heat transformation. A few other materials show photoelectric emission. Living organisms also work all the time in this manner.

If we consider incident energy (solar radiation) as the primary energy the emitted energy is the secondary energy. Primary energies are incident on the cells of the body, interacting with the DNA gene, RNA, and the protein molecules. As a result of this interaction various kinds of secondary energy are emitted from the cells of a body and new cells are produced through self-replication. These emitted secondary energies conjoin with external primary energies and become primary energies striking new cells. This process becomes more and more complicated producing more and more complex proteins and cells- enzymes, hormones, neurochemicals, etc. This sort of conjoining and breaking up of energy goes on all the time with an organism. This complex system of energy incident, emergence, creation, and transfer has to be carefully understood. Photovoltaic cells are good examples.

The first thing to appear as life-form is a kind of simple microbe- bacterium; it is a single cell without any cover or membrane. It is called prokaryote. Nobody knows how it came into existence! Stephen Hawking calls it a product of pure chance. Science reveals many such chance products. Is chance almost a regular phenomenon (!) in scientific discoveries and inventions? But, does science contribute to anything that is not substantiated such as luck, chance, destiny, or Will of God? Yes it does! It borrows this concept from Vedanta since Vedanta is the first higher spiritual knowledge, para vidya. All else is apara vidya, lower material science.

A cell is normally covered by a membrane of protein and there are Seventeen thousand types of proteins that go to deliver as many chratcteristics to the beings. Ech cell possesses within it the chromosomes, genes with all the codes embedded, and the DNA and the RNA in addition to the amino acids, vitamins, enzymes, etc. This is the primordial state of a living being that comes fully loaded with Knowledge, Information, Technology and Knowledge about Transformation (KITKAT). Once this activity of a cell begins there is no limit to its expansion, multiplication and diversification and distribution. Thus, we see a multitude of life-forms starting from a unicellular amoeba, algae, mosses and lichens, phytoplankton, to a Rose, Lilly, and Butterfly, an ant and an elephant, a fish, frog, and a whale and shark, or or different species of the mammalians- primates like the gorilla, chimpanzee, orang utang, gibbon a monkey to Man.

A plankton, Red mud and Blue mud on the ocean floor, the protozoa, protoplasm, mosses and lichens- unicellular plant organisms, are all chance appearances! The protozoa- animal cell, that developed as amoeba or a paramecium is a single cell. There was no oxygen to sustain the early unicellular life-forms. Survival instincts, natural selection, and suitable adjustments to environment played a significant role in evolution of life-forms along with the changing landforms. Mutation and the consequent anatomical and morphological changes, gene shifts, adaptation to environment, etc. have all significantly contributed to the present day variety of life-forms. Geological evidences through fossil studies have revealed many interesting details. We can fix the dates by carbon dating techniques. Bacteria are capable of moving in their milieu. In five seconds they can occupy anything that is vibrant and flux.

In the beginning, there was no oxygen and probably it came from meteors or shooting stars! May be, it has evolved from the flux of material that formed on waterbodies due to cooling of earth’s surface. In the absence of oxygen, the living beings obtained the sustaining force from hydrogen sulphide that was aplenty in atmosphere. There was no DNA or the gene in the unicellular bacterium that too, formed imperfectly. Probably, a ribose type of carbohydrate formed and thus the cell contained protein and RNA. The RNA managed the function with whatever efficiency possible and only simple proteins helped function in a limited capacity replication. In this process, RNA also replicated itself forming a duplicate cell and there was no space for two cells within; hence, the second cell separated from the first, thus the two cells formed out of the one. Here, one finds only geometric progression, but not reproduction by union of two individual organisms. This is asexual reproduction. This is the first stage of cell multiplication and a simple life-form that appeared on the mud floor of the oceans.

The distinction between living and the non-living has been almost wiped out by recent findings in physics and biological studies. An atom and a cell are no different since both are just vibrant energy with absolutely no content. Everything is vibration in empty space. Electrons are vibrant energy with no substance. The vibration of the nuclei swinging as proton and electron makes no sense. There is space without which nothing can move. The space inside and outside of a thin air bubble is everything! Everything manifests in space, in silence, from a state of equilibrium to a state of instability. Instability is existence! Thus, a trillion cells vibrating in brain comes to a single molecular state in entropy and reaches state of equilibrium. Further reduction of the static state at Zero Deg. C to the Absolute state at 273 Deg. K will make it totally silent. This state is called the ‘Brahmn’. A person in this state is said to be asamprajnya samadhi, totally silent but dynamic.

The universe is an assemblage of parts; and, when parts give way nothing exists! This is the state of illusion science too has accepted. There is nothing as solid, liquid or gas since everything is vibration at different wavelengths, frequency, intensity and frequency. No vibration, no existence. Vibration is energy since energy cannot be static. It is the nature of energy to be vibrant and dynamic and the whole universe is dynamic vibrant energy in different forms. There is transformation but no dissolution.

‘Pranic Energy’ or ‘Life-force’ (vital-airs with oxygen) is not just a single form of energy but a combination of many unknown ones. Cosmic energy exists in akasha as alpha, beta and gamma rays. The Band-width of a single ray of sun’s radiation is so vast and deep, that it can never be understood by human brain or intelligence. Only a bit of this as ultra-violet and infra-red has already brought havoc in our understandings. The influence of radiant energy from distant stars is never understood and scientists are shy of using the word jyoti Shastra for the science of solar/stellar radiation. ‘Jyoti’ is light and the radiant energy from these cosmic radiation sources are many and distant and powerful too. They play significant role in shaping the desires, imagination, thoughts and creating images in the mind. This field of science has not yet taken root despite our great saints talking abstractly about all these. The language of Yogins (like Devanagari or Devabhasha, Samskrutam) may not be understood by the modern physicists studying waves and vibration but definitely they can analyze the sounds of alphabets- consonants and vowels and may come out with secrets of creation. The ‘God Particle’ lies in our breath, the life-breath, prana. Silence speaks louder than sound! Silence (mouna) is energy conserved!

The fundamental principle here is that, “Nothing is created or destroyed; everything is just change of forms.” Evolution of life is a continuous process, and, as such, there is no Big Bang or a beginning for the universe! The Big Bang is the explosion, a flash of thought or desire. Desire is brahmn. Whatever rises in the mind as a desire or thought will be fulfilled is the rule, rather than an exception.

Further, there is no reproduction or birth and death in the real sense of the term. Ali organisms flash or flicker as light, and briefly shine only to die out. Father only shines as the son and the son only shines as the father. Both father and son are one- ‘bundle of desire’. “I and my Father in Heavens are one”, says the Biblical statement.

The ‘One’ only (Desire or Brahmn) manifests as the ‘many’, rather, appears in different forms. Yaksha also says the same thing. Yaksha’s son is his father, too. One only replicates as many. This is the whole Truth. Being born, the so called parents are the creation of the child!

Scientists, especially the biologists may contradict these statements. But, the world of science is built on matter and not spirit, physics, not metaphysics, on philosophy, not mysticism, on groundwork of the earthly existence, not the spiritual practices of yoga and Samadhi. Let’s see what some of the recent findings in science reveal.

It is extremely difficult to know how dynamic, unstable, delicate is our world and how difficult it is to understand the reality. Nothing definite can be said about the nature of this universe; there must be some powerful driving force behind all these, simply called GOD. In samskrutam the term God means ‘that which lifts up’, dEva. There is no substitute for this simple word ‘GOD’. It only means; ‘Go On Discovering’ until you visualise it and convince yourself as to what it is! Once you visulaize (God Visioning is possible) and experience the Truth (‘IT’/ Brahmn) within the Self in the transcendental meditative mode, there remains nothing to be proved. Thus, God is the fundamental concept in all religious faiths and beliefsystems and an emotional quotient, at that. There are several methods of realization of this supreme power, ‘Force’ (Shakti) that operate in the universe as pure Consciousness, shuddhavidya called by different names of devi devata.

Life in its primordial state is light. It is a biophoton. It is jyoti- Atma jyoti, the nucleus ornutrinos, the core of teh living substance.

A biophoton or ultra-weak Photon Emission, (UPE) is a kind of light particle that is emitted by all living things. Though it exists in the visible and ultraviolet spectrum, in order for us to see it, our eyes would have to be about 1,000 times more sensitive. While we can’t see them with our eyes alone, technology has given us a glimpse and what it’s shown us may have a profound impact on us all.

Biophotons were first thought to be merely the byproduct of metabolic chemical reactions. That idea is being challenged with an exciting theory that claims biophotons have a much larger role to play when it comes to our physiology and quite possibly our consciousness as well.

Experiments are showing that biophotons (UPEs) can be captured and stored inside of cells and can even travel through our nervous system; suggesting that biophotons might provide a way for cells to transfer energy and communicate information. It’s has also been suggested that UPEs might even have properties which help us to visualize images. This makes sense considering how we’re creating computers. All computers are is silicon crystal chips which we pass light through to relay 0′s and 1′s. (Light on, Light Off). The first computer was literally built with a lightbulb and these punch-cards which had holes in them, which is how we would program computers.

3. THE BRAHMN AND THE ATMAN

“Oh, my God, if there is God, save my soul, if there is one.”

Someone jocularly said, “Philosophy is all about searching for a black cat in a dark room, that too, when the cat is not there.” It is also said to be ‘philo Sophia’, meaning, simply love for words an exercise in futility. It has no practical utility. But, the subject matter here is not philosophy or religion, but it concerns about the very nature of the universe and our very existence! None can escape this search for ‘truth’ and everybody will have to come to this search one day or the other. This is to seek redemption, liberation, mukti, moksha.

What is so special about this subject that concerns all and creates an inner urge to search? It is something that nobody knows, yet, what appears as real! This concerns the self, the Atman, the core of the substance. The mystery srrounds this self, its vagueness, ambiguity, abstract nature which prompts everyone to look within! This inward journey into one’s self and visualize the truth is the ultimate goal of a wise person! The person who seeks this truth will not rest in peace (R.I.P?) until and unless he/she finds it out. But, the ‘truth’ is eluding! Nothing, neither the mind nor the thoughts and words, reach there. The words rebound. The thoughts return. It is something that cannot be comprehended, understood by the simplistic Mind. It cannot be seen by the ordinary eyes and requires the inner eye, divya chakshus, to open. Persons who have visualized this have gone through this arduous journey, taking recourse to yoga, and have open their third eye (the inner eye that lies between the eyebrows- Ajnya/Bhru). This inner eye looks inward, whereas, our two eyes always look outward. Moreover, our eyes have limited capacity to visualize things and cannot see subtler objects that exist in nature. Most of the time, the jiva remains deluded, unable to visuzlize the ‘truth’, the true nature of the world and its own existence. The jiva cannot realize the true nature of the world unless it extricates itself from the external worldly existence. It is indeed difficult for the jiva to realize the ‘truth’ since it lives in it and gets intensely and intricately involved in it.

Let us see what it is all about that concerns us so much, but we do not understand. The anglicized version of most of the scriptures in samskrutam (not sans krit) that fall short of and will not convey the exact meaning. Samskrutam is an age old language called the deva bhasha, Gods language. The samskruta words do not have capital letters and the sentences do not run like English where the subject and predicate are in order. The poetic verses (shloka) of samskruta bhasha needs be rearranged in readable sentences before the proper meaning comes out of it. Unlike the English language that is a floating language, the samskruta bhasha directly appeal to the heart and the inner meaning, antrartha, is conveyed by flashes to the person intutively. Thus, we are entering a new field of study that refreshes us and enlighten us as to our very existence on this earth and make it worthwhile. Many great saints have reiterated this point. They say, the human form of life has come to us after a great deal of good deeds in the past. As the jiva gets more and more refined, developed and mature due to experience by repeated births and deaths, the mind turns more spiritual from mere physical and mental and the jiva feels the satisfaction of its existence. Hence, the human form attained after a long journey should not be wasted. This human life-form is meant for visualization of the supreme Lord- the guiding force, the Energy, motor power, and intelligence behind the function of our body.

‘Devi Sakshatkara’ or ‘visualization’ of the supreme Lord, the Creator/Creatrix, or the visualization of the Self, Atma sakshatkara, is like finding out the black cat that used to stealthily come in the dark and drink milk. There is somebody seated within the cavity of the heart as antaryamin as chaitanya, Energy, Life-force (prana), constantly pressing the balloon of the Lungs and pumping the blood. It is that Force which is running the affairs of man, functioning day and night without break. No amount of knowledge of human physiology or anatomy will help in discovering the supreme power called paramatman.

The life is considered a sheer waste if it is spent in earning a livelihood and just eating and sleeping and whiling away rest of the time in sensuous entertainments. It is also reiterated here that, whatever that is appealing, soothing, joyful is not in any way useful in revealing the inner Self, the Atman. This visualization of the Self is atmasakshatkara. The knowledge concerning the Self is called atmajnyan. Thus, we come to the realm of higher knowledge, para vidya, knowledge supreme, also known as Vedanta. The knowledge of the Self discussed here is of utmost importance to all those who have reached their evening of life, vruddhapya. But, the beginning has to be made sometime very early since it is not possible to study the ancient scriptures and take to yoga in old age when the body and the senses are weak. Most of the people die without attaining this ultimate knowledge, the knowledge concerning the Self and take to repeated births and deaths. The shackles of the chain of births and deaths cannot be cut without the sharp instrument of this atmajnyan, Knowledge of the Self.

This entire exercise has been advocated to only those who have experienced life, in toto, are happy, and say enough! May be it is also for those who totally unhappy and say enough is enough!! Anyway, all of us will say this and seek redemption. This will come to rescue such people. Hence it is advisable tokeep a copy of this book at your bedside and give a cursory glance now and then. It pays high dividends. Life becomes more enjoyable and a sense of fulfillment dawns. There is nothing superior to Knowledge. nahin jnyanena sadrusham.

What is Atma, the Soul?

Atma va are drusTavya|meaning, ‘the Self is to be known’. It is a vidhi, duty of every jiva. Knowledge of Brahmn is a prerequisite to emancipation, liberation, mukti or Moksha. This is obtained only by the knowledge of the Self, Atmajnyan. The scripture ordains this. Hence it is the primary duty, an imperative duty imposed on us by the scriptures. There is no option in this regard. Hence, we are now to embarking on a never-ending journey in search of the Atman, the invisible ‘Force’ (Shakti), or Soul that sustains us from birth to death. The learned sages say, this Atman existed even before our birth and continue to exist even after we discard our carnal body! Bhagavad-Gita gives a full account of this. This Atman or Soul is in existence since the beginning of this universe and lasts to the end of it in mahapralaya. The Atman is also referred to as the Brahmn, the Absolute. This calls for a clarification and the scriptures, again, come to our help.

The Bhagavad-Gita (Ch. II) gives a detailed description of the Atman. The Purusha, of no less than the stature of Paramatman, Bhagavan Shree Krishna is explaining the nature of the Atman here as all-knowing, unborn, immortal, eternal, that cannot be burnt by fire, cut by swords, or washed away by water. Further, He, the Lord, says “Arjuna, you and I have been always there and you are no different frm Me. The only problem is that you have gone away from Me (pure Consciousness, as a blemished soul full of attachment (moha).”

AtmA eva brahmaa | ayaM AtmA brahmA |

Why should Atman be associated with Brahmn? These are the Vedic statements. Atman and Brahmn are one, inseparable. It is like the Sun and Light. The Sunrays cannot be separated from the Sun, so also, the waves and the ocean. Any sincere seeker of the Self, the Soul has to know about the supreme power called parabrahmn without which nothing can be known. Also, by knowing Him, everything will be automatically made known. This is the meaning and purport of AtmA eva brahmA | indeed, when one knows the Self, he knows all. AtmavaivEdgm sarvam | Atma knows all.

How to know the Self, the Atman or the Soul? Atman cannot be known since it is not an object to be seen, or known by intellect (buddhi). The mind and Intellect cannot reach there. Words rebound and it is not possible to explain what this Atman is!

All the great sages assembled with a view to know about the Atman, Brahmn. Indra, the Deity of Mind asked each of them whether he knows. All stood in silence. They finally decided to go into askesis, contemplation and come back with the answer. Some returned after nine months and some after ten. These were known as navaghvas and dashaghvas, respectively. When they all re-assembled the question was again asked. Astonishingly, the answer given was “He who says knows, knows not; he who says knows not knows!” It was finally concluded that the concept of Atman-Brahmn is beyond all thoughts and words. It is that where nothing reaches. yatra vacO nivartante, aprApta manasA sahA | Thus we are left with no option but to find it for ourselves as directed by the scriptures. We cannot stop until we find it.

The question remains to be satisfactorily answered. There is no way of finding out what this Atma or Brahmn is since our ability to know as well the instruments we are equipped with are not capable of knowing these! We cannot know whether anybody else has ever understood about this. Our predicament is to know what cannot be known, understand what cannot be understood by intellect.

It is just and proper that the scripture should command us to seek knowledge so as to attain liberation. It is the desire for the supreme Lord, paramatman, Brahmn who resides within the cavity of our heart as antaryamin that brings total emancipation, mukti to the suffering jiva in this mrutyu lok. On the other hand, it is the desire for the mundane sensuous objects of the worldly life that is bondage.

However, whatever is impossible can be made possible since the very word impossible also holds the word possible. The way out of this predicament is to realize the fact that we, the individualized souls are under the limitations (maya) of time, space, and causality. If one overcomes these limitations by taking recourse to yoga, transcend the limitations, the visualization of the Atman-Brahmn becomes possible. What is transcendent can be visualized, experienced in a transcendental meditational mode, samprajnyata samadhi. Once a person realizes the Atman as the Self of all, he transcends all limitations and becomes a jnyani, yogi. There remains nothing to be done thereafter.

The path of our journey, yogamarga, in search of truth, sat-nyas, is not easy. There is no well laid path, nor is it a well-trodden one since it is brihad aranyaka and, those who have gone by this route have not returned to be seen anywhere around us. Well, we do not know what happened to them! Some say, a batch of twelve hundred such persons have simply disappeared in Kashmir, into the Bhairaveshvar cave! There are many others who have gone in this direction never to return. Thus, we do not have anybody who can tell us about this subject. At best, one can sit and visualize oneself since it is his own Self he is visualizing and there should not be any problem. Then there will be no need to ask anybody about it.

This Soul, insofar as it exists in association with ignorance, desires and deeds, is atomic in nature. It animates the whole body. It is by nature endowed with consciousness. Its seat is in the heart and it pervades the entire body as consciousness, chit, and bliss. It is one with brahmn. It is not what one thinks of, but what it thinks. It creates a mesh of manas, chitta, biuddhi, ahankara due to ignorance and remains entangled, unable to release itself until the jiva seeks to know its true self. The moment it realizes who it is, it is released from bondage. This is the crux of the problem.

The Soul in the state of embodiment in an earthen shell, the elemental body is the cause of its bondage. Its true nature- sat-chit-ananda, is not diminished in any way due to its embodiment. However, ir remains a mute witness to the happenings to the body. Not that it is incapable of controlling it, it is definitely a potential force that can drive to its ultimate goal provided the manas, buddhi, chitta and ahankara look to it for guidance and pays heed to its advice. It is the ego, that sits on the throne of the Mind (manas) and makes the senses and intellect (buddhi) run on errands that is the real problem with the jiva. Once these antahkarana come within the light of the Soul, the jiva lives a heavenly blissful life. Though the atomic form and the association of the soul with the antahkarana in its embodied state is not called for, it is the divine will that makes the soul act as a jiva; also it is not the soul that suffers but the jiva’s elemental body that suffers. The ultimate source of energy is God, paramatman. The Soul (Atma) derives its energy, power, force, knowledge, information, technology, and ability to function (chit shakti, jnyan shakti, kriya shakti, etc.) from the higher Self, paramatman. Thus, the Atman is endowed with power of omniscience, omnipotence, clairvoyance, and omnipresence. The supreme Lord, thus stationed within us, drives us all around as our virtual Master, or, indeed He uses as his Taxi to drive about only to leave us on the wayside and depart at His Will. This led the sages to state: “Everything is Brahmn”, i.e, Spiritual that is transformed into material. The world is indeed a spiritual manifestation, a spiritual transformation; what we see as material is indeed spiritual within. Spirit only becomes Matter. It is omniscient and omnipotent and, as good as God only. A liberated soul is pure consciousness and may or may not associate with anybody or sense as it likes (Bhaskara Bhashya iv.4.12). it is divine will that it gets embodiment. It may well be said, “Shiva only becomes jiva” in order to experience the creation, an artifact of his divine power (Shakti). He, as well, reverts to his pure Self the moment his desire is fulfilled.

Ignorance, avidya, forgetfulness of ‘Who’ he is, or ajnyan, is the problem of the jiva despite its endowments. This avidya is the cause of attachment, bondage. It is overcome by removal of all the five sheaths- anna, prana, manas, buddhi, and ananda, as well as, the qualities of tamas, rajas, sattva and their combinations, and desire, attachment, anger, ego and many other gunas attached to the senses. Dawn of knowledge or revelations come after a prolonged askesis, renunciation, tapas and total surrender to the Lord. The jiva has to suffer till these blemishes of the soul are removed.

Knowledge concerning Atman is called Adhyatmavidya. The Atman is defined by the ancient scriptures such as AtmOpanishat, AdhyAtma upanishat, yOgOpanishat, BAvanOpanishat, etc. in many a different ways and, a hundred versions, commentaries, views, and opinions are available on it. But, it is necessary that each seeker find his. A few of them are given here for contemplation and realization.

Atman, the Soul, is subtler than the subtlest matter, atomic, still retaining its original spirit, power, light, energy and force. It is so pure and subtle that it cannot be known in its subtler spiritual state. The Soul/Atman is supposed to be all-knowing. By knowing Atman, everything else becomes known! But the ability to know, to understand depends on consciousness. An unconscious entity cannot know, cannot understand. The knower, popularly known as the “I”, is the Self. It is the “I” that understands, knows, experiences and responds. According to Ramanuja, the Self, the soul is not pure consciousness, but an embodiment, appendage of consciousness. The quality of the soul is omniscience. By itself, it is not knowledge, consciousness, it is Brahmn. It is independent, nirupadhika. It is self-effulgent, light. The quality of omniscience is that of Brahmn. The self is a self-manifesting intelligent entity.

One of the characteristics of the self is its operation at different levels of consciousness. The states of consciousness are the states of Consciousness. There are seven different levels attributed to the self- with the muladhara at the bottom and the sahasrar at the highest. Hence, the jiva operates at different levels, but normally it gets stuck at the bottom attached to earth, (Bhu) and very rarely at higher levels above the anahata at the level of the heart. Although the soul is omniscient, it does not actively participate in the affairs of the jiva unless invited by means of yoga. This does not preclude the jiva from using the power of the soul in its effort to reach the highest Brahmn.

Thus, it is very clear as to why the jiva is in an abysmal state of ignorance. The attachment of the self to the body, senses, mind, and ego condemns it to the level of mundane earthly existence. On the other hand, when the self is attached to the extra-sensorial, transcendental, turiya, it operates with the help, guidance and cooperation of the soul. When the jiva reverts from its external attachments and turns completely inward it merges with Brahmn.

However, the sadhaka has to be aware of the levels of consciousness at which he is operating. He must be aware of the different levels of consciousness and the nature of the self. Also, one must be aware of the meaning and purport of different terms of expression in English- the Soul, Self, the “I”, and Samskrutam (not the anglicized ‘Sanskrit’) the Atman, the Brahmn, the “aham” etc. There are different connotations to each of these and there should not be any confusion. This clarity is not forthcoming in ordinary people due to sincere effort in understanding. People get confused about the self and the soul, the Atman and the Brahmn, and the ‘i’ the body and ‘I’ the Self, especially when the scriptures assert Atma eva brahma, or aham brahmasmi.

Atman (the Soul) and its Embodiment

It has been clearly stated in the earlier paragraphs that the electromagnetic waves radiating from the stars have pervaded the ethereal space and some of the energy particles have reached the earth. These energy particles have no beginning or end and do not dissipate over time; moreover, these are self-luniniscent, omniscient, omnipotent and omnipresent. These are travelling at enormous speed and have widespread occurrence. The potent force of these Energy and Light particles can create ‘LIFE’ since there is Intellect (‘chit’/ consciousness) as an essential ingredient of ‘divine will’ inherent in it! This is the life-force, prana shakti, the ions of Hydrogen (H) and Oxygen (O2) as electromagnetic particles- lifetrons, the nucleotides, bosons and fermions that vibrate as subatomic particles of electrons and protons, further creating enormous energy in course of their incessant vibration. In fact, what Einstein presented as E=m.C.c is nothing but the Vedic doctrine, a Mahamantra- OM ghrunee surya AdityaH | where ‘ghrunee’ is sunrays (Rashmi/ Velocity of Light -C.c), surya is the mass of Sun- as Hydrogen converted into Helium by fission and fusion. Aditya is Energy (€) that is constant unborn, neither created nor destroyed. Aditya is Parabrahma Narayana who manifests as Paramatman cap. C and Jivatman small font c. These are the essential ingredients of the causal body that has come to be termed ‘the soul’, the Atman. Vedanta calls it as brahmn, too.

Thus, the Atman is the basis on which the superfluous entity, called the jiva, is constructed with the help of five basic elements, the pancha mahabhutas, such as the space, air, fire, water and earth. It (the soul or Atman) is essentially a spiritual entity, (Energy aspect) at the base of all soul components of living entities like the humans, birds, animals or plants. In fact, these are inherent as the sattva guna, basic quality (Chaitanya) in the five elements. These are the Jivatman that appear as embodied in earthen shells similar to the silkworm that has woven a cocoon around itself! The five koshas- the annamaya, pranamaya, the manomaya, the Vijnyanamaya, and the Anandamaya koshas surround the soul delimiting its true nature of sat-chit and ananda. Further, the embodiment of the soul in an earthen shell consisting mostly of water and soil, besides a little heat, air, and space make it vulnerable to change, diseases, death and decay! Thus, the predicament of the Jiva entrapped in an endless cycle of births and deaths knows no end!

Brahmn

The term ‘Brahmn’ or Brahmn is different from the Four-faced Creator Brahma (chaturmukha brahma). Caturmukha Brahma is the authorised power of Brahmn, who manifests as the universe as a result of, what is called, ‘divine will’. this is only an opinion expressed in the scripturea. The dioalogue, discussion and differences of opinion regarding these basic concepts still exist. There are scholars and Pundits who do not agree on a single definition or scriptural statements regarding this. The problem lies not with the scriptural statements but with the level of understanding of the seeker and his ability to realize the truth. For all practical purposes, Brahmn is the ultimate reality and all others are manifestations of this unique Spiritual entity, that is just dynamic silence. The objective world and jivas exist in this vacuity, bhuman or Brahmn. The jivas come under spatio-temporal limitations. Their existence is subject to change. The difference between the Brahmn (Be) and the Jiav (Being) lies in the present continuous ‘-ing’! Thus the being can easily revert to its state of Be by just taking recourse to silenece and non-action (akarma). Thos who are established in their Self with peace and tranquillity are indeed established in Brahmn. This state exists even in deep sleep as well as deep meditation.

‘Atman’ or the Soul is the core of the substance. It is the nucleus. It is the vibration, spanda, kampana- the waves that emanate from vibration that creates ‘Energy’. This Energy is the result of vibration of the nucleus, and it is not the nucleus by itself. The creator of the nucleus is Brahmn. Brahmn is also called parabrahmn when any higher power is assumed beyond. Nobody knows the extent of Space, Akash (See Aurobindo). Akash (kham) is Brahmn.

Brahmn is all about the state of existence or non-existence (sad/t or asad). When we talk about Brahmn, it should be remembered that we are talking about the consition that might have prevailed before the origin of the universe. No boy is certain abou this. What all we think, know, talk or hear and read from scriptures are of no avail in visualizing the Brahmn. The parts that go to make the whole are the jivas (the Atman) like the cells in the Bee-hive. The jivas live in Brahmn like the Honey-bees that inhabit the Bee-hive. This is what is “My Father in Heavens and I are One”. All the Vedic statements are thus udgitha, ‘ut’, meaning, the exalted. The sages have realized the ‘truth’ in an exalted state of their transcendental meditation. Nothing precludes the ordinary person from taking up yogic exercises and realizes the Self, the Brahmn. Whatever is attributed to Brahmn is that which is visualized in samprajnyata (differentiated) samadhi and whatever is not visualized but experienced in total merger in Brahmn is asamprajnyata (undifferentiated) samadhi and the jiva is Shiva only in the latter state. These different states of consciousness are explained later.

The ancient scripture are just like tools only. Some people hold on to the scriptures and forget the goal. It is said, “God sent the word, and these people hold on to word and forget the God. So also, God sent a Messenger and these people hold on to the Messenger and forget the God. There is no end to foolishness (moudhya) of these people (mudha) as stated in the Bhatgavad-Gita.

It is thus clear that realization of the Brahmn, the Self, is the primary goal of the jiva. As soon as the jiva realizes the Self, the world disappears in the sense it is liberated from the bondage, the attraction of sensuous objects, the trivial objective world. In this sense of the term, the jiva gets rid of its attachment (moha) on its carnal body, too, and gives up all worldly interests. The living being (jiva) realizes the truth that ‘the physical body is subject to change, wear and tear, diseases, and death. The realization is the fact that “Self is not the body”. This realization “I am not the body” turns its attention to the inner Self. It is atma sakshatkar when the inner self is visioned. Persons who surrender to the higher Self, God, the Almighty, do not perturb any more. They rest in peace (RIP) for rest of their life no matter what happens. This sense of security, peace and tranquillity of mind, unbounded happiness and joy is immortality! Immortality doe not mean that this physical body suffereing from disabilities, old age, sickness and death will continue forever. It only means that the person, the jiva, has realized the futility of caring for the trivial and starts looking to the inner Self. The inward journey starts due to Knowledge (jnyan), Wisdom (viveka), and the resultant Renunciation (vairagya). This takes the jiva to the world of yajnya, dana, and tapas. Yajnya is sacrifice, dana is selfless service, and tapas is contemplation on Brahmn. Thus, the jiva attains its goal, purushartha; sadhana is complete with this attainment.

Meditate on Brahmn

The seeker is advised to meditate on Brahmn. The principle here, whatever one meditates upon will become that- yad bhaavam tad bhavati | If the meditation is on samprajnyata, qualified Brahmn, God-visualiztion is possible and the God visualized is according to wish and sanskar of the person. If the meditation is on unqualified Absolute Brahmn, the seeker will attain to the AbsoluteState of pure Consciousness. This state is the stat of ‘nothingness”, merger in totalit.

Since the fundamental principle is Atman only is Brahmn, there is totality, oneness of the Self (Atman) with the Higher Self, Paramatman. This state of union is the state of Absolute Bliss, what all the great sages and the learned aspire for. This is the ultimate state. There is nothing beyond this.

Whoever meditates on brahmn is established in brahmn, and, as such, considered to be brahmn only. (Brahma Sutra of Shankara, Sutra 555). There is nothing besides brahmn.

4. EXISTENTIAL REALITY

When it comes to the earliest state, the primordial- even before the creation of the univers, the situation may fairly be said to be ‘neither non-existence’ (asad) nor,‘existence’ (sat)- a state of suspended animation. It is stated in the Nasadiya Sukta (given at the end):

“In the original state all the manifest diverse objective world of creation was asleep, as it were, in a state of equillibrium; all the qualities of God (that we attribute to Him) were completely in a state of suspended animation, like the calm sea where there are no waves. Th unmanifest state, a state of quietude, bhuman, is pure vacuity, ‘nothingness’, shunyatva roopini.” We, the multitude of life-forms, jivas that manifest from this vacuity, nothingness, called the brahmn, share the accommodation on the earth as mere vibrant energy particles, taking on an elemental body and, we do not understand that-

“The ultimate reality of the universe is one, all-pervading, and beyond all phenomenal appearance…. If we go backward in the process of evolution step by step, we shall find that all the objects of sense perception can be reduced to the simplest elements of matter or of atoms and molecules, and forces . . . these atoms and molecules are nothing but force-centres. These atoms and molecules are the manifestations of the eternal energy” [Swamy Abhedananda in his “Mystery of Death”].

Much depends on one’s ability to understand the nature of this world and how it functions. This world existed before a person is born and even after he dies. It makes no difference to the phenomenal world. But, there is all the difference in that person realizing the nature of the world to which he has entered. It is left to his ability to make out where he is! He gets some idea about the phenomenal world according to his impression. This impression, however, is his own creation and thereby everybody creates his own world. The experience of individual jiva differs. Nobody will ever get a clear picture ebout this world. The reality is that it is an illusion, a mirror reflection like the child that sees several moons in pots filled with water. See “Sharada-Chatushati” given at the end. One appears as many! Ekam vipra bahudha vadanti | ‘That invisible Brahmn’ manifests as the vibration of forms in the sky. The jiva is thus one such vibration of eternal energy called Shakti. This existential reality is the most important knowledge to be attained during one’s life time.

Eversince life appeared on this pulsating green planet, man is wondering whether, “What all one sees is real, or magical?” In a sense, both these doubts are quite reasonable. What existed yesterday as real, as an objective reality, ‘idam sat’, turns out to be unreal, mythya, today; what was seen a moment earlier is not there the very next moment! What was believed to be eternal, permanent, turns out to be ephemeral, is no more seen! Everything is n illusion, a creation of the Mind. Many great thinkers have tried to analyse these and give some explanation. But the inquisitive mind is still in search for a more scientific and rational answer. What all that exists as the phenomenal objective world is just a combination of parts and when parts give way there remains nothing. What all that comes within the grip of Time, Space, and Causality have no intrinsic strength or substance of their own and tend to just endure in Time and space only to decay and disappear. What all is supported by some unseen power (adrushta) gives way when the support (upadhi) is withdrawn. That’s all one can say in these matters.

The reality of all existence is Brahmn, a ‘that’ (tyat). This mysterious world is supported by something ‘that’ (‘tat’) invisible, permanent or eternal, unseen, immutable, and imperishable called Brahmn. Brahmn is the only ‘sat’ and everything else is its shadow or reflection. This level of understanding is not forthcoming since the human beings- their mind, senses, intellect, and ego have also come within this sphere of the shadow- Time, Space and Causation, called Maya. Hence, man suffers due to his own folly. He perceives, thinks, formulates opinion, imagines, believes, dreams of the unreal as the real, and is ultimately left disillusioned when the object of his perception fails to meet his expectation.

Anything subject to change, or whatever that comes within the powerful grip, influence, of time and space is not real. Nothing is certain or eternal, and nothing is permanent in this ever-changing universe. Stars are born, seen twinkle and disappear after some time; so also our little Star, the Sun that vibrate with energy. ‘Time’ that is ever on the move cretes space as it moves and objects fill it. This Time is by itself an illusion since it is vibration and movement- a force. No body knows it and still abides by it! All that come within this powerful instrument called ‘Time’ may last a little long, shorter, or may not endure at all. This makes no difference, ultimately, since everything is just a passing phase. This is termed a negative philosophy, unhealthy, but it is the reality. Some people may not agree with this understanding and feel this non-real, impermanent, decaying system is ‘true’; they believe what they see as the only reality since they live in illusion, Maya (that which has come within limitation of Time, Space and causality, and measurablility). It gives immense happiness to think and hope ‘believe everything is alright’ and just keep quiet. In a way, it is good. Ignorance is bliss. This understanding will not, however, give us strength to face situations that may arise in course of time, and ultimately it gives us pain and misery. When the reality dawns, the jiva realizes its folly, ignorance, and suddenly sees things as they are and gets drops its attachment to the transient phenomenal objective world. This brings immense happiness, peace.

All jivas live thus in a mysterious world that has no substance of its own at all. That (object) which has no intrinsic strength, power, and value of its own cannot create anything (objects) of strength, power, and value, so also its by-products. Hence, every thing is just a mental creation that, a mischief of the fickle Mind (vikshipta manah), that withers off like dry leaves, sooner or later. This is true realization. When this realization dawns on the jiva it seeks redemption, realease from all sorts of bondage from this earthly mundane existence. Let us see how this bondage is created by the jiva itself due to its own folly. May be it is the folly of some higher self.

Descent of the Jiva

This multitude of jiva (jivarashi) is like a Honey-bee comb where myrids of bees live and produce honey. One moon appears as many in pots filled with water, or, for that matter, one Sun only shines all over the world. In other words, one supreme Lord pervades the universe, enters the cavity of the heart and breathes in all the jivas. When He moves, the jiva moves and nothing, not even blade of grass, moves without His will- na trunamapi calati tena vinaa.

According to the Upanishads the jiva seems to have started its journey as an ‘energy particle’ from a distant Star, arrived here on earth riding the sunrays. Itis now the jivatman, embodied soul in an elemental body. The jivatman’s earthly existence is of a short duration, say extended over a span of 80- 90 years or a little more in the case of humans and it may be for a turtle or elephant, and much less for cat or a dog, but makes no sense, whatever, when viewed from the perspective of a long period of history of the solar system that may span over 12 or 13 billion years.

All jivas are mere vibrant energy particles that may or may not shine like theBuddha or Mahavira, or like Einstein or Stephen Hawking, let alone be like the renown sages Vashishtha, Vishvamitra, Agastya, Narada, or Durvasa. However, still there is hope. Everybody has a chance to shine in the glory of the supreme Lord here. But, what prevents the jiva becoming an enlightened Buddha, attaining to the highest level of Consciousness, is its own bloated ego, whimsical mind, lack of concerted effort, and perverted intelligence. There is yet another factor, the one played by evolutionary process in the making of man a divine being. As such, one has to climb the ladder, or wait for some divine power, ‘deva’, meaning ‘to lift’. Different people are at different stages of evolution- physical, ethereal, mental or spiritual.

However, any sane and sensible being desirous of attaining to higher levels of consciousness can make up to the highest level of Krishna-Consciousness, or the Buddha state of nirvana. Nobody can help, if a person does not know what Consciousness is, and the tragedy is that nobody really knows what Consciousness is! A person strives for a Bachelor’s Degree or his Master’s Degree in material sciences for years and years, but wants to know everything in spiritual science in a few hours! People want adhyatma-jnyan (Spiritual Science) from lectures (pravachan) and a few hours’ talks. Further, the tragedy is that even while somebody is trying to help, there is no steadfastness, eagerness, zeal, concerted effort, patience to hear and understand, or the required preparation for yogic practices (sadhana). It is not possible to bring these things for discussion on a public platform. Thus, no wonder, the learned men decided to keep this science a secret and reveal it to only to a few trusted disciples who beg to know it at any cost! This is evident from people in positions, calling themselves rationalists, non-believers, agnostics, atheists, etc. display their total ignorance as to their own in-built spiritual power that runs the material body, thereby deny their own existence.

These ignorant people (mudah says Sri Krishna in Bhagavad-Gita) do not have real interest and patience to know who the Creator is, and to know how they as a physical entity (Jiva) entered this world through the food (annam) of them would-be-father and became the part of the semen, blood, bone marrow, desire (to procreate) and entered the would-be- mother as a `sperm’ (a particle of vibrant energy) and finally took shape as their parents’ kind in a matter of just nine months! They do not know ‘Who sits there within the womb and develops the whole physical body of the parent’s kind and comes out with all the paraphernalia of structure, process and stage, memory of previous births implanted, desires, thoughts, ideas, and vasana (karmaklesha)! Even as grown-ups do they know full well who breathes when he breathes, who hears when he hears, and who talks when he talks? These ignorant guys, mudah, who do not believe either in God, or the Self (Atman) sleep unaware of their existence! What to say for these great scientists, rationalists, atheists or non-believers, and others who do not believe in anything other than their own bloated ego?

Thus, it is essential to have faith first, and trust in ourselves since some unknown super-power (need not call it God) guiding our life on this planet is within us. But for that supreme power, it would be simply impossible to breathe while sleeping and get up refreshed in the morning. Now, as to the jiva taking an elemental body is so interesting that many medical men, particularly pre-natal child specialists and gynaecologists have recoded week-by-week growth of the foetus and child-birth. Great Sages like Charaka, Sushruta and Chakrapani are the earliest to come out with the details of the child’s growth in the womb (For more details one is advised to read a History of Indian Philosophy by Surendranath Dasgupta, as also Garbhopanishat). Whatever the skill and intelligence of the modern medical specialists in this field may be, the mystery of creation remains beyond the scope of their understanding unless they take to yoga and visualise the mystery themselves in samprajnyata samadhi (transcendental meditative mode).

The jiva, once arrived on the scene here on its date of birth, is condemned to its fate of repeated births and deaths, almost endlessly. A lot can be said about this provided one has a firm faith in the supreme Lord and submits humbly to His divine plans. All these and many more concepts are explained here in a simple language, easy to understand, and contemplate so that our life will be happier, peaceful and meaningful. Texts are available in the Kathopanishad, Atmopanishad, Muktikopanishat, Sarvopaishad, etc. to help us to know all that we need to know about the reality of our existence, albeit, for a short span of life, say eighty or ninety years.

It is no wonder that the Renown Master Philosopher J. Krishnamurthy asks us to de-educate ourselves in order to see the truth. We are burdened with unnecessary knowledge and intelligence that will not help us to see the Creator within us. We are burdened with so much of knowledge that it is a hindrance to live peacefully. We are burdened with so much of instructions of ‘dos’ and ‘don’ts’ that we have lost the very essence of life. Hobbes, Locke, and Rousseau presented their social contract theories and said, “Man is born free, but is everywhere in chains.” We are our own slaves and the bondage is of our own making. Having created a situation like the ‘chakravyuha’ and caught in its web like Abhimanyu, we are struggling to get out of this rut. The way out is easy, but we are not willing to come out! This is our predicament.

The renderings from the ancient scriptures are of immense help in decoding our life. Do we have respect for our culture, tradition, the glorious past history, or at least respect to our fore-fathers is a big question? Modern Indian youth have lost their roots. The savage onslaught of the alien culture-rat has eaten into the delicate fabric of ancient culture, Sanatana dharma. Once it is completely lost, it is difficult to restore it. Hope there is still something left and not all is lost.

How to arrest the declining moral and ethical values, resurrect our ancient culture that the westerners appreciate and eemulate is a big question today? There is total anarchy in the country and there is law and order in some parts of the country as we can see people are pushed out of trains and planes are grounded without notice. The problem is that everybody wants everything whether he deserves it or not, say higher education, top administrative jobs, management positions of crucial strategic departments in Justice, Science and Technology, Space Research, University positions. When merit is sacrificed the system degenerates and the country will suffer. This is exactly the situation in a country like India which was a world leader in knowledge, information and technology called in Samskrutam as mantra, yantra, and tantra. Misguided People developed an aversion and hatred towards learned people and started abusing them and their system with the result India has now become an aboriginal dark Sub-continent with increasing disorder, chaos, murder, rapes, and burglary and economic crimes of unimaginable dimensions. Foreign tourists are advised by their Governments not to go to India for there is no safety and lack basic health and hygienic conditions. Street vending of food-stuffs and garbage dumped in streets, urination on the foot paths, open field used for toilet, etc. substantiates their fear.

This downward trend in civilized human behaviour, morals and ethics, need be addressed immediately and we will briefly touch upon these issues at the end so that we will know where we are and find our path where we should be. As an individual, a family, society and the nation every individual whether young or old, male or female, educated or not, has a role to play. It is time to know where we stand.

W. B. Yeats, the well-known modern poet wrote, “Some are living in mansions and some in holes, yet we do not have a shelter, my dear, yet we do not have a shelter.” This predicament is nowhere better seen in India than elsewhere! Let alone the problem of shelter as we see the pavement dwellers in harsh winter, even a morsel of food is difficult to attain. Food evades when hunger haunts. Problems of hunger and thirst, diseases, old age and death are constant afflictions of mankind throughout the world. The solutions to these eternal problems and the solutions, as well, are spelt out by none other than the Creator Brahma to Narada, and Sri Varaha Deva to Agastya, as also, Shiva to Parvati, Lakshmi to Shakra (Indra), and so on, as if they had foreseen the predicaments of man on earth. Gods know the past as well as the future since they are the inseparable part of the forces of creation.

In “Lakshmi-Tantra” (See Sanjukta Gupta, Pub.: MLBD), the Divine Mother Mahalakshmi gives an elaborate reply to all the questions raised by Shakra (Indra). Shakra asks Devi the reasons for sufferings of mankind and wants to know as to why She, Divine Mother, Mahalakshmi, created this universe and asks for the solutions to the problems of suffering mankind. The Pancharatra is all about this. (See Pancharatra- Ahirbudhnya Samhita, in Surendranath Dasgupta- A History of Indian Philosophy)

Some of the problems experienced by man cannot be explained in any rational way. It needs a proper understanding as to the nature of our existence and its reality, and the meaning of ‘Life’. The rationale of our existence is different from the rational behaviour we try to project in our daily lives. The very term ‘Rational (Rat-I-on (et)al!) refers to our earthly existence. But, by our true nature, mulasvarupa is sat-cit-ananda. We are earthlings only by our physical entity. We are just visitors here as a spiritual entity roaming about everywhere; the truth is that the energy required for our movement is of divine origin and the earth too has come into existence from the Sun, the solar flares.

There are four major components of a jiva. These are: 1. the outer physical cover, 2. the Mind (psychic entity), 3. Vital/ Pranic (Energy and Force aspects), and 4. Atman (soul)- the core of the being. Of these, the fourth one, the inner-most entity, the Atman or Soul is the basis of our existence. This invisible source of our existence is beyond our ability to comprehend, understand, and expression in our mind, thoughts and words. Moreover, its very existence in the body is such that some people do not even accept its presence, or recognize it, although they experience it in their daily life. Some say, that this soul has nothing to do with the affairs of the body; rather, they believe that the body is run by the whims and fancy of the Mind with the help of the Sense organs, and buddhi and ahankar.

It is further argued that the Mind does not seek guidance from pure consciousness (chit or jnyan) and the Atman (a repository of all wisdom) keeps quiet as a result of which the person suffers. A jnyani will not suffer. Only the sensuous people wwho lead a reckless life are bound to suffer here.

The senses are the tools of the whimsical mind and the ego seated on the throne of Mind uses buddhi and manas towards its selfish ends. The soul simply observes as a witness and keeps quiet here. At the most, Intelligence turns perverted under the influence of the ego, and will not help the jiva to enjoy supreme bliss (mahat anand). The whimsical mind only mesmerises him and keeps him running towards insatiable wants and in constant search for more and more happiness. Every success leaves him in void. Thus, the jiva is doomed forever. Wisdom or awakening will not come easily for such muddled people.

There are many interesting details about the structure and composition of the human body other than what we study in medical sciences like anatomy and human physiology. The medical sciences may just help us knowing the physical aspects that appear to human senses and intelligence. But there are subtler aspects of energy and forces that operate behind the physical. These can never be known by material science. Only spiritual sciences like yoga, mantra, asana and pranayamas, transcendental meditation will greatly help in unearthing the secrets of our existence. Here, it is questionable whether ‘that what we call man, Homo sapiens, as rational beings, is anyway rational at all’?

Rational Being

The word rational contains the syllables Rat ional (meaning, one sits on the rat?). The jiva is said to be rational since it can think. But, are people rational? This question may be answered with a clear understanding of the term ‘rational’ in its strong radical’s sense; if the rational is the real and the true is the natural, then, by God no! We are not rational even if we know what it means. But, men are rational in varying degrees depending on a more common sense of the word and degrees of rationality is what ‘I am’, often as a part of the new philosophy of Man. [See Joseph Agassi: Towards a Rational Philosophical Anthropology].

The so-called educated,mostly urban, folks assert that they are rational and do not go by tradition and blind faith, etc. How rational are they? Does rational or sensible mean everything that fits into their common sense, fuzzy logic, cause and effect theory, or such other basics?

When one says ‘I am a rational being’ and wants everything to be rational, concrete, sensible, etc. there is some sense, there is a rationale. But, the meaning and connotation of this word ‘rational’, ‘concrete’ and sensible is not something what the word outwardly means and people generally take it for granted. Behind every concrete, sensible expression there is a lot of thinking, imagination, ideation, and mentation and effort to express in words making it as far as possible more sensible and concrete since everything is abstract and do not make any sense in the beginning. When everybody thinks and says, ‘I know everything’ and, often asserts, ‘I know’, ‘I know’, even though he does not know the reality behind what he thinks he knows and asserts that he knows is based completely on his ignorance. This ignorance, egotism is called ‘avidya’, meaning, reality, the truth, is covered by the false, or mere appearance. Appearances are defective. The objects do not reveal their true nature. There is a lot of difference between what one really appears and what really is. Here, science also says, what we see and touch is not real. The truth is ‘solid is not solid’; that which appears to us as a solid, liquid, or a gaseous substance is borne out of the invisible almost nothing- like a thought-wave, a desire-particle, a wishful thinking, or a firm determination and resolve, that is of much deeper subtler origin. Our knowledge about it (the phenomenal object) is restricted since it rests on ‘the unknown’; it has a subtler and subtler abstract, formless state behind it. It is now found that everything is vibration and waves giving some form to objects of desire that is ever-changing.

Whatever has come within the limitations of Time (kala), Space (desha), Causation (karya-karana), Measurement, Destiny (niyati), and,subject to change is not real. Thus, everything is abstract in the beginning. From the abstract only has come the more concrete and the sensible expression. In fact, everything has its origin in deep abstract silence! From that absolute abstract Silence (mahattanta shanta, atyantaabhava) only come the Sound (shabda / vibration)) that gives expression to thoughts, ideas, images, and desires in exclamations, syllables and alphabets, words and sentences. This takes us from physical or material sciences to metaphysics and, on to the spiritual science of yoga, dharana, dhyana or Meditation, Contemplation and samadhi. Everything has its origin in ‘desire’.

Ultimately, everything is energy [€], ‘chit’, or Consciousness. The entire universe is nothing but vibrant energy particles far, far subtler than the electrons! This all-pervading Energy- €’ is called ‘cit’ or Consciousness- ‘vishnu’. The term ‘vish’ means ‘to pervade’; and, ‘that which pervades’ as ‘cit’, consciousness, is called vishnu. It (Energy) uplifts and whatever ‘lifts up’ is the power (Shakti) called ‘deva’, God. This powerful instrument is actually within the Soul (atman) is super-soul (paramatman). In fact, there is nothing like God. We have to identify this source of power, rather find it out who governs the body! ‘Go On Discovering’! God is not elsewhere. He is so near, nearer than the hands and head. Whatever power one has as an intrinsic, inherent, divine, energy is ‘God’ for all practical purposes. Whoever knows this God as an embodiment of truth knows the ‘Truth’. Sat (Truth), Chit (Consciousness), Bliss (ananda) is Brahmn. “Prajnyanan brahma”.

Given a little time to stand and stare in this buzzing world with lots of wares to unload, often a stray thought occurs as to ‘Who am I? Where am I going? Also, at times, one often wonders and exclaims, “Where I have come to!” It so often happens, and inwardly we feel, too, that we are aimlessly moving all over, jetting forth, drifting, like Jet-sums and Float-sums. We go wherever pulled and pushed in the stream of life, as if by an unknown force. There must be some unseen hand that pull and push us in all directions. So, no wonder, we are all here where we are! Yes, it is here and we are exploring these forces here. Some of these forces are invisible electro-magnetic or magnetic forces, invisible, but we feel their presence, experience them. So we are here as we are due to these forces. The first among these forces apart from the electromagnetic or magnetic is ‘cit’/, ‘jnyan’ and ‘desire’. All these are some form of Energy, Light (amplified), Force, Intelligence, Vital-airs or Pranic-energy.

It is Consciousness (‘con sci o us ness’- trick plaed on us) that makes us aware of all these subtle forces; higher the level of Consciousness much better will be our experience of the Reality. The term ‘Rational’ is nothing but the deity of Ganas of Obstacles Lord Ganesha that rides the mouse (Rat). Ganesha is the Head of elements (ganas) who create obstacles and problems to living beings. The entire story of Lord Ganesh is given in the spiritual context later (See Decoding the Veda- Rk Veda Samhita, by the same author). In brief, this earthen or elemental personal God Ganesh is none else but the muladhara prajnya, basal plexus of Consciousness. We, too, are made of the five elements- soil, water, heat, air, and space. The food we eat comes from soil, water, and heat (fire); the air and space within our body play a very critical role in maintaining us. These are subjects of spiritual science rather than that of material science, may be, partly this and partly that. However, spiritual science has all the solutions to problems of life for those who have faith in it. No faith no life is the doctrine.

Many times situations arise in life as if by accident and their causes seem inexplicable and solutions impossible. The reasons for our sufferings are not clear; we think ‘we suffer for no fault of ours and attribute it to our karma’. More often, than not, we blame others for problems of our own making. What we call the fruits of our actions, ‘Karmaphala’, is not only the result of our actions now, knowingly or unknowingly, but it is also the fruits of our past actions. The unforeseen developments in life called luck or bad luck, or the unforeseen hand, i.e., ‘adrushta’ may be ultimately for our good. Much of what we get, or experience in life do has a background; these are the pros and cons of our thoughts, desires, actions- past or present. All that one reaps is what he has sown for there are no fruits without planting the seed- a ‘thought-seed’ (thoughtron), a desire-seed, in our mind. This may seem to transcend the limits of our understanding and the theory of ‘cause and effect’ (karya-karana), but operates in its own subtle way. Whatever we do not know or understand (the cause) we attribute it to our ‘karma’-prarabhda (past) or sancita (accumulated). It is said that the problems of our lives are a carry-over of our actions during previous births, a prarabhda-karma (whether one believes in rebirth or not). Our joys and sorrow, profit and loss, good luck or bad luck, success or failure, happiness or misery, etc. are all a result of what we have earned (purvarjita), may be good (punya), or bad (papa)- the fruits of our past actions (‘karma-phala’). The ‘karma theory’ is a Hindu concept; whatever sufferings are there, though their causes are unknown and cannot be explained; they are due to previous thoughts and actions only. We suffer or enjoy due to our good or bad thoughts, words and actions. But, the action of creation ‘Srushti-kriyakarma’ is the ‘desire’ (icCA) of the Creator, not of our making!

“Desire is Brahmn”, (icChAnan brahmA). This desire for insatiable objects is one of the attributes of the Creator. Even this Creator called ‘chaturmukha-brahma’ is a creation by Sri Hari Narayana, the supreme Lord of the universe. “He willed”, it is said. Creation, srushti kriya, is the task of Brahma.

The Supreme Lord said, “AloneI am, and shall be many” (ekO’haM, bahusyAm) and, lo, the universe with all its paraphernalia came into existence simultaneously at three levels- Bhu(earth), Bhuvah(sky) and Svah (svarga or solar realm), as also, the brahmnda (solar sphere), pindanda (jiva or living creatures level), and the andanda (cell) level. So, as living beings, we are where we are and what we are. After karma, there are two other concepts, viz., ‘Destiny’ and ‘Luck’. Paul Coelho, the well-known author of novels of spiritual nature has beautifully brought out these concepts in his ‘Alchemist’. Those who do not believe in karma, destiny, or luck and assert about right judgment or self-effort are advised to read this book. There are turning points in every body’s life and the decisions one takes rests solely on one’s desire and the emerging thoughts and ideas, vasanas or sanskaras welling up from a vast and deep ocean of the sub-conscious mind; this sub-conscious mind is full of memories of past lives (actions, desires and dreams, and aspirations).

It is asserted that, “There is no life if there is no desire.”With or without our knowledge, knowingly,or unknowingly, we are working on our previous projects, may be the carry-over, unfinished ones; further, there are well-laid paths of destiny (niyati) and we reach where we desire to go. As our thoughts, so are our deeds; the fruits of our past actions yad bhavam tad bhavati.

Thus, the life we are enjoying (or suffering) depends on is a state of our mind, may be, the divine will to make us realize our true Self, or the result of actions we proposed in our own planning ever since we first arrived on this Planet. But, how did we arrive here on our own? It is a different story. Let us find out how we came here later on in a separate topic: “the journey- descent of the jiva”.

Before that, let’s know how concrete and rational is our behaviour, thoughts and actions towards others, and our relation with the world at large. As long as we are selfish and bother about our family and friends and spend all the time for them only, there will be no enlightenment. True knowledge evades us and we live a life of illusion. What all we think as mine will, one day, get out of our reach, and whom all we love, will one day prove to be most unreliable and thus disillusionment dawns on us. As and when we lose what all believed as trustworthy and that proved to be wrong, disappointment sets in, sometimes harsh realities, depression, futility of this mundane existence, kill us.

5. WHO AM I?

(PURUSHA TATTVA)

The Arunachala Saint Swami Ramana Maharshi is known to have raised this question and experimented with death. The result is a large number of spiritual seekers take to practical yoga to discover themselves. However, this questionremains to be answered. There is no one to answer it! Sri Adi Shankaracharya has devised a means on the basis of the Upanishad doctrines to find answer to this eternal question. He advises the seekers to discard what all is ‘me’, ‘mine’ and find out who this ‘I’ is by a simple method of ‘neti, neti’. This doctrine of ‘neti’ (meaning, ‘not this’) leads ultimately to ‘brahmn’. The seeker ultimately realizes the fact that “What is transient is not the truth.” He discovers that everything is transient in this changing world. The body undergoes changes from childhood to oldage and ultimately dies and disintegrate. Hence it cannot be the truth. What all that I call me, mine, and posses are just adjuncts that are also changeable. Hence all these are not the truth. When everything is thus discarded what remains is also that ‘nothingness’ quietude, bhuman, the ultimate reaity, unchanging eternal brahmn. The brahmn is the only truth and all elseis just the manifest forms of the one eternal unchanging brahmn. All the manifest forms of brahmn come within the domain of maya, prakruti, and are subject to the illusory time, space, and causality.

The Rk Veda in its ‘purusha sukta’ euogises the ‘purusha’, the One who manifests in many a different forms and functions as follows:

“All faces are His faces; all heads, His heads; all necks, His necks. He dwells in the hearts of all beings. He is the all-pervading Bhagavan. Therefore, He is the omnipresent and benign Lord. He, indeed, is the great ‘purusha’, the Lord of creation, preservation, and destruction, who inspires the mind to attain the state of absolute purity, blemish less and stain-free. He is the King, the Ruler and the Light, that is imperishable. The purusha, no bigger than a thumb, is the inner Self, ever seated in the heart of man. He is known by the mind, which controls knowledge and is perceived in the heart. They who know Him become immortal. The purusha with a thousand heads (sahasrar shirsha), a thousand eyes (sahasraaksha), a thousand feet (sahasrapaat), compasses the earth on all sides and extends beyond it by ten fingers' (dashangulam) breadth. The purusha alone is all this-what has been and what will be. He is also the Lord of Immortality and of whatever grows by food”. [Yajurveda, Sveta. Upa. Part I, Chapter III, 11-15].

The entire universe is a product of yajnya, sacrifice. Everything, the sun, the moon, the earth, and the jivas- all sacrifice, with the result the universe exists in its self and the other. “The Seer, our father, once offered all these worlds in oblation, assuming a priestly role, and sought to gain riches by the power of prayer; he himself entered later creations, while shrouding in mystery the first creative moment.”

“What was the primal matter, what the substance? How could it be discerned, how was it made? From which the Designer of all things, beholding all, fashioned the Earth and shaped the glory of the Heavens? A myriad eyes are his, a myriad faces, a myriad arms and feet, turning each way! When he, sole God, creates the Earth and Heavens, he welds them together with whirring of arms and wings.”

“What was the timber and what the tree from which the Heavens and also the Earth were chiselled forth? Ponder over it, O wise Men! Question these in your hearts. On what did he rely when he formed these worlds? .. The haunts where you dwell, O Designer ever true to your laws, on high, in the depths, and in every region between, disclose to your friends at the hour of oblation. Willingly offer your body in sacrifice, thus enhancing its vigour.” [Rk Veda X, 81, 1- 5].

“The non-dual Ensnarer rules by His powers. Remaining one and the same, He rules by His powers all the worlds during their manifestation and continued existence. They who know this become immortal. Rudra is truly one; for the knowers of Brahmn do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time. His eyes are everywhere, His faces everywhere, His arms everywhere, everywhere His feet. He it is who endows men with arms, birds with feet and wings and men likewise with feet. Having produced heaven and earth, He remains as their non-dual manifester. He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, He who, in the beginning, gave birth to Hiranyagarbha- may He endow us with clear intellect! . . . O Rudra, Thou who dwellest in the body and bestowest happiness! Look upon us with that most blessed form of Thine, which is auspicious, un-terrifying and all good.” [Yajurveda, Sveta. Upa., I, Ch. III, 1-5].

“Now, the light which shines above this heaven, above all the worlds, above everything, in the highest worlds not excelled by any other worlds, that is the same light which is within man. There is this visible of this light: when we thus perceive by touch the warmth in the body. And of it we have this audible proof: when we thus hear, by covering the ears, what is like the rumbling of a carriage, or the bellowing of an ox, or the sound of a blazing fire. One should worship as Brahmn that inner light which is seen and heard. He who knows becomes conspicuous and celebrated, yea, he becomes celebrated.” [Sama Veda, Chan. Upanishad III, XIII - Meditation on the Door-Keepers, 7-8]

All this is Brahmn. From It the universe comes forth, in It the universe merges and in It the universe breathes. Therefore, a man should meditate on Brahmn with a calm mind. Now, verily, a man consists of will. As he wills in this world, so does he become when he has departed hence. Let him with this knowledge in mind form his will. than the mid-region, greater than heaven, greater than all these worlds. He whose creation is this universe, who cherishes all desires, who contains all odors, who is endowed with all tastes, who embraces all this, who never speaks and who is without longing- He is my Self within the heart, He is that Brahmn. When I shall have departed hence I shall certainly reach Him: one who has this faith and has no doubt will certainly attain to that Godhead. Thus said Shandilya, yea, thus he said. [Sama Veda, Chan Upanishad III, XIV - The Shandilya Doctrine, 1-4]

“The chest of the universe, with the mid-region for its inside and the earth for its bottom, does not decay. The quarters are its different corners and heaven is its lid, which is above. This chest is the storehouse of treasures. Inside it are all things.” [Samaveda, Chan. Upanishad III, XV - Meditation on the Universe as a Chest, 1]. “Those who know Him who can be realised by the pure heart, who is called incorporeal, who is the cause of creation and destruction, who is all good and the creator of the sixteen parts-those who know the luminous Lord are freed from embodiment.” [Yajurveda, Sveta. Upa, Part I, Chapter V, 14].

“Some learned men speak of the inherent nature of things and some speak of time, as the cause of the universe. They all, indeed, are deluded. It is the greatness of the self-luminous Lord that causes the Wheel of Brahmn to revolve. He, by whom the whole universe is constantly pervaded, is the jnyana, Knower, the Author of time. He is sinless and omniscient; it is at His command that the artefact (prapanca) which is called earth, water, fire, air and akasha appears as the universe. All this should be reflected upon by the wise. The yogi who first performs actions and then turns away from them and who practises one, two, three, or eight disciplines, unites one principle with another principle and with the help of virtues cultivated by the self and of subtle tendencies attains Liberation in course of time. He who attains purity of heart by performing actions as an offering to the Lord and merges prakruti and all its effects in Brahmn, realises his true Self and thereby transcends phenomena. In the absence of maya, both collective and individual, all his past actions are destroyed. After the destruction of the prarabhda karma he attains final Liberation.” [Yajurveda, Sveta. Upa. Part I, Chapter VI, 1-4].

“A father may therefore impart that doctrine of Brahmn to his eldest son to a worthy disciple. It must not be told to anyone else, even if he should offer one the whole sea-girt earth, full of treasure; for this doctrine is worth more an that, yea, it is worth more.” [Samaveda, Chand. Upa. III, XI - The Result of the Meditation on the Honey, 5-6]

“The Gayatri is everything, whatever here exists. Speech is verily the Gayatri, for speech sings forth (gaya-ti) and protects (traya-te) everything, whatever here exists. That Gayatri is also the earth; for everything that exists here rests on this earth and does not go beyond. In man, that Gayatri is also the body; for the five life-forces (panchapranas) exist in this body and do not go beyond.” [Samaveda, Chand. Upa. III, XII - Meditation on the Gayatri, 1-3]. “Awaking, we greet you with confident minds, we and our nobles who furnish the oblations. Show yourselves favourable, O Dawns, as you arise and protect us forever with your blessings! [Rk Veda VII, 78, 5]. Here comes the Sun beneficent! His gaze rests upon all Men, on all Men his blessing. The God, the eye of Mitra and Varuna, has rolled up darkness like a scroll of parchment. The Inspirer of all Men advances, the Sun, displaying his mighty shimmering banner. Now he will turn again the chariot wheel which, harnessed to the shaft, the sun-horse pulls. Emerging resplendent from the bosom of the mornings, he ascends, heart's delight of all the singers. This is the God I hail as Vivifier! He never infringes the Order's harmony.” [Rk Veda VII, 63, 1-3].

“This bright jewel He is the never-created creator of all: He knows all. He is pure consciousness, the creator of time, all-powerful, all-knowing. He is the Lord of the soul and of nature and of the three conditions of nature. From Him comes the transmigration of life and liberation, bondage in time and freedom in eternity. [Krishna Yajur Veda, Sveta. Upa. 6.16. upm, 96]. All this universe is in the glory of God, of Siva, the God of love. The heads and faces of men are His own, and He is in the hearts of all. God is, in truth, the whole universe: what was, what is and what beyond shall ever be. He is the God of life immortal and of all life that lives by food. His hands and feet are everywhere. He has heads and mouths everywhere. He sees all, He hears all. He is in all, and He Is.” [Krishna Yajurveda, Sveta. Upa. 3.15-16. 90]. “He is the God of forms infinite in whose glory all things are-smaller than the smallest atom, and yet the Creator of all, ever living in the mystery of His creation. In the vision of this God of love there is everlasting peace. He is the Lord of all who, hidden in the heart of things, watches over the world of time. The Gods and seers of Brahmn are one with Him, and when a man knows Him, he cuts the bonds of death.” [Krishna Yajurveda, Sveta. Upa. 4. 14-15. 91-92].

“He who is source and origin of the Gods, the Lord of all, Rudra, the Mighty Sage who produced in ancient days the Golden Germ-may He endow us with purity of mind!” [Krishna Yajur Veda, Sveta Upa. 3.4. 156].

“Out of the sky rises- the limitless, his vision! Far is his goal; he hastens on resplendent. Now, animated by the Sun, earth's people can go about their business and perform their tasks.” [Rk Veda VII, 63, 4].

The entire universe is the manifest form of brahmn and this ‘brahmn’ is the central theme of Vedanta, the sum and substance of the Veda. “Whoso ever knows this brahmn knows” says the Veda. However, this is not something to be known, but to be realized as the self, the Atman. Hence, the self is brahmn, Atman eva brahmn.

The eternal, immortal, omniscient, omnipotent, omnipresent brahmn pervades the univers in the sense that what all we see, her, touch, know or experience is through this and brahmn only exists as sat (existence) and all else its shadow. It is this Self of all that vibrates as prana in the jiva. It is in the backdrop of this invisible curtain, like a lazer beam screen, the brahmn, that the jiva experiences the world! But for the brahmn, there is nothing that can be called ‘existence’ or non-existence (‘asat;);na sat na u sat ||

Thus, the question remains “Who am I?” If the jiva is said to be in bondage and seeks liberation, “Whose is this worldly bondage?”

The question of “who am I?” and “Whose is this worldly bondage?” is asked by the Sage in the very beginning, that too after a prayer to Sri Ganesha. Yoga-Vashishtha

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 honoured 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. Then I will tell you where you will go. Tell me, venerable Sir.

The person who is in the right eye is named Indha. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly. The person who is in the left eye is his wife, Viraj (matter). The akasa that lies within the heart is their place of union. Their food is the lump (pinda) of blood in the heart. Their wrap is the net-like structure in the heart. The path on which theymove from sleep to waking is the nerve that goes upward from the heart; it is like a hair split into a thousand parts. In the body there are nerves called hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore, the subtle body (Taijasa) receives finer food than the gross body (Vaisvanara). Of the illumined sage who is identified with Prajna in deep sleep the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction isthe upper vital breath, the direction below is the nether vital breath and all the directions are all the vital breaths.

This self is That which has been described as 'Not this, not this.'Around a dying person afflicted with illness, my dear, his relatives gather and ask: 'Do you know me? Do you know me?' He knows them as long as his speech is not merged in his mind, his mind in his prana (breath), his prana in heat (fire) and the heat in the Highest Deity. But when his speech is merged in his mind, his mind in his prana, his prana in heat and the heat in the Highest Deity, then he does not know them. 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”, Svetaketu. Please, venerable Sir, give me further instruction, said the son So be it, my dear; the father replied. It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. Verily, O Janaka, you have attained That which is free from fear, saidYajnavalkya.

Venerable Yajnavalkya, said Emperor Janaka, may that fearless Brahman be yours too, for you have made known to us the fearless Brahman. Salutations to you! Here is the Empire of Videha and also myself at your service. [Yajurveda, Brih. Upa. IV, II- Concerning The Self, 1-4].

And, as thereupon, someone might loosen the covering and say to him: 'Gandhara is in that direction; go that way'; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara-in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. 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, Svetaketu. Please, venerable Sir, give me further instruction, said the son. So be it, my dear, the father replied. [Samaveda, Chan. Upa. VI, XIV - The Means of Self-Knowledge, 2-3].

6.THE FUNDAMENTAL PRINCIPLES

(mahat tattvas)

In the beginning, there was onely ‘One’ and that that was ‘nothing’! It is said, “Neither existence nor non existence was there”. There was nothing to be perceived (object) nor was there any perceiver (subject) since the perceiver and the perceived were one. This is the Vedic statement: “sada na asadam evamagra aaseet | (Nasadiys Sukta, Rk Veda). This principle of ‘Oneness’ is very important. ‘I only exist’, says Krishna in the Bhagavad-Gita, in the sense that it is only the Consciousness (chit/prajnya) that exists and creates all the paraphernalia of the subject, object, etc. This is evident from the fact that nothing exists in our deep sleep and everything begins with the awareness of our being. When we become aware, consciously aware, only that object comes within our grasp, that too within our limited capacity of our senses. When we are busy with one, the other does not exist for us! It is our focused attention, conscious awareness that creates the objective phenomenal world for us. This is true for all. The mind takes one thing at a time and quickly jumps, too.

Thus, there was nothing, the object perceivable nor the person who perceives existed. This is akin to a person who is in deep sleep, is conscious, but not aware of anything! He is not dead, but definitely not aware of what is going on. This state of existence in deep sleep is different from ‘nirvikalpa samadhi’ where the sadhaka is fully, consciously, aware but not aware of the phenomenal world.

The human mind and senses are limited by factors of time, space and causality. The individualized consciousness is bound by idea (mind) on the one side (internal), and the facts (external) on the other side, as determined by the senses and the intellect. Since consciousness enters the senses and works through them, they always work outwardly. It requires determined effort to turn it inward! Thus our entire life is restricted by these bunds, boundaries of idea (mind) and facts (the world created by the senses). Thus, we fail to go beyond these limitations and see the reality!

Let’s see how the universe comes into existence from what is called ‘nothing’, the dynamic silence. That primordial force- the Absolute, the Invisible Undifferentiated, that which held everything in seed form as sound in silence is called ‘brahmn’ or ‘tat’.

From ‘tat’ or ‘brahmn’ or ‘sat’ manifests ‘cit’ (consciousness), that pervades as Vishnu, and covers everything (tat sarvam). The entire universe has thus emanated, manifests from that highest seat (tat paramam padam). The sequence of creation is as follows. Brahmn- the Absolute, undifferentiated, absolute, abstract, silence.

Sound as ‘nada brahma’ (the primordial matter) manifests itself as vibration as ‘OMm’. This is the root of all ‘vid’, knowledge, thoughts, images, ideas and the sounds of alphabets, the syllables, words, and their meaning (as objects), represented by the words. Thus come the World of objects. From Sound come the 51 alphabets of Samskrutam (16 svara and 35 vyanjana). From ‘a’ to ‘ksha’ everything as akshara holds the universe of elements and compounds, tanmatras (subtler aspects that manifest qualities of substances and the gross elements), the organs to experience the qualities as senses, and finally the powers to experience them. The derivation step by step-from Parabrahmn to Jivatman, is traced in the following:

Broadly speaking, the fundamental building blocks of the universe are about 26 in number. These are: the 5 elements- Akash (Space), vayu (Air), agni (Fire),jal (Water), and prithvi (Earth)that manifest in the ratio of 1:2:3:4:5, each one sharing all the others’ qualities.

These elements are the products of subtler aspects called tanmatras-shabda (Sound) of akash, sparsha of air, rupa (Form) of Fire, rasaof water, and gandha (smell) of soil; and, to experience these qualities there are ten Indriyas- five jnyanendria- ears,skin, eyes, skin and tongue and five karmendriyas created for purpose of experiencing them. Besides, there are the four inner instruments- antahkarana, that help the jiva to operate such as, manas (Mind), buddhi (Intellect), ahankara (ego), and chitta (Will).

What is the support of this world? asked Silaka.

The akasa, said Pravahana. For all these beings are created from the akasa and return to the akasa. The akasa is greater than these; therefore, the akasa is the supreme support. This is the Udgitha (Om), the most excellent; this Is endless. He who, knowing this, meditates on the Udgitha obtains the most excellent life and wins the most excellent worlds. Atidhanvan the son of Sunaka, having taught this Udgitha to Udarasandilya, said: As long as any of your descendants know this Udgitha, their life shall be the most excellent in this world and likewise in the other world. He who thus knows the Udgithaand meditates on it-his life shall be the most excellent in this world and likewise in the other world, yea, the other world. [Sama Veda, Chandogya Upanishad I, IX - The Story of Pravahana (II), 1-4].

Purusha and Prakruti are the two Higher Powers that work like Father and mother to all the jivas. Purusha and prakruti manifest from vibration of mahapurusha, the purushothama- the Father of all. There is, thus, onlyOneSupreme Lord over all. Purusha is the first to manifest as the First Manu on this Brahmnda, universe consisting of the three worlds-Earth (Bhu), Sky (Bhuvah), and the Heavens (Svar), perceptible tous.Since the jiva is the end product of the process of manifestation, the reverse process- taking the jiva back to its unmanifest state is also there (in mantra and tantric yoga).

The supreme Lord could be reached by the jivatman by laya yoga, dropping one by one what all that has been acquired in the above order. Withdrawing the senses from objects of desire, the jiva reverts to Brahmn by yajnya, dana, tapas, and jnyan, viveka and vairagya.

The nature of manifestation of the Bahmanda is just like a flower bud blooming into a thousand-petal Lotus (shasrar kamala). Just like the Lotus blooms when the sun rises, and folds within after Sunset, the universes also appear and disappear likewise with a wink of the eyes of Brahmn. These Twenty-six principles are enumerated by the Sankhyans (Jnyanis). These are further expanded to 36 or 72 principles in Shaiva Agama Shastra. Shiva manifests here as Purusha and Shive as prakruti. Shiva is attributed with srushti, sthiti, laya, tirodana and anugraha and He is also omniscient, omnipotent, clairvoyant, omnipresent and benevolent.Each and every one of these fundamental building blocks is having a number of sub-components that are considered in detail by the material scientists. For instance, Vayu (Air) consists of gaseous elements and Pruthvi (Earth) consists of Rocks and Minerals. Likewise, Aps (Jal) or Water is made up of Hydrojen and Oxygen.

Thus, Spiritual science begins with supreme spirit- Narayana, and His mysticism and metaphysics operate beyond the limits of human understanding and extra-sensorial perceptions; Material science begins where these end. Thus nothing precludes Spirit and spiritual power is at the core of all substances.

Science, too, has now come to conclusion that solid is not just solid and liquid is not just liquid only, in the sense that these have a subtler and subtler aspects of their origin. Even minute particles of atoms (anu, trasarenu, dvyanu) or cells (kosha) are nothing but Force-centers (Shakti Kendra). All these are the manifestations of one eternal self-effulgent, omniscient, omnipotent, and clairvoyant,Energy; and matter is nothing but a certain state of Fforce, electromagnetism, or force of attraction, repulsion, or electrical force.It produces light, heat, motion, gravitation, electricity, etc. Thus, it may be said that the universe appears as vibrant energy, the handiwork of a magician, who creates a colourful scene of events and projects it on a laser-beam like blank invisible screen of imaginary fountains, or jets of stream. The entire thing disappears as soon as the jet stops.

Certain fundamental principles, mahat-tattvaliesbehind this creation. These are like the formulae or equations that help understanding the intricacies behind creation and solve the problems of our life. The term principle, ‘tattva’ (Samsk.) includes ‘tat’ and ‘tvam’, meaning, “Thou and that”. This is the highest principle. The perceiver and the perceived are united and become one here in principle. What a seeker is searching here as the ultimatte ‘Truth’ is himself, the ‘Self’. He wants to know who he is through something else! This is the ignorance. Everything is his own creation, creation of his mind and buddhi. His ego will not allow him to see the truth. The scientists too search for ‘that’ which is the cause of creation forgetting the fact that it is his own existence that prompts him to search. He does not realize the fact that, ‘but for his existence’ there exists nothing. The Self, the conscious awareness, is all that exists, and nothing really exists besides it! This is the Truth. “I am” (so’ham), Shivo’ham, is the first principle. Shiva only becomes Jiva due to his desire andacquires mala, blemishes, and reverts to His pure Self with the help of yoga. He exists as jiva and breathes prana into it.

The entire universe is constructed on a make believe platform of Space,Akash. Akash that is nothing visible by itself holds everything visible! Akash is a vast, deep, endless expansive ‘nothingness’.This space has no dimension and, as such, it is capable of allowing anything to exist, move, pass through, or occupy it. It holds everything from galaxies, stars, planets and satellites, and multitude of living creatures- Giants as well tiny invisible viruses and germs.This Akash is everywhere- up above, down below, laft, right and centre. There is no thing or object where there is not enough Space to get through! Air, heat and cold can easily pass through it even the so called impassable metal or concrete walls! Akash iscalled, kham, kham brahmna. (Brahmnsutras).

Vayu (Air) is the first to manifest from Akash (space). Wind moves freely in Akash. Agni (Fire/Energy) manifests from Wind. Wind is Energy, Force. Wind is the life force, Prana of Jiva. Water manifests from Agni and finally earth, pruthvi (soil) manifests from Water. Thus the five elements, pancha mahabhutas- Space, Wind, Fire, Water and Earth are formed. These five elements are not in any way different from what the scientists have putforth.

In scientific parlance, space is ether, Akasha, a medium through which Light and Sound traverse. Similarly, Air (vayu) is a compound of several gaseous elements like Nitrogen, Hydrogen, Oxygen, Ozone, Argon, Methane, etc. and water vapour, too. Fire is Energy, electromagnetic in nature. Water is Hydrogen-Oxygen compound; and, the earth is just rocks, soils, minerals and compounds. Even the plants and animals, including the humans, are just the combination of the five principles, to be precise, the hydro-carbons (H+C+O) with other multitude of elements, mineral compounds and combinations presenting different forms and proportions.

Yogi Ashvini says, in his Frequency Secret says, “All of creation is run on prana-shakti. It is avibration that originates from Brahmn, the subtlest of frequencies. Prana only divided itself and created the elements including the jivas. Our body is the combination of the varying prana frequencies in the form of the five great elements (pancha maha bhutas). From time to time these combinations vary from person to person; and in the same person, too. These elements make one woman appear pretty while another not so; cause one man to be healthy and another to be diseased. When one element increases in frequence, one or all the others diminish accordingly, as the sum total is constant. The science of yoga helps a person to reach an optimal balance at the elemental level.”

“When the earth element reduces then the influence of attachments, or maya also reduces, changes. When the akash or the other elements increases, you have the experience or the realization of what creation is all about. You cannot understand the etheric worldjust by sitting and listening to discourses. To experience it, the ratio of these elements would change because the basic principles(tattva) cannot grant you higher experiences.” The proportions of these elements change in the sadhakas as and when one advances in yoga (Yogi Ashvin- “the Inner World”, Dhyan Ashram).

Today, our computers are far more advanced, and yet, at the core, the electrical information we are passing through computers today is still a form of light. Now our sciences are revealing humans work the same way, and Light carries information through our brain, nervous system, and even our DNA.Yep! Scientists are finding that our DNA is a strong source of UPEs. It communicates with and is created from light itself! It’s been observed that DNA produces extremely high biophoton emissions and has excimer laser-like properties.

Excimer lasers (or exciplex lasers) are special lasers consisting pseudo-molecules that only exist in a highly excited state and emit light in the ultraviolet range.

If that wasn’t cool enough already, scientists have also discovered that not only do we emit light, we have the ability to effect it with our thoughts alone.

In a recent study, participants were placed in a darkened room and asked to visualize a bright light. When they did this, they were able to increase their levels of biophoton emissions significantly, showing that our intentions have an influence on light itself!

In conclusion, Light appears to be a fundamental part of our being. It’s hard-coded into our very bodies to function directly with, and through – light. On top of that, the fact that we can affect light with our intentions alone… outstanding! It would appear those new age hippies are right when they say we are all beings of light. [Ted.com].

“Theory of Everything” (TOE)

If there is any "Theory of Everything" (TOE) that can describe the whole universe, it is M theory, according to Hawking and Mlodinow. This model is a version of string theory, which posits that at the tiniest levels all particles are fundamentally little loops of string that vibrate at different frequencies. And, if true, all matter and energy would follow rules derived from the nature of these strings. [Credit: null].

"M theory is the only model that has all the properties we think the final theory ought to have," the authors write.One consequence of this theory is that our universe is not the only one – untold numbers of cousin universes exist with different physical laws and properties.

General Theory of Relativity: If most people think of generallyin terms of relativity at all, they assume this high-minded idea of Einstein's applies only to super-large objects completely outside the realm of normal life, such asgalaxies and black holes.[Credit: University of Warwick]. But actually, the warping of space-time does affect things we know and use, the authors point out.

"If general relativity were not taken into account in GPS satellite navigation systems, errors in global positions would accumulate at a rate of about ten kilometers each day," the book states. That's because general relativity describes how time flows slower the closer an object is to a large mass. Thus, depending on satellites' distances from Earth, their onboard clocks will run at slightly different speeds, which could offset position calculations unless this effect is taken into account."

Quarks are never lonely. Quarks, the adorably namedbuilding blocks of protons and neutrons, come only in groups, never alone. Apparently, the force that binds quarks together increases with distance, so the farther one tries to pry a lone quark away, the harder it will pull back. Therefore, free quarks never exist in nature [Credit: Lawrence Berkeley National Laboratory].

Protons and neutrons are both made of three quarks (Protons contain two "up"-flavored quarks and one "down," while neutrons have two downs and one up). It is also held that the electrons and the protons are not two different entities but the same moving left or east and right or west like a pendulum discharging the positive (–ve) or negative (+ve) charges and both are attached to the neutron. Incidentally the neutron, the neutrinos is said to be the core of the substance, the Atman, too, in the jiva.

One of the curious questions often asked is whether the universe is created by God and the next immediate one is “Who is God”? If we accept an agent of creation, there arises the question of creation of the agent who is more intelligent and capable of creation. If the answer is a powerful force that is self-effulgent, omnipotent and omnipresent this question does not arise. Vedanta states this fact. The creator is self-effulgent, omnipresent and omnipotent. He is parabrahmn and manifests as Ishvara the creator. In fact, there is no such thing, an entity, a creator such as Ishvara! It is our own conscience that makes us aware of our own existence! It is pure consciousness. It pervades the universe in different forms such as ‘sat’, ‘chit’, chiti, chitta, chaitya, chetasa, chaitanya, or what we call radiation of energy, light, life-force (prana), Knowledge (jnyan), etc.

Dark matter reputedly caused hydrogen to coalesce into stars, and is a binding force in galaxies. Dark energy is accelerating the expansion of the universe. The cosmologists' standard model also predicts that within the first 10⁻³² of a second after the Big Bang, the universe doubled in size 60 times in a growth spurt known as inflation.

THE UNIVERSE IS ITS OWN CREATOR (svayambhu)

One of the most talked-about assertions is that we don't need the idea of God to explain what sparked the creation of the universe. "It is not necessary to invoke God to light the blue touch paper and set the universe going,"

Hawking and Mlodinow write. Instead, the laws of science alone can explain why the universe began. Our modern understanding of time suggests that it is just another dimension, like space. Thus it doesn't have a beginning."Because there is a law such as gravity, the universe can and will create itself from nothing," they write,"Spontaneous creation is the reason there is something rather than nothing,why the universe exists, why we exist.[Credit: NASA/JPL-Caltech/UCLA].

Scriptures such as the Rk Veda, the Brahmasutra, or even the Bhagavad-Gita explain the begnningless beginning of the universe. The Nasadiya sukta (Rk Veda) says,At first was neither Being nor Nonbeing. There was not air nor yet sky beyond. What was its wrapping? Where? In whose protection? Was Water there, unfathomable and deep? There was no death then, nor yet deathlessness; of night or day there was not any sign. The One breathed without breath, by its own impulse. Other than that was nothing else at all. Darkness was there all wrapped around by darkness, and all was Water indiscriminate. Then that which was hidden by the Void, that One, emerging, stirring, through power of Ardor, came to be. In the beginning Love arose, which was the primal germ cell of the mind. The Seers, searching in their hearts with wisdom, discovered the connection of ‘Being’ in ‘Nonbeing’. A crosswise line cut ‘sat’ (‘Being’) from ‘asad’ (‘Nonbeing’). What was described above it, what below? Bearers of seed there were and mighty force, thrust from below and forward move above. [Rk Veda X, 129, 1-5].

These Rk Vedic statements should give us some idea about the nature of the cosmic entity before its manifestation as we understand it. May be, only dark matter called water (arnav?) here existed! But, definitely Space (Akash) that accommodated ‘dark matter’ must have existed as matter, if not as spirit. However, all Matter manifested from Spirit called the brahmn. The term ‘God’ comes later. We invoke God for the simple reason that we do not know what all these we are talking about.

The Five Great Elements (pancha mahabhutas)

The five elements that manifest from brahmn are the Akasha, vayu, agni, aps (jal), and the earth. These are the gross elements anf theor respective subtle elements (tanmatra) are: sound (shabdha), touch (sparsh), form (rupa), juice (rasa), and the smell (gandha). Thefive senses of knowledge (jnyanendriyas) are created in order to experience these tanmatra, the subtler aspects of the five principle elements of creation. Thus the human form with its anatomy and physiology is so created that the brahmnda and the pindanda are on the same principle. Even the third level of creation, at the microlevel, the creation is just similar with all the paraphernaliaof elements intact. There is no room for any variation. Thus we find everything perform in a perfect unison and this could be realized only when the sadjaka attains universal consciousness (samyakprajnya).

The following statements from Atharvaveda are worth a careful study. “Everything is Fire, Agni, is another fundamental principle. The Sun in Heavens, Som, Moon in the Sky, and Bhu (Earth of volcanic origin) is all fire. Agni resides on earth, within the plants. The Waters contain Agni; in the stones is he. Agni abides deep in the hearts of Men. In cattle and in horses there are Agnis” [Atharva Veda XII, 1, 15-19].

The Rk Veda eulogises ‘chit’, Consciousness or the principal spiritual element of ‘Energy’ as an elemental God that pervades the entire universe. It is addressed as tribandhu in the asya vaamiya sukta as the one occupying the heavens as the sun, the sky as the thunder and lightning, and the gross fire in the earth. Thus, everything is chit, consciousness, energy.

In Vedanta, the universe is credited with five fundamental building blocks that are of more deep and esoteric nature than what the words attribute to in normal sense of the terms. The universe is thus made made up of space, air, fire, water (liquid) and earth (solid) as pancha mahabhutas, bhuta meaning elements. Of these the last two are gross and visible and the first three are spirits, subtler aspects. While the Space holds everythin within and outside as well, the air moves in it freely. The Fire is the only upward moving force and the water and earh are pulled down by their own Gravity. These elemental Gods are verily the Vedic Gods that maintain the universe.

In a way, everything is Agni, Vaishvanara Deva. The Vedic reference to ‘tribandhu’ in a Sukta attributed to Agni says, soma, anala and surya are the three manifest forms of the same God Narayana, Aditya. The lightning and thunder in the sky is energy, as good as the electricity derived from thermal, hydel, wind and waves, coal, oil and natural gas on earth. The Sun is a veritable thermo dynamic reactor.

Fire (Agnideva) is the carrier of the soul. It is called citi, vahaka/vahnika. Fire (‘chiti’) is vibration. It is the gross aspect of energy on earth while there are subtler ans subtler-most aspects that lie beyond human comprehension at higher levels. Sun in the Heavens, Clouds, rain, lightning, thunder, wind in sky, coal, oil and natural gas, wood and stone, plants and animals are all forms of fire on earth. The moment the body becomes cold, devioid of energy, chaitanya, it is called inert or dead. Thus the Fire plays a significant role in creation.

Borne out of the Sun, everything is Fire- agni, asserts the Rk Veda. The Galaxies, the Stars, the Sun in Heavens, the clouds, thunder and lightning in the sky, the Oil (Petroleum) and Natural Gas, Coal, wood and the like are all fire in a broad sense of the term. The entire human body is also termed a spark of Fire of Agni Deva with heat emerging as thought force, words, and every inch of the body depicting fire, heat. It is medhagni, tvachangni, vaishvanara or jatharagni, jihvagni, fire in the eyes, etc. But for the heat in the body, it would be a corpse! There is heat energy in everything we touch and the entire universe is Fire, indeed!

There are a number of devotees of Fire God. They are called agnihotr, who worship Fire God withdaily offerings of rice and ghee and keep watch on Fire in the house. Also, there are those who do not use fire even to cook their food,(niragni ahara)or eat cooked foodAnyway, the Fire is an inseparable part of our life.

7. SPIRIT AND MATTER

The universe (brahmnda) consisting of galaxiesand stars in space, as well as, the Individual self pindanda and the constituent minute particles andanada of the jivarashion the Planet earth are the two ends of the same string-subtle current of Consciousness that vibrates as a wave-form, spirit terminating in gross Matter.It may be construed that the subatomic particles- the fermions and bosons, do this trick. What we considered as the electrons and protons are no more separate aspects of the atom, but the vibrant energy swinging left (as electrons) and right (as protons) with the nucleus, nucleotide at the source. The entire universe is one continuum that is explained as the ‘Lagrangian String’ (L) by the physicists. However,yogacharya Patanjali says, “the Mind pervades the universe covering all theplanes such as raving (kshipta), forgetful (mudha) oscillating (vikshipta), one-pointed (ekagrata) and the restrained (niuddha).”

In fact, the Mind emanates from Consciousness and, the same manifests as buddhi and ahankara. Maharishi Mahesh Yogi has given a beautiful account of this as the Lagrangian String (L)- a spiral string. This is the oscillating mind, chittavibhrama. Only yoga can stop the vibration. ‘Spirit’ is a state of Energy that is always vibrant, it ends up as gross matter when its energy is drained out and depleted in the process of transformations. Also, it may be said that the intensity, frequency, or wavelength and amplitude convert energy into matter, may be, it is true that the Energy is constant, but the consequent matter is a transformation that is ultimately deterioratingunable to maintain itself? Much depends on the vibration, the waves, the associated frequency, intensity, amplitude, and wave-length. Thus, nothing exists in a state of equilibrium. Things begin to manifest with the vibration, and in fact, vibration only creates an impression of forms in the mind that perceives it. However, Mind by itself cannot perceive anything that is bigger, larger, and faster than itself. Mind’s abilityto think and act is limited. It can only create images, ideas, and believe in its own creation.

An energy particle, a photon, a stellar dust particle at that, manifests asthe Atman, the spiritual entity Soul; it is a spark of electrically charged particle, also called, thepratyagatman. It is theethereal content, pranicenergy, chaitanya or spiritthat pervadesthe body as well as the entire universe (Bhu-bhuvah-svah). It emanates as radiant energy (coming from distant Stars).A small quantum of energy reachesthe earth and, still smaller amountenters intothe elemental body of the jiva as the jivatman. Since this energy is attributed to the distant stars, it is considered to be the divine energy that possesses immense chit-shakti, jnyan and creative energy, creative ability, intelligence, omnipotence, and omnipresence.

Thus, the living beings are basically spiritual, covered by some sort of stellar matter, may be like a solar battery, and work inan embodied structure- material/physical/biologicalshell, made of earthen materials /food (annam). If the physical body supported by food is discarded by stopping supply of food, the body gives way and the spiritual entity, the Atman, only remains as an invisible entity. This Atman is an eternal, immortal, changeless, deathless, and undecaying spiritual entity. It always exists in space.

Normally, the Sun is the main source of all energy on the earth. But, this does not prelude the entry of radiation from distant stars, especially when they are much larger, however distant they may be. There are also stars closer to Sun that exercise sufficient influence on the organic substances like plants, animals, insects, birds and humans. The organic substances imbibe the qualities of the lements and compounds of which they are made; and, as such, there is ample scope for exhibiting qualities of different nature under different conditions (environments).

All these call for a more detailed study in the field of Spectroscopy, Light, and Radiation (of different types) of Rays other than the electromagnetic waves so far known to us. There are much subtler and more powerful radiation of waves and particles of Light than the alpha, beta, gamma, Infra-Red, Ultra-Violet, and the X-Rays, LASERS, quarks, etc so far known to us. All these exist in outer space and inner space called Mind, as well! Mind is indeed dahar aakash only and it is separated by an elemental body by the former where the Sun shines! The seven colours (VIBGYOR) of Light refracted by a prism needs be studied more in detail. Sir CV Raman, NL, Bangalore and Dr. L.Sibayya of Mysore University have been credited with these works.

However, nothing more is known about the colours and their properties that influence our lives. The basic colours- White, Red, and Black, stand, respectively, for sattva, rajas, and tamas; these three major qualities govern the behaviour of the jivas. Light has immense power to influence life through the vibration of Mind (chitta). Even a crystal that is bound in a gold ring refracts light that has subtle effect on our nerves, neurons, and Mind- attitudes and behaviour. The Jivatman reflects it in his behaviour.

A person may, thus, operate at the mundane, materialistic world acquiring, trading objects of desire and consumption. As the ame person takes to higher levels of consciousness and discards all interest in the worldly objects as childish, and becomes more mature and looks inward for spiritual development, he becomes more divine, a mystic, an angel and a God. By doing nothing he gets everything done. Buddha, for instance, acquired such a high level of unity consciousness that almost half the world looks to him as God. Indeed, no problem whatsoever concerning poverty, misery, disease and old age and death has so far been solved. Buddh has only said what everybody knows. He said, “Desire at the root of all our misery”. Is it possible to get rid of desire, kama, kaamana and live peacefully?

Vedanta, too, asserts that there is no salvation (mukti or moksha) to the embodied soul unless the jiva gets rid of its attachment (moha), desire, and ego (ahankar). Antahkarana is what binds the jiva to the soul and prana. Unless this delicate cord of attachment and desire is cut, the jiva has to suffer. Desire makes the jiva go round the sycle of births and deaths.

Shree Krishna advises Arjuna to get rid of his avidya, foolish desires and thoughts, that so and so is his Grandsire, or revered teacher, and killing them in the battle for righteousness will bring sin, etc. The person of worldly life cannot easily get rid of the basic urges, instincts, and hunger, thirst, family, friends, etc. and run away to unknown world of spiritual practices, metaphysics, and emptiness, shunyata.

And, then the prayer is: “All creatures, born from you, move round upon you. You carry all that has two legs, three, or four. To you, O Earth, belong the five human races, those mortals upon whom the rising sun sheds the immortal splendor of his rays. May the creatures of earth, united together, let flow for me the honey of speech! Grant to me this boon, O Earth. Mother of plants and begetter of all things, firm far-flung Earth, sushined by Heavenly Law, kindly and pleasant is she. May we ever dwell on her bosom, passing to and fro! As a vast abode, Earth, you have become great. Great is your movement, great is your trembling your quaking. The Lord all-powerful ceaselessly protects you. O Earth, grant us to shine like burnished gold, and let no enemy ever wish us ill!”

MIND- MATTER OR ENERGY?

Mind is the enigma, a fuzzy thing. Mind is the most mysterious thing that ever comes into our grasp and control.It is the problem as well as the solution. So far, this mind has eluded and deluded mankind and, it is the earnest effort of all the yogis to get a mastery control it, and still this mind in order to go beyond it, and they have succeeded!

In fact, mind is a terrific force, like the Sea waves that cannot be controlled by any means. It is the product of ego (ahankar) and the intellect (buddhi) that are subjected to the control of pure Consciousness. It is interesting to know that Mind can work with or without the Light, Knowledge, chit, and get into trouble; when it works under the light of the consciousness (‘chit’) and gets the reflected light of the intellect (buddhi) it does fantastic work and make the jiva shine in the glory of the Lord. Minddoe not have buddhi, jnyan of its own. It depends on others and holds on to whatever it can!It stops functioning when it sees anything larger than itself, comprehend or cannot grasp. There are a number of techniques by which the yogins have harnessed the power of the mind. Breathing technique (pranayama) and mantra japa are capable of controlling the volatile behaviour of the mind. Hence,chants of name of the supreme Lord,divya nama smarane, helps us controlling the fickle, vikshipta, anudvighna, enraged Mind.

The Mind that is akin to Space, Akasha, is a zing thing. It is amazing! It is within and without and opearates eitherway. Like a balloon it bloats with ego and shrinks, too. It has the ability to expand and contract, create, dissect, divide, and destroy. It is strong, arrogant, adamant, and incorrigible. At the same time, it is weak and holds on to anything it catches- like greed, anger, fear, emotion, gambling, etc. It makes or mars one’s life, unless it is tamed and made to subserve the higher goal of life- purushartha, moksha- liberation of the embodied soul.

Let’s briefly touch on the vast field of Mind that will never come within the understanding of the jiva as a result of which it suffers through out its existence. Although very subtle and invisible, Mind is said to be Matter in its gross form. In its vibrant state it is spending its energy and in its cool state, it is a source of enormous power. Here the gross state osf Mind is its heaviness or lightness as felt by a person. One may feel his mind is heavy. This heaviness is caused by its gross state (manas). In its happy mode, it light. But, in its state of equilibrium it is as good as pure Consciousness. It is ‘chit-shakti’.

The Mind is the main invisible component that runs the life of a jiva. It is the first to emanate from Brahmn as chit-akash, pure Consciousness. It is Kham Brahmn. It is all-pervasive and, as such, found everywhere. It is the most intriguing part that is beyond reach of any ordinary being to decipher. It is a vibrant form of Energy, ‘chitta-vrutii’ (Samsk.), as well as, an inert Matter in its most sublime invisible state. It is very difficult to know what this Mind is, where is it, how it functions, and where does it get all the energy (chaitanya) to vibrate at different intensity, frequency, wave-lengths, and create a hell of a problem to the jiva. The jiva fails to understand its true nature and does not know how to control its major component, the mind. Actually, this mind is meant to serve the jiva, but, it becomes the master with the help of ego. But for this vibrant mind and the ego where is Life?

The vibrant mind is Chitta, whereas, the tranquil mind ischit, Consciousness, shuddha chaitanya and the Sakshin- the witnessing self. As a storehouse of energy, the mind is always working as chitta and its behaviour (chittavrutti) has to be quietened by yoga in order to make it a ‘witnessing self’ and save it from ‘maya’, rather,getting entangled in mundane insatiable desires of worldly life due to avidya.

Mind (manas) and moods (manobhava) of a person, whims and fancies (iccha), make him what he is and shape his life! Left to itself, the person will go astray. The mind is said to be vast, deep, and so expansive that it is as good as sky or ocean. Here both the ocean (sagara) and the akash are interchangeable since mind is called manasa sarovara. It is beyond human ability to grasp, comprehend, and understand the vagaries of the mind. It is like the weather that constantly change; it is ether- an elemental body (bhutatmika). It is the medium through which everything is created,sustained and dissolved. The phenomenal objective world is born with the mind, exists and operates, moves, and finally disappears with the mind. The mind is the world. It has enormous capacity to create; it creates ideas, images, dreams and makes one believe it as real, too! Mind is said to be elemental, an object (for observation) and hence it is ‘matter’; it is also a spiritual entity,vibrant power, ‘Energy’ depending on its intensity of vibration. It has different levels of operation at different intensity, frequency, amplitude, and wave-length.

Energy is at the root of all that exist. Energy only becomes Matter and matter can revert to its pure state of Energy. Unlike energy that cannot be created or destroyed, the mind can be created or killed, rather stilled. The Mind, a focussed one, at times, operates as heat energy, too, under high intensity and frequency of vibration, vibrant energy as anger, or fire. At the zero low level of vibration, zerp entropy, the mind is in a state of equilibrium- its vibration ceases, and its wave-length becomes a long wave, a straight line. This is the state of yogic trance or ‘samadhi’ according to yoga. Time, Space, and Causality cease to exist at this level of psychosomatic existence. This is the state of brahmn, quietude or bhuman.

“When one regards himself as an individual soul, he is, indeed, the individual soul; if, on the other hand, he looks upon himself as brahmn, he is brahmn. The mind alone is the cause of bondage; giving it up is emancipation. When the mind is dissolved, and the false ascription of individual is removed, it is emancipation (mukti); it is also known as brahmn. Being devoid of mental processes, and being bereft of will, is called the dissolution of mind which is the transcendental state.” When the mind is active, thinking, question and answers, imagination, etc. go on endlessly. The mind is indeed the cause, thatcreate the seed of rebirth; when the mind is destroyed by discrimination, dissolved in pure Consciousness (laya yoga), the jiva is relieved of its eternal bondge. When the mind is stilled, becomes blank, everything becomes still, blank; the vibration stops and the world ceases to exist for that yogin. When the mind is dissolved, what remains is pure consciousness, shuddhavidhya.

“Know therefore that all is Brahmn and remain quiet.It is in quietude that brahmn will doubtlessly be achieved. Brahmn is what was there in the beginning and Brahaman is what that will remain till the end. Nothing can come in between these and, whatever crops up in the middle is maya, delusion. Consciousness, pure and isolated, is brahman, ‘daivi shakti’, Goddess, and when is mixed up with mind the illusory world emerges. The realm of maya is prakruti.” (See SRK: The Tantric Practices in Sri-vidya- Sri Sharada chatusshati).

Thus, mind is an important tool,antahkarana, in the hands of the jiva. The mind is often associated with the Intellect (buddhi), and the ego (ahankar). These three are considered the internal tools (antah-karana) of the jiva’s conduct in daily life. These three inner instruments (antah-karana) are assisted by the Ten Senses- five of Knowledge (jnyanendriya) and five of action (karmendriya). Together, these Ten and the above three (indriya-manobuddhi-ahankara) with chittavrutti make the jiva function in a whimsical manner and, often work detrimental toit’s own existence, unless properly guided by the pure intellect, pure consciousness.

The jiva needs proper guidance to live a sane and sensible living lest it go astray. This is the reason why most of the people lose track of their goal and live aimlessly. The real goal of life is to search for the true meaning of life and live a more purposeful life, to the satisfaction of the soul. This search is an eternal one and it ends with true knowledge, ‘atmajnyan’- the ‘Knowledge of the Self’. A person who has attained to this goal will not be bothered any more of the wares and tears, joys and sorrows, the whims and fancies, the success and failures, and, not even the heat or cold, or day and night. Such a person who is beyond all dualities is called a ‘sthita-prajnya’- one of stable mind, equanimous, calm, unperturbed mind, established in the Self (Bhagavad-Gita).

Here again, yoga helps us to reach this point of absolute Bliss, mahat-ananda. Almost all the ancient scriptures give instructions, guidance, and help in our search for this supreme happiness. Happiness lies not in acquiring material wealth, not even sensual gratifications since these are endless, and once obtained will leave us in sheer boredom and craving for more. For all practical purposes, the untamed Mind (vikshiptamanah,chanchala chitta) is the culprit in our life. Only an illumined Mind will take us on the right path- the path of righteousness, morals, ethics, and selflessness. Prajnya (consciousness) helps the manas (Mind) to be aware of its thoughts, ideas, and actions and their consequences. In the absence of this Light, the Mind works in darkness. Most of the time, we act unmindful of consequences despite our knowledge. How buddhi (knowledge) fails at times is a mystery; knowing full well we act to our own detriment, such as untruthfulness, selfish to the core unmindful of the harm it does to others, cheating, bribing to get things done, overtaking despite knowledge of consequences, egotism and putting others down, etc. this list of our behaviour is so long that it is essential to be aware of it and cut it down to nothingness. That is the way one can conquer the Mind. It is the ego that comes in the way of our mastery over Mind since ego sits on the throne of the Mind. Mind does go round on errands to satisfy the ego, use the senses, too, for this purpose. This ego is the master and controls all thoughts and actions of the jiva. So far it is found impossible to conquer the ego even by the great Rishis like Vishva Mitra, Durvasa, and Indra. There are good examples for this ego among the Gods.

Both Sri Krishna (Bhagavad-Gita) and Sage Patanjali and Shandilya(Yoga Sutras)lay stress on this aspect of ‘Mind Control’. Sri Krishna says, “Yoga is all about doing the ordained duty in an intelligent way without attachment, in a selfless manner (‘yogasukarma koushalah’)”. Sage Patanjali puts it as, “stillness of mind’- “yogasu cittavritti nirodhah.” A person who is in full control of his mind (sthita dhih) is a sthitaprajnya (muni). It is said, ‘a man of equanimous mind’ is a Sage- sthitidheeh munir ucyate |

Swamy Shivananda of Advaita Ashrama, Hrishikesh (Uttara Khand) is an authority on Mind. He gives a beautiful account of all the different facets of Mind and its behaviour. He advises, “Mind should be made to serve the soul, and seek guidance from prajnya that gets Light from it. Mind (manas) that is guided by enlightened Intelligence (buddhi) from prajnya will help subdue ego (ahankar) and help jiva to reach its destination. The egotistic and whimsical behaviour of Mind deserves contempt and neglect since it neither helps the jiva nor the society. Since the Mind has not got its own independence and stability it holds on to anything it catches on. This becomes a phobia, a mental disease. Some get trapped in fear or anger, pride or jealousy, ego, brooding and depression, or run after sensual gratifications, mad pursuits of exciting things, power and wealth, or become drug addicts and get ruined in the end. Some get so disillusioned in life that attempt suicide instead they become yogi if they realize the same ‘futility of this worldly existence’ and turn to ancient scriptures and yoga.

Hence, it is advisable to give the fickle but obstinate Mind something larger, greater than its capacity to grasp, or behold, say, the name of the supreme Lord to chant and visualize Him, or take to study of the Veda and Upanishads. It stops its wandering, holding on to that great (‘mahat’) principle of ‘Personal God’ (ishta devata). Chanting the divine name (divyanamasmarane or Sri Hari namasmarane) or ‘Hare Rama’ is supposed to be the best panacea for unsettled minds since it helps to stop all wandering thoughts. Once the turbid Mind is settled the rest will happen as per ‘divine will’ and there will be no regrets thereafter, whatsoever.

Thus, Mind (manas) dictated by bloated ego (durahankara) and perverted intelligence (vikshipta buddhi) makes or mars a man’s life unless is properly guided by the enlightened buddhi. The first thing that the jnyanis aimed at was to control the Mind by means of Meditation. Meditation is the key to success and happiness in life.

Each Mind is a world by itself. There are as many worlds as there are thinking minds. It is this thinking mind that makes a man a thinking animal. Thoughts are really disturbances. A tranquil mind is a powerful tool in evolution and the humans may reach the highest level of existence at sat-cit-anand level by subjugating the Mind to the Will of the Supreme. In other words, there is a higher Mind, a ‘Supramental’ state, and a brahmn state, where the Mind is in its pure and pristine state. It is the highest state of existence, consciousness, and bliss (sat-cit-anand).

Sri Aurobindo has given a detailed description of the stages of evolution of mankind and the different aspects of functioning of Mind at each state. Accordingly, there are: 1. the Physical, 2. the vital or the ethereal, 3. the mental or the psychic and 4. the spiritual. At each one of these state there are again all the four levels, such as the 1. Physical- physical-physical; physical-ethereal; physical-mental; and the physical-spiritual, Ethereal- Ethereal-physical; ethereal-ethereal, ethereal-mental; and the ethereal-spiritual; and so on it continues till it reaches the Spiritual- spiritual-spiritual, the ultimate. This supramental state of Consciousness is not known, as yet! (See Appendix I).

At present, man has reached only the Mental- mental (psychic)-ethereal or pranic state where he is worried about some skills, fulfilment of basic needs, and security; some may have reached the Mental-mental-mental stage and shine in some faculty and get nominated for a Nobel Prize, but very few have reached the Mental- mental-spiritual level of the stature of a Swami Ramakrishna and swami Vivekananda, or Swami Yogananda or Swami Shivananda; so far none has reached the state of either Saint Aurobindo, Maharishi Mahesh Yogi- both intellectual and highly spiritual, and it may be difficult to reach the state of Sri Ramana Maharshi, an embodiment of Consciousness. Almost all saints and swamis struggle at Mental- mental-mental state of attainment and may or may not reach the mental-spiritual level. Realization of the Self, ‘Atmasakshatkar’, let alone divine visioning and the highest Spiritual level of Brahmn is not forthcoming for want of clarity, deep meditation (Samprajnya samadhi). However, Nature helps all the human beings to attain to higher and higher levels of evolution in due course of time and thereby enables them, particularly the earnest Seekers (sadhakas), to reach higher levels of ‘Sage-Knowledge’ quickly in this process.

The only aim of all saints and sadhus of India is to have the divine visioning and attain to some sort of ananda, joy. They are ready to undergo any sort of hardship such as Hatha yoga or Kundalini yoga to attain this. The goal of life for an Indian is to experience supreme bliss, mahat-anand that liberates him from punarjanma, repeated births and deaths. It is the inner clamour of the soul, the embodied soul. The all-knowing Atman drives the jiva to take to means such as yoga that enables it to reach this goal. This supreme Bliss is one of immense happiness and joy and needs no external support. All happiness and joy of the mundane world are exhaustive, repetitive, and end up in frustration, disillusionment. But, this one is ever-satisfying and the jiva is laid to eternal rest after this goal is reached, even while it exists in the physical body. This is exactly what we mean by Rest in Peace (RIP), mukti or mokshagati; but that is not forthcoming easily without the knowledge of the Self.

It is important to focus our attention on the Mind since it is the most important accessory of our life. It is absolutely essential to keep it stable, without aberrations, and use it diligently for a noble purpose. It is a good friend as well as a very bad enemy depending on our elation with it. To be a good friend and help us we must tutor it and tame it. Its rough edges such as anger, attachment, selfishness, miserliness, jealous, ego, etc. should be smoothened out and rounded off. Mind is our best friend provided it looks to its inner source of wealth of experiences, and uses buddhi well for its guidance. There are many treatises on Mind that can guide us in the matter. Understanding the Mind is as difficult as realizing the Brahmn.

Prof. J.Krishnamurthy is an authority on Mind. He goes on talking about the vibration of mind and the thoughts, ideas, and illusions created by it. He remained so entangled in the web of mind till the end and never conquered it to become a Sri Ramana Maharishi, an embodiment of pure Consciousness, or the Buddha who attained to nirvana, a mind-less state.

Here, the difference between Mind and Consciousness is noteworthy. In its pure state, Mind bereft of all its blemishes such attachment, desires, ego, etcis as good as Consciousness; both are one and same in pure state. Mind, like Akash, has immense space and capacity to create and hold thoughts, ideas, images, dreams, and desires. As the Mind is filled with these pollutants, it becomes impure and stands apart from pure unblemished undifferentiated Consciousness, called Brahmn. While pure consciousness is addressed as Bhagavan Shree Krishna, theblemished mind, confused with moha,is called ‘Arjuna’ in the Mahabharata. The Mind (of Arjuna) is filled with attachment (moha) and,as such, it is not willing to act (fight his kith and kin, teacher, and the Grand Sire Bhishma), whereas, pure consciousness(Sri Krishna) stands apart as the‘Witnessing Self’.The state of pure consciousness wherethere is awareness of ‘self’, as well as, an other in an undifferentiated state, is called theSakshin(witnessing self).A yogi reaches this state by constant practice of tapas. A wise person (viveki) will not fall for the worldy attractions and avoids indulgences in the sensuous activities and thereby attains the sakshi bhava.

Contemplate on the following:

Mind becomes whatever it contemplates, focuses its attention on and shifts its position from moment to moment varying according to its moods! It is Akasha in its true state and accommodates everything within its fold.It can expand, as well as, contract without limit. Nobody can predict its action and it has no support or stability. It is pure, pristine, unblemished when it is undifferentiatedbrahmn, the satte of pure Consciousness.

Mind has tremendous power of creation. It creates illusory objects and believes them as true. Mind has no support and seeks support and rests on whatever it can hold on. It sticks on to whatever it catches- such as fear, anger, attachment, etc.

Mind is a powerful agent of the Ego, the sustainer or destroyer. It makes or mars life of its master.Ego sits on the throne of Mind and uses the intellect and senses to fulfil its desires.

Mind cannot be conquered; it can be tutored and tamed to serve the Atman. Mind cannot be used to annihilate the mind as stated in Layayoga. It only means to set it aside.

Mind is a good servant as well as a bad task Master.

Mind is restless and always on the run shifting its desire from object to object. Its desires are insatiable and as such always disillusioned.

Ultimately, the Mind in order to serve the Lord should drop all its wandering and rest with its Master like a falcon that comes to rest on the branch of a tree after day-long flight; or sit like Anjaneya (symbol of turbid Mind) at the feet of Sri Ram with folded hands, or Arjuna, for that matter, sitting similarly at the feet of Sri Krishna (pure Consciousness) looking for guidance. When higher mind takes over, rest of the things will be taken care of.

Normally, the Mind, Body, and Soul should work in unison, but will not. Similarly, Mind should work under the guidance of Buddhi, Consciousness, but will not.

The Bhagavad-Gita is a dialogue between pure Consciousness (Krishna) and the deluded Mind (Arjuna). It helps to establish oneself in his true Self (svastha).

One who conquers his Mind conquers the world, Bhavasagara,Samsara. This mind full of desires, attachment, worldly knowledge and interest in the sensual enjoyment is a dust bin. It has to be cleansed. The polluted Mind is cleansed by japa, chant name of the Lord,Ishta devata namasmarane,such asVishnu Sahasranama, Lalita Sahasranama, Soundaryalahari, or the Shree Sharada Chatushati. These are the sure and certain sources of our happiness as well as ultimate release from bondage, Liberation-bhukti mukti prada.

The best way to control mind is to observe where the thoughts originate and stop it by mere observation. Meditation is the means of observation of the Mind. It kills the thoughts and desires and releases the inherent energy required for enlightenment.

The Mind and its behaviour constitute the crux of the problem. All the problems of man have their root here in the unending desires and the quixotic behaviour of mind, and conduct towards fulfilment of the desires, or attainment. The moment desires cease the worldly interests wane and wear out.Everything happens at the appropriate time when knowledge becomes wisdom and turns the jiva towards renunciation (vairagya). This renunciation comes to the jiva only when is tired of its worldly life. It is also said,‘only a very few blessed ones can take to jnyan-vijnyan yoga’as stated in the Bhagavad-Gita. People may take to devotion; but devotion without jnyan (knowledge) will not lead to wisdom and renunciation. That is why Lord Krishna says that:

nahi jnyanena sadrusham |

There is nothing that is equal or similar to Knowledge, Here knowledge means, ‘Knowledge of brahmn’. Not the knowledge of material science

There is nothing superior to brahm-jnyan, the knowledge of ‘ultimate reality of existence’.

8. ORIGIN OF LIFE

Eversince Man appeared on the earth, he is bewildered and wondering how all thie multitude of creation is taking shape. Many scientists have devoted their life to find out the secret of life. It seems time has come to decode the secrets and find out the truth.

Creation of life on earth is a marvellous work of an unseen divine hand. Unless there is such a divine force, nothing can be said about the creation of the multifarious forms of dazzling beauty in forms and functions. Even small insects, flies, and flowers exhibit intelligence, colour, and mesmerizingly beautiful forms. Where do these come from?

The Vedanta texts emphatically say, “There was nothing in the beginning and there will be nothing at the end. Everything appear and disapper.”! It is all an illusion, maya. We all know about the life history of a Butterfly. Whatever appears in this objective world is phenomenal, objective, materials that occupy space, and endure over time giving an impression of reality, but actually it is our ignorance that projects these as real. For instance, there is nothing either inside or outside of an electron,protozoa, a paramecium, or a phytoplankton. However, there is enormous energy that makes the objects vibrant and dazzling. This is chaitanya, energy.

As the radation of energy from the Sun spreads out from the solar disc space is created and Time starts ticking. This ‘beginningless beginning’, ‘nowhere’, suddenly becomes a ‘now’ and ‘here’. However, nothing is visible at this point of time here. Then, Sound emanate first here in space. The ancient sages realized the importance of Sound (Shabda) and its eternality and inseparability. They derived the meaning of the Sound, artha. The sound is expressed in alphabets and word (pada) and its meaning (artha) also means the object referred to (created by?) it. Thus, the Sound is the primordial matter here. Normally, Sound comes from movement. The first sounds are created by movement of air (wind), water, and such other matter. This is one version of creation from the ancient texts of Srividya.

The scientists’ version is almost similar, but may vary here and there to some extent in language and expression. Virus is a mineral compound and not a living thing. But the moment it gets a host it begins to operate as an organic entity. It is an exceptional creation. It is a chemical compound, or crystals. It begins to feed on cells of a host body, and thus, depends on an external environment to survive and reproduce. This is the first principle. Bacterium, one millionth of a metre in size, is also a simple life form that depends on a host as well as atmosphere for its survival. A bacterium is large enough to hold fifty viruses. These crystal-like viruses entered into bacteria and multiplied much faster than the bacteria and thus the first simple reproducing life-formis created.

The simple elements that transformed into compounds as physical entity turned into biological entities by this simple way. The first batch of viruses marked the transition from elements to compounds and then to living creatures. Viruses and bacteria needed energy to sustain and multiply. These derived their energy from atmosphere and other existing chemical and physical source. A new type of living cell, like a chromosome with genetic codes and genes evolved from chemicals (almost 500). The chemicals like the amino acids, proteins, vitamins and enzymes formed the basis of DNA and the RNA. A significant development here is that the DNA made a thin membrane of protein to cover the cell in order to preserve the chromosomes, NA and protein molecules from falling apart. Also, this created a barrier to unsolicited entry into the covered cell, called eukaryote. This marked a significant change in the evolutionary process paving way for higher and higher life forms that ended up with the homo sapiens.

At first, everything appears, as though, inert, lifeless, and unmoving but gradually life unfolds itself when prana, life-force, manifests itself. In many cases it has been found that life does not manifest and the matter turns out just a tumour. Even invasion of a foreign body is ruled out without divine will. This leads to doubts whether a sperm impregnated takes to form a jiva and prana is already there in the embryo or it is yet to come and join the fleshy substance full of cells- dead or alive, for cells often die quickly. Nothing is certain. There are many a childless couple despite the doctor’s certificate that there is nothing wrong and bothcouple are healthy and chances of getting children is not ruled out.

There are also diverse opinions regarding the manifestation of Mind and ego in the embryo stage. Even after the delivery of the child, the child may not show signs of life and water is splashed and tapped to make the child cry in many cases!

Nobody, for sure, knows when the mind, intellect, ego and the inner instruments (antahkarana) manifest during its nine- month gestation period. Garbhopanishad gives some idea. The Sushruta samhita, Chakrapani samhita and the Charaka samhita give some more details in this regard. In no other animal the process of walking and talking takes as much time as in the humans. It is all quite a mysteryhow life originates. Life is just ‘vibrant energy’; the vibration is ‘chit’ aspect of brahmn in the form of chaitanya, prana.

What is Life?

Partly, this question has been ansered in the earlier paragraphs; however, in the larger context, it is interesting to know about the nature of the living beings vested with prana, the life-force.

As far as the living cells and bodies are concerned we know about the structure and composition of the ‘cells’ (jiva kosha).Any object that is called ‘prani’ or life-form is characterised by movement, growth, and reproduction or multiplication. Virus is supposed to be the protozoa- the earliest and simple form of life. But the philosophical and the spiritual aspect of life remains a big question.Given a little moisture, a little soil,and heat, there appears a small jiva (life) that stirs in innumerable forms of worms, insects, germs, and many invisible forms, too. There are the life-forms consisting of a single cell like the paramecium, amoeba. Life is attributed by biologists to cell and its division into numerous forms of tissues, organs and body. The chemists say it is all chemical changes and varying chemical properties. The Physicists say, it is all vibration of Energy and nothing else. The Psychiatrists say it is just Mind and its Mind Waves and Vibrations creating thoughts, ideas, images, dreams, and a make-believe world, nothing else.

Hence, Life is remains a mystery. The jiva that takes a form and shape of a plant, bird, or an animal vibrates in different frequencies and operate at different wave-lengths giving us an idea of diversity, but basically it is just an energy particle, the soul (Atman). This unity has to be understood. This unity is one of body, mind, pranic energy, and the Soul (Atman) operating as one entity. Hence, it is just a vibration of energy for a short duration in some form and function that we call ‘Life’. It is a biological entity as long as it functions in a cell and it is a physical entity when it operates in a non-living entity. Enormous energy is found in radio-active minerals, so also mental energy that is immense and powerful.

Hence, LIFE is not just a four letter word. It has much more than what it spells. At first, it looks as if it contains only L for Light, I for Intelligence,F forForce, andE forEnergy. When we look deeper, the word ‘LIFE’ contains a big IF in between L (light) and E (Energy); again, ‘Intelligence’ contains intellIgenes(gence); then again,Force contains an ‘or’ in it; and Energy contains ‘erg’ (meaning silicon particles). Thus, Life is everything from a small grain of sand to enormous creative intelligence, of course with a big ‘If’ (uncertainties and doubts) and an ‘or’ (alternatives) at every step. This calls for a closer understanding of Life, just not live it. An intelligent guy makes the best use of all that LIFE offers him/her.Life is more than what it appears to be. It is that unbounded Self, the Bahmn. When the supreme Lord para Brahmn created the living beings, including the plants, they were not functioning. He decided to enter it and the pulsation, vibration of jiva started. This is stated as – “tat srushtva tat evan anupravishat”. When the supreme Lord occupied His seat in the cavity of the heart, all the devas and devatas as Shakti took strategic position in the body to serve the Lord. This is stated in the Gayatree mantra where the twenty-four letters are the seed-syllables (Bijakshara) of the mantra-devata- Gayatree. Thus, the learned jnyanis treat the human body as a temple, whereas, the ignorant people misuse and abuse their body for their sensual enjoyments, unaware of the consequences. Ignorance is the cause of misery and bondage.

Let’s first know the fundamentals of life. These fundamentals are very important for a happy and successful life. These principles are called the ‘tattva’. Actually,tat-tva(m) means ‘thou’(art)’ that’, none else. But, it is very difficult to really understand this concept of the ‘Self’because we do not have the requisite capacity to understand that. Hence, what all we understand is much limited and mostly wrong! What is seen, heard or what we believe may not always be true. There is an adage that “Truth is stranger than fiction”. Moreover, there is always a gap between what things appear to be and what things really are. Ultimately, we are led to disillusionment.

The connotation of the very term ‘understanding’ is so deep and vast that “Understanding takes us as far as brahmn” (Yajurveda). The highest level of understanding is Brahmn. It is the level of ‘Pure Consciousness’, Shuddha vidya.Brahmn is pure consciousness, “Prajnyanan Brahmna” where “Consciousness is just aware, consciously aware, of itself, it’s ‘Self’, but nothing else!Self, the core of all that exists, is Brahmn.”

Anybody can reach this highest level of understanding subject to certain conditions. The humans have certain limitations. Their intelligence is clouded by desires, wants and attachment. Moreover, fear and anger spoil their chance of enjoying a better life. Man can understand only certain things at certain levels only. Not everything read, heard, seen, or spoken is properly understood because the ability to understand depends on age and experience. It is age-specific. It is said that one has to become the Buddha only, not even the next level that of Paramartha Samudgata,who was next only to GautamaBuddha in all respects.In fact, Paramartha Samudgata was equally enlightened and a Buddha, too! It is said that there were five enlightened Buddhas/ jnyanis of the highest order, at the same time in that small village of Bihar! ThisUnderstanding, at different levels of consciousness, is just similarto what a student can understand about the Universe and the Solar System at different school levels such as the Primary, Higher Secondary, or College and University levels- Graduate, Post Graduate and Post-Doctoral levels. Further, it also requiresa much greater effort and capacity to comprehend the inner meanings, and there is need for greater contemplation to understand the extra-sensorial and the metaphysical or higher spiritual aspects of life at higher and higher levels. It is difficult to reach the highest level of the Brahmn even by the Sages.

There is no end to this spiritual exercise. But, many seekers, sadhakas, think they have reached the end and stop somewhere in the middle. The vijnyanamaya and the anandamaya koshas covering the Atman create this illusion. The spiritual seeaker aiming at the Brahmn should remove the avidya, the sheaths of ignorance that covers the Atman and cleanse all the mental acquisitions. Actually, the jiva is a jnyani, vedavidu at birth, and is called a jataveda, at birth; but, it has forgotten, rather it is covered by rajaoguna, tamoguna, desires, mohaand other qualities.

The most important thingto remember in life is that the embodied jivas are psychological / mental or psychosomatic (body-mind complex) in nature. Themind and body should normally work as one single entity, in unity consciousness. But, it will not work always in unity. This creates the problems.

So, let us start from the beginning of Life and go to the end of it, till death or beyond, step-by stepandunderstand what Life or death is, and how the jivas live and operate on this earth. Also, let us knowthe limitations of a jiva. Since the jiva is controlled by Mind (manas) it works at different levels. These different levels are known as the Vyahrutis (Realms or spheres of activity). Mind can act at any level at any time. Some of the expressions given to these levels of existence are Kailasa, Vaikuntha, Svarga, etc. however, these are to be taken in their proper perspectives.

Nothing exists outside of one’s mind since Mind is the creator and the mind is the host of all creation. Everything exists within the sphere of the Mind. Mind operates differently at different levels. At certain lower levels, its main purpose is to sustain the body with the help of food and all its energy is towards getting food; at a slightly higher level its concentration is on protecting the jiva and providing some entertainment so that it may kill time joyfully. In this process, it forgets its main purpose of higher living and emancipation. Thus, it gets stuck in repeated births and deaths.

Sri Aurobindo has given a classification of mind ranging from Supermind (ajnya chakra level) to Supramental state akin to sahasrar prajnya. The sub-conscious, the superconscious, the unconscious, and the conscious awareness are also enumerated under this classification. Yet another classification is that of the seven levels ranging from muladhara prajnyato sahasrar (See Appendix I)). All these sources of our knowledge remain an academic exercise as long as we use them for acquiring some knowledge only and do not take steps to adopt these principles in our day-to-day life with the help of spiritual practice (yogabhyasa) with the result we are denied the access to the ultimate goal of life. The cause of repeated births and deaths is now clear. The jiva that starts with journey on the earth with simple things like getting some food and shelter look to gratify the desires of the senses and search for greater and greater acquisitions of wealth. The simple desires give place to greater ambitions and the jiva get embroiled in worldly affairs forgetting its true nature and ultimate goal.

Action (karma) and Fruits of Action(Karma-phala):

Karmain the ordinary sense of the term is action. But the vedantic term covers a good deal of thoughts, desires, actions committed or planned, too. These form the seeds of rebirth.Thus, the cause of rebirth is said to be action (karma) committed or desired to commit; but it is not clear where the desire to commit an actions takes its birth. It is normall attributed to that supreme power, the Creator. It all starts with the desire and this‘desire is brahmn’. Hence, there is nothing one can do in this regard. It is just the actionor karma of prakriti; it is but natural to act according to one’s nature (svabhava) and, the fruits of action present themselves at the appropriate time just like the seed manifests as a tree later! It is now clear that no jiva can be accused of this karma for itsjoy or sufferings, or even for the action under the circumstances (svabhava/prakriti) as long as one is consciously aware of it. One should be aware of his actions and surrender all actions to the Higher Self, paramatman. Then only is he not affected by the fruits of action that invariably accrueas karmaphala. It is said that this action (karma) is not binding the jiva if it worksfor welfare of others, on behalf of the Creator. If the jiva on its free will takes responsibility and acts on its own with selfish motives disregarding the rulings of dharma shastra it has to pay for it. This is just the cause and effect of action unmindfull of righteousness, dharma.

Thus, the problems lie in the freedom of action, svechha, due to the ‘free will’. The jiva suffers when it acts disregarding dharma, unmindful of the purpose of its existence. This calls fora sane and sensible living. This aspect is missing in sensuousmundane life as a result of which the jiva suffers. It lives without bothering about the consequences of its actions.Here arises the need for aguide, a teacher to lead the jivas on the right path. This Guru may come in the form of a book, a stone, or a human form, as well. May be he is in human form when the Lord appears in that form to uplift the downtrodden, suffering jivas. Hereby it is cautioned not to cast aspersions on a Guru or judge him by any standard since it(guru as jnyan) is not a person, but a Force. Guru is like the lineman of an electric company who comes to give power from the pole and the transformer to our newly built house and thus we get light. This lineman has the licence, but may not have an electrical engineering diploma. Similarly, this Guru has the divine power to bestown on those who go to him with reverence, faith and trust. It is divine order and nothing else. Nobody will get a Guru unless ordained by the supreme Lord for emancipation of the troubled jiva.

9.THE REALMS OF EXISTENCE

Sapta lokah / vyahrutis

The multi-dimensional universe is an enigma for the mathematicians and scientists, as well. The human brain could grasp up to seven out of the fourteen dimensions believed to exist, so far. These are mind bogging; just imagine an aircraft flying far high above the ground carrying huge boxes within boxes in one of which lies a cat that is about to deliver its kitten! The sun, the planets, the moon and other artificial satellites (the space station, communication satellites, etc.) moving around the earth give a fantastic picture. However, our knowledge is limited to the three lower levels such as: the earth (bhu), sky (bhuvah), and the heavens (svar).

The Soul (Atman) that starts its journey as a particle of energy (photon) from the radiation of a distant star passes through several realms in its journey, sometimes get stuck somewhere, and takes different forms. We witness such diverse life-forms on earth, too. These are beautifully narrated in the ancient texts.

“Of this being who is in the solar orb, the syllable Bhuh is the head, for there is one head and there is this one syllable; the word Bhuvah is the arms, for there are two arms and there are these two syllables; the word Svah is the legs, for there are two legs and there are these two syllables. His secret name is Ahar. He who knows this destroys evil and leaves it behind.Of this being who is in the right eye, the syllable Bhur is the head, for there is one head and there is this one syllable; the word Bhuvar is the arms, for there are two arms and there are these two syllables; the word Svar is the legs, for there are two legs and there are these two syllables. His secret name is Aham. He who knows this destroys evil and leaves it behind.”[Yajurveda, Brih.Upa. V, V-In Praise of Satya Brahmn, 3-4].

We are living in a wonderland, on a planet that is fast swirling and moving relentlessly. It is midway between two realms called Sky above and earth below. But, we do not realize that we are always attached firmly to the ground despite the fact the earth is moving from west to east. The earth’s surface has vast areas covered by the oceans (almost 79%) and very little land suitable for our living. We are almost 8000 million people crowded in narrow settlements along beaches, fringes of forests and grasslands, lakes and rivers, without sufficient food, water or shelter; each jiva has to and struggle to eke out a living. This realm of misery is called the Hell; besides it is the land where death stares at every face. Despite this instability, unsafe, and uncomfortable situationsthe jivas seem to live happily! This is explained “as if a person is seen holding on to a shaky twig with one trembling hand, eager to lick the honey dripping from a honeycomb unaware of the frightening crocodile with its mouth open below, and a hissing serpent staring at him nearby, and the shaky twig creaking, breaking away anytime, and the tiger waiting for him above.” This, in sum, is the predicament of the jiva and its desire.

Besides this earth, the sky (Lunar sphere), and the heavens (Solar sphere), there are the realms or spheres of the manes (our parents and grand-parents departed souls), the Gos and Goddesses, the Tapojanahs (Rishis/Jnyanis), and the supreme Lord (Brahm Lok). These are the seven realms of existence of Jivas, manas, vital forces (pranashakti). There is enormous intelligence and ego in all these visible and invisible entities. The space occupied by these entities is called Ether or Mind. Hence, Mind, a variant of vibrant energy called ‘Chitta’ covers all the spheres. In its purest form it is called ‘chit-shakti’ or Jnyan-shakti. It is basically a Spirit, but turns into Matter of different dimensions and properties depending upon the quality of its vibration. Mind is said to be thick, thin, fragile, strong, weak, volatile, cold or hot, firm, fluctuating, daring, cowardly, here, there, or nowhere. It can be identified in a thousand ways. It is like a pestering ‘pishachi’- that follows wherever we go like a child, holds on to anything it catches such as name, game, fame, power, money, fear, ego, etc. like the waves on a rough Sea beach, it is extremely difficult to predetermine what the behaviour of this mind is, now or next moment.

The Realms of Mind (manasa loka) are the world created by the Mind (mano-prapancha). It is so expansive, vast and deep or so narrow and constricted that it cannot be measured. Mind is found in many variant moods in humans. It is so transparent that one can read what is happening in it with a little sharp focus. It is also difficult to know what is going on in the Mind of a person. It is susceptible to knocks and gets wounded, may be, one can kill it! But, it will bounce back to life and re-bounce immediately with double force. As a door to the inner world, this can be opened inward as well as outwards. The entire universe is nothing but a sort of Mind only and there is nothing but Mind in its varied hues and colours.

The Seven lower realms are known as atala, vitala, sutala, rasatala, talaatala, padaatala and patala. Since the term ‘tala’ is the base, it is deemed to be a lower realm. However, what we see as realms (vyahrutis) is just a circle and all the fourteen realms are in a circular path finally converging at one point. Thus, patala and the sahasrar (brahm) loka are one and the same. Whether one goes backward or forward, upward or lower, the person comes back to the same starting point. Such is the magical nature of the Realms of Mind, mano-loka.Thus, the multi-dimensional universe has no beginning or end, depth or vastness, or physical qualities. It is called Go-Loka, an ‘Ocean of Consciousness’, chit-sagara, or ‘Sudha Sindhu’.Consciousness only exists and nothing else apart from it. Thus, it is said, “Everything is Consciousness”.

However, for convenience, it is the different levels, realms or vyahrutis of existence (created by our Mind) that are classified into fourteen levels- seven above and seven below. These fourteen levels are represented bydifferent layers of our Mind in different levels of Consciousness (See Chart given in Appendix I).

TheseSeven Lokas, vyahrutis (saptaloka) are also known as plexus of Consciousness, chakra, or mandala. These different levels or layers of Consciousness are located within our body, mind, and intellect (buddhi). These can be visualized by the inner eye (antahchakshu).One has to transcended, step by step, through spiritual exercises, yogabhyasa, to reach this state of visioning. There is no alternate to yoga in this respect.

There are eight steps in Yoga and any spiritual seeker has to begin with the simple techniques of (1) yama (2) niyama (3) pratyahara (4) Ishvara-pranidhana (5)asana (6) pranayama (7). Dhyana/dharana, and (8) samadhi- as enumerated in the Ashtanga Yoga Sutra of Patanjali. But, it must be remembered here that it is extremely difficult for an ordinary person to practice the first two principles- yama and niyama, in everyday life. By the time one crosses the third step at pratyahara and reaches the fourth state of Ishvarapranidana there is nothing more to achieve!

The Inhabitants of the Seven Realms

“Nature abhors vacuum” is an important principle. There are multitude invisible creatures like viruses and powerful germs at lower seven layers. These are not yet scientifically explained. As we already know, the viruses are crystlals that are not yet clearly established as organic entities. These powerful things can kill humans in no time when they enter human body and start devastatingly multiply and the human race may be entirely erased from earth! Similarly, there are certain forces that operate at higher and higher realms that are graceful and benevolent. These are our patrons, protectors, angels, and gods. May be, some are visible as elemental Gods like Indra Rudra, Varuna, Maruta, Ashvins, Vishvedeva, etc. as enunciated in Rk Veda.

There are extremely powerful invisible forces that provide us intuitive knowledge, sacred syllables, words called mantra that help us in attaining to greater heights and higher intuitive powers. While the manes or pitrus, as departed souls, wish us all good and promote our wellbeing; the angels and gods protect us from evil. The learned gods help us to get higher and deeper knowledge. The manes occupy pitr loka, the angels and gods occupy deva loka, and the jnyanis, the tapojanah occupy tapo loka. Beyond these lies the Brahm Loka, the highest, parama padam. One can reach any of these levels by practicing transcendental meditation. By entering into Samadhi, one can visualize, at higher and higher levels of Consciouness, these departed souls (Fathers and Fore-fathers), Gods, and Rishis.

Also, there are several intermediate levels at which these pitrus, gods, and rishis exist in a hierarchic way, of course, without a physical body, but not without manas (Mind), buddhi (Intellect), and ahankar (ego). It is the highest level (tapoloka) amongst the Rishis, there are the enlightened ones such as the Maha Rishis, Raja Rishis, Deva Rishis, and only a few attain the state of near-pure state of Brahmn consciousness (samyak-prajnya), nirvana, ‘nothingness’. This shunyata or nothingness is a state of equilibrium, a thoughtless state of mind. Such yogins no more retain the knowledge of their physical, psychic, intellectual, and egotistic existence, and seem to be merged in Brahmn. This merger is sadakhya, samakhya, or total dissolution in Brahm, the ultimate pure Consciousness. There is equipoise and no vibration of chitta at this level. But all others, including the other rishis, angels, and gods, have to strive to attain this state! It is said that, only in human form that one can attain the highest state since the structure of the human body is so beautifully created suited to practice of yoga and meditate on Brahmn. Moreover, the human Mind is so designed that what all that is found outside is also found within it.all the Vyahrutis are repeated in human beings as mandala, chakra, plexus of consciousness- ranging from muladhara to sahasrara, as also bhur, bhuvah, svar to tapah and sat.

The supreme Lord manifests Himself at the three levels of Brahmnda, pindanda and the andanda, and as suc everything is replicated.Brahmnda, the Universe is called the go loka, the realm of Light.The structure and composition of the universe may be scientifically classified into Galaxies, Stars, Planets and Satellites, Asteroids, Metreorites, etc. made up of gaseous elements that gradually cool, condense, and reduce themselves into liquid and solid masses such as clouds, rain, water, ice, and as gross rocks and minerals. The classification according to ancient scriptures is more meaningful and self-descriptive. The formation of the Universe is first traced to some invisible dynamic silence misconstrued as ‘nothingness’, but not ‘void’/shunya as stated by some persons due to its invisibility. It is actually stated as a state ofneither existence nor non-existence since existence or manifestation comes after the manifestation of vibration (spanda) and sound (shabda). Actually it is a state of equilibrium. It is a state of Absolute Silence (paramottanta shanta). It may be surprising to note several levels of Silence before it emerges as subtle nada and gross shabda (Sound). These are known as atyantaabhava, anyonyaabhava, pragbhava and pradhvamshabhava; it is a feeling, bhava, not absenceabhavaof the primordial sound. These are indeed the first few stages of creation- from silence to vibration, nada, shabda, akshara and pada (word)and its artha (meaning) followed by the padartha (pada-artha) depending on the desire of person who willed it, parabrahmn.

Thus, “Desire is manifest brahmn”. It starts as para, pashyanti, madhyama and finallymanifests as vaikhari|

As regards, the composition of the universe, there exist a vast mass of dark heavy matter (94%) in Space in which lighter particles (Light) amounting to about 6% float. Space is called akashabrahmn here, from which everything- including the Mind, Prana, Buddhi (Intellect), and the jiva manifest. This is what is stated as ‘Light’ (gou), Energy and Force, ying and Yang, yim and yam, or yama and yamicoming out of darkness. Both Rk Veda and the Bible support these statements. The vast space or ethereal state of existence/non-existence is gradually filled by Stars and Galaxies called ‘Goloka’. This vast space of patches of Light is separated by vast distances filled by darkness. Actually, there are Mega (Giant) Stars, Gigantic ones emitting rays that reach far and wide. These are influencing the planetary life. There is enough reason to believe existence of life on distant planets other than Earth, since ideal conditions may exist for life to form when there are elements and minerals to support them.

Thus, Akasha/Ether is the first to manifest from the primordial energy and force called thebrahmn followed by elemental Gods- the Sun/Surya, Vayu/Air, Agni/Fire, Jal/Water and Pruthvi/Earth, and Soma/ Moon, the deity of Mind (Chandrama).The sky, air, fire, water and earth are called five elements (pancha maha bhuta) although there are almost a hundred and twenty elements in the physical world, the earth. The philosophical connotation of the sky that holds the Stars, Sun, Moon and the Earth is slightly different from what is meant in the scientific parlance.

The Sun is the chief source of all Energy. It is borne out of the Power of the supreme Lord Aditya- borne out of Aditi, the One (Ekam), without any other (adviteeyam). The ancient scriptures give a detailed account of this. For all practical purposes we may take Hydrogen as the lightest gaseous element found here on the Earth as well as there in the Sun. The Sun is a hot boiling mass of Hydrogen.The fission of Hydrogen and fusion of the split particles of Hydrogen that creates Helium constitute the Sun. But,science will not explain where and how did this Hydrogen originate in the first place or how did it gain its properties volatility.It may be construed that the various elements are created by the fission and fusion of the primordial matter and are greatly influenced by the quality, or properties of vibration such as intensity, frequency and wavelength of the waves that generated in the basic elements.

Incidentally, these five elements- Ether, Air, Fire, Water and Earth are the qualities of matter that are associated with their tanmatras. The earth is associated with smell (gandha), water with juices (rasa), fire with forms (rupa), air with touch (sparsh), and space or ether with sound (shabda). Instruments of experience such as the nose, tongue, eyes, skin, and ears are created in beings in order to experience the quality of creation. In all these bhutas, tanmatras and indriyas make it twenty principles governing the jiva. To these are added the three antahkaranas- manas, buddhi and ahankar, thereby it becomes Twenty-three principles, andPurusha and Prakruti make it Twenty-five. Thus, Sankhyans put the principles of creation as Twenty-five. However, there is one principle that is unmanifest called the Brahmn that is the cause of creation. In fact, everything is vibration of Consciousness (chit), the supreme Will, (iccha) or desire of the Lord. This is what Higgs called ‘God-damn particle’ (the tern ‘damn’ was later removed), that is still eluding the scientists. Higgs Boson’s “God-particle’ is that invisible Force that influences everything else to vibrate, without itself vibrating, in different dimensions and creates the multivariate phenomenal material world.

Thus, whatever one sees, hears, experiences here really are images formed of vibration of Energy, nothing else! The Ocean is the only ‘Truth’ (‘sat’) and its waves are not. So also, parabrahmn is the only ‘Truth’ and all that manifests from it like waves and vibrations are asad, not untruth, since they are just Spatio-temporal and causative that comes within the ambit of measurement (Maya). All these go to make up for the fundamental principles of creation that is replicated at three levels- the Brahmnda (universe) level, the pindanda level (individual jiva) and the andanda (jivakosha) level. Together these are 25 principles. It is needless to state that there is enormous energy behind creation and this energy is a constant. It is the highest (mahat) at higher levels and lowest (kinchit) at lower levels. Very little cosmic energy is needed to sustain the subtler jivas!

The terms such as Shiva, Shive or Shakti, Sharada or Saraswati and Lakshmi are used in early Samskruta texts to indicate these Energy, Force and Powers that influence qualities of objects of creation. The very term “God’ (dEva) is ‘that which lifts up’. The power that lifts one from lower levels of consciousness to higher levels as Knowledge (Jnyan) is Goddess Saraswatii, from levels of poverty is Lakshmi, saves from difficulties is Ganapati, etc. The language may be different but the subject matter is the same. Everything is Energy, Force. Further, Consciousness is that part of the divine energy source that keeps the universe running! The source of his Consciousness is Atman, i.e., Brahmn, the Absolute.One can withdraw mental energy that is unnecessarily wasted on all and sundry materialistic worldly objects and focus it on the inner Self to make it a searchlight. This will help to discover the Atman, the source of everything. Thus, one can visualize brahmn- the omnipotent, omniscient, and the omnipresent. Brahmn is the macro, soul of the universe, whereas the Atman is the micron, the Soul of the jiva. It operates as the prana in the jiva.

Thus, the firs principle is Life, Prana. Let’s say, “Life is the localised condensate form of vibration of jiva, the Energy (chaitanya)that supports jiva”. This is the first principle. Theprana is found embodied in an elemental shell (bhoutika sharira) like a pot made of clay. It may appear as Jiva, human being, or any living being, for that matter. It(the jiva) exists as long as there is chaitanya, prana, vibrant life-energy (Pranashakti) in it. This Energy is constant and runs through Life of a being- from birth to death. However, as the person ages his energy level declines, body becomes frail, incapable of holding energy; and, finally the jiva becomes weak, immobile, inert, or dead. It is the body that is weakened due to its inability to cope with the energy rather than the change in the energy level that is the cause for diseases, death and decay of the body. Energy is a constant; it is as if a solar battery recharged regularly by solar radiation that works in the jiva; the body may be damaged, or may discard itself by its sheer inability to reproduce its cells. It is limited capacity of the jiva to sustain itself that is the cause of diseases and death. Otherwise, one can live as long as he likes. Desire is brahmn. Ego is borne out of the Self. It is the reflection of the image of the Atman- the divine principle; it is called Rudra. What we mistake for the unpleasant behaviour of a person as egoistic is after the jiva’s existence!

Yogis live long staying adopting pranayamaand staying inkumbhaka, withholding the life-force, prana. Thetechniques ofyoga- asana, pranayama,and samadhi are advocated for serious yoga practitioners who wish to get liberated from the cycle of rebirths. The yogishave realized the fact that oxygen which supports life in the beginning, also turns out to be the enemy of the jiva since it eats up the body cells by reduction process. Hence, the yogis have devised plans to conserve, sustain, and enhance energy by reaching to zero entropy and minimum metabolism. The brain consumes most of the energy and, as such, this energy consumption is reduced to the minimum by minimizing activity adopting yoga- meditative techniques likevipassana, kriyayoga, Transcendental Meditation, chakradhyana, mantra-japa, etc. Oxygen consumption is reduced by this process of meditation and the body cells are rejuvenated by recharging the battery by solar energy through suryopasana (meditation on the Sun).

Relatively speaking, the effect of Time, Space, and Causality are overcome during the yogic trance, meditation and samadhi. This helps the jiva to maintain its status quo, without ageing. The effect of meditation is seen in the tejas, glow on the face of a yogi. Anybody can delay ageing process and remain young by these yogic practices. However, the first four steps of Patanjali ashtanga yoga sutra have to be strictly adhered to in order to reach this state of samadhi where ageing process is stalled. Most of the siddhi purusha have lived long, and many of them change body at will by parakaya pravesha, too. However, the purpose of this sort of long life is open to question.

9. THE ARRIVAL OF JIVA ON THE EARTH

We are earthlings. We arrived here as guests and live here in the cradle of the divine Mother Bhu Devi. She gives us food and shelter and toys to play. We have forgotten where we came from and engage mindlessly in the games, play drama, enjoy until the embedded jivatman clamours for release from the embedded state! We have forgotten the path of our descent and do not know how to return. We got stuck here in a realm of repeated hunger, thirst, sickness, old and death! Thus, the problem!

Here is a dialogue regarding rebirth that is worth a careful consideration.

The father said: My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students interested in knowing the brahmn (brahmnchirins). You may go, Sir, the son replied. Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: Revered Gautama, we will give you a boon.

Gautama said: You have promised me this boon. Now please tell me what you spoke about to my boy.

The king said: Ah, those are divine boons, Gautama. Please ask a human boon.

The King said: Then, verily, O Gautama, you should ask it in the prescribed way. Gautama replied: I approach you as a disciple.

The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student. The king said: Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But, I shall teach it to you, for who can refuse you when you speak like this? [Yajur Veda, Brih.Upa. VI, II-The Process of Rebirth, 4-8].

These Upanishad statements give us a clue as to the nature of the human mind and its ramifications. Normally, we do not understand the context and purpose of these staments. It requires a deeper understanding.

Shvetashvatara Upanishad has this to say as to the descent of the jiva. Shiva only becomes jiva and reverts back to his true nature. “The Lord, Isa, supports all this which has been joined together-the perishable and the imperishable, the manifest, the effect and the unmanifest, the cause. The same Lord, the Supreme Self, devoid of Lordship, becomes bound because of assuming the attitude of the enjoyer. The jiva again realizes the Supreme Self and is freed from all fetters.

The Supreme Lord appears as Isvara, omniscient and omnipotent and as the jiva, of limited knowledge and power, both unborn. But this does not deny the phenomenal universe; for there exists further the unborn prakriti, which creates the ideas of the enjoyer, enjoyment and the object. Atman is infinite and all-pervading and therefore devoid of agency. When the seeker knows all these three to be Brahmn, he is freed from his fetters. Prakriti is perishable. Hara, the Lord, is immortal and imperishable. The non-dual Supreme Self rules both prakriti and the individual soul. Through constant meditation on Him, by union with Him, by the knowledge of identity with Him, one attains, in the end, cessation of the illusion of phenomena.When the Lord is known all fetters fall off; with the cessation of miseries, birth and death come to an end. From meditation on Him there arises, after the dissolution of the body, the third state, that of universal lordship. And lastly, the aspirant, transcending that state also, abides in the complete Bliss of Brahmn. The enjoyer (jiva), the objects of enjoyment (dravya) and the Ruler (Isvara)-the triad described by the knowers of Brahmn- ‘all this is nothing but brahmn’. “This brahmn alone, which abides eternally within the self, should be known. Beyond It, truly, there is nothing else to be known.” [Yajur Veda, Svet. Upa. Part I, Chapter 1, 8-12].

In the strict sense of the term, the jiva is an embodied miniscule of Consciousness. As already stated, everything is Consciousness only. It is just a descent and ascent of consciousness that we perceive in different forms. Shiva only becomes Jiva, and jiva, in turn, attains to state of Shiva. In other words, the vast, all pervasive consciousness becomes individulaized consciousness, kincit prajnya, in the jiva by contraction and, again expands to its pure state as the mahat by yoga.

The journey of a Jiva starts with‘a stellar dust particle’ entering the path of solar radiation and comes into solar system reaching the earth’s atmosphere. There are millions of stars in the galaxy emitting radiation, electromagnetic waves, light and energy. Thus, in reality it (a stellar dust partivcle) is a photon, a particle of Light from a Star. The inherent qualities of a photon such as the seven colours and their variations in permutations as the Gunas (qualities) dictate the Jiva’s nature(svabhava) in the course of its journey. One such is the arrival of a jivatman as a photon, atma jyoti, with a bundle of desires, knowledge, information, technology, qability to transform, intelligence, chaitanya, memory, etc. on earth to experience the qualities of the earth here. Once it arrived here it acquired the tamasic qualities and lost its pristine purity of sat and chit (jnyan). Besides, the food that comes from the soil, water and air, the inherent qualities, too, aquired a name, form and function. Devoid of all these,Light is its true nature, the pure self. All the identifications ofthe jiva are mental fluctuations (manovikalpa) only. There is nothing whatsoever,unless one thinks of it. Infact, there is nothing written on the land or water as such and such an ocean or country.nor even the Gods like Shiva, Parvati, Narayana, or Lakshmi, Christ, or this and that, unless somebody has given these names for purposes of identification. All these are mere names and marks of identification for day-to-day transactions.So also, the jivas that appear naked and later on get a name and dressed up in colourful robes like that of a boy or a girl! The highest level understanding is this. Everything is an idea, a thought, impression on the mind-screen! If anybody says I have visualized Sri Rama or Badari Narayana, one may ask “Who are these gods, or Spirits?” And, who has given these names? [See:Pancharatra Agama Shastra Samhitas, Lakshmi Tantra, etc.].

It is all in the Mind.What all one sees, hears, or reads createimpressions on the mind and suchimpressions are not the whole truth. Our faith and belief systems, imaginations and dreams are all due to these impressions. A Hindu Mind has its impressions due to its sanskar, family background, and belief system.Similarly there are different religious faiths that create impressions on young minds. As one grows up and becomes mature enough to think, one should transcend all these mental aberrations and try to realize the truth. One has to drop all that is acquired knowledge and visualize the Truth through yoga. There is ‘nothing’ here except vibration of power, energy of Mind.

The arrival of the jiva as a ‘life-form’ on the earth is still a mystery, and as such, its embodiment in an elemental shell makes a very interesting study. This jiva must have its origin elsewhere since it has come down and appeared here in a particular form. When the jiva is joined by atman, the Brahmn, it is called jivatman. Initially it is a spiritual entity- Consciousness, vibrant Energy (prana or chaitanya), full of Knowledge, Intelligence, and innatecapacity to create anything at will, and it remains so forever! It has enormous power to translate desires, dreams and aspirations due to its unlimited knowledge, technology and immense capacity to create living as well as non-living things. It is astounding that it remains invisible and still manifests and gives expression in any form or function. However, soon after the embodiment of the soul, the atman, in an elemental shell it becomes an earthling and its capacity from mahat (as in Brahmn) is reduced to almost nothing or kinchit- the minimum. So far, it has not been possible to fathom the limit of the capacity of the human beings in their creative Intelligence and genius despite the fact that their ability to understand these mysteries is still limited. The technological progress so far achieved is a pointer in this direction. However, it is still not possible for man to know what this Jivatman is, or what this atman or Brahmn is! Once he realizes it, he becomes that.

The myriads of jivas that appear on this LivingPlanet are nothing but the visible vibrations of’chit’, Consciousness, Energy, or prana, or chaitanya; hence, the embodied souls or jivas are called the pranis (animals/animated beings).Going to the root of its origin it is a speck of stardust. It is pervaded by pure Consciousness. It manifests as desire, thought, food, semen (virya), strength, blood, bonemarrow, embryo and a jiva. It creates its parents by giving them an honour to invite, sustain, protect and project as the Self. Until a child is bornin the family,unconsummated the coupleremain a man and wife only. It is the arrival of the jiva, as yet another (an illusion!), that promotes them to the status of a mother and a father(parents) and in turn their parents to yet another illusory higher level of grand-parents! All other paraphernalia of relations such as brothers and sisters, cousins, uncles and aunts are suddenly created by the arrival of this one small jiva! This is the beauty of creation of an illusory world!

It is strange that just because a child is born here somebody elsewhere identifies himself with this child as ‘so and so’.This relational existence is not real. Krishna tells Arjuna that his attachment (moha) due to ignorance is the problem.He chides Arjuna that he does not remember his past lives and does not know the future. He asks him where are the parents, teachers, brothers and cousins of your past life. He says, “Arjuna, you do not emember them, whereas, I remember everything of the past and the future.” In fact, there is no such relational existence evident in the plant, bird, and animal kingdom. It is the humanmind only that dissects, separates, identifies, and creates attachment (moha), hatred and likes and dislikes. It is this problem of Arjuna that led to the famous teachings in theBhagavad-Gita. Lord Krishna dispels this ignorance and sets right the true understanding.

“Kill Moha, become a Yogi. Get rid of all attachments, says, Krishna. nistraigunyo bhavaarjuna | tasmad yogirbhavaarjuna |

Transcend, all Qualities (acquired from birth from earth, food, soil, water, etc (teh rajas, tamas, and sattvaand their combinations- Gunas). Realize the supreme Truth,the true nature sat chit and ananda of the Seef, says the Lord. Whether one does good or bad deeds in life the person is bound to come back here to enjoy or suffer the consequences. There is no emancipation, liberation for the embodiedSoul. Hence it makes no difference. Cleansing of all that one has acquired as karmaklesha over the previous lives and preventing further accumulation of karma in the present life by jnyan, wisdom, and renunciation only will bring liberation,mukti.

Hence,one should not be under the illusion that all is well and engagein sensual enjoyments.Jnyana, viveka, and tyaga are the essential requisites of emancipation. The Upanishad doctrines teach viveka, wisdom, to live and work for moksha, liberation of the embodied soul. Unfortunately, the jiva is immersed in a sensuous way of life due to ignorance and it never heeds to the teachings and thus suffers.

12. “Aham brahmn asmi ||

(“I AM BRAHMN”, That Eternal Imperishable Brahm”)

Atma eva brahmn | So’ham asmi |Ayam AtmA brahmn|

anguShTamAtraH puRuShO’MtarAtmA |

sadA janAnAM hRuday sanniviShTaH |

taM svacCarIrAtpravRyhEnmucchAdivEShikAM dhairyENa|

taM viddyAncChukramRutaM taM viddyAncChukramRutaM tamiti|[ kathOpaniShat 2.3.97]

taM SarIranniShkRuShTa cinmAtrM vidyAta vijanIyAt SuklaM SuddhaM amRutaM yayOktaM brahmEti || [Sri Adi Shankaracharya].

“That which is neither internal consciousness (chid-akasha) nor,the external consciousness (chit-akasha), nor both these together, which does not consist solely in compact consciousness, which is ‘neither conscious nor unconscious’, which is invisible, unapproachable, impalpable, indefinable, unthinkable, unnameable, whose very essence consists of the experience of its own self, which absorbs all diversity, is tranquil and benign, without a second, which is what they call the fourth state (turiyateeta)- that is the ‘Atman’. This it is which should be known.” [Atharva Veda, Mandukya Upa. 2.7. 723].

“Revealed and yet dwelling hidden in the cave is that which is called the great Abode. Whatever moves and breathes and blinks is fixed therein. Know this as being and also nonbeing, the desire of all hearts, transcending knowledge, best beloved of every creature. Burning as a flame and subtlest of the subtle, in which are firmly fixed the worlds and their peoples -- that is the imperishable Brahmn. That is life and word and spirit, the true, the immortal! That, my friend, is to be known -- know that!” [Atharva Veda, Mundaka Upa. 2.2.1-2, VE, P. 685]

The, so called,Atman, a spark of stellar dust, is so minute that it is almost non-existant, but still it works as the only source of Energy that sustains the jiva for a hundred years, unless the elemental body gives way! The omniscient Atman, like a silkworm, weaves around itself sheaths of five elemental layers that are ignorant but still shines in borrowed light. This creates a phenomenal world that appears as real and the jiva rejoices in it until it is disillusioned. The Atman is embedded or hidden under different planes of existence (the five sheaths) such as the gross physical (at body level), senses level, mental level, emotional level, intellectual level. It is at the spiritual level one can identify himself with that Atman, and that is oneness, unity consciousness. So, one should try to draw out the true self behind the prana taking recourse to yoga.Thus, all jivas are the embodied souls. These have somehow reached the earth riding the sunrays as a wavicle, a particle of energy from a distant star. It islike electric charges akin to sparks of fire, energy,that flow as electromagnetic waves, emanating from the stellar material such as hydrogen, deuterium, and helium. This particle is not only the source, basis (upadhi), support, the sustaining force as ‘prana’ of the jiva, but it is also the only thing that matters in jiva.

As a spiritual entity, the omniscient and omnipotent Atman creates elements and compounds such as the amino acids, proteins, vitamins, enzymes, cells and molecules- DNA and RNA, and anelemental body, and sustains it- as long as that body is capable to hold on. The moment the body loses its ability to sustain itself with the external food sources, it decays and falls of. But, nothing ever happens to the soul, the spiritual enytity that coinstructed it. This is somewhat like the more powerful and durable engine in a car the body of which is made of a weak metal like aluminium, or a plastic body. Rather, it may be compared to the fuel that runs an engine.

Normally, a human body consists of liquid material (about 70%) and solid material (29%) and the remaining space occupied by fire and air. The soul or atman is almost an invisible solar battery embedded in the human body that can easily operate very efficiently as prana (life-force) for a period of a hundred years, if the body is well maintained. However, the batter cell by itself is rechargeable and continues to exist forever as long as the Sun is there. But, the elemental body, true to its nature, disintegrates and decays over time despite the supply of energy. The body loses its capacity to sustain itself as soon as this life-force, prana leaves the body it gives up. The spiritual entity is a constant, but the elemental body is not.

Thus, the soul or Atma is that constant entity within the jivas that has no birth or death. It is eternal, immortal, immutable, and changeless. It cannot be mutilated. It remains constant under all conditions. It will not come under the grasp of Time, Space and causality. It is the very essence, the core, the sustaining force of the being. It is omniscient, all-intelligence. It is whole, complete, purnam, part-less, integrated and indivisible. “It is the Self of all”. It is omnipotent omniscient, and omnipresent. It is the smallest of the smallest as well as the largest of the largest-anoraniyan mahatomahiyan. It encompasses the entire universe and pervades every moving and non-moving entity, as well.

All the ancient scriptures assert that, “The Self isbrahmn” (Atma eva Brahmna|). “I am the Self of all” (ayam Atmaa Brahmn|), It is He who says so. Further, He asserts, “I exist in all that you see, hear, touch, feel, and know. I am the understanding. I am known by several names although I do not have any; I am seen in different forms although I have none, and I am doing everything although I do nothing! Learned ones call me ‘brahmn’- satyabrahmn, shabdabrahmn, nadabrahmn, paramatman, Atman in jiva (jivatman), etc.; I am the core of the substance. I am the one who exist in all and, all are mere existence as a shade, a reflection, a vibration; I am the one who is the ‘sat’, the chit, and ananda and, all beings are my reflected sacchidanand. ones. I have no contradictions. Everything exists in ‘Me’, and nothing is in ‘Me’. I only exist and nothing exists beside Me. Nobody is in ‘Me’ although I am in every being. I am omniscient, omnipotent, clairvoyant, and I can appear and disappear at will (tirodhana).”

“I AM GOD”, says Rudra; may we call Him Vishnu, Shiva, Surya, or Aditya? There are Twelve (dvadasha) Adityas i.e., the names of the Sun seen occupying twelve different positions during revolution of the earth(See Rk Veda, Mandala VII).He as the first manu Vivasvanta to the present Vaivasvata shines all over and supports life.

The relation of the jiva with God isso intimate that he comes out from Him like a child coming out of the mother’s womb and lives attached to her (the Earth) forever. Finally, when it comes to emancipation, mukti, the jiva enters Him at the time of pralaya. But, there is an option, too, here. Those who are no more interested in earthly, mundane existence my appeal to Him and get redemption. Thesupreme Lord is so kind and benevolent that He makes no difference whatsoever among the beings and dispenses with His grace (anugraha), Light equally on one and all. Further, the Lord says, “I shine like the Sun but I am not the Sun. I pour down in rain and snow but I am not the rain and snow. I move swiftly everywhere as wind but I am not the wind. I pervade the entire universe as Consciousness, Light, Energy, Force, Magnetism, Electricity, Life, Will, Desire, Sensitivity, and all that one sees in the eye is My Self. Some ignorant beings call me Vishnu, Shiva, Rudra, Narayana, Govinda, and, others simply call me ‘Father’. There are those who call Me Devi, ‘Divine Mother’- Amba, Adhya Shakti, Parvati, Lakshmi, Saraswati, Gouri or Ganesha.” All names refer to Me only; all worship and prayers reach Me. All paths lead to Me. I am the only God- Eko deva narayanah.” (See Mahanarayana Upanishad and Surya Upanishad).

“I exist in all the fourteen realms (Lokas)- from the lowest realm- patala to the highest- svarga. I am the dot (bindu), dash and line, triangle (trikona), arc, circle (vrutta), square, pentagon, hexagon, and polygon. There is no higher or lower to Me; there is no here or there to Me, nor there is a now, then, or never to Me. I am nowhere and suddenly become the now and here. I am everywhere and everything. In my nothingness all things exist in an unmanifest state. There is neither a past (bhuta), nor a future (Bhavishat) other than Me. All that is, is just the present. I am always present and present My Self as divine gift to all. Whoever knows this knows Me. They all visit Me in the ancient scriptures, I am not there. They visit Me in temples, church and mosque, or the Golden Temple, I am not there. I am always there with you, within, behind, above, below, in front and back, in and out of you. I am nearer to you than your hands! I am your dear Self. Even when everybody deserts you, I will not.

The Upanishads assert: “The parents love children not for the sake of the children, but for their Self. The husband loves his wife not for the sake of the wife but for the sake of his Self. The wife loves her husband not for the sake of the husband but for her Self. The children love their parents not for the sake of parents but for their Self.” I am the Love in all. All love Me and I Love all. Love only exists and nothing else exists. Love is God. God is everywhere and “I am God”, so says Rudra, the eternal and the immortal, omniscient, and the omnipresent supreme power within all the jivas.” The ‘I’ that everyone utters time and again, day and night and boasts off telling, ‘I did this’ and ‘I did that’ touching his chest is none else but Me, the Self only. This Atman, Soul or the higher Self should be distinguished from the individual self consisting of the body-mind complex. Ultimately, “I am”, the ‘I principle’, which exists in all as the vital sustaining force is the only Truth. I am the prana, the prajnya, the life-force of all the jivas, the living entity. But for me nothing exists. That’s all that is to be known and nothing else”. Know Me and Be Happy.”

“Thou art That” (tattvamasi)

The mahattattva (tat tva) is: ayam AtmA brahmn |

“This is that”- ‘This’ true Self in us is ‘that’, which governs the universe, and there they find that unity. ‘This’ is the immediate source of consciousness, the Subject.‘That’ is which exists as cosmic consciousness beyond our reach, the object. Both this and that are one and the same. This oneness, ekatvam of the subjective and the objective reality, and oneness between the cosmic self and the true self of the jiva, the individual being are one and the same” (Abhedananda: Mystery of Death, p. 248)

The fundamental principle,mahattattva, is extremely a subtle one, difficult to understand the hidden fundamental principle of unity, oneness, ekatvam, samyak-prajnya (unity consciousness).In order to understand anything (jnyan) there should be a subject and an object, two- the knower as the subject (jnyata) and the object to be known (jnyeya) or to be understood. But the problem in the spiritual field is the knower already knows and there is nothing else to be known; the subject is the all-knowing Brahmn, and the object to be known is within Him. Since Self- the eternal I, is the ‘One’ only that exists, and ‘no second’ exists, as existence, the question of knowing it does not arise at all. The subject and the object constitute duality. Where there is only one, there is no other; ‘the other’ unmanifest in the Self, is the Brahmn. This principle holds well in case of ordinary persons, too. As long as one thinks that he does not know, and wants to know there exists the other; however, the moment he knows it there is ‘no other’ to be known disappers. Knowledge only exists. It is the only ‘sat’, the ‘chit’. And, all other things are ‘asat’, non-existence, rather, have no existence on their own! Anything that exists without any external support (nirupadhika) is ‘sat’.

Hence, it is very clear that, the soul that gets embodied is not depending on anything external for either its creation for its existence. On the contrary, the elemental body is woven into a physical entity with cells, tissues, organs, and internal instruments (antahkarana) to organise and manage itself efficiently. It is sustained by paramatman, the supreme Soul, omniscient andomnipotent. However, the physical body comprising of parts, supported by food (annam) deteriorates over time.The elemental body is the ‘asat’, in the sense changeable, whereas, the Soul is the ‘sat’, that is imperishable. “Whosoever knows this Truth, knows everything” says the Upanishad.This leads to an understanding that, “I am not the bodyi am not the mind, ego, or the perishable entity.” Ultimate realization is: “I am that imperishable Brahmn.”

But, this realization will not come easily. It may dawn at the end of the cycle, pralaya. It is also possible that some jivas strive to attain this knowledge with the help of an attained teacher, Guru. Some are fortunate to get this supreme knowledge by grace of Goddess Saraswati. Nothing is clear here. This is called Luck (adrushta), divine intervention, purvapunya or the trick of an unseen hand, maya. Destiny is yet another unpredictable divine force that operates on jivas. There are cross roads and twists and turns in everybody’s life. Nobody knows whether one can exercise free will to achieve his goal! If the divine will is to prevail, where is the question of jiva’s freedom?

A little introspection is, however, necessary in order to understand the ways of the Lord. There is a divine plan and, it is evident that nothing can be done in the face of this strong forces operating on the jivas. This helplessness can of course be overcome by heeding to the advice of the Lord (Bhagavad-Gita XVIIII. 64-68) to surrender to Him and enjoy the supreme Bliss.However, it is extremely difficult to surrender to the ‘Will of the Lord’ for one has to have full faith in Him, as also, know “Who He Is”! As long as one is ignorant of these simple truths, there is no chance for the jiva to surrender to Him and enjoy the supreme Bliss.

What more may we expect when the Lord Himself assures to take care of us?

13. EMBODIMENT OF THE SOUL

Yadidam kichha jagat sarvam praneyajati nihsrutam ||

“All the animate and the inanimate objects of this universe are nothing but the results of the vibrations of prana. This vibration of the prana is the cause of phenomenal worldthe cosmic life-principle.”

The jiva, as pure energy- prana, the motive power was freely moving about as a photon, particle of Light-Energy in space. It entered the realms of the earth’s atmosphere and started an eternal journey as a jiva on this earth. Thus all the problems of the jiva started with the embodiment of the soul. The Soul is an alien that entered the earth asan energy particle. Even the Earth is a planet of solar origin and has no independent existence. That way, even the effulgent Sun depends on something else, some other higher power, for its sustenance. Thus, everything is depending on something or the other, and each one sacrifices itself to create the other. This is explained as the concept of ‘Sacrifice’,yajnya, in the Veda[See Shvetashvatara Upanishad).

Supremacy of prana is evident from the following:

“These organs, disputing about which organ was superior among them, went to Prajapati and asked: Which one amongst us is the most excellent (vasishtha)?” He said: “That one among you is the most excellent by whose departure this body is considered to suffer most.” The organ of speech departed. After being absent for a whole year it came back and said: “How have you been able to live without me?” The other organs said: “We lived just as dumb people live, without speaking through the tongue, but living through the vital breath, seeing through the eye, hearing through the ear, knowing through the mind and procreating through the organ of generation. Then the organ of speech entered the body. The eye departed. After being absent for a whole year it came back and said: How have you been able to live without me? The other organs said: We lived just as blind people live, without seeing through the eye, but living through the vital breath, speaking through the organ of speech, hearing through the ear, knowing through the mind and procreating through the organ of generation. Then the eye entered the body. The ear went out. After being absent for a whole year it came back and said: How have you been able to live without me? The other organs said: We lived just as deaf people live, without hearing through the ear, but living through the vital breath, speaking through the organ of speech, seeing through the eye, knowing through the mind and procreating through the organ of generation. Then the ear entered the body.The mind went out. After being absent for a whole year it came back and said: How have you been able to live without me? The other organs said: We lived just as idiots live, without knowing through the mind, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and procreating through the organ of generation. Then the mind entered the body. Then the organ of generation went out. After being absent for a whole year it came back and said: How have you been able to live without me? The other organs said: We lived just as impotent people live, without procreating children through the organ of generation, but living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear and knowing through the mind. Then the organ of generation entered the body. Then as the vital breath was about to depart, it uprooted the organs from their places just as a great, noble horse of the Sindhu country tears up the pegs to which his feet are tied. They said: Venerable Sir, please do not go out. We shall not be ableto live without you. If I am such, then give me an offering. So be it. The organ of speech said: That attribute of being most excellent which I possess is yours. The eye said: That attribute of steadiness which I possess is yours. The ear said: That attribute of prosperity which I possess is yours. The mind said: That attribute of being an abode which I possess is yours. The organ of generation said: That attribute of procreation which I possess is yours. Then the vital breath said: If I am such, then what will be my food and what will be my dress? They replied: Whatever food there is-including that of dogs, worms, insects and moths-will be your food and water will be your dress. He who knows the food of the vital breath to be such never happens to eat anything or accept anything that is not food. Wise men who are versed in the Vedas therefore take a sip of water Just before and after eating; they think that thereby they remove the nakedness of the vital breath.” [Yajurveda, Brihadaranyaka Upanishad VI, I-The Supremacy of the Prana, 7-14].

Let’s see how prana enters the jiva and it begins its journey on earth as a child and lives and works in different stages till its old age and death. The stage-by-stage development of the embryo from the day of conception, month-by-month, has been recorded several centuries ago by great physicians like Charaka, Sushruta, Chakrapani. Now, the modern text books of gynaecology give more vivid details. However, none of these explain why and how the jiva took a particular form, orwhen and how the prana and prajnya entered the embryonic cellto make it a jiva.It could as well be a tumor! Entry of any external substance is resisted by the bodyas a rule. A tumor may give an impression of a child taking its form and may get aborted, too. Under these circumstances, it may be asked, “How did the sperm enter the resistant egg and grow into a child,acquire prana, manas, buddhi, ahankar (ego), gunas, and such other invisible strong forces that determine the course of its life? How does mind operate throughout the period existence of the Jiva without being tired and exhausted? Where did the Atma come from and when exactly did it enter the jiva to become a jivatman. Where does it exist? What is the cause of this embodiment? Medical books do not consider these extraneous invisible spiritual aspects since they deal only with the visible Matter. Even space within egg-cell, or the DNA, RNA, the amino acids, proteins, vitamins, and enzymes, genes, chromosomes, etc. have enormous space within to vibrate, intelligence and knowledge to operate, multiply, transfer information, react and evolve in a matter of a split-second! These are beyond the grasp of human mind,too. Vedanta gives a better explanation of these as the five basic elements like akasha, vayu, agni, jala, and pruthivi as the manifest Brahmn. These generic terms have far deeper meaning than what is understood by us.

Thre are a number of scriptures that give us some idea about the origin of life and the varied forms that we find on earth, including the birds and the aquatics, and the amphibians.One such is found in Rk Veda, and another in the Shaivagama Shastra. Shiva only becomes a jiva, visits the earth to see how His creation works, and reverts to his prior state via yoga.Supreme Lord is sovereign. He can assume any form anywhere at any time and may appear and disappear anytimeanywhere or everywhere at the same time! None can question Him since He only inhabits the body as the Soul. He is the Self of all. He arrives here, uses the jiva as a taxi, drives around, finally leaves it on the roadside and disappears! Then,who am I? Where is the doubt?

Life is still a mystery. The cell division, mutation and genes theories may not explain the secrets behind the creation. The chemical composition of the DNA and the RNA may be well known, but the energy and intelligence aspects inherent in these chemical entities are not known. Generally, intelligence is attributed to the omniscience and omnipotence of the Soul, the Atman.The ancient scriptures make it amply clear that the Lord only takes a journey in different forms of life to experience the qualities of His creation. And, as such it is extremely difficult to solve the mystery of a single sperm from father growing into a child in the mother single cell acquiring all the qualities of the parents and still possessingindividuality of its own! Science will not give answers here. It is the subject matter of spiritual science where Matter is not yet created. Matter comes into being only when Spirit yields into it. Matter may not exist but Spirit is always there. This is not something that can be told in concrete form, by words; even thoughts fail here. It is a vast and deep field of internal sacrifice (antaryajnya).One should experience it himself in a state of transcendental meditation. This is how the Truth is realized. There is no place for discussion or argument here. In fact, this is the journey of the solitary soul. There is no second person involved here. Adhyatma-vidya concerns with the knowledge of one’s understanding- Knowledge of one’sSelf, the Atman.

After all,who is that ‘That’(‘tyat’), which comes and goes here? One only vibrates as many. Everything is a mystery. The chances of a speck of stardust (hydrogen ion) entering the earth’s magnetic field is a remote possibility. Only 0.2% of electromagnetic waves, radiation in the form of Wavicles, reach the tiny earth’s surface as sunrays; the angle of incidence of sunrays on the earth that is always rotating and revolving in space is also to be considered here! The particle of Light, photon, or hydrogen ions to move into the solar sphere and reach the earth’s surface via the clouds, rain, soil and later on joined by nitrogen, carbon, oxygen, phosphorus, sulphur, sodium, etc. become the amino acids, proteins, vitamins, enzymes, DNA, RNA etc. in food and enter the body of the parents. This entire process is just a chance that can be imagined in the least! These are explainedat best by probability theories!

The wise men said, “This gift of life in human form should not be squandered in mere eating, sleeping and sport.” Still we beam with joy and pride when a prize, an award, a certificate of merit is given to us, andpraised for our ignorance!Even writing a book is display of ignorance. The jiva is so ignorant that it never realizes in its lifetime the fact that the Truth is inexplicable. It (the Jiva) is inherently of a divineorigin and the inexplicable entity that shines within is none other than the brahmn. This is the reason why somebody said, “lo, there goes the man who is a celebrity, well known all over the world. But, alas! He himself does not know who he is! There is no greater tragedy than this.”

The Jiva is a life-form and it is called an animal, a prani, due to the inherent life-force, prana in it. It(the jiva) is endowed with Energy, chaitanya and thus it works and moves asa prani (animal). All forms of jiva including the humans are animals that possess certain properties like birth, growth, reproduction, mobility, creativity, etc. However, it is subject to disease, death and decay.

“All that is born have to die” – jatasya hi maranam dhruvam | is the fundamental principle and the earth is called the realm of death, the death knell (‘mrutyukupa’). There is no escape from death here. Birth and death are the two pints between which life goes on. This short period of life of the jiva on this earth is called ‘Time’(kaala) and the art of living in a sane and sensible manner is ‘jivan-kalaa’. The jiva starts its journey of a life span of about a hundred years (or a little more in rare cases), o this earth from its day of birth and ends at its death. But, the most intriguing part of this jiva is that it contains within it an invisible particle of Energy(prana) called the Atman (Soul). This is neither created nor destroyed. It always exists as the core of the substance. It moves in and out of substances. It is the spiritual component of the jiva. It is called the Soul (English cousin),a poor substitute to the term ‘Atman’ (Samsk.). The term ‘Atman’ has deeper esoteric meaning and purport and its understanding takes one as far as the ultimate-paramatman, Brahmn.Although nobody has seen Atman (since it is invisible) its presence needs no proof. The jiva is sustained by it. It is this invisible spiritual entity that builds an elemental body around itself just like silkworm weaves a cocoon around itself and hibernates till it makes a small hole in it and flies out as a butterfly in beautiful colours. Thus, the body woven by the Soul is only a physical part of it, an elemental part acquired from the earth (soil and water). In the course of its formation, a jiva with its Atman (jivatman) weaves around itself many invisible sheaths of power such as: the Food (annam), life-force (prana), the mind, the intellect, and the blissful sheaths. These five sheaths or envelopes cover the Atman. The outer cover is the food sheath and the inner-most is the blissful sheath. Besides these sheaths there manifests certain qualities of the jiva depending on the quality of the food eaten to support the physical body such as the tamasic, rajasic, and sattvic foods with different food values such as the nutrients- vitamins, proteins, starch, fibres and colours, tastes, etc. The three dominating factors that affect the jiva are the ego, the intellect, and the mind- called the inner instruments (antahkarana). When the person dies only his physicalcomponent is castoff. The rest all are left intact! These form the seed for next birth.

The Soul, the Mind and its storage reservoir full of memory of past experiences, plans for future, and details of acts of commission and omission (karma) and their results (karma phala), etc. are all left intact even after death! These make the pure and pristine weightless state of soul acquire so much weight that makes it impossible to rise from the earth after the body is cast off, let alone escape the gravitational field of earth and be liberated. Thus, once a particle of energy that radiated from a distant Star enters the solar realm and rides the Sunrays and reaches the earth, it gets embodied in an earthen shell and gets trapped forever. This is the bondage (bandana), the embodiment of the Soul.

“The pure and pristine Soul is omniscient, jataveda, and knows everything”, is the fundamental principle. The Atman is Omniscient, Omnipotent, Omnipresent, Clairvoyant, and Self-effulgent and, as such, it can create at will whatever it feels or needs. This inherent nature of the Atman is also the cause of its embodiment. This embodiment of the Soul in an earthen shell only becomes bondage. Once the embodied soul, as jivatman, recollects its earlier state of pure Consciousness, it hankers after liberation, mukti that is not forthcoming easily. Normally, people do not understand this inner clamour of the soul for liberation since they are busy catering to the whims and fancies of the senses, ego, mind and buddhi forgetting the pristine spiritual entity within clamouring for release. This inner voice (antar-dhvani) is heard only when the troubled jiva looks within. It can hear the inner voice in deep silence when the noise of the external world is sealed off in Meditation (dhyanayoga). The moment the jiva hears its inner voice the way for its release from bondage is clear. Freedom of the Soul from embodiment is the only true freedom, Liberation or mukti.

But, once the soul is embodied in an earthen shell, its liberation is very difficult. The nature of the elemental body is such that it is subjected to change. Further, the jiva acquires the qualities of the earth and gets stained, soiled and finds it difficult to remove these stains. Desire, attachment, anger, ego, possessiveness, and a host of other qualities cover the pure and pristine soul and these have to be cleansed in order to regain its purity. Further, the soul has to return to its pre-embodiment state if it is to get back to where it came from, to gain escape velocity and get out of the earth’s magnetic field.Otherwise, it is stay-put here forever.The divine and the demoniac (sura and asura- the one who tasted the elixir or not) are just good and bad thoughts that dictate the behaviour of a person. A benevolent person is a divine person.Therefore, even today they say of one who does not practise charity, who has no faith and who does not perform sacrifices: He is verily a demon; for such is the doctrine of the demons. The demons deck the bodies of the dead with garlands and perfume, with raiment and with ornaments, for they think that thus they will win the world beyond. [Samaveda, Chan. Upa., VIII, VIII - The Doctrine of the Demons, 5].

“But Indra, even before he had reached the gods, saw this difficulty: As this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. I do not see any good in this doctrine. He returned with fuel in hand. To him Prajapati said: Well, Indra, you went away with Virochana, satisfied in heart; now for what purpose have you come back? He (Indra) said: Venerable Sir, as this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. Therefore, I do not see any good in this doctrine. So it is Indra, replied Prajapati. I shall explain the Self to you further. Live with me another thirty-two years. He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:” [Samaveda, Chan. Upa., VIII, IX - The Shadow Self is Perishable, 1-3].

“He, who moves about, exalted, in dreams-this is the Self, this is immortal, fearless. This is Brahmn. Then, Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: Although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine.” [Samaveda, Chan. Upa., VIII, X - The Dream Self, 1-2].

Thus, the nature of the Self and its relation to the physical body (as its outer shell) is very clear. But, the ignorant jiva thinks that the physical shell itself is the Self and thereby it suffers. The moment the jiva realizes that it is not the Self, but the body that suffers, it takes to yoga and gets rid of its attachment (moha) to physical things. It withdraws its sensual attachments to the external world, including its physical body (external to the soul). As one takes to yoga and slowly moves inward towards the soul, the outward (sensations and feelings) is disconnected, as if in deep sleep when the body awareness is shifted inward. Hence, the body does not respond to anything in deep sleep. The physicians, too, use the same principle when they treat the patients; they disconnect the part of the body that creates pain from reaching the centres in brain that feel the pain by inducing sleep, or giving pain killers. In case of pain in the body it is the sensation experienced by the brain; so, when the brain does not get the signals of sensation, or feed from the part of its body it will not experience the pain. Even when the right leg is paining, the left leg is not giving the pain. Hence, a person focusing his attention on right leg, or anything other than his paining leg, will not experience the pain. Sportsmen are usually not aware of their pain while deeply concentrating on the game. They become aware of it only when they come out of the game. When children are totally merged in play they do not bother about their fall and injuries. It is only when they become aware of the body they start crying. Shifting the attention does the trick. So a child crying in pain is pacified by giving some sweet or an affectionate hug and kiss.

Thus, all worldly problems of an individual can be solved by a shift in the focus of attention from the external world to internal world and all ailments of the body and mind cured by dhyan, meditation, mantra-japa and chakra-dhyana. Problems cease to bother a person who is either in deep sleep or in deep meditation, particularly, in a transcendental state, samadhi. Meditation is a panacea for ills; it is actually “med i on ‘tat’ I and this ‘I’ is the atman and ‘tat’ is brahmn.” It is ‘eye on the soul’. It is internal yajnya- ‘visioning of Brahmn’ (antardrushti towards the inner self/ atman). This ultimately leads to God-visioning, ‘atmajnyan’ and brahmn darshan.

Besides the Body, Mind and Soul, there is also another component that is often ignored. This is the ethereal component, the vital being or the pranic(causal) sharira. Here the vital force, Prana, is continuously energising the body with the help of nerves and neurons. Brain plays a prominent role in the functioning of the jiva followed by the heart and other parts. However, everything stops functioning the moment prana leaves the body, i.e., vital force stops its movement. Besides prana, the Mind plays a significant role to such an extent that the jiva is as good as mind (‘man/mans’) is Man (‘manav’) only. Hence, the nerves and neurons play a very important role acting as the instrument of communication as well as a mechanism of support of the physical body.

Hence, the physical body, the psychic entity, the ethereal body (pranic-sharira), and the Soul constitute the four important components of the jiva. A person can live without the function of the senses, Mind, Intellect, and ego. But, nobody can live if the vital force, prana leaves the body. There are accounts of growth and development of a child in the mother’s womb from the day of conception till the day of delivery of the child, in a matter of over nine months, sometimes much earlier. The cell division and formation of tissues, organs such as the head, spinal cord, the internal organs such as the heart, lungs, kidney, spleen, pancreas, intestines, brain, etc are all explained. But nobody knows how the abstract things lime memory, thinking power of the mind, the mind itself entered the jiva. What is Atman and where is prana and how and when the pranaas jiva functions is not clear.

We all know how the ‘Prana’ is sustained by breathing, intake of Oxygen. But, why Oxygen is needed and where is it produced is a mystery; so also, Hydrogen is a gaseous element that creates and sustains the universe- as star-material. Hydrogen is the lightest gaseous element that has properties of creating Energy. Electromagnetic radiation from Hydrogen (due to fission) and Helium (formed due to fusion) is the mainstay of the Earth. But for the Radiation of Energy, there exists nothing in this universe. Oxygen plays a very important role in creation of life.The role of breathing in and out (intake of Oxygen and release of Carbon-dioxide) and pranayama are all well understood. But, how does it support the jiva to function, what does it do other than cleansing the blood impurities and infusing fresh life-energy is a tricky matter. There are the plexus of consciousness called chakra that turn like turbines in an Hydro-electric power station or the blades of a wind mill generating enormous energy.How much energy is needed to support the jiva and how much is produced are all important questions. It is said that the energy produced at higher and higher levels of consciousness such as at ajnyaa and sahasrar level is detrimental to the jiva rather than beneficial! There are lots of mysteries and it is not fully understood how the internal circuit of energy (through nerves and neurons, blood vessels and veins and brain cells) helps the jiva to function although we know how electric current is used in our homes.

Similarly, it is difficult to understand how thoughts are created by Mind and conveyed to others although we know how the cell-phones work. The Mind’s capacity to think, the nature and power of thoughts, the source or place of origin ofthoughts, the effect of thoughts, and actions of the jiva based on thoughts are all still a mystery.The role played by Akasha, Vayu, Agni, Jal and the manas (Mind), ahankar (Ego),buddhi (Intellect), and the memories stored in the Subconscious-mind are all subject matter that needs a careful study.The physicians and the psychiatrist may at best touch the peripheral aspects of the human body and mind, respectively,insofar as its normal function and behaviour is concerned. But, none has understood the mystery of the jiva and its fate.

However, there are great spiritual practitioners, mystics, yogi purusha and jnyanis who have penetrated deep into the Soul and experienced its nature. The very structure of the human body is a wonderful creation! There are mysterious subtler organs that shape the evolution of Life-forms at different stages. These subtler organs are not visible since they are only the vibrations and their effect is felt. Ordinary humans can never understand the yogis who have mastered controlling the prana, manas, buddhi, ego and the jiva. They are mystics and their powers are unlimited. It is difficult to understand these mysteries unless one takes to yoga and gain expertise. Yogic practices are the domain of a few spiritualists who arelucky enough to get a good teacher to help and train in this esoteric knowledge. People who do not understand these secrets simply criticise the mystics and become a laughing stock in the eyes of great yogis.One should not talk about things that they do not understand. This is another important principle here. The domains of mysticism, spirituality, and the Realm of the inner world- Soul, the Atman. are all restricted areas for ordinary people engaged in mundane life.

More details about the secrets of Life, the Jiva,Prana, Mind, and the Soul, Atman and Paramatman, etc. are given later. Before these important subjects are taken up let’s know the ‘Realms of Existence’ and where the jiva as humans stay. What the humans know about the universe is almost nothing since the humans have arrived on this earth only recently in the Time-scale of the Universe. Nobody has written about the history of the Universe and its mystery as one has really experienced, except the greatsages who contemplated on brahmn and visualized the truth! The modern physicists or astronomers are spending large sums of money on experiments and want ro know! But what all they get to know or see is the color of light emitted and nothing else! The have at best come nearer to the structure of the primordial matter! They will never find it since what they are trying to find out is not outside of them, but within. The knowledge of the Self only will reveal these secrets since Atman, that is within, knows all. Some important aspects of Mind and its function need careful attention through contemplation. First, it is said that the quality of waves and vibration of the Sound called mantra create the objective world. The Rk Veda consists of such mantra by the vibration of the sound of which the universe is created.

“When a person following the instructions of a teacher directly beholds the effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from It. 'That under which the year with its days rolls on-upon that immortal Light of One lights the gods; meditate as longevity.'' That in which the five groups of five and the akasa rest, that very Atman I regard as the Immortal Brahmn. Knowing that ‘brahmn’ one may say, “I am immortal.” They, who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahmn.Through the mind alone is brahmn to be realized. There is in It (brahmn) no diversity. “He goes from death to death who sees in Him/ It/ the Brahmn, as it were, diversity.” [Yajurveda, Brih. Upa., IV, IV-Death and the Hereafter, 15-19].

In the background of the above, we are going to trace the journey of the Soul. This eternal journey of the jiva, the embodied soul, is one of taking repeated embodiments, rebirth (punarjanma), in an ever-expanding universe. This is known as ‘narayana’. It is a ‘yana’ (journey) of a ‘nara’; it is indeed, ‘hari’, the eternal flow (naara / water / canal) of Consciousness. “Everything is a flow of ‘Consciousness’, brahmn. “prajnyanam brahma”.

14.THE TRUE NATURE OF THE JIVA

(sat-chit-ananda)

‘Shiva’ is the sound of breath (sa and ha), the vital airs (prana, apana, udana, vyana, and samana). Shiva is sat,Truth,chit,Consciousness,and bliss (ananda). It is blissful to be alive and breathing. Nobody wants to stop breathing and die! It is also the consciousness (prajnya) or ‘chit’ andsatyam (Truth). Shiva is endowed with five powers. These are:creation sustenance, dissolution, omnipresence (sarvantaryamitvam) and Grace (anugraha). As such, the Lord assumes the form of a jiva. Thus, ‘Shiva is Jiva’ and jiva that descends to earth acquires blemishes, mala. Again, it reverts to its pistine purity through yoga and attains to the state of Shiva. In the course of descent of pure Consciousness from higher levels (Shiva) to lower levels of mortals, a jiva acquires a number of qualities such as desires, attachment, fear, ego, jealous, etc.

There are scriptures which emphatically assert that Lord Shive as ‘Prakruti Maata’, Bhu Devi,Shakti only manifests a jiva to visit the Living Planet Earth, where He and She, as Two-in-one, has abode in the Himalayas at Gouri Shankar. He, the Creator presents Himself in innumerable forms to experience the qualities of His creation. He created and entered it- “tad srushtva tad eva anupravishat”, says Rk Veda. The sound of the breath ‘sa’,ha,‘i’ ‘va’-together make it pronounce‘shiva”. He, the Lord,thus,sits in the jiva and breathes!The seed-letter, bijakshara ‘sa’ (the sound of in-breath) is also a potential force Shakti that commands all the resources, aishvarya. Together, He Shiva (ha) and His Shakti (sa)command the Universe. The terms hamsa is symbolic of Goddess Sharada in Kashmir Shaivism. She as Sharada (the temple is in POK near Wular Lake, on the banks of Rivers Madhumati and Kishenganga.Goddess of Learning Saraswati, Vedamata breathes unto others though Her Selfdoes not breathe;Devi infuses life in the jiva and activates it to breathe and talk!Shiva is referred to as Atma-linga, Atmajyoti or jyotirlinga, and paramatman. He is the jiva who acquired the guna (quality) in the process of descent to earth. He sheds off all these qualities and regains His prior pure state when He realizes the Truth, attains to His self, as soon as His purpose of visit here is fulfilled.

Life is an eternal journey, adhvarya, travelling an endless path without sense of direction for most of us. This journey continues as long is the jiva is unaware of its pure state and its embodiment in an elemental body, in an earthly existence. The moment it becomes aware, remembers its true state (pratyabhinjnyam), it ceases to attach itself to the mundane and prepares itself for its return journey. It takes its pure state of energy and rides the sunrays to reach its destination- a distant star, the Father in Heaven.

In fact, a speck of star dust, an energy particle, enters the realms solar sphere and rides the sunrays to reach the earth as an electromagnetic particle, prana. It is sheer chance that it reaches the earth’s surface. This is termed will of the Lord, ‘Shiveche or ‘Sri Hari icCha’ this electromagnetic energy particle is called a ‘jivatman’ the moment it assumes some form on this earth. It is located in our birth chart (janmakundali) as a particle force that decides the entire future course of action. For instance, a person may be born in as a particle of Light, Energy of a Star, say Punarvasu under a particular zodiac (Rashi), say Karkataka (Cancer) Rashi. In all probability, the path of its journey was clear enough to reach the earth via the Sunrays radiating at that time. Thus, the chief factor governing our life as per the birth chart is this Star-dust (nakshatra kana). Soundaryalahari makes this point amply clear in its first verse. It states, The Trinity- Brahmn Vishnu and Maheshvara sit at the feet of the Devi for Her blessings; Brahmn takes the dust of her feet and creates the Universe, which Vishnu carries on his thousand shoulders and heads, and finally Shiva burns it to ashes and smears it on his body. It appears as though anEnergy particle/Soul takes an elemental body as a jivatman and goes on a joy-ride round the world. Once embodied, this Jiva exhibits different qualities (gunas) of the earth in different stages. This brief history of the jiva is narrated in different mythological literature in different ways.

Once the jiva takes an elemental body form (pancha bhutatmika sharira) its journey begins. It is subjected to birth, growth and death. May be, it exhibits different qualities of the earth in different names. This is journey is a ‘yjanya’ where one thing is sacrificed for the other. In this yjanya, everything starting from the sacrificial Fire to the sacrifice (havis) is ‘agni deva’- Fire God only, and none else.

agnimILe purOhitaM yajnyasyadEvam RutvijaM hOtAraM rathna dhAtamam|(Rk Veda, Mantra 1.1.1.1).

Agni occupies the three worlds as three brothers (tribandhu)- the Sun in Heavens (Suvah), Moon, clouds, and thunder and lightning in the sky (Bhuvah), and Fire in all that is found on earth (Bhu) like the Oil and Natural Gas, coal, wood, stones, etc. including the animals and human beings. Rk Veda is emphatic about this and states that, “the jiva are the sparks of Fire”- Angiras.

Further, this is the truth revealed to everyone some time by sheer divine will and intuitional knowledge when the jiva ripens and starts its preparation for the return journey. However, the jiva fails to take off and return to it abode and comes back here again and again with unfulfilled desires.

“Those of his fellows who belong to him here and those who are dead and whatever else there is which he wishes for and does not obtain-he finds all that by going in there (i.e. into his own Self). For there, indeed, lie those true desires of his, covered by what is false. As people, who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahmn and yet do not find it, because they are carried away by untruth. That Self abides in the heart. The etymological explanation of heart is: “This one (ayam) is in the heart (hridi)”.Therefore,it is called hridayam, the seat of Atman. He who knows this goes every day in deep sleep to Heaven (i.e. Brahmn, dwelling in the heart).”

“Now, this serene being, after rising from this physical body and attaining the Highest Light, reaches his own true form. This is the Self. Thus he (i.e. the teacher, questioned by his pupils) spoke. Continuing, he said: This is the immortal, the fearless. This is Brahmn. And of this Brahmn the name is Satyam, the True. This name ‘Satyam’ consists of three syllables: ‘Sat’, ‘ti’ and ‘yam’. That which is ‘sat’ signifies the Immortal; and that which is ti is the mortal; and yam binds them both. Because this syllable binds both, therefore it is called yam. He who knows this goes every day in deep sleep to Heaven (i.e. Brahmn, dwelling in the heart).” [Sama Veda, Chan. Upa. VIII, III - The Serene Self and Satyabrahmn, 1-5]. “The self is a dam, a separating boundary, for keeping these worlds apart. This dam is not passed by day and night, by old age, death and grief, or by good and evil deeds. All evils turn back from It, for the World of Brahmn is free from all evil.” [Samaveda, Chan. Upa. VIII, IV - Brahmn as a Dam, 1]

It is a long journey almost of eternal nature for the galaxies, the stars, the solar system, the planet earth and all the living and non-living beings. Everything is moving at an unbelievable speed towards the Pole Star, Dhruv Nakshatra. It is an eternal journey. Each and every particle of this entire moving system is inter-connected by forces beyond the imagination of the Mind and the capacity to calculate or even comprehend by the human brain. The Mind itself is a part of this mobile system. Each and every cell, a particle and its sub-atomic parts are vibrant and seem like moving at a great speed! The Jiva is one such on this Planet that is bound eternally to an endless journey. This journey of the jiva is closely associated with many unknown forces.

Let’s take the case of a jiva that begins the quest for the truth. The jiva takes its birth in a very natural state- physical, chemical and biological, and undergoes a process (of evolution?) and attains over time to its full stature, spiritually. In the beginning, it is just a particle of vibrant Energy and is capable of taking shapes and innumerable forms. It has immense potentialities (‘sat’) and knowledge (‘chit’) to utilise the available resources and transform itself. It has great awareness. It starts its journey from some unknown distant Star or a known star nearby, and creates everything from Space and Time to all the paraphernalia of the visible objective world. As it radiates, it moves on and creates in its wake Fire, Air, Water, soils, rocks, minerals and compounds, plants and life-forms that range from the minute algae, amoeba, paramecium to a giant shark, whale, elephant, or an intelligent monkey and man. Everything here is vibrant energy. Its physical, chemical and biological aspects are so inter-woven that it is difficult to state where its physics ends and its chemistry and biology begins. In the beginning it appears as a DNA particle comprising of amino acids, proteins, vitamins, enzymes and moves on as a RNA particle with all the intelligence in the world to create a cell that can work a million tasks at a fraction of a second! Lo! A jiva is formed! It is not bothered about all these philosophy of higher aspects of life as long as it is busy with its sensuous life. All the animals and plants we thus see on earth are like a beautiful aquarium, a botanical garden, and a zoo garden. Everything is vibrant energy enjoying the bliss of some sort of a life-form on the earth. These plants and animals, including the aquatic and the amphibian, the insect and the giant, enjoy eating, resting, and reproducing all the time multiplying their species, at the same time disappearing without any clue as to where it came from and where it went.

Normally, the philosophy of common man is to enjoy life. But, under strange situations the jiva is suddenly jolted of its complacency and made to think about its true nature. Disillusionment is the cause of insatiable desires and time eating away the lustre of success.

Here is a monologue, a soliloqui of a jiva based on some important Upanishads that reveal the true nature of a jiva. The Garbhopanishad, the Kathopanishad, Adhyatma Upanishad, and the Atmopanishad are only a few that are considered here in weaving out this story, an autobiography of a jiva. There are other ancient scriptures such as the Rk Veda, the Atharvaveda, the Bhagavad-Gita and the Upanishads that help us to know about the true nature of our existence. Also, there are the Sushruta, Charaka, and the Chakrapani Samhitas that give vivid details about the creation- the birth of a child, stage by ephemeral stage from the date of conception to the date of delivery.

So here I am, what I am, after travelling a long, long distance over time and space during my past several lives!Now that i know who i am, it is easier to trace back my antiquities and return to my father in heavens. The path is clear by the grace of the Lord! I shall never ever return to this mrutyu lok where all are subject to death and decay!

It is not very difficult to trace the origin of life to a distant star. The horoscopes are written by Pundits, well-versed in astrology,and they can reveal certain secrets. The horoscopes givethe details of astronomical positions in the birth charts. If the place of birth (Lat. and Long.), time of birth, and other details from the appropriate calendars (Panchanga) of that particular year are given it is not difficult to give a general outline of the life of a person. The time and date of birth should be very accurate and even a slight difference will not give true predictions. Moreover, much depends on the ability of the person to calculate, rather than the dubious nature of the science. Vurther, the person who reads the horoscope should possess purity of the highest order (chitta shuddhi and vakshuddhi. This purity of mind is important in forecasting and writing the birth chart.

There is no doubt that a proper study of the birth chart will give a rough idea about one’s life. It does not matter whether one believes in it or not.

Once a jiva arrived here with its thumb in mouth, it may recapitulate its journey and literally plan its future course of action. It is endowed with all the faculties for this purpose. As it grows, destiny on the one hand (vasanas, karmakleshas, past experiences, and divine grace), and luck or opportunities on the other, shape its life; some people believe in divine intervention, luck, fruits of past actions (purva punya), and many other unforeseen factors (adrushtha). All these makea jiva what it is, where it is. Memory of the past life exists for almost six months until the jiva’s mind is strengthened and enters its gross state. Memories of past life comes from subtle mind that left the previous body; it clings on till the the jiva is acclimatised to new environment- air, water, food, etc.

The birth of a jiva is attributed to its desire to attain a certain goal. In extraordinary cases, a jiva may aim at the highest level possible, the brahmn, and nothing short of it. It takes appropriate steps like Yoga and Meditation, develop spiritual practices and climb, step by step, till all the seven levels of Consciousness are transcended. It is a seven-year cycle- from the lowest at the base- muladhara, to the highest above the head- sahasrar plexus of Consciousness. Normally, the jiva shifts seven stages, from childhood to old age, in forty-nine years; each stage takes seven years. It is the inner urge of the embedded soul to get redeemed fdrom its embodiment that prompts it to seek salvation.

However, every time the jiva reaches a particular state of consciousness, there is always a next higher step awaiting and the life span allotted is over before it tries for it. Thus, the jiva has to restart its journey from the beginning again. It looks for a suitable home soon after it leaves its mortal remains and successfully finds a new home to continue its spiritual practices. It is like the snail that pulls up and expands to move forward! The Bhagavad-Gita confirms these Observations.

Thus, the jiva makes little progress in every life due to the grinding problems of its worldly existence. One day, it realizes that it is the last lap of journey and makes a big jump, a quantum leap, and it is almost enlightened to reach there!

This is what may be a jiva is imagining in its cradle with its thumb in its mouth licking the elixir of saliva as an infant. This soliloquy of a jiva is heard by none, not even by its mother suckling it.

This brings out the mysteries, albeit in brief, surrounding the origin of life starting from the birth of the universe, the Sun, formation of the planet Earth in the Solar system, evolution of life-forms on this vibrant Living Planet, and the future of mankind.

It was so far believed that life existed only on earth; but, it is now held that ‘not only life-forms may exist elsewhere, but there may also be a planet like the earth with different kinds of life-forms and civilizations quite close to us! Let’s explore this aspect of evolution of life-forms and the nature of our existence in different perspectives such as spiritual sciences (the Brahmn-sutras, the Veda and the Upanishads, Pancharatra Agama Shasta, Srividya and Sri Chakra philosophy and religion, Vedic-tantric cults, ancient and modern geography- astronomical, physical, cultural, and biological, as also geophysical and geological, geomorphology, anthropogeography, etc. Further, chemistry is very important here since it plays a major role in evolution as a component of all living and non-living, organic and inorganic, and biological aspects and a catalyst of evolution of life-forms.

There are no differences of opinion regarding the origin of the Universe, or the nature and processes of evolution of life-forms, between the scientists and the spiritualists these days. Scientific discoveries have come very close to ‘Unity Consciousness’ (samyak-prajnya) by blending, rather, welding matter with spirit with the help of yoga (‘yuj’, meaning ‘join’). Spirit only becomes Matter and, Matter reverts to its earlier form of Spirit, with the change in frequency, intensity, and wave-lengths of vibration of the primordial microns (sub-atomic particle) or thought waves, respectively. Rather, now the entire universe is considered to be a matter of vibration of ‘thought particles called ‘thoughtron’ or electrical charges flashing in the vibrant mind as brain-waves, consciousness particles moving as electrons at the speed of light in ‘Wavicles’!

The secret behind this creation is to be discovered and this ‘mystery of man’ has to be solved. This book is all about Consciousness (chit or prajnya)andit is asserted here that only ‘chit’ exists and nothing else. Everything is ‘cit’, Consciousness. The Brahmn sutras assert: sarvam khalvidam Brahmna, meaning, “Everything is Brahmn. Consciousness is Brahmn- “prajnyanan brahmn”. This book traces the path of descent of consciousness from higher planes to the lowest level of the instinctive animal and human levels and its gradual ascent to higher and higher and higher planes of consciousness of the so-called manes, devata, tapo-janah or Rishis, and finally to brahmn- the Unity Consciousness, samyak, or nirvana. All the lower creatures from the human down to the arboreal, aquatic, amphibian including the viruses, worms, and the flies, are elemental creatures. The humans are the only ones who are equipped with the ability to imagine, forecast, weigh pros and cons, think and act, as well as, promote universal welfare and promote further evolution with the help of Nature.

Life is a continuous journey, with or without the physical, elemental body, theparthiva sharira, earthen (clay) like the one Ganesha we make and infuse prana (pratishthapana) and worship it. All animals including humans are supported by food and water. It is not clearly understood how the physical body is actively supporting the upper parts of the body in matters of intuitional knowledge, imaginations, constructions of theories of Gods and Nature, etc. The humans think and discover the mysteries of creation on the basis of ancient scriptural studies.

Consciousness (‘chit’) is a constant, omniscient, omnipotent, omnipresent, and self-effulgent one that pervades all creation. It is supposed to be vast and deep at higher levels in the universe and becomes very thin and sparing at the terrestrial level. There are zones of concentratrion and centres that shift from one state to another, one level to another, and even from one region to another. No wonder, a small backward village in Bihar today had as many as eight Buddhas and almost 500 Mahaviras at one time. We are all aware of our existence every second, every minute, every day, and our memories fail at the end; our present-day states of conscious-living is highly limited and restricted to just mundane level- eating, sleeping, and recreation (including copulation). But for this, we do not think anything higher!

However, the evolution is going on with the expansion of consciousness from the time immemorial, a beginning-less beginning, and remains so to the endless end at all the three levels, viz., the brahmnda, the pindanda and the andanda. It is a constant shift, a change, from the state of ‘silent-but-dynamic’, suspended animation, to a state of ‘vibrant energy’, only to return to silence, calmness of the absolute, pure silence- the state of equilibrium, a still mind as if nothing exists! Almost all the humans experience these different states of existence- jagrata, svapna, sushupti, almost every second of their life, but are not aware of it! Thus, one can make effort to expand from human to divine consciousness with the help of yoga, asanas (body postures), mudras (finger signs), and pranayama (breath-control) and Transcendental Meditation. Higher consciousness, ‘realms of existence’ could easily be experienced and visions of divine forces (Shakti or Devata) are possible after gaining certain levels of success (siddhi) in yoga and Samadhi.

Life, the phenomenal world, this sansar is the creation of our Mind. It exists as long as we are interested in it, rather, focus our attention with interest on the objects; it (the phenomenal objective world) disappears as soon as we shift our attention from it. There is no world when there is no mind or mood to look at it and experience it. Food on the table, for instance, comes into existence only when we are hungry. The question of looking for food does not arise if we are not hungry and we will not bother to look at it even if it is present before us. Things come into existence only because of our mind and moods.

The phenomenal world disappears as soon one closes his/her eyes as in deep sleep or dhyan and samadhi; there is no physical existence as long as one rests in peace in Samadhi (equilibrium state of mind). Man is a shuttle-cock of nature whose mind and moods are always changing from one end to the other like a pendulum and nothing moves in the end (like the waves stand-still when there is no wind). Anybody can trace this origin and destination of man’s journey (of mind and moods) on this earth, the cycle of changes, from this study. This is no where better explained than in the Bhagavad-Gita.

Creation is ‘Divine Will’. It is Hari chitta. ‘Life’is just pulsation, vibration of Jiva, due to vital-force, prana, Energy. It is Energy, Force, Intelligence, and Light. Lord’s Will is also the Jiva’s Will. It enjoys what it wills! “Will is Brahmn”. Will arises out of resolve (sankalpa) to put its desire into action mode. Here again desire is Brahmn. Everything sprouts from the ‘desire’,i.e., Brahmn at three levels- (a) brahmnda, (b) jiva at the jivatman (pindanda), and (c) the living cell (andanda) or the jivakosha level. The desire replicates at all levels from the single principle of Brahmn- Ekam advitiyam; it is the desire that “I am alone, I shall be many”, eko’ham bahusyam that creates the universe. If there is no desire to become many, multiply, the objective world does not come in to existence. So also, if there is no desire, there is no life. This desire manifests as prana, the life-breath (usiru). Nobody wants to die because of this desire and ultimately it leads to misery. This is the reason why the enlightened Gautama Buddha said, “Desire the root cause of all misery in life”.

Those who realize the futility of mortal life- full of suffering and misery, poverty and ailments, and disillusionment, gets fed up with this wretched life. Life offers no further excitement after one gets everything he wants. Depressions and dejections are bound to occur some times. The dejeced person resorts to suicide. But, a jnyani, on the other hand, looks at these as an opportunity to liberation. He remains aloof in a secluded life takes to deep meditation. He realizes the ‘truth’, the true nature of this existence. Some of these realized persons often come out of seclusionto share theirknowledge and experiences so gained, and help others who are in need of guidance.

However, it is reiterated here, ‘suicide is not a solution’ to life problems. The return journey is more difficult than ordinarily thought of. Probably, it is never ever possible to get out of this cycle of rebirths. Once the jiva gets in the mire of earthly existence, its body is made of the earthen pot and elemental components, it gets back to earth only to come back just like a grass that appears again and again with no end in sight. The way an embodied soul feels on its return journey is given in the Upanishads (See Kathopanishad, Garuda Purana).

Kathopanishat narrates the dialogue between Yama, the God of Death, and the young prince Nachiketa, son of King Vajashravas. Nachiketa wants to know the secret of death and what happens to jiva after discarding the carnal existence on the eart (kalevara). In the beginning, Yama refuses to reveal the secret about death and emancipation; he offers him anything he wants except the secret regarding death. Nachiketa refuses to accept anything that has an end, anything ‘that finally ends in disappointment and disillusionment’. He wants to know the mystery ofdeath.Yama says, “Death is transformation”.

‘Knowledge of the Self’ (Atmajnyan), understanding the immortal nature of the Soul, the Atman,helps jiva to regain its purity and emancipation.Once the jiva remembers its true nature it realizes its purpose and prepares for a return journey. It is just remembering who he is!Alas, whoever enters the gross earthly existence, comes within the Gravity of the earth, loses his pristine purity and instead acquires all the tamasic qualities. Attachment, desire, anger, selfishness, and other qualities rule the jiva.Even Shri Hari who descended to earthin varahavatarato save it (Lakshmi) and the Veda during deluge remained ignorantly happy until Narada came down to remind Him of His True Self. Such is the mystery of this martya loka, the mrutyu lok. The predicament of the embodied soul is narrated here in a nutshell.

A brief trajectory of the eternal journey of the jiva has been traced traced here. The jivatman begins as a stellar particle with the radiation of energy, the electromagnetic waves, from distant stars and finally reach the earth via sunrays. It all started with a big bang and the birth of a star and ends with the total withdrawal, may be in a swallow hole, say, a ‘Black Hole’, only to be ejected out somewhere else with all the memory intact!

15. THE ADVENT OF THE SOUL

(“SO, HERE I AM”)

The ‘Soul’ is an anglicised version of the Samskruta word Atman. It is also called the ‘Self’ of all. Atman is the core of the jiva. A jiva, life-form, or a living being, is a reverberating soul, vibrant energy, prana, or chaitanya or simply ‘shakti’.It is called jivatman here.

What is the source of Life? Where did Life originate?

The answer to these questions seems to be quite simple, but not so very easy to understand by one and all. Sound waves are said to be the source of all that exist. The Sun is the principal source of all energy, albeit there are the neighboring stars that are countless and capable of exercising considerable influence on life on earth. The chief source of energy for us definitely the Sun and it is also the source of power that is behind all creation. For centuries, mystics have been telling us that sound actually creates matter. (A mystic is someone who seeks direct contact or union with God.) Hindu, Buddhist and Jewish mystics believe that the Word creates and pervades everything that exists.But, the sound by which all things are created isn’t just any sound. It’s the Word of God.

In the Bible John wrote, “In the beginning was the Word, and the Word was with God, and the Word was God.” Interestingly, in the ancient Hindu Vedas we read, “In the beginning was Brahmn with whom was the Word, and the Word is Brahmn.”

Mystics believe the world is a reflection of infinite combinations of sound patterns. They say that all things, from the biggest star to the smallest flower—and even you and I—are coagulations of sound waves.

On a cosmic scale, there may be evidence that sound has left its imprint on the galaxies. Some scientists argue that the galaxies are not arranged at random but in a regular pattern of clusters. Now researchers are suggesting that it was primordial sound waves that helped create this pattern of clusters.¹

In the field of cymatics, Prof. Hans Jenny, a Swiss scientist, found that sound waves passed through various kinds of malleable matter, such as paste and sand, caused the formation of geometric patterns.Following Jenny’s lead, photographer Alexander Lauterwasser photographed the patterns on the surface of water set into motion by the sound of pure sine waves, vocal music and music by Beethoven. Looking at these patterns, we can begin to imagine how creation by sound might occur.The more one studies these things, the more one realizes that sound is the creative principle. It must be regarded as primordial. No single phenomenal category can be claimed as the aboriginal principle. We cannot say, in the beginning was number, or in the beginning was symmetry, etc. These are categorical properties which are implicit in what brings forth and what is brought forth. By using them in description we approach the heart of the matter. They are not themselves the creative power. This power is inherent in tone, in sound. (Hans Jenny).

Thus, it is quite possible that all movable and static objects with potential energy, chaitanya, hence dynamic,get their energy from solar radiation in the form of electromagnetic waves. Solar energy is a powerful source of all that is light, heat, life-force, magnetism, knowledge, information technology, intelligence, ability to transform objects, ability to create objects and recreate and transform- the creative and recreative power, etc. These are the inherent qualities of sunrays that appears as Light (prakasha). These are, indeed, the power (vimarsha), or prakruti that create the phenomenal objective world, includingjivas, Life-forms.

The ‘creative power’ (Kriya shakti) is called ‘Shree’ or Shakti in ‘Srividya’. The manifest forms of ‘Shree’, also called ’Lakshmi’ are numerous, such as, the Adhya Shakti, Para Bhattarika, Raja Rajeshvari, Sharda, Raja Shyamala, Durga, Kali, Chamundeshvari Bhairavi, and a thousand names, powers, functions, and qualities; thesenames and power are attributed to one Shree only. She manifests as Lakshmi of Narayana, Parvati of Shiva, or Parameshvari of Parameshvara, or Sarasvati of Brahma. These are the manifest forms of one single absolute power, parabrahmasvarupini- ‘That’ (‘tyat’) nameless, undifferentiated, attributeless supreme.One only manifests in different names and forms!

At this stage, the dualities have not yet formed since there is neither a perceiver nor the perceived. All dualities manifest with the formation of space, time, causality, qualities and attributes, the manu, manas, and manav (mind and man).

Thus, it is no wonder that we find a myriad of life-forms in different parts of the earth. If the Earth as a planet can manifest from the condensation of solar flares, why not the earth could create the wonders that we perceive as objective phenomena? Everything is thus vibration of energy in different fforms, intensity, amplitudes, and wavelengths. These create an illusion of changing forms of objectsover time and space. Thus qualities of objects manifest fom the elements that constitute them. All the physiological and anatomical featues are creted by a single formula! This is what is stated as yatha brahmnda tatha pindanda | meaning, ‘as is the universe, so is the jiva’.

The day of enlightenment is the turning point in the life of the jiva. Its return journey begins with the realization who the jiva is, and why it is wandering here aimlessly. It thus realizes the fact that, “So, here I am” as none other than the Brahmn. Aham brahmnsmi, is the realization of the Self. It is the realization of the Self as ‘tyat’, “tat brahmn- the immortal, the immutable, the sat”. It is the experience, “I Am That” (so’ham) in principle (tattvam). Here, ‘the word ‘That’ stands for ‘tyat’ (Samsk.) meaning the immutableBrahmn-the imperishable. I am the Sun in the Heavens (svah), the person in the eye (akshi purusha), the fire in the fuel and i am the fuel, the havis to be offered to the God Agni.

All jivas occupy some position, some status, and arrive at some stations in the course of their eternal journey. For a person of spiritual pursuits, it is important to know where he stands. It is extremely important to know the mystery of this universe and the evolutionary history and its scale. Brahmn is the ultimate and that can be attained here and now without doing anything, just being quiet! This level of understanding is not forthcoming to ordinary beings that have not run the mill, as yet, and reached the last station in life. Interestingly enough, the destination and the starting point of the journey are one and the same. This is known as realization. This is just akin to two persons who are sitting idle- one not knowing what to do, and the other having accomplished his assignments need not do anything.

To be more precise, everybody is at a certain level of existence in the scale of evolution. This existence is just like a way-side station in life’s journey to eternity. What station one has arrived at is left to his own understanding. Different people have different purposes and different destinations. One cannot decide about somebody else’s purpose of journey and destination, not even the means one adopts to reach there. There are a number of means of transport to carry the passengers to their destinations. Some take to a short distance journey and leisurely move about, whereas there are some who are in a hurry to reach and take to faster means. Whatever the means of transport, it is the Jiva that simply sits in the vehicle and not he body, that moves that matter here in adhyatmic studies. A person travelling in an aircraft has only to sit in his place. The rest will be done. So also in the spiritual attainments, the jiva has to just keep quiet, sit in one place eyes closed, unmoved, and contemplate on Brahmn.

A ‘brahmnvidu’ only can say, “I am” (so’ham,aham asmi)established inBrahmn- aham brahmnsmi. It is one’s own experience in transcendental meditative state at the highest level and nobody can question it, especially those who have the least idea about what it (brahmn) is! To attain to this state is not easy. On the contrary, the jiva runs hither and thither, looking for something that it does not even know. Only when somebody knows what he wants, he can be given some help or advice as to how to get it. But, like children, the adults too run around searching for that which does not exist! This is the tragedy of the jiva, the embodied jivatman. So everybody tries to become this and that and finally feels disappointed when he comes to know ‘that’ it is not ‘what’ he wanted. Thus, peace and happiness elude him who runs after mundane things.

It is common knowledge that people are known by their names and profession, butnone of these jivas ever bother to know that the body is the acquired ones and not the original pure state of the jiva. There was no name and a proper form to the jiva when it appeared on the earth. Somebody gave it a name and the body gradually took a shape. It continues to change its shape and appearances throughout its life. The child turns into an adolescent and a youth and gradually becomes old and infirm. In the mean time it may acquire any number of skills and present itself as this and that, but all these come to a naught when it lies in coma, or paralysed. In fact, nobody knows what a child will grow to be, not even whether it lives its full life. Whether it is Einstein or Stephen Hawking, Bhrugumuni, Vishvamitra or Vedavyasa these names were unknown when they were children they all appeared in a small bundle of flesh and bones. In fact the names in puranas are not the real persons, but mere characters depicting certain qualities of intelligence. So also the names, forms and functions! It is only after a long period of time, these names (not the persons?) came to limelight exhibiting certain level of understanding (with their brilliance of intelligence).

It is that intelligence, the level of consciousness attained and exhibited, and the frequency of vibration that is more important, not the name and form of the jiva.

We do not understand this simple truth. We maycall him by any name, as it is said,“a rose is a rose in any other name and form!” It is the fragrance; so also it is the vibration, not he, the person;it is this intelligence, the level of consciousness attained, that glorifies his existence. Call him by any name it is his Intelligence, his level of consciousness attained, and it is his station in life, but not the name and form that is important. This fact is highlighted by the terms Janaka, Veda Vyasa, Shankara in the scriptures. There are no such persons. There are several Shankaras and all are called Janaka.

The speaker and the listeners are referred to asthe sutamuni and the shounakas,(shrotadi ganas). This fact is not understood by the learned and they commit the blunder of reducing the Shaktis to vyaktis. Nobody knows which Shankara he is referring to when they say Shankara- whether it is a Shankaracharya of Kelady, Adi Shankara, avatara purusha Shankara, or any number of the namesake, because a number of them existed at the same time. Shiva has the power of appearing and disappearing wherever and whenever He wants and Wills. He also appears everywhere at the same time in any form He wills! This fact needs to be well understood while looking into the nature of the Atman.

This jiva shines in the glory of the Lord! Aditya, Narayana, Surya- the Sun only, shines and all others are mere shadows.

Hence, the names, qualifications and professions such as a doctor, engineer, businessman, or a professor are merely some means of identification by profession. These are the appendages to the pure and pristine soul that got embodied in soil, mire and grows by constant feeding of annam. The epic Varaha avatar of Lord Vishnu drives home the fact that even God had to exhibit the qualities of the earth once ‘He’, the Lord, visited here to lift the submerged lands and establish dharma and Veda as Lakshmi, Bhu Devi. These qualities of Vishnu on the earth are the acquired ones. His true nature is different. Anybody can take up a profession of his liking and that does not make himthat. It will not alter his basic position, say a child to its mother. He remains separate from that qualification, profession, and designation since it is not the real jiva; not even the hands and legs, or shape of his nose make him what he is in his true nature; he onlyappears as such and such, since these are mere adjuncts and may get deformed, distorted, or dislocated anytime! Anything made of parts is bound to get dismantled and ultimately nothing is left. This ‘nothingness’ is the only ‘Truth’. Hence, it is said, “Nothing that is called ‘me’ and ‘mine’ are real”.

“The only real one that exists is the Brahmn, not even the Soul, the Atman, or the individualised self.All others- senses, mind, intellect, ego,etc. are all mere adjuncts of existence.” A lot has been said about the subtler and sublime aspects of these concepts- Atman, Brahmn, Soul, Supreme Self, indivualized self, etc. Brahmn has been categorized from the Absolute, Abstract, Undifferentiated, Qualityless (nirguna) to one of highly adored Omniscient, Omnipotent, Clairvoyant, Omnipresent, full of good qiualities as Saguna Brahmn. Similarly, the individualized self is the ego that goes on presenting as the ‘i’, the person- physical and psychic/mental/egoistic). The other ‘I’ (aham) is the Soul, the Atman, the core of the substance. But the English words- Soul and the Self are poor substitutes for the word Atman in Samskruta. There is no substitute for the word Absolute Brahmn. Actually, the spiritual seeker should identify him self with this supreme Self, Brahmn. This experience of one self with the One, no other (Ekam, adviteeyam) is attainment to Brahm sayujya.

When i say ‘my Soul’, or ‘my Atma’, it does not refer to the real, I, the undifferentiated, unmanifest,pure state of Consciousness- parabrahmn.The real ‘I’ is Brahmn.All other things are its forms- visible or invisible, subtle or gross manifestations; these are the vibrations of that great Unmoving Eternal, Unmanifest something. It is inexplicable. Hence, any attained person- one who has realized the Truth, gives up everything-his mental afflictions, ego, and the psychic/emotional attachments such as- I, me, mine and, along withwhich these qualitiesalso go the worldly objects which he refers to as his wealth,his acquisitions such as car, house, family, relatives, and friends. The attained person realizes the fact that all his attainments such as educational qualifications, designations, awards, trophies, prizes, shields and certificates and testimonials are mere meaningless acquisitions that may, at best, boost up one’s ego.In fact, these aregreat obstacles to spiritual progress and realization of the Self (Atmajnyan).

The ultimate realization of a yogi is the absolute state of brahmn, ‘nothingness’. There is nome, mine, the ‘i’ here. He knows that principle and has experienced nothingness- absolutely devoid of name, form, function and attributes and qualities.

“I am nothing” is the correct understanding. But, the feeling of ‘I am’ also goes here!A yogi realizesthat he is a speck of stellar dust particle, a Spark of Fire (Angira), a particle of Energy (chaitanya).This level of understanding is not forthcoming unless one becomes a brahmarishi. This state of ‘nothingness’is called‘nirvana’; but, nirvana is not shunya, void. It is dynamic silence, potential energy, suspended animation, or like a bomb ready to explode any time. This nirvana, salvation is Liberation of the embodied Soul, mukti.Whosoever knows that theterrestrial temporal existenceis unreal, knows the ‘Truth’. Whosoever attains this pure state of ‘liberation’ is the Buddha.

All our attainments are at a certain level of evolution, a state of existence in the evolutionary scale ofMental-mental level of existence, as stated by Shree Aurobindo. The humans have passes the earlier two states of- the Physical and the Pranic or the Ethereal. The Spiritual is yet to be attained. Only a few have attained the Mental-Spiritual state.It is only a station in life that one recognizes here as ‘so and so’, and that is not the‘truth’. Of the four children, one may be a saint, another, a doctor, engineer or an advocate. That does not preclude them from the status of being children of the same parents. When we attend the congregations of different religious leaders, it may suddenly flash that it’s all a drama, people wearing different colourful robes delivering the scripts, notwithstanding the fact that they come from different sections of society representing different religions and cults. It is really a drama on the stage (world) and nothing beyond that for a ‘jnyani’! This fact will be realized when school children enact a drama and present themselves in different attires of religious heads! The grown-ups, too, play a drama in, the so called real life! It makes no difference whatsoever. There is no truth in religion if it is dividing and dissecting, separating people on grounds of faith and rituals. The spiritual development rather unites, unifies (yuj), joins-jivatman with paramatman. This is the only ‘Truth’, all else untruth, amounting to fraud cheating the gullible. In fact, nobody had a name when he/she was born and it is an accident that one is born in a certain family practicing some religion or faith. Man is born free but gets entangled in chains everywhere!

Hence everything is an illusion. Growth and development from childhood to old age is a transition in life, and hence, not real. There is no meaning in showing off as- “I am so and so”! it is much worse when a person gives a small piece of paper as his visiting card (with all his bio-data, Curriculum Vitae?). It appears as if he is belittling himself! Only ignorance speaks here, not his knowledge. For instance, a person with a phone number, a house and its door number, printed on his visiting cardis not bothered about, whereas, a learned person visiting the town is invited by one and all! Everybody wants to take him home and treat him with delicious food and presents.

A deeper understanding of one’s journeythrough time will reveal the truth. All the accolades and attainments, worldly success,are blemishes, stains, blot, on the crystal-clear Soul; it is like a red flower covering the crystal (sphatika) Lingam. There is no salvation, mukti, to the embodied Soul unless the blemishes of the Soul are cleansed. The Soul, in order to be free, must attain to that purity which it had before its arrival to the earth. It (the Atma) should be lighter than an ionic sub-atomic particle of Hydrogen- that emit rays of lasers and quasars quarks, guans, neon, bosons, fermions, thoughtron, chronons, hadrons, and gravitons, etc. that are either non-existent or just trace that do not appear even in subtler forms. They are just intellectual jugglery of the mind; if at all they exist in traces, they have to be cleansed before the jiva leaves the elemental body and enters the space, travelling at the speed of light via sunrays without hovering here and there as a prarabhda, pishachi, or a ghoul or ghost (pretatman). Otherwise, the jiva is stuck; there is no salvation.

So, “Here Am I, what I am”is the position attained by a jiva during its long sojourn and arrived at some state, in some name and form. This is not the truth since that state has to be properly deciphered from the code language of the Veda. The Veda narrates the history of creation, evolution and positions at different levels.Thus, the biography of a soul is a long story of billions of years, cut short. No wonder that, I, here as a jiva, now remember and try to trace my origin and destination. This “I”(Atman) only came riding different means of transport such as- the sunrays, ether, passed through the Space (Akasha), Air (Vayu), Fire, clouds, thunder and Lightning, rain and snow, entered the sources of food such as soil, plants (annam), and finally landed in its would-be mother’s womb (as a sperm) from its father’s food as blood, bone marrow, semen, desire, thoughts, dreams and aspirations, to create a form of a jiva of the kind of its would-be parents; remember they are not yet parents unless the ‘I’,as a child comes out of mother’s womb and they joyfully say, “We are now parents”. In fact, Lord Shiva and Parvati are the Divine parents of one and all.Jagatah pitarou vande pArvati parameshvarou | This ‘I’ (aham) is their chidananda rupam. Born as we are children of God, represented by the symbolic icons of Ganesh and Shanmuka, all are elemental creatures. At that initial state, the primordial matter, there is no visible physical form as such, and it’s just ‘vibrant energy’ expressed in thought, ‘divine will’- “I am alone and shall be many” (eko’ham bahusyam).

The epic story of Ganesha’s birth is well known. During the Ganesha festival we bring the idol made of clay and perform rituals (puja) during Ganesh festival. As the story goes, Gouri/Parvati, the Divine Mother, makes the doll of a baby calls it Ganesh and infuses life into it. However, Shiva beheads it and a transplant had to be made (by an elephant head). Thus, a strange figure comes as our Deity of vidya (Knowledge) as also one who wards of all obstacles (vighna-nivaraka), the Lord of Ganas (Elemental Forces). Incidentally, the elephant figure-head is symbolic of keen eyes, pure Intelligence, sharp ears and a long poking nose (interested in all affairs?). As a brain-child, born out of the daughter of Himalayas (meaning earth), Ganesh is an elemental God and represents all jivas on earth. Every one breathing here is representative of the Deity of the basal plexus of consciousness, muladhara prajnya. There is no other Ganesh than you and I. But for this elemental nature of creation, there is no other significance. Thus, when we say we are rational beings, we are the ones (I), et al, sitting on the Rat and going everywhere.

Besides this epic version of our creation, we the humans are literally the embodiment of consciousness, albeit a little, partaking of the ‘Great (mahat) Ocean of Consciousness’ (‘chit-sagara’). There are four principal components of the jiva, the human being- the physical (bhoutika sharira), the mental or the psychic (manas or manasic), the ethereal (pranic energy), and the spiritual (Atman). Normally, these components should work in unison harmoniously under the guidance of prajnya, self awareness (pure consciousness). There is always a higher force (Shakti) called ‘paramatman’ controlling the jivas. However, the jiva does not maintain this pure state of conscious existence, one of harmonious existence, well synchronized, often loses its psychosomatic balance due to the various needs of the body; the influence of wavering mind, and sensual desires and pursuits leaves the jiva in disarray. Actually, all the problems of the jiva begin here, mostly due to its sensuous life and endless insatiable wants and desires.

“These true desires are covered by what is false. Though they exist always, yet they have a covering which is false. Thus, whosoever belonging to the embodied creature has departed from this life, him he cannot see in this world with his eyes.” [Samaveda, Chan. Upa. VIII, III - The Serene Self and Satya Brahmn, 1]

Since the desire is Brahmn, it is not difficult to fulfil its desires. “And if he desires the world of food and drink, by his mere thought food and drink come to him. Having obtained the world of food and drink, he is happy. And if he desires the world of song and music, by his mere thought song and music come to him. Having obtained the world of song and music, he is happy. And if he desires the world of women, by his mere thought women come to him. Having obtained the world of women, he is happy. Whatever country he longs for, whatever objects he desires, by his mere thought all these come to him. Having obtained them, he is happy. [Sama Veda, Chan. Upa. VIII, II - The Fulfilment of Desires through Self-Knowledge, 7 – 10].

First, the jiva forgets who it is! Second, the jiva thinks the physical entity- body is real. Third, the jiva forgets its divine origin and gets embroiled in its earthly existence and suffers due to the qualities (gunas) of the soil, water and food. Finally, when it takes to yoga and establishes its harmony it becomes a jnyani and realizes true nature. Finally, the jiva exclaims, “So, Here I Am, what I am.” This awakening will not come so easily unless it runs the mill of life and gets rude shocks and gets knocked down hard here and there. There are also strange ways of the Lord who grants mukti to His ardent devotee in His own inimitable ways. Let’s see how the journey starts and ends with the Realization of the Self.

“I am that”- pure, unblemished, undifferentiated Soul, the‘Self’, the Brahmn”. Realization of the Self, the Soul, as the spiritual element- constituting the core of the substance Atman, makes the jiva, the jivatman. The crux of the problem is of the ‘embodiment’. A little soil, water and heat, the energy creates a shell and starts vibration, the jiva. This vibration stops when the Energy declines due to the nature of the elemental body, its inability to hold on. Salvation lies in this realization, since it will bring about the awareness of the Energy aspect and its nature as well as the nature of the body and mind full of blemishes. Scientists try to explain this ageing process as a natural event and attribute it to the role of protein membrane that covers the genes and chromosome cells. It is lack of production of protein and the consequent cells falling apart or dying that cause dementia, and other diseases.But, the body is immaterial to the pure Soul (that is obscured by sheaths and qualities). But the question remains why man has to suffer old age carrying on the burden of the body when there is no physical strength. Why not the prana leave the body when the person is no more capable of sustaining it? The answer is said to be Karma. A yogi knows this and prepares for his last journey to go into meditation (samadhi) and can shed the body at will.

“The precursors of perfection in yoga, they say, are lightness and healthiness of the body, absence of desire, clear complexion, pleasant voice, sweet odour and slight excretions. As gold covered by earth shines bright after it has been purified, so also the yogi, realising the truth of Atman, becomes one with the non-dual Atman, attains the goal and is free from grief. And when the yogi beholds the real nature of Brahmn, through the Knowledge of the Self, radiant as a lamp, then, having known the unborn and immutable Lord, who is untouched by ignorance and its effects, he is freed from all fetters. He indeed, the Lord, who pervades all regions, was the first to be born and it is He who dwells in the womb of the universe. It is He, again, who is born as a child and He will be born in the future, He stands behind all persons and His face is everywhere. The Self-Luminous Lord, who is fire, who is in water, who has entered into the whole world, who is in plants, who is in trees-to that Lord let there be adoration! Yea, let there be adoration!” [Yajurveda, Sveta. Upa., Pt I, Ch II, 13-17]. Thus, it is clear that the manifest world of objects is nothing but the manifest Brahmn.

16. THE RETURN JOURNEY OF THE SOUL

(On Death and Thereafter)

The return journey of the jiva is facilitated by a number of techniques as stated in the yoga Upanishads. A sincere seeker, sadhakamay take recourse to yoga according to ashtanga yoga sutra of Shandilya or Patanjali, chakra dhyana with bijakshara japa, hatha yoga, Kundalini yoga, Shree Chakra dhyana with mantra japa, etc stated here. However, Atma-jnyan is amust here.

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

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

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

The Master said:I am not dead yet!

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

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

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

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

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

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

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

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

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

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

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

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

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

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

What is Death?

The term ‘death’ is a misnomer. There is nothing like the ‘death’, an end, since there is neithera ‘birth’ or a beginning, nor an end! “What is not born cannot die”, says the Lord. The Atman as an ion of energy is never born! It is eternal, nitya and nirantara. There is neither a beginning, nor a middle, or an end (adimadhyantarahita) to the ‘sat’.“I am unborn”, says the Lord. Further, “I only exist and nothing elsebesides Me”, says theLord!

What is meant by ‘I’ here is very clear. It is the Self, the Atman, that is unborn and immortal, that is the ‘I’. It is the same self that everybody uses in his/her everyday life and that which disappears in deep sleep! Moreover, when the jiva gets rid of its elemental body, it is transformation, not death.Death is said to be transformation; it is change.Some construe it as the end. In the light of the concept of rebirth death cannot be the end of one’s journey, unless all the karmakleshas are cleansed and the jiva becomes pristine pure, as pure as the state before its arrival on the earth. This is a remote possibility since the desires and attachment of the jiva bind the soul to the recurring elemental body.

What happens when the body becomes weak and the organs start deteriorating and becomes completely inert? Degeneration, death, and decay begin with depletion of energy. As already stated, energy is the principal component of the jiva as Prana. This energy is constant. Energy comes from the surrounding universe (dark energy) and a little comes from secondary sources. Dreams, thoughts, emotions, instincts, etc. that emanate from the vibrant Mind is also energy. There is also energy that is seen in eating, talking, walking, reproduction and intelligence. These are all secondary energy. These actions consume lot of energy and make the body weak. Neurons and the neural network carry energy (prana) and sustain the jiva and its functions. The number of neurons in a human brain and nervous system is about 86 billion and there are a hundred trillion synapses in human brain alone!

Normally a gene creates a cell that replicates itself and the enrgy required for this comes partly from environment- air, food, and partly within- the inherent primary sources. Continuous supply of ingredients along with primary energy is required to sustain the growth of the body and sustenance of the protein function. Depletion of energy takes place in the course of the restless activity of the jiva. However, death remains a mystery.

Death is a loose term and it applies to inorganic substances such as metals and other elements, too. Hydrogen is the first element to which all other elements owe their origin. The intial state of plasma changed to a gaseous state and finally attained solid state. During this process radio-active metals kept losing their their particles through radio-activity. This loss of their atomic number (like isotope U234) changed their identity. Thus radio-active elements like Uranium become lead, hydrogen became helium, etc over a definite period of time. There is instability due to change and there is a constsnt effort to attain balance and stability in this process. Change in the chemical milieu lead to change in identity.

There is no end to this change and complete stability is never possible. Thus, the whole universe is unstable. The stars are always transforming some becoming dwarfs or black holes, a state that is not completely docile or dead but pulsating, rotating and absorbing energies. The plasma state itself is a volatile, extremely chaotic movement of electrically charged particles at great speeds. Death of metals means losing identity and assuming another form. This change also apllies to organic substances and life forms.

Hence, when we say a person dies, it may mean that the jiva has attained a change in form, rather, from a physical form to ethereal, or formless entity. The pitrs, gods and angels have no physical forms, but do have the manas, buddhi and ahankar. They can see and act through manas. The Bhagavaad-Gita gives a detailed account of journey of the soul. The path of jiva’s return journey is explained such as archi (light) marg and dhumra (dark or clouded) marg after death.

In brief, it suffices here to state: “There are ‘Seven Realms’(sapta loka) in which the jiva can freely move and settle about. The lower ones are inferior to the humans whose actions are not worthy of and detriment to others. The higher ones are the the three levels of the manes (pitrs) followed by several of gods and angels such as: gandharva, yaksha, kinnara, deva, followed by several other realms of jnyanis, tapojanah- Rishis such as brahmnrshi, devarshi, maharshi.

When the humans discard their physical body, it is consigned to elements such asfire and water. Wind carries the jiva’s soul to these higher levels according to the atomic weight of the soul. The blemished soul is so heavy full of attachment (moha) desires and abhinivesha (love for its physical body) cannot rise from the place of the dead body! It hangs on to something until the final riuals with powerful mantra drive it out; however, it lingers on in the surroundings as pishacha, ghosts, and spirits only to catch somebody desiring to beget an off-spring! Lo, it comes back with a form within a few months! This form may be of a cat or dog, a parot or anything! This is how the pets come to our house and become part of our life. If newly weds arrive in the house where the soul is lingering, it enters the food and take birth in thatfamily. This prompts us to say that everything is prarabhda, karma. Unless a person takes to yoga and cleanses of his karmaklesha, is debt-free, runamukta and aspires for liberation from repeated embodiments, it continues to change from one form to the other.

Further, it is also true that all those who come to us, say, as wife, children, relatives, guests, friends, pet animals, or even some divine or evil thoughts and ideas, are created by destiny.

” God may appear in any form he pleases to assume!” Thisis why we have to treat children, friends, guestsand pets as god. The Veda says, athiti devo bhava| It is also expressly stated that a human life-form is the result of good deeds in past lives. It should now be diligently used to climb up the ladder and one can reach upto the state of a Buddha, a Krishna or Brahmn. The Upanishads make these points clear.

The Manes or pitrs, the gods may not have the physical body and the senses, but they do possess the mind through which they can see and hear, bestow grace on us, and they do have intellect and ego to help us when we pray them for our progress and success. We do need the blessings of the departed souls who have attained divinity at higher and higher realms. Thus, it is customaryto celebrate anniversaries, festivals and offer them our gratitude by way of serving choicest food.

As regards death, the scientists present a different picture here. They say, “Individuals belonging to higher species are defined by the genetic code and the kind of proteins made by the chromosome, genetic codes, RNA, with the help of the raw materials absorbed. The life energy remains all the time responsible for the genes to act. The stages in childhood, youth, and old age are the result of progressive diversification and an increase or decrease of the number of proteins manufactured by the system in response to the needs of the beings.”

“Transformations from one stage to another is already encrypted within the genes in the form of innumerable genetic codes, goes on seamlessly. However, death cannot be regarded as one more stage for the simple reason death may happen any time at any stage; it marks a stoppage of production of proteins, not diversification. Therefore, death of the jiva, in the case of eukaryotes and higher forms, seems to be different from mere loss of identity to another living identity. It is the loss of the ability, gradual or sudden, to make proteins.

Protein supply may be stopped under conditions of destruction of genetic codes where the gene will be unable to pass instructions to the RNA for making proteins, despite the availability of raw materials. It is also possible that the protein supply is suddenly stopped due to withdrawal of raw materials and no new chromosomes are produced. It may also be possible that life energy is blocked from reaching and activating the enes leading to stoppage of all functions causing death. This may happen due to diseases, or accidents, or damage to protective covers of the cells of the eukaryotes causing failure of genes, DNA and RNA functions. Even if no such things happen, the chromosomes may stop producing proteins, one by one, due to prior encryption. This is called programming of the Jiva’s tenure, or the Lord’s will.

Matter cannot be created or destroyed. So also, the cells continue to receive primary energy and in the process continue to produce proteins that convert it to secondary energy. This energy – matter – energy dynamics continues until the proteins stop getting instructions to function and become dysfunctional. This is in essence the ageing process followed by natural death. We call this fate, destiny, karma, or will of God since we cannot control death, nor do we know when exactly this happens. May be our genes and genetic variations can be turned off and on by behavioural choices.

When the dead body is disposed of either by putting in a grave or consigned to fire, the elemental body disintegrates and reverts to its primary state of hydrogen, oxygen, nitrogen, mthane, phosphorous and these again start another cycle of combination, permutation may start the process of formation of life in some other form all over again. [courtesy: Adapted from the article:“Life and Death” by Prof. Kaulir Kisor Chatterjee, Prabuddha Bharata, April 2014, pp. 299-303).

Let’s see what Upanishads say in this regard,

“They carry him to be offered in the fire. The fire becomes his fire, the fuel his fuel, the smoke his smoke, the flame his flame, the cinders his cinders and the sparks his sparks. In this fire the gods offer the man as libation. Out of this offering the man emerges in radiant splendour. Those even among householders who know this, as described and those too who, living in the forest, meditate with faith upon the Satya Brahmn (Hiranyagarbha), reach the deity identified with flame, from him the deity of the day, from him the deity of) the fortnight in which the moon waxes, from him the deities of the six months during which the sun travels northward, from them the deity identified with the world of the gods (devaloka), from him the sun, from the sun the deity of lightning. Then a being created from the mind of Hiranyagarbha comes and leads them to the worlds of Brahmin. In those worlds of Brahmn, they become exalted and live for many years. They no more return to this world. But those who conquer the worlds through sacrifices, charity and austerity reach the deity of smoke, from smoke, the deity of the night, from night the deity of the fortnight in which the moon wanes, from the decreasing half of the moon the deities of the six months during which the sun travels southward, from these months the deity of the world of the Manes and from the world of the Manes, the moon. Reaching the moon, they become food. There the gods enjoy them, just as here the priests drink the shining soma juice-saying as it were: Flourish, dwindle. And when their past work is exhausted they reach this very akasa, from the akasa they reach the air, from the air rain, from rain the earth. Reaching the earth they become food. Then they are again offered in the fire of man and thence in the fire of woman. Out of the fire of woman they are born and perform rites with a view to going to other worlds. Thus, do they rotate;those, however, who do not know these two ways become insects and moths and those creatures which often bite (i.e. mosquitoes and gnats).” [Yajur Veda, Brih. Upa, VI, II-The Process of Rebirth, 16].

“Whoever wishes to attain greatness (i.e. wealth for performing sacrificial rites) should act as follows: On an auspicious day of the fortnight in which the moon waxes, under a constellation bearing a masculine name, during the northward journey of the sun, he should undertake for twelve days a vow connected with the Upasads, gather in a cup or a bowl made of fig wood all the herbs and their grains, sweep and plaster the ground, lay the fire, spread the kusa grass, purify the offering (clarified butter)according to the rules, place between himself and the fire the mantha (the paste made of those herbs etc.) and offer oblations with the following mantras:” [Yajurveda, Brih. Upa. VI, III-Rites for the Attainment of Wealth, 1]

“When I pack up and leave, I first gather all my five life –forces so far distributed in the body- the vyana, samana, udana and the apana and merge it is the vital Prana. I recollect all that I have thought of, and accomplished and put them in the basket of Mind and send it to the chamber of ego. This ego accompanies me wherever I go. Thus, this becomes the seed-basket for my repeated appearances on this earth in different forms: thus spake the Soul.”

Who resides in the body and who created this abode? The person, Purusha, is the Prana Deva. He comes as Shree Hari Sarvottama-Narayana and lives as Jivottama- Vayu Deva. He sits in and creates his hri daya (the heart) and it is He who breathes through the Jiva. He stays as long as He Wills and changes His abode whenever He wants. It is all His sweet Will and pleasure! There is nothing the jiva can do here. However, the jiva is given the fee will to opearate the mind and senses to fulfil its desires. This brings in the problem. A viveki, jnyani, wise jiva decides to coimpletely surrenders to the supremr Will and live happily. This is mukti. This will take the jiva from the mortal abode to the Imperishable Brahmn. Vaikuntha is the name given to Vishnu’s abode, whereas, Kailasa is the name given to that of Shiva. These names have the seed letters- va +ai+ kuM+tha,and ka+(ae)ai+la+sa, respectively, that stand for the power of creation, sustenence, and dissolution. However, not all jivas are blessed with this direct return passage immediately after death since they have not prepared for this journey as yet. These jivas full of unfulfilled desires still hanker after sensuous pleasure and do not have the desire to return. Let’s see the fate of such disgruntled ones when they leave their moratl coils. Most of the jivas have ended their mortal life in an unconscious state due to the trikas- vata, pitta, kafa, the last one that cause breathing problems. Some have abruptly ended in accidental death.Some have been brutally killed in some riots, or family feuds or disputes, and some due to suicide. Very few have peacefully died due to old age. What happens to these jivas is narrated by Parur S. Ganesan in his book:” Ghosts, Occults and Exorcists”.

There are a variety of spirits of the dead still wandering in dark such as goblins, ghouls, gnomes, vampires, witches, imps, werewolves, pishachas, or wild spirits. It is possible that a craving soul soon tracts its course to take birth in an appropriate family where its deires or fulfilled; if not get aborted and find another. Avengeful ghost like the victim of a murder refuses to leave until the wrong done to it is avenged; some will enter the body and create a hell of a problem to such possessedpersons. Ghosts of persons killed due to land disputes, jilted lover, or in property disputes, hover over to take revenge. However, there are good ghouls who are helpful, too. There are many stories told about some ghosts of grateful servants who continue to serve the family even after the master is dead. There are weak minded persons who succumb to the mischievous ghosts who do not harm but create problems. Strong-minded persons do not bother about these spirits. Those who have extra-sensorial power can see and talk to these spirits. There are many photographs of ghosts, but these are very hazy depicting only eyes and some sort of human form, that’s all. These things are yet to be scientifically studied.

The souls that are stained with desires, blemishes of attachments and anger are the stubborn ones that cannot be ridden even by Vedic chants and other rituals and after-death ceremonies. Some souls are so heavy by atomic weight count that they do not leave the place (escape gravity) where the person died, especially the one who has kept his treasure there. Some live in the vicinity and try to enter the food of the newly-wed family members and reappear in flesh and blood within a year!

Ghosts of persons who have committed suicides are believed to be wandering till someone gives it an eternal transmission. But nobody entertains wandering ghouls. There are ghosts of children, young girls, old women, etc. Thus the return journey is not easy. One has to prepare oneself for a safe journey. Many yogis take to control prana and leave the body via the sushumna nadi taking recourse to activating the Kundalini. Some take to chant mantra and go into samadhi. Jalasamadhi and agni-samadhi are not acts of suicide as normally believed. Those who have realized Brahmn become immortal in the sense they have already dropped the body-consciousness and they have withdrawn senses, mind, and ahankar within and they rest in peace.

Departed Souls in order to gain safe passage, should have attained knowledge of the return path and be guided by the elemental gods, particularly atimaharudra who is called ativahaka(who convey the soul) to Brahmn. Jal (water) and Agni (Fire) conevey the departed souls to Air (vayu), who in turn, convey to ether (akasha). Prana rests here.

“Dwelling in this very body, we have somehow realized Brahmn; otherwise we should have remained ignorant and great destruction would have overtaken us. Those who know Brahmn become immortal, while others only suffer misery.” [Yajur Veda, Brih. Upa., IV, IV-Death and the Hereafter, 10 – 14].

When he, the jiva, departs from the body if he is a mere ritualistic and ignorant of Brahmn he then goes upward by these rays toward the worlds which he has gained by his meritorious work. Or, if he is a knower of the doctrines of the akasha in the lotus of the heart, he then meditates on Om and thus secures entrance into Brahmnloka. Or, if he is ignorant he attains lower bodies. The knower attains the solar orb as quickly as one directs one's mind from one object to another. This indeed is the door to the World of Brahmn for those who know; for the ignorant it is closed. On this there is the following verse:

“There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. Other arteries, going in different directions, only serve as channels for his departing from the body, yea, only serve as channels for his departing from the body.” [Samaveda, Chan. Upa., VIII, VI - The Course after Death for the Illumined, 5-6].

Prajapati said: “The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand.” “He who has known this Self from the scriptures and a teacher and understood It obtains all the worlds and all desires.” The Gods (devas) and demons (asuras) both heard these words and said: “Well, let us search out this Self by searching out which one obtains all the worlds and all desires. Indra, among the gods, went forth and Virochana, among the demons. Without communicating with each other, the two came into the presence of Prajapati, fuel in hand. They dwelt there for thirty-two years, practising celibacy (brahmncharya).” Then Prajapati said to them: For what purpose have you both been living here? They said: A saying of yours is being repeated by learned people: “The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That, it is which should be searched out, That, it is which one should desire to understand. He who has known this Self and understood It obtains all the worlds and all desires.' Now, we both have dwelt here because we desire that Self.” [Samaveda, Chan.Upa., VIII,7 - The Person in the Eye, 1 - 3]. Prajapati said, “It is this- the heart (intellect). It (the heart) is Brahmn. It is all. Hridayam (the heart) consists of three syllables. One syllable is hri; and to him who knows this, his own people and others bring presents. One syllable is da; and to him who knows this, his own people and others give their powers. One syllable is yam; and he who knows this goes to heaven.” [Yajurveda, Brihadaranyaka Upanishad V, 3-Brahmn as the Heart, 1].

“That intellect Brahmn was verily this- ‘satya’ alone. And whosoever knows this great, glorious first-born one as the Satya Brahmn conquers these worlds. And his enemy is thus conquered and becomes non-existent-yes, whosoever knows this great, glorious first-born one as the Satya Brahmn; for Satya indeed is that Brahmn.” [Yajur Veda, Brih. Upa., V, 4 -Meditation on Satya Brahmn- 1].

Knowing full well these, the learned ones offer prayers to Gods to ward of all evils, begged pardon of their evil thoughts and desires, actions and request for redemption.

“Loosen me from my sin as from a bond that binds me. May my life swell the stream of your river of Right! Let the thread of my song not be snapped while I sing or my work be cut short before its completion! Drive far, O Varuna, all perils. Receive me graciously, O King. Like a calf from its cords, undo me from the troubles that bind me. Without you I am powerless even to open my eyes. Spare us, O Varuna, those dreadful weapons that strike the sinner when you utter the word. Let us not pass from light into darkness. Disperse, for our comfort, all that would harm us. We will sing your praises, O God almighty, now and forever, even as of old. On yourself, O Immutable, are fixed our resolves, firmly established as if upon a mountain. Remove far from me the sins I have committed. Let me not suffer for the guilt of others! Many dawns shall yet arise to shine upon us. Let us partake of them so long as we live!” [Rk Veda II, 28, 5-9]. The World of Brahmn belongs to those who obtain by means of continence the seas ‘Ara’ and ‘Nya’ in the World of Brahmn. For them there is freedom in all the worlds.[Sama Veda, Chan. Upa. VIII, V - Continence, 4].

Now, those arteries of the heart are filled with the essences of brown, white, blue, yellow and red liquid substances. Verily, the sun yonder is brown, it is white, it is blue, it is yellow, it is red. As a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both worlds, this one and that yonder. They start from yonder sun and enter into these arteries; they start from these arteries and enter into yonder sun.

When a man is asleep, with the senses withdrawn and serene and sees no dream, then he has entered into these arteries. Then no evil touches him, for he has obtained the light of the sun. And when he becomes weak, then those sitting around him say: Do you know me? Do you know me? As long as he has not departed from this body, he knows them.[Samaveda, Chan. Upa. VIII, VI – The Course after Death for the Illumined1- 4].

Shvetaketu, the grandson of Aruna, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, who was being waited upon by his courtiers. As soon as the king saw him, he said:

Is it you, boy?

He replied: Yes, Sir.

Then the king asked: Have you been taught by your father? Yes, he replied.

The king said: Do you know how people, after departing from this life, proceed on different paths? No, he replied. Do you know how they return to this world? No, he replied.

Do you know why the other world is never filled up even though so manypeople go there again and again? No, he replied.

Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up and speaks? No, he replied.

Do you know the means of access to the path leading to the gods or to that leading to the Manes, that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: 'I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along with them the departed souls are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).'

Svetaketu said:I do not know even one of these. Then the king invited him to stay. But the boy, disregarding the invitation, hurried away. He went to his father and said:

Did you not tell me before that you had fully instructed me? What then, my intelligent child? That fellow of a person of warrior clan (kshatriya) asked me five questions and I did not know one of them.

What were they?

These, said Svetaketu and he recited them. [Yajur Veda, Brihadaranyaka Upanishad VI, II-The Process of Rebirth, 1-3]

There are a number of people who have experienced what is death and some have stared at it from closest quarters. The best source to know about- “What after death?” is the Kathopanishad and Brihadaranyaka Upanishad. Garuda Purana and the Bhagavad-Gita give interesting details of the fate of an embodied soul, the jiva. Yajurveda and Atharvaveda give a lot more information about this.

Most of the Jivas are blemished in the sense that they are full of desires and memoriers of unfinished tasks, and karma-klesha, vasana. The jiva suffers due to its ignorance. Its intelligence is clouded. It is ever involved in acquisition of worldly objects and its desires and wants are insatiable. It is full of greed, selfishness (svartha) and ego. It is this attachment (moha) and greed (lobha) that is the cause of ‘eternal bondage’.

The soul that descended as pure consciousness or ‘chit’ entered the earth’s gravitational field as a hydrogen particle and reached earth’s surface passing through the clouds, raindrop, water body or a fieldand got embedded in soil and took life-form as a vegetable, fruit or food grain, or just water and formed the Life-force- prana. It formed an individual entity such as a plant, animal, bird or fish and frog. As prana in the jiva it sustained it with the help of the other elements and compounds- as food and nutrition. The form and function differed although the core of the substance, the atman, the life force (prana) remained the same in all. Intelligence played significant role in all the embodiment of the soul.

The pristine soul that entered the jiva got tainted with the qualities acquired from the elements and thereby lost its original pristine purity; it gained enormous weight as its embodiment added to its weightless state. Besides the food and its qualities that are essential for its growth and development, the accessories needed for its function added to its problems and it became imprisoned in its own shell like a silkworm in its cocoon. A number of invisible forces such as mind, ego, and thequalities of the elements began to operate on the jiva, made it incapable of escaping the gravitational pull of the earth and thereby added to its miseries, The jiva got trapped and within the five sheaths (pancha koshas). If it ever tried to recollect the previous pure state and worked for release from this self-imprisonment, it may discard as much burden as possible, but not within a life time. It may regain freedom with the help of a Guru after a long period of spiritual practices. These practices too require hundreds of lives to totally cleanse the stains and blemishes and become totally pure and regain its pristine state, rather, become lighter than an ionic particle of Hydrogen. However, a soul that has discarded its physical entity may reach the lunar sphere, only to return to earth. It is difficult to escape the magnetic field due to its atomic weight. It has to become as light as hydrogen, or even lighter to escape the gravity. When it reverts to its pure and pristine state ofLight particle and enter the sunrays it may escape the solar realm. This soul transcending the escape velocity of the solar realm is the true emancipation and this could be attained in yogic trance too, in asamprajnya samadhi. Such a yogi who gets over the pull of the sensuous worldly attachments is said to be an emancipated soul. There is no death or rebirth for such a yogi for he has already crossed Time (kaala / yama) and desha (realm of death/mrutyu loka). This instant liberation in samadhi is called the ‘sadyo-mukti’. All others who are still in the process of attaining to yogic trance, Samadhi, may also attain to this state in due course. This is called krama-mukti. However, all will disappear on ‘Dooms Day’, pralaya, only to reappear again

It is also possible to experience ‘nirvana’ (nibbana), the state of absolute silence or equilibrium state of vibrant energy in Samadhi; it is almost a state of non-existence, ‘nothingness’ or stillness even in the dream,waking state (jagrata), and thedeep sleep (sushupti)states. But, the problem is that we are not in a position to observe it, as the observer is in some sort of hibernation, not totally unconscious. This state can be experienced, for example, every moment we step out,lift one leg up, and yet not put it down, or for that matter, while entering a vehicle and before seated in it, or before getting sleep and after being in deep sleep (when our awareness is merged in ‘that’ absolute state of ‘nothingness). A person totally conscious of his existence in deep sleep (sushupti) is like a person in samadhi. He is and he is not. The pure state of brahmn is oneness where awareness is merged in itself. The consciousness is concsciously aware of itself.

Thus, the predicament of the embodied jiva, the blemished soul is very clear. Once this embodoiment in earthen shell takes place, the elemental body gets stuck in the mire of sensuous life forever. It is difficult to come out of this nauseating situation for it catches hold of the senses and the fickle mind and, clouded ignorant mind in its powerful grip offering temptations and insatiable desire for ephemeral objects. However, it is possible to escape this situation with a strong determination and taking recourse to yoga in all earnestness and sincerity.

By the way, do we know who resides in the body and who is the temptress? Also, do we know what happens the jiva leaves its carnal body?

“This fire which is within a man and digests food that is eaten is Vaisvanara. Its sound is that which one hears by stopping the ears. When a man is about to leave the body, he hears this sound no more.” [Yajurveda, Brih. Upa. V, IX--Meditation on the Vaisvanara Fire, 1]

“When a man departs from this world, he reaches the air. The air opens there for him as wide as the hole of a chariot wheel. Through this opening he ascends and reaches the sun. The sun opens there for him as wide as the hole of a lambara. By this opening he ascends and reaches the moon. The moon opens there for him as wide as the hole of a drum. By this opening he ascends and reaches a World free from grief and cold. There he dwells for endless years.” [Yajurveda, Brih. Upa. V, X--The Path of the Departing Soul, 1]

“The supreme austerity is indeed that a man suffers when he is ill. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is carried to the forest. He who knows this wins the highest world. The supreme austerity is indeed that a man, after death, is laid on the fire. He who knows this wins the highest world.” [Yajurveda, Brih. Upa. V, XI-The Supreme Austerities, 1]

“Some say that food is Brahmn; but this is not so, for food decays without the vital breath (prana). Others say that the vital breath is Brahmn; but this is not so, for the vital breath dries up without food. These two deities (food and the vital breath), when they become united, attain the highest state (Brahmnhood). Thus reflecting, Pratrida said to his father: What good, indeed, can I do him who knows this and what evil can I do him either? “[Yajurveda, Brih. Upa. V, XII-Meditation on Food and the Vital Breath as Brahmn, 1]

“His father answered, stopping him with a gesture of his hand: Oh, no, Pratrida; for who would attain the highest merely by being identified with these two? Further, “he (the father) said to him this: It is vi; food is verily vi, for all these creatures rest (visanti) on food. It is ram; the vital breath is ram, for all these creatures delight (ramante) in the vital breath.” To breathe is ananda, joy. This is the reason why nobody wants to stop breathing even when the body is totally inactive! “All creatures rest on him all creatures delight in him; who knows this knows” [Yajurveda, Brih. Upa. V, XII- Meditation on Food and the Vital Breath as Brahmn, 1]. “Meditate on normal breathing; contemplate on the vital airs, prana,” says the Upanishad. Whatever one contemplates upon, the person becomes that. “Yadbhvam tad bhavati” is the principle.

Contemplating on breathing is called ‘ajapa japa’. It is the natural state of being restful in one’s self. It is a more effectice method of meditation. It gives peace and tranquillity. The mind, in its thoughtless state keeps the blood pressure and heart-beat as to the minimum, thereby the person feels calm and tension-free. This is the best way to get rid of tension and anxiety. Since the mind (vibration at high intensity) induces faster flow of blood and create problems for the heart. This can be avoided by slow and steady breathing.

Pranayama is all about controlling the vital airs- the breath. Normally we do not breathe well. Deep breathing is one of the important techniques taught in yoga. This helps cleansing of the accumulated toxic gases. People are so busy in their mundane things that they do not give much atteantion to deep breathing. Only about 20% of the air inhaled is exhaled and this leads to accumulation of toxic gases. The toxic gases so accumulated by metabolism should be breathed out fully and fresh air is filled in its place. But this is not done. This is the root cause of many ailments such as gastric problems, tuberculosis, asthma, etc. and the associated ill-health. Deep breathing keeps the mind cool, blood flow normal, and thereby, creates good health.

However, it is warned here that ‘pranayama’ is not for all, anytime and everywhere. It has to be practised under expert guidance under conditions of clean environment, pure, cool dry air. Inhaling polluted air, dust, smoke, and moist air is harmful. Besides pranayama, the asanas advocated in the patanjali yoga sutras are also not adivisable to certain people who do not have the requisite capacity; the aged people and the pregnant women must be careful about this.

Yoga without dhyana (Transcendental Meditation), dharana (deep contemplation), and Samadhi will not be of any use in spiritual pursuits. Satsang, svadhyaya and nidhidhyasana are advocated in addition to these preliminary conditions. Prior to these are the yama, niyama, pratyahara and Ishvara pranidhana. without ‘satya’, speaking the truth, nothing will fructify.

Thus, yoga is not everybody’s cup of tea. It requires an intense desire for liberation and steadfastness in spiritual practice, adhyatma sadhana. And, yoga is just not simple physical exercises, asanas and pranayama; it must culminate in dhyana, dharana and samadhi. It is of no use unless one is trained to attain to samadhi, the state of pure consciousness, chit-shuddhi, shuddha chaitanya and stay there for atlest a few minutes everyday.

17.KNOWLEDGE

((jnyan or ‘vid’)

Here is the Vedic prayer: “O Agni, since we are kindling the fire of the Spirit through tapas, may we be dear to the Veda, long-lived and bright in intellect.” [Atharva Veda 7.61.1. bo hv, p. 71].

Here, Veda is supreme Knowledge, jnyan. “Like butter hidden in milk, true knowledge dwells in all that lives; ever with mind as the churning rod, everyone should churn it out in himself. Using the whirling rope of knowledge, one should obtain, like fire by friction, that partless, stainless silence; I am Brahmn, as it's said.” [Atharva Veda, Brahmnbindu Upanishad 20n21. upb, p. 690].

Vidya or Knowledge is of two types: Higher Spiritual (para) concerning the Self, and Lower, Mundane, concerning the phenomenal objective world (apara). Knowledge (Jnyan) is called ‘cit’ or ‘vid’ (Samsk.). It is the foundation of the universe. The ancient scriptures call these in different terms such as- “jnyanam anantam brahmna” (Jnyan is ananda, bliss); “satyam anandam brahmna”, “prajnyanan brahmna”, and sarvam khalvidam brahmna, where the term ‘brahmn’ refers to shuddhavidya and brahmnjnyan. In fact, everything is jnyan, sat, Brahmn. Everything is, indeed, Brahmn only.Sarvam khalvidam brahmna

The world exists on the basis of Knowledge. We have taken ‘Knowledge’ as the first and the most important concept to be understood here since it is the only one that exists, and nothing else besides it. It is the ‘sat’, the most potent factor without which nothing can ever exist. It is not a simple word as we understand in popular parlance. It has deeper meaning and purport. It takes us as far as Brahmn, our own true Self. Knowledge in Vedic parlance is ‘chit’, ‘pure Consciousness’- unblemished with any duality or multiplicity or division. It is the most potent aspect of Brahmn, ‘sat-cit- anand’. The Bhagavad-Gita identifies Jnyan as the Suprememanifestation and Sri Krishna enlightens Arjuna in this regard (See Chapter on Jnyan-Vijnyan Yoga) further, He, the Lord, asserts “nahin jnyanena sadrusham”, meaning, “Nothing comparable to Knowledge (of theSelf, the Atman).”

What is Jnyan? Who is a Jnyani? What is the field and scope of Jnyan? These questions are explained in Jnyan-Vijnyan Yoga.(Ch.7). Jnyan is the very essence, sattva of existence. It brings supreme happiness.‘Vid’ or Jnyan is chit-shakti. It exists as pure Consciousness and it is an ocean that surrounds and pervades the entire universe. An iota of this in the Atman since it is a particle of Light (photon). Hence, knowledge is within the jiva, but it is covered by a sheath of ignorance, tamas due to annamaya kosha. Nothing come from outside. The books we read or the lectures we hear, at best act as guides. They help us to bring out what is already within. Yama, the God of death tells Nachiketas, “You have not gathered any knowledge from outside. It is a contant entity within the Atman- the all-knowing Self.” On the other hand, he proceeds, “Ignorance is a kind of layer in the brain over the mirror of the intelligence; it is a kind of layer of dust or dirt and when it is removed, you are bright, you react. Suggestions come to you. You can never gather knowledge from outside.”

When we talk of Jnyan or ‘Knowledge’, there are two separate fields- the Higher (para) and the lower (apara) aspects of knowledge (jnyan/vidya). One, the latter, is practical down-to-earth, rather, the worldly knowledge (loukika), knowledge of material science (arthika). This pertains to our day-to-day material world-prapanchika (aihika) vidya; and, the other one is the Spiritual Knowledge (paramarthika), the other-worldly. Those who have faith and belief in the higher spheres and realms of existence other than the earthly one may easily understand this. It is higher knowledge, para-vidya, supreme knowledge, knowledge of our own inner Self, the Atman, or soul. Atma- jnyan is the Knowledge of the Self. The Veda upholds the doctrine of ‘All-knowing self’, and asserts that “the Self knows all”.

“His hands and feet are everywhere; His eyes, heads and faces are everywhere; His ears are everywhere; He exists compassing all. Himself devoid of senses, He shines through the functions of the senses. He is the capable ruler of all; He is the refuge of all. He is great.

The Swan, the ruler of the whole world, of all that is moving and all that is motionless becomes the embodied self and dwelling in the city of nine gates, flies outward. Grasping without hands, hasting without feet, It sees without eyes, It hears without ears. It knows what is to be known, but no one knows It. They call ‘It’ the First, the Great, the Full.

The Self, smaller than the small, greater than the great anoraniyan mahato mahiyan, is hidden in the hearts of creatures. The wise, by the grace of the Creator, behold the Lord, majestic and desireless and become free from grief.” [Yajur Veda, Svet.Upa.,, Part I, Chapter III, 16-20]

However, it is explicitly made clear that the Self (Atman) can neither be seen nor touched, nor can be comprehended by the Senses, but could easily be perceived by a Yogi in his transcendental meditative state. One who has experienced it will not talk about it, albeit, for a noble cause of enlightening the interested ones.

The field of science or vijnyan (Samsk.) is so vast that, it, the vid / jnyan / Knowledge, is the only One that exists. It is the ‘cit’- an Ocean of Consciousness (‘cit-sagara’), sudha-sindhu; besides cit or ‘jnyan’ there is nothing else. The ‘chit’ encompasses everything that exists, or exists not, or even what may exist in the unknown (spheres or realms)!

‘Chit-shakti’ is the intrinsic power of the jiva. It constitutes the vibrant, dynamic power, energy in the form of jnyan, higher knowledge of that that takes the understanding beyond verbal and conceptual constraints. It is also the basis of for the endless creation and destruction of world appearances in all their varieties, as sequential stages in the seeker’s understanding or misunderstanding. The seeker has to transcend beyond all the dualities, drop all the acquired qualities (gunas), and go beyond fruits of action (karma, bhakti, and jnyan), or the status of a yogi, jnayani, and bhakta (devotee) in order to attain to liberation,moksha. Otherwise, the yogi remains in a state of contemplation, stuck at a certain level of consciousness without reachingthe ‘unity’, oneness with the Brahmn. In such circumstances, the yogi gets stuck in meditation, dhyan in chid-akasha, jnyani in disputations and bhakta in emotional bondage. Unless these paths of liberation- yoga, jnyan, and bhakti, are correctly understood and followed, the seeker will not reach Brahmn, the ultimate Truth. The life of a yogi should not be one of sheer meditation for meditation purpose forgetting the goal of establishing oneself in Brahmn. This oneness is emancipation and the path of emancipation mokshagati is meditaion. Meditation brings in the power of establishing in one’s self.

The ‘chit-shakti’ is the catalyst that absolves of all blemishes and purifies the soul when it desires so. All emotional attachments (antahkarana) are dissolved in it during this process. At this state the emotional, spatial and temporal aberrations are corrected and the seeker is lead to ‘nirvana’- the absolute state of abstract point of- ‘neither existence nor non-existence’ (sada-asada), a state of equilibrium- dynamic silence. This is depicted as an isosceles triangle with a central point (‘baindavasthana’). Here, the three points of the Triangle (‘trikona’) represent chit, jnyan, and kriya Shakti, and the central point (‘bindu’) is Shiva. This is depicted in ‘Shree Chakra’-a cosmogram. All paths merge here in the Bindu, Shiva.

A person who wants to know is a seeker. This desire creates an object and thus one (sadhaka/seeker) becomes two (the seer and the object sought). These two are still separated by desire and it needs a means to attain, sadhana. This makes it three. Thus one becomes two and three. When the seer gains the knowledge sought, he becomes a jnyani, a Rishi.Thus the three- jnyan, jneya and the jnyata, created by desire becomes one only soon after the desire to know disappears. In fact, in the strict sense there remains only knowledge and nothing else. All the three disappear leaving only the jnyan, Knowledge. This is exemplified in the Rk Veda as- Rishi, Devata, and the Chhandas become a Samhita. Similarly, the person who is hungry creates food and eats it. Ultimately, neither there is a hungry man, hunger, nor the food!

Only the Agni Deva Vaishvanara who digested the food and converted it into blood only remains! Thus, everything here is Energy in one form or the other.

As regards mantra and devata that brings enlightenment to a seeker and make him a Rishi, mantra drushtara, Seer, the best example is Vishvamitra. Vishvamitra was a king before he became a Brahmn Rishi. When he realized the power of a Yogi like Vashishtha, he relinquished his throne and took to serious tapas. He invoked Paramatma Narayana in Gayatri Chhandas and relized the power of Gayatri Mantra. Thus, he, the relinquished soul, is no more a King, no more a sadhaka, but a realized Brahmn Rishi. It must be remembered that an ardent seeker gives up everything of his past life, purvashram, like name, function,and attachment to worldly life. It is foolish that we still call him by a name and attribute qualities to such realized souls.

Realization of the Self, i.e., atmajnyan comes from japa of mantra. Dailychants- ishta devata naama smarane, ofsacred words (mantra) in Samskrutam is an easy method. Mantra is just not a bunch of letters; however, when a mantra drushtara pronounces even a syllable in his ecstatic state it becomes a mantra. A mantra normally contains a seed letter, the soul of the deity of the mantra. It is the bijakshara. “when the transcendent Brahmn desires to manifest out of its own volition, there is a stir, spanda, a throb that takes form of series of vibrations and produces Sound, nada.The Rishi hears in his occult audition the characteristic nada and when it is transmitted in the articulate manner by the tongue, it becomes the mantra. The mantra enshrines the deity and reveals her to the earnest seeker. The mantra is not, as popularly held, a means to contact the deity. It is the deity itself. It is the sound body, shabda sharira, of the deity that is contemplated in contemplation, dhyana and dharana.

“Oh!! What this body is and, what the senses and the sense organs, and what indeed is this Mind? What are all these creations? What this emptiness or fullness is? What this desire and desire-less state? And, what is there except Me, the pure Self, devoid of all these?”

“What is this ‘Self’the King Janaka is talking about?”

Nothing indeed, says King Janaka, the realized one, the one who has transcended all delusions of the mind. There is nothing that the scripture can say, or knowledge of the Self has to say to a realized one. There is no job for the mind for there is nothing (specific objects of desire) to hold on to. For the one whose mind is absolved of every duality, nothing needs be done and nothing binds him; there is nothing to experience; the mind is rooted in the Self and free of any specificities. He is a sadyo-mukta, who attains liberation instant and needs no further sadhana. There is no duality, neither here nor there, for him and he knows where he is; and is fully, consciously, aware of it. This total awareness is the Absolute, the Brahmn. In fact, “Knowledge only exists and nothing besides it”. In ignorance the jiva realizes that it knows but has forgotten and it is avidya. In knowledge it knows, ir knows! In ignorance, want exists and in knowledge, want disappears. When in ignorance (knowledge covered by attachment and desire) the jiva wants knowledge; the knowledge covered by ignorance is revealed to by it’s Self. Hence Knowledge exists in the Self of the Jiva. Atmai vedgm sarvam | The Atma knows all. Atma eva brahmn |

Brahmn, the state of nothingness, or the Buddha state ofnirvana could easily be attained when the fickle mind is kle mind is shut like we switch of the fickle mind just as the light or fan when not needed. Two minutes of absolute silence, thoughtless state of mind every morning and night will do the trick. Afterall there is nothing a pilot can do when the aircraft is in mid air and put on autopilot. Most of the yogins are capable of remaining in absolute peace when he puts the jiva on autopilot mode and rest with the Self_. A sthitaprajnya is an attained personsvastha, established in the Self.

The Mysterious Kundalini

manastvam Vyoma tvam Marudasi Marutsarathirasi,
vamapastvam Bhumistvayi parinatayam nahi param,

tvameva Svatmanam parinamayitum visvavapusha
chidanandakaram haramahishi-bhavena bibhrushe.

“O Devi! Thou art the mind, the sky, the air, the fire, the water, and the earth. Nothing is outside Thee on Thy transformation. Thou hast become Siva’s consecrated queen to alter Thy own blissful conscious Form in the shape of the world”.

Kundalini, the serpent power or mystic fire, is the primordial energy or Sakti that lies dormant or sleeping in the Muladhara Chakra, the centre of the body. It is called the serpentine or annular power on account of serpentine form. It is an electric fiery occult power, the great pristine force which underlies all organic and inorganic matter.

‘Kundalini’ is the cosmic power in individual bodies. It is not a material force like electricity, magnetism, centripetal or centrifugal force. It is a spiritual potential Sakti or cosmic power. In reality it has no form. The Sthula Buddhi and mind have to follow a particular form in the beginning stage. From this gross form, one can easily, understand the subtle formless Kundalini. Prana, Ahamkara, Buddhi, Indriyas, mind, five gross elements, nerves, are all the products of Kundalini.

It is the coiled-up, sleeping Divine Sakti that lies dormant in all beings. You have seen in the Muladhara Chakra that there is Svayambhu Linga. The head of the Linga is the space where Sushumna Nadi is attached to the Kanda. This mysterious force Kundalini, lies face downwards at the mouth of Sushumna Nadi on the head of Svayambhu Linga. It has three and a half coils like a serpent. When it is awakened, it makes a hissing sound like that of a serpent beaten with a stick, and proceeds to the other Chakra through the Brahma Nadi, which is also called Chitra Nadi within Sushumna. Hence Kundalini is also called Bhujangini, serpent power. The three coils represent the three Gunas of Prakriti: Sattva, Rajas and Tamas, and the half represent the Vikritis, the modification of Prakriti.

Kundalini is the Goddess of speech and is praised by all. She herself when awakened by the Yogin, achieves for him the illumination. It is She who gives Mukti and Jnana for She is Herself that. She is also called Sarasvati, as She is the form of Sabda Brahman. She is the source of all Knowledge and Bliss. She is pure consciousness itself. She is Brahman. She is Prana Sakti, the Supreme Force, Mother of Prana, Agni, Bindu, and Nada. It is by this Sakti that the world exists. Creation, preservation and dissolution are in Her, Devi. Only by her Sakti the world is kept up. It is through Her Sakti on subtle Prana, Nada is produced. While you utter a continuous sound or chant Dirgha Pranava! (OM), you will distinctly feel that the real vibration starts from the Muladhara Chakra. Through the vibration of this Nada, all the parts of the body function. She maintains the individual soul through the sound Om.

Yoga andKundalini: Here, we are not going to the details of Yoga or the Kundalini, or explain the method of activating the potent creative power hidden in the sushumna nadi as the ‘serpent power’. It suffices here to state that it is very important to control the mind and use the power of creation that is inherent in the human body and mind to universal welfare. But, more important is to find out who really is this ‘Self’? Unfortunately, people are so intelligent that they use this divine gift to selfish ends or with ulterior motives that sometimes threatens the very existence of mankind. The so-called religious leaders have either divided people or disappeared.

It is this power of the humans that we are concerned here and we have to find appropriate ways and means of utilizing this great potential energy for human welfare and progressive evolution culminating in not the super human but the ‘divine’ existence possible on earth.

Patanjali’s Yoga Sutra is an age-old guide or handbook of spiritual Sadhana. It helps to tap the hidden resources and attain perfection. It enhances the capacity of human beings and utilize the human potential to the maximum possible limit. The techniques are simple but extremely difficult to practice in our day-to-day life. In fact, no body will pass the test of ‘yama’ and ‘niyama’ as enunciated in Patanjali’s Ashtanga Yoga Sutra. People talk of ‘Kriya Yoga’ without bothering to understand the implications of Yoga without these two basic requirements. Once again, it is reiterated here that no body can proceed further without strictly following the Rules prescribed in ‘yama’ and ‘niyama’ of the Yoga Sutra.

Anyway, there are some great spiritual personalities who have successfully reached the state of ‘samadhi’ let us see their achievement and imbibe at least some, if possible.

First, we have the Great Sages of our times in Sri Ramakrishna Parama Hamsa and Ramana Maharishi followed by Sri Aurobindo and the Mother of Pondicherry and the Scientist-Yogi Mahashi Mahesh Yogi. There is an expert analyst of Mind in Sri Jiddu Krishnamurthy. All these great men are our Rvered Teachers (Gurujis) who help us to know our Self. Some Yogins have succeeded in reaching Sahasraar Prajnya through the rise of the Kundalini shakti (the serpent power coiled up at the base of the spinal cord) they try to take the full advantage of this hidden potential energy and attain to yogic powers. Some of them are really magical!

Sri Aurobindo differs from most of the Yogins in that the yogic powers are derived directly from the Sahasrar plexus, above the head rather than disturbing the Kundalini, at first. It was the firm opinion and desire to gain supreme power of the ‘Divine Consciousness’/” Divya Prajnye” from the Sahasrar plexus on a permanent basis by cleansing the entire body, mind and soul through the channel of force of Sahasrar directly into the mooladhaara plexus along with the use of Kundalini power. This can make a person a divine (God-man/super man?) of the status Shree Rama and Shree Krishna or of the status of the Buddha,

18. THE ULTIMATE REEALITY

yatO vA imAni BUtAni jAyantE tEna jAtAni jIvanti |

yat prayantayaBisaMviSanti tadvijijnyaasaKa tad brahmEti ||

(TaittiriyaUpanishat)

“That from which the whole phenomenal universe has come into existence, in which it exists, and into which it returns at the time of dissolution, know that as the Reality, that is your true Self”.

“The Ultimate Reality is Brahmn”. When the jiva realizes this ultimate Truth, all else will be revealed and there will be nothing else to know, or nothing else to do. This revelation brings enlightenment. This is what the Sage Aruni Uddalaka told his disciple: “By knowing that, everything becomes known, the unseen is seen, and the unheard is heard. Know ‘That’ (tyat) as thy Self, Shvetaketu.” This knowledge of Brahmn will make the jiva a jnyani immediately.

“All knowledge (vid), the Veda, comes from that one source, Brahmn which is the highest. The intellectual knowledge is nothing. It is only mixed with ignorance or limitations. It works within limits.” (Also see “Om tat sat iti” in BG. Ch.XVII. 23)

The Self is omniscient and the source of all knowledge. The embodied jivatman has forgotten his Self. It searches for knowledge outside of its self. All external things are unreal as they consist of parts and never become the whole, one, unity. The senses run after these external things and waste all its energy because of the ignorance. “Withdraw the mental energy, focus it on the Self; make the self a search-light, and there you discover the Atman.”

This is whatYama, the God of Death, reveals to Nachiketa (Katha Upanishat). “Brahmn told this knowledge of the Self to Prajapati (Kasyapa), Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to theteacher; he who, after leaving the teacher's house, has settled down into a householder's life and continued the study of the Veda in a selected sacred place and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense-organs into the Self; he who has not given pain to any creature except as approved by the scriptures-he who conducts himself thus, all through his life, reaches the World of Brahmn after death and does not return, yea, does not return, Om.” [Samaveda, Chan. Upa., VIII, XV-The Attainment of Brahmnloka, 1].

“One should meditate on this syllable as the Udgitha chant, for every chant starts with OM. Of this the explanation is as follows: The essence of all beings is the earth; the essence of the earth is water; the essence of water is plants; the essence of plants is man; the essence of man is speech; the essence of speech is the Rig Veda; the essence of the Rig Veda is the Samaveda, and the essence of the Samaveda is the Udgitha chant.” [Samaveda, Chan. Upa., I, 1, 2]. Despite the fact that Brahmn is inexplicable since it does not come within the grasp of the limited adjuncts of the jiva such as buddhi, manas and indriyas each one of the realized souls has tried to put it in some sort of verbal expression. These are the sources of our knowledge. But it should always be remembered that Brahmn is that which encompass the entire creation and also that pervades everything created. These qualitative expressions are found in the Veda and Upanishads.A few of these are given below:

“That from which the Sun arises, that into which the Sun subsides- that I believe to be the Supreme. There is nothing whatever that goes beyond. Those who know or of old or in times between refer by word of mouth to the knower of the Veda, they speak one and all of the Sun in first place, next, of Fire and also of the threefold Bird. The Sun, the Bird who soars in the sky, spreading his wings on a thousand-day flight, pursues his course, gathering all the Gods in his bosom, surveying all the worlds. By Truth he blazes forth on high, by Sacred Word he surveys below, by Breath he breathes across these worlds-- the one in whom resides the Supreme. The Man who knows the two fire sticks from which by friction wealth is obtained-- it is he whom they call a knower of the Supreme, it is he who knows the mighty Brahmn.” [Atharvaveda X, 8, 16-20].

“Brahmn is Everywhere”. “That infinite, indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Infinite, indeed, is all this.”

“Dwelling immortal in the house of mortals is a fair maiden, never growing old. The one for whom she was created lies prone and he who made her has himself grown old. Thou art woman, thou art man thou art boy, and young girl, too. Thou art the old man leaning on his staff. When born, you everywhere reveal your face. He is their father and no less their son, at once the eldest brother and the youngest. The One God penetrates within the mind, the First born--yet even now within the womb. From fullness he pours forth the full; the full spreads, merging with the full. We eagerly would know from whence he thus replenishes himself? She is of ancient days, born in long ages past; she the primeval has traversed creation. The great Goddess Dawn, the shining One, looks out from each being that blinks the eye.” [Atharvaveda X, 8, 26-30].

“One among them is clothed with the earth; another encompasses the airy spaces; one, the Disposer, holds firm the heaven, while others protect all the four quarters. Who knows the fine-drawn thread on which the creatures that we see are spun, who knows the thread of that same thread he also knows Brahmn, the Ultimate. I know the fine-drawn thread on which the creatures that we see are spun; I, even I, the thread, know of the thread and, consequently, Brahmn, the Ultimate. When, betwixt heaven and earth, the Fire sped onward, consuming all things, there where the wives of a single husband stood afar-- then where was Matarishvan to be found?”

“Matarishvan then had entered the Waters; the Gods also had passed beneaththe waves. On high was the Sun, the measurer of space. Soma purified, hadentered the golden flames”. [Atharvaveda X, 8, 36-40].

This has been expressed by the following Rk verse: 'This is the eternal glory of Brahmn: It neither increases nor decreases through work. Therefore, one should know the nature of That alone. Knowing It one is not touched by evil action.' Therefore, he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts, and a true Brahmna (knower of Brahmn). This is the World of Brahmn, O Emperor and you have attained It.” Thus, said, Yajnavalkya.

Janaka said: 'Venerable Sir, I give you the empire of Videha and myself, too, with it, to wait upon you. That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth. That great, unborn Self is un-decaying, immortal, undying, and fearless; It is Brahmn (infinite).” “Brahmn is indeed fearless. He who knows It as such becomes the fearlessBrahmn.” [Yajurveda, Brih. Upa. IV, IV-Death and the Hereafter, 23-25].

Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahmn, while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life, said: Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani. [Yajurveda, Brih. Upa. IV, V-Yajnavalkya and Maitreyi (II) 1-2].

Next follows the instruction about the Infinite with reference to 'I': I, indeed, am below. I am above. I am behind. I am before. I am to the south. I am to the north. I am, indeed, all this. Next follows the instruction about the Infinite with reference to the Self: The Self indeed, is below. It is above. It is behind. It is before. It is to the south. It is to the north. The Self, indeed, is all this. Verily, he who sees this, reflects on this and understands this delights in the Self sports with the Self, rejoices in the Self revels in the Self. Even while living in the body he becomes a self-ruler. He wields unlimited freedom in all the worlds.

''But those who think differently from this have others for their rulers they live in perishable worlds. They have no freedom in all the worlds. If they should say to him: Now, with regard to the abode, the small lotus, in this city of Brahmn and the small akasha within it-what is there in it that is to be sought after and what is there that one should desire to understand? Then he (the teacher) should say: As far as, verily, this great akasha extends, so far extends the akasa within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e. the akasha in the heart). If they (the pupils) should say: If everything that exists-all beings and all desires-is contained in this city of Brahmn, then what is left of it when old age overcomes it or when it perishes?

Then, he (the teacher) should say: “With the old age of the body, ‘That’ (dahar Akasha, i.e. ‘brahmn’ described as the akasha in the heart) does not age; with the death of the body, ‘That’ (the brahmn) does not die. That brahmn and not the body is the real city of Brahmn. In It all desires are contained. It is the Self-free from sin, free from old age, free from death, free from grief free from hunger, free from thirst; Its desires come true, Its thoughts come true. Just as, here on earth, people follow as they are commanded by a leader and depend upon whatever objects they desire, be it a country or a piece of land so also those who are ignorant of the Self depend upon other objects and experience the result of their good and evil deeds. And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish. Those who depart hence without having realized the Self and these true desires-for them there is no freedom in all the worlds. But those who depart hence after having realized the Self and these true desires-for them there is freedom in all the worlds.” [Samaveda, Chan. Upa. VIII, I - Brahmn in the Heart, 1-6].

“If he desires the World of the Manes, by his mere thought the Manes come to him. Having obtained the world of the Manes he is happy.” [Samaveda, Chan. Upa. VIII, II - The Fulfilment of Desires through Self-Knowledge, 1].

“For him who sees this, reflects on this and understands this, the prana springs from the Self, hope springs from the Self, memory springs from the Self, the akasha springs from the Self, fire springs from the Self; water springs from the Self; appearance and disappearance spring from the Self, food springs from the Self, strength springs from the Self; understanding springs from the Self, meditation springs from the Self, consideration springs from the Self, will springs from the Self; mind springs from the Self speech springs from the Self, the name springs from the Self the sacred hymns spring from the Self the sacrifices spring from the Self-ay, all this springs from the Self. On this there is the following verse:

'The knower of Truth does not see death or disease or sorrow. The knower of Truth sees everything and obtains everything everywhere.' He (the knower) is one before the creation, becomes three, becomes five, becomes seven, becomes nine; then again he is called eleven, one hundred and ten and one thousand and twenty. Now is described the discipline for inner purification by which Self-Knowledge is attained: When the food is pure, the mind becomes pure. When the mind is pure the memory becomes firm. When the memory is firm all ties are loosened. The venerable Sanatkumara showed Narada, after his blemishes had been wiped out, the other side of darkness. They call him Sanatkumara Skanda, yea, Skanda they call him.” [Samaveda, Chan. Upa. VII, XXVI - Self-knowledge, 1-2].

“Om, there is in this city of Brahmn an abode, the small lotus of the heart; within it is a small akasha. Now what exists within that small akasha, that is to be sought after, that is what one should desire to understand”. [Samaveda, Chan. Upa., VIII, I- Brahmn in the Heart, 1].

Our knowledge is so limited that we always refer to jiva as a male and a female and seek union that is never happening as long as they are body-conscious. We even forget the fact that the same father begets a female child and the same mother, a male child! There is no differentiation between a male and a female in regard to the position of the jiva. It is just a symbolic presentation of the chit-shakti and the kriyashakti of the same jiva performing different functions equipped with suitable organs, whatever the bio-scince says. This makes no difference, whatsoever. But, the fools do not understand.

With the beginning of a new epoch, manvantara, the reign of a Manu like Vivasvan, or vaivasvata manu (the Sun and its family of planets and satellites), there comes the first manu, the purusha, manifest form of brahmn, the self-effulgent. Along with Him, come the Saptarshi- Seven Stars, called tapo-janah (Rishis). The Rishis together with the Devata and Chhandas produce the mantra, the bijakshara and the sacreed word. The mantra is the seed – a Shabda (sound), a syllable (akshara) or a word (pada). This mantra has the power of creation; the entire phenomenal world, full of diverse life-forms and objects have manifest from this power- chit, jnyan and kriya. Thus from manu came the manu-manu and then came the purusha with his bandwagon of the entire paraphernalia of the objective world in the form of ‘desire’. This desire is the root cause of the illusory world. The desire is the product of Mind, that is ether or space that accommodates anything. Mind or space is the beginning of creation of an illusory world, maya prapancha.

.Have you all understood? Asked the Lord.

They replied: We have. You said to us: 'Be compassionate (dayadhvam).'

He said: Yes, you have understood. That very thing is repeated even today by the heavenly voice, in the form of thunder, as Da, Da, Da which means: Control yourselves, Give, and Have compassion. Therefore, one should learn these three: self-control, giving and mercy. [Yajur Veda, Brih. Upa. V, II-The Three Great Disciplines, 1-3].

Prajapati said to them: The person that is seen in the eye-that is the Self. He further said: This is immortal, fearless. This is Brahmn. They asked: Venerable Sir, he who is perceived in the water and he who is perceived in a mirror-which of these is he? Prajapati replied: The same one, indeed, is perceived in all these. [Sama Veda, Chan. Upa. VIII, VII - The Person in the Eye, 4]

Prajapati said: Look at yourself in a pan of water and then what you do not understand of the Self come and tell me. They cast their glance in a pan of water. Then Prajapati said to them: What do you see?

They said: Venerable Sir, we see the entire self even to the very hairs and nails, a veritable picture.

Prajapati said to them: After you have well adorned yourselves with ornaments, put on your best clothes and cleansed yourselves, look into the pan of water. After having adorned themselves well, put on their best clothes and cleansed themselves, they looked into the pan of water.

What do you see? Asked Prajapati.

They said: Just as we our selves are well adorned, well dressed and clean, so, venerable Sir, are these two reflections well adorned, well dressed and clean.

Prajapati said: This is the Self, this is immortal, fearless. This is Brahmn. They both went away satisfied in heart.

Prajapati saw them going and said: They are both going away without having known and without having realized the Self. And, whoever of these, whether gods or demons, follow this doctrine shall perish. Virochana, satisfied in heart, went to the demons and preached this doctrine (Upanishad) to them:

The self (i.e. body) alone is to be worshipped here and the self (i.e. body) alone is to be served. It is only by worshipping the self here and by serving the self that one gains both worlds-this and the next.[Samaveda, Chandogya Upanishad VIII, VIII - The Doctrine of the Demons, 1-4].

This dialogue holds the clue to the eternal war between the suras (good) and the asuras(evil). Vishnu Purana narrates this in the last canto. The favour shown to the suras over the asuras, although both co-exist in everybody is responsible for this eternal fight between the two. There are some who are blind to bad because of selfish motive, attachment (moha), just as in the case of Dhrutarashtra whoturned a blind eye to the evil tendencies of his children, especially, Duryodhana and Dushyasana. The duality- good and bad is restricted to the jiva’s operation at lower level of consciousness (muladhara) only. Once the jiva attains higher and higher levels of consciousness, at Mahat level, vishuddhi, andajnya level, the duality drops off leading to unity consciousness. At mahar level, the dualities end giving place to unity consciousness. It is upto the navel level (manipuraka) that all the dualities like here and there, now and then, day and night, likes and dislikes, friends and foes, etc exist. Much of these is governed by the qualities, gunas such as tamas, sattva, or rajas or their combinations. Howeevr, these cease with the dawn of higher knowledge (paaramaartha jnyan). Themahat-prajnya is the state of divinity where everything is pure love, compassion, affection and selfless service.

19. CONSCIOUSNESS

‘chit’- ‘prajnyanan brahmaa’

“Everything is Consciousness”

There has been much confusion and misunderstandings about the anglicised version of the samskruta ‘prajnya, known as ‘Consciousness’.This ‘Consciousness’ is, really speaking, a ‘trick’, ‘con’, played on our mind. Our true knowledge, ‘sci’is covered by this ‘con’ and, thereby we (us) cognize ‘things as they appearto be’ rather than ‘what they really are’! Only when we overcome our desires, attachment, and the shadvarga, and overcome limitations of time, space, causality, called ‘avidya’, it is possible to reach the truth. Pure consciousness is subdued by the individual jiva’s acquired qualities (guna), desires and attachments. True knowledge dawns when the jiva gets the light of pure consciousness, ‘chittashuddhi’.

Much research is going on this subject of consciousness, especially in the Western universities. But, it is amusing that the scientists are classified as the Western or the Eastern and the humans are classified as scientists, philosophers, religious, spiritual, etc. It is just a person’s interest in a particular faculty; it does not mean he/she is only a specialist! Any jiva is capable of attaining the Truth or ‘sat’for that matter, provided it transcends all divisions and differentiations. It is only when a person gets rid of all that has afflicted him/her since birth as qualities, name, form, function, and overcomes all the limitations of the senses and stills the vibration of mind (chitta vikalpa) does he/she realize the truth.This is the state of pure consciousness (chit-shuddhi).

Everything becomes clear under the light of pure consciousness. But, the jiva suffers due to self-imposed limitations (as a result of acquired guna). However, it can transcend its limitations and reach higher and higher levels with the help of transcendental meditation. One has to transcend the jagrata, svapna, and sushupti prajnya levels and reach the fourth state, turiya in order to clearly visualize the truth. The reality of existence is revealed only to yogins who transcend the limitations imposed by the gross (Sthula) physical body (shareera). Subtle aspects cannot be understood in gross level of existence. Each and every gross substance that appears to us has its tanmatra, subtler, more refined, invisible forms like sound, light, vibration, electromagnetic charges, etc. Thus, the yogins reavh the higher and higher levels of consciousness and revel in visualisation of what are unimaginable! Clairvoyance, omnipotence, omnipresence, omniscience are only a few of the siddhis that are available toeven the trained ones. Among many others, entering another’s body (parakaya pravesha), mind reading, foreseeing or visualizing death, controlling others’ thoughts and imposing one’s will on others, etc are possible in Hathayoga. Those who reach universal consciousness like the Buddha will never look to the haappenings in this world with anxiety, fear, or favour. Such a state of equanimity is stithaprajnyata and, Lord Krishna explains this in the Gita. Hence, Cosciousness is something that makes one wonder. It is everything. It is the mainstay of our existence. It is the basis of our understanding and it takes us to brahmn. One realizes this true state only when he/she takes to layayoga, manonasha, and drops all that is acquired since birth!

The ‘Consciousness’(chit) is what consciousness (awareness) is and what it does.Itis undefinable since the words fail to express it, rather, the sound emanates from it and it cognizes it in its subtlest form! It is so embedded in everything that one perceives that it has come to be known as ‘the Self of all’. Thus, consciousness is aware of itself, as its ‘Self’. It isporna prajnya, shuddhavidhya,chit, jnyan, totality of existence, and total awareness. There are no anglicised versions of chit-shaktior shuddhavidhyaa and, the word Consciousness used herewill not convey the true meaning and purport of the term.

The ancient scriptures use the term ‘chit’ for ‘prajnya’ that has far deeper mening. It is ‘brahmn’.Everything is Consciousness; everything is brahmn. sarvam Khaluvidam brahmaa |prajnyanam brahma | Consciousness or awareness is the essential prerequisite of our existence. It manifests from brahmn, the‘sat’, ‘existence’, without which the knowledge or jnyan (‘cit’)of it (existence) is not possible. Jnyan (knowledge) or ‘cit’(consciousness) emanates from ‘sat’, pure Consciousness.This pure Consciousness, is the subject matter of study at different levels and the most important one is that of human consciousness in concrete form; and, there is the other more important one than this, in its abstract form, covering the entire universe; it is called Vishnu, ‘that which pervades’ (‘vish’ meaning to pervade). Thus, pure Consciousness pervades the entire universe and it also enters the living creatures and bcomesan‘individualized consciousness’ (vyaktigata prajnya). The universe has its existence in Consciousness; but for the consciousness there exists nothing! This awareness of existence (‘sat’) is of utmost importance and of great consequence in the journey of thejiva, in its sojourn on this living planet Earth.

The pure Consciousness is called ‘sudha sindhu’, or the ‘Milky Way’- (an ocean of Light and Knowledge.The Galaxy (go lok) consisting of millions of stars are nothing but glittering light particles in an ocean of dark space (black matter).‘Con-sci’ is the ‘awareness’ of the‘knowledge (‘chit’) and it is Fire (‘chiti’) in its subtlest form. The Rk Veda asserts everything is Fire (Agni sukta). It exists in different forms in the three lokas- bhu, bhuvah, and svar. It is like the three brothers, ‘tribandhu’,as stated in the ‘asya vamiya sukta’; it is the sun in the heavens, thunder, lightning and clouds and rain in the sky and gross fire on earth (vaishvanara agni deva).Thus, entire bhu bhuvah and svar is encompassed by pure consciousness (chit) and energised by the ‘chit-shakti’.It is knowledge,light, heat, energy,force, gravitation, electricity, magnetism, life-force, and what not?

Consciousness exists at different levels in different layers of thickness- as invisible cloud-forms, such as-sat, cit, anand, awareness of ‘the self’, as well as, the awareness of ‘an other’, as also, awareness of the objects of the phenomenal world, etc. It is within as well as,without of the jiva as Shiva. Nobody can experience anything without this awareness, ‘chit’, Consciousness. But, Consciousness evades our grasp and our ability to understand it, or define it in concrete terms due to the limited power of our buddhi, manas, and the senses. We do know what consciousness is, but we cannot explain it. In fact, we know and experience anythingand everything only because of it; but, it eludes our grasp, comprehension, since it is vast,mahat, larger than the self.It is anoraniayan mahato mahiyan |, meaning smaller then the smallest and larger than the largest. It can be known only when it is an other. But it is not anyway different from the Self. The is the Cnsciousness, the conscious self. If the consciousness departs from the jiva there remains nothing to cognize. Ultimately, we find that Consciousness is nothing but our own ‘Self’ and, this ‘knowledge’ (jnyan) of the ‘Self’ (Atman) by itself is pure consciousness, shuddha-vidhya. When‘consciousness is consciously aware of its Self’ it is Shiva. There is no difference between the seeker and the sought, the Seer and the seen, or the subject and the object at this level of pure state of existence (sat), pure consciousness, Shiva.This state of Shiva, pure consciousness, can be experienced by anybody when he/she sits quiet and observes his/her breathing (not in pranayama mode).

When a person takes a deep breath, breathesin (puraka),the air that enters the body divides itself into five prana shakti- prana, apana, udana, vyana, and samana and five minor ones- naga,kurma, kakrura, dhananjaya,anddevadatta, that enable the body tofunction with free flow of vayu in the body. Normally, the jiva does not use less than 1per cent of the capacity and power that is bestowed with since its attention is always on the outside world! When the jiva tries to understand the immense possibilities through effort such as pranayama, hathayoga, kundalini, transcendental meditation, and other yogic practices itrealizes the extraordinary powers are available to it. The yogi attains these powers,‘siddhi’, and becomes a siddhi purusha.The yogins attain siddhi by practising chakra dhyana with bijakshara japa.

There are eight minor siddhis like anima, garima, mahima, etc.beside a number of other greater ones. These powers enable the jiva to transcend the limitations of time, space, elements like gracitational force (gains levitation) to some extent, fire and air and there by becomes omnipotent (superman), omniscient (sarvajnya), clairvoyant, omnipresent, and will be able to leave the gross body and move anywhere in subtle body, read others’ mind, control others’ thoughts and command others’ will and thereby subjugate them. However, thesiddhi purusha,do not wish to use these powers for mesmerizing ordinary people and gain pecuniary benefits since they are more interested in attaining to the highest brahmn. They aim at total merger in brahmn, attain nirvana, become the buddha.

There are seven major chakras that align with the spinal column and five minor chakras on the hands, feet and over the spleen areas, too. There are a total of a hundred and forty-four chakras, with the remaining chakras lesser points for the release of light, associated with the points of contact healing or accupuncture.

The Seven Plexus:The Diagrammatic Presenta- tion of the seven states of Consciousness and their salient features are given below.

7. SAHASRAAR- (Brain Region)

Brahmarandhra (above Head)

Rudra Granthi (Ajnyaa)

6. AJNYAA-(Bhru) between eye-brows.

Vishnu Granthi

5. VISHUDDHA (Pharyngeal)

Throat Region

4.ANAHATA-(Cardiac)–

around the Heart

Brahma Granthi (Navel)

3. MANIPURA-(Solar) - around Navel

2. SVADHISHTAANA-(Sacral)–

1. MOOLADHARA (Basal) at the end of the spine

The lesser chakras can be contacted for a greater flow of energy in the body. Each of the seven chakras acts as the focus of one of the seven rays that represents a plane of heaven corresponding to the sphere of thecausal body (karana shareera) that is of the same color and ray. Each energy center is to be a spinning light center, integrating the four lower chakras with the three upper chakras.

Meditation on the chakra (with bijakshara japa) helps the jiva to harness the power of the seven plexus or chakras that are located in the sushumna nadi. Chakra dhyan with bijakshara mantrajapa will enable the jiva to harness the flow of energy through the seven chakras, and thereby gain control over the mastery of the four elements—of fire, air, water, and earth. These are the important planes of pure consciousness. By consistent effort, one can gain mastery of the four elements, and then, gain control over the flow of energy through the four lower chakras.The yogi gains an aura of the soul and thus shines in the glory of the Lord.

The air one breathes works wonders whirling within the sushumna nadi like turning the fan at different speeds releasing the hidden powers; and, once the sadhaka becomes consciously aware of it, this power can be used to attain the highest level of consciousness (sahasrar-prajnya).The ‘mark of the attained one’ (siddhi purusha) is the mark of ‘attainment’ (siddhi), whereby the energies of the chakras at manipura, svadhishthana and muladhara (below the heart), are uplifted and integrated with the energies of the chakras above the heart, anahata chakra. It is said that those above the heart- vishuddha, ajnya, and the sahasrara, carry the masculine polarity of the jiva, and those below the heart carry the feminine polarity. Now, depending on whetherwe as humans, man or woman, qualify these chakras differently.

By the time we get the blending of the DNA- chain pattern of Spirit andMatter right within the jiva’s body consciousness, one finds that,‘often the man comes out- being the Father principle’ and ‘the woman becomes passive receptive jiva. However, when the jiva takes to yoga and eneters in the flow of the cosmic stream of energy, pure consciousness, the individual becomes capable of realizing the divine state through the four lower bodies, too. The Shakti worshipers or the ‘Shaktas’ (or the ‘koula’) practitioners have adhered to this method while most of the others samya practitioners believe in the upper chakras to attain to shiva samavesha, pure consciousness state.

The ethereal bodyis the vehicle for the fire element and for man’s realization of God’s awareness of himself as the sacred fire through balancing and expanding the energies through the heart chakra.

The mental body is the vehicle for the air element and God’s awareness of himself in the plane of the mind in and as the Logos. The mastery in the mental body is through the third eye and the seat-of-the-soul chakra. The frequency of this element is comparable to the wind that “blows where it listens” and to thinking and be-ness whereby the soul affirms “I am,” as the expression of self-identity, drawing the conclusion “therefore I think”—or “I think, therefore I am.”

The mental (psychic/emotional) body (manasika shareera) Here the yogi has to gain mastery of the emotions and get conscious awareness of himself as energy in motion through the water element. The sadhaka can expand and balance the energies of life and channelize their flow in the psychic body through the vishuddhi(throat) chakra and the solar plexus.

The physical body(sthula shareera) is the vehicle for mastery in the physical plane in the realm of time and space in Mater. One must gain the mastery of the flow of physical energies in the base-of-the-spine and the crown chakras. Mankind must raise the energies of consciousness through his threefold flame, locked in the secret chamber of the heart. The refracted rays of the sun, or the differentiated single light ray, emit seven colors that match the seven colours emitted by the Seven chakras of the sadhaka. For instance, the Muladhara-Base-of-the-Spine Chakra – White; Seat-of-the-Soul – Violet; Manipura- Solar Plexus - Purple with flecks of gold; Anahata- Heart Chakra - Pink; Secret Chamber of the Heart – Peach; Vishuddhi- Throat Chakra – Blue; Ajnya- Third Eye Chakra – Green; Crown Chakra – Yellow,Etc.

The different levels of Consciousness are, briefly stated as the different realms ofexistence of the vibrant Mind that reflects in seven states such as:

(1). Muladhara (at the seat or basal level)

(2).Svadhishthana (below the navel)

(3)Manipura (navel level)

(4)Anahata (heart level),

(5)Vishuddhi (throat),

(6)Ajnyaa (between eyebrows) and

(7)Sahasrar level(over the head),as also, the seven spheres, realms, or vyahrutis such as:(1). bhu, (2). bhuvah, (3). suvah, (4). mahah,(5).janah,(6).Tapah, and,(7). brahmn, as also,the witnessing in the seven states such as:

(1)Jagrata(vishva)prajnya (awake), (2)Svapna prajnya (taijasa/dream) (3).Sushuptiprajnya (deep sleep)(4)Turiya-prajnya (atindriya / extra-sensorial),(5)Turiyaatitaprajnya (transcendental state), (6)Samprajnya samadhi (with form, sakara),and,the (7) Asamprajnyata Samadhi (form-less, nirakara).

These are the seven levels of Consciousness. Normally, the human beings experience the phenomenal objective world at the lowest level of muladhara prajnya, basal plexus of consciousness. A little above this state of awarenessare the svadhshthana (ethereal) and the manipuraka (mental or psychological). Only the more evolved beings reach the higher levels of consciousness and so far it is difficult to attain to the mahat level of Consciousness where ‘duality’ tends to cease. A little more effort is needed to raise the level of awareness and yoga helps to concentrate or focus on higher levels.

However, it is possible to reach the highest level of ‘tapah’ or the samprajnya samadhi state to the yogis. It is not possible to verify whether anybody has reached the level and experiencedthe state of Brahm-chaitanya or the Buddha- Nirvana state, in one’s life time! There are means of attainment such as Meditation.The ultimate, one can aspire to reach, is the state of pure Consciousness- the Krishna Consciousness (sakshin-prajnya), that of the Witnessing-Self, while living a mundane life. It is a secluded, unattached yogic trance, a peaceful state of existence. All things get done with no effort at this level of existence!

Yoginam brahma bhavati sarathi | meaning,“the supreme Lord takes over as the driving force of the life of the Yogin, like Bhagavan Sri Krishna becoming the Charioteer to Arjuna.”

As sated above, people normally live at the lowest level of awareness- that of basal plexus of consciousness called themuladhara. This is the level of mundane existence. It is just an instinctive life, a struggle for a survival. However,an enlightened personreacheshigher stages of consciousness despite livingin jagrata, svapna, and sushupti in day-to-day life; he may reach the level of vishva prajnya (universal level) and the‘divine level’ (daiva-prajnya).The highest level of ‘Unity-Consciousness’, oneness with the absolute(samyak or the brahmn)remains the goal of all yogis.Once this state is attained, there remains nothing outside of it

Thus, once a seeker understands the underlying secrets of creation, everything flashes to him as an intuitional knowledge. In the Bhagavad-Gita,paramatman, presents as Bhagavan Sri Krishna, the symbolic expression of Pure Consciousness, the Witnessing Self (Sakshin). He refers to Arjuna as the Lower self,‘jivatman’. Arjuna is portrayed in the Bhagavad-Gita as a polluted mind- full of desires and emotional attachments. Arjuna in the battlefield (confused mind) of Hastinapura (skeletal body) is confused, of turbid Mind, the mind that has gone awry,far away from its pure and pristine discretionary state. Hence, Sri Krishna advises him to‘let go’ of this emotional attachments, bondage, avidya or ajnyan and be a yogi free from all moha- “tasmat yogirbhava arjuna”. In yogic trance, things that are not normally understood by the senses;ego,and mind are thrashed out and clarity is experienced; and, this leads to a permanent understanding of the reality. There shall be no further doubt and no further need for a proof.

Thus, it suffices here to state that “The human body is designedand equipped with Physical, Mental, Emotional, Ethereal or vital (Pranic), and the Spiritual components in such a way that the jiva can detach itself from the mundane level of existence- living a life of just earning a lively-hood, eating, sleeping, and whiling away time in seeking sensual appeasements, and reach to any other higher level including that of brahmn-consciousness.

There is an adage that “Man does not live by bread alone!”That does not mean he needs some butter, jam, and cheese, too. This only means, there is more than what we think of, besides the routine in life. The human body is a rarest gift that one can aspire from the almighty; once we have got this we have to strive to find out how best we can use this opportunity to see the Creator who is seated within is driving us all around like Sri Krishna driving Arjuna’s Chariot, symbolically, of course.

Further, there is always a sweet memory of the past, the blissful state, that the jiva had once enjoyed and it wants to reach ‘that pristine and pure blissful state’now, after finding that nothing is satisfying in this mundane existence! However, in the buzz of daily chores nobody bothers to hear this inner clamour of the soul to reach higher and higher levels of consciousness, existence- thinking and enjoyingthe bliss of happy and contented life, resting joyfully, peacefullyestablished in one’s self,sva-atmanishtha, atmatushtha, atmasthita brahmn-ananda; actuallyit (the jiva) needs no external support for its happiness. By its very nature, it is pure joy,unsupported (upadhirahita ananda),being happy,joyful,contented with one’s self. Moreover, this blissfulness is several times more than what is normally enjoyed by the mind and the senses here. Yoga will teach this path of Knowledge, Wisdom, and Renunciation.

Ordinarily, yogais considered a way of physical and breathing exercise (pranayama) for ordinary people. There are more than eighty types of physical postures (asanas) that may help channelizing energy in the body. But none of them is useful for Atmasakshatkar, i.e., Realization of the Self, like dhyana, dharana, and samadhi. Only those who are conscious of their physical well-being use the techniques of asanas and pranayama only to improve their physical condition, ward off some pains, not knowing that there is something more significant.

Yoga is the means of emancipation of the embodied soul that suffers repeated births and deaths due to its attachment (moha) to the body (abhinivesha)and desires. This ismokshagati, ‘mukti’- quietening the blemished or disturbed mind (chanchala chitta), restoring its peaceful state,

‘Liberation of the embodied soul’ is possible only through attainment of Atmajnyan, knowledge of the Self,or gained from intense meditation. It is an inward journey towards the core of the substance of the Jiva, atman, the Soul. It is purely a divine attribute that can only be personally experienced in the absence of a subject-object duality state, asamprajnya samadhi. It transcends Mind and creation of mental images. It takes the sadhaka to an ecstatic state where everything is still; it is a state of absolute silence, calm, peace and rest. That is the natural state. Everybody experiences this exalted state almost everyday, but is unaware of it. To be consciously aware of this state is just impossible. There will be no observer and the observed, enjoyer and the enjoyed at this state. It is sheer bliss.

Table showing the stages in Evolution is given in Appendix I and a Chart depicting the different realms of existence (vyahrutis) and the levels of Consciousness (prajnyasthiti) is given in Appendix II

Here one can see how a seeker can attain the highest level of “UNITY-CONSCIOUSNESS” (Samyak-prajnya) ina matter of several lives or by sincere spiritual practice with a matter of 50 years(See Appendix.I). This also helps us to identify where one stands in the scale of evolutionvis-a-vis those who may have already attained. Some great souls are born with a carry-over of punya-phala or spiritual power of their previous births.Ri Shankaracharya,Sri Ramakrishna, Sri Ramana Mahsrishi, Mahaveera andthe Buddha are good examples. Unless there is a carry-over of the spiritual power, it is not possible to attain unity consciousness at one go. Shree Krishna has clearly stated how liberation is attained by carry-over of fruits of spiritual practices of every birth and the sadhana of a jiva never goes waste.

20. MEDITATION

(dhyan)

Meditation is focused attention, contemplation on the Absolute, the ‘tat’, brahmn. It is a panacea for all ills- It is ‘medi on tat I’.

Before we conclude, it is important to look at the remedy for a world full of melodramatic, psychosomatic, whimsical and fanciful, quixotic attitudes and behaviours and idiosyncrasies- a creation of Mind. The learned yogis have devisedvarious methods of quietening the Mind.The simple technique of just keeping quiet, stilling the wandering mind is also Meditaion. It is a state of calm, a sense of‘let go’ (laya yoga) and the mind contemplating on Brahmn. Brahmn is quietude, bhuman. This state of ‘brahmn’ can be attained by just keeping quiet. Switch off the working mind just as we switch off light and fans when not needed. Constant hammering on thoughts will not help. Neither should initiate the process of thinking, nor should encourage the thought process to proceed as it likes is the rule. Whosoever learns this technique of keeping his mind at rest will succeed ingaining control over the extraordinary power that is working within and creating all the problems. This keeping quiet is not that easy. So they have devised many means of attaining to this state. They teach these techniques of settling the turbid mind through dhyanayoga.

The concept of dhyan, Meditation, contemplation is the most misunderstood concept. In fact, everything is meditation, contemplation, dharana. A focused mind is in contemplation, i.e., meditative mode. It is this meditation that establishes the contact of the objective world with the Mind. But, the jiva is not capable of focusing attention on anything for a long time since it uses the fickle mind for this purpose. Mind is the culprit. A focused Mind will bring clarity. But, in the absence of keen interest the mind is fleeting and shifts its attention from one attractive thing to another thereby it gathers no mass like rolling stone.

Focused attention, one-pointed concentration (esoteric meditation) on the inner self to the exclusion of all other thoughts is the highest form of human activity and is the best method to get connected with the Supreme Spirit.Pray and chant before meditation says Swami Yogananda. We are bound by time, space and causality (pros and cons) due to our earthly existence in an elemental body. Although we arrived from a distant star as a speck of stellar dust paticle (Energy) via the sunrays, entered thye cloud, raindrrops, soil and minerals and food and the would-be father's food to become his blood, bone marow, semen desire and enetred the would-be mother's womb to take the form of the like-body of the parents. However, this small energy particle, pranic energy had all imbibed all the genetic characters in DNA, RNA, chromosomes and the spermatozoa. The minute details of all the organs such as heart, kidney, lungs, liver, or brain as also the traits were hidden in the unicellular sperm-in the egg! Thus, who is it sitting here for meditation with closed eyes?

Why should we take to Meditation?

Now that we know the secret of creation- how the stellar particles like Hydrogen and Helium arrived here via sun rays- electromagnetic waves and particles (wavicles). The journey en route solar sphere and, as if, by chance, reached the Earth, got embedded, mixed with myriads of other elements like carbon, oxygen, nitrogen and formed various organic and inorganic compounds due to vibration (physical and chemical activity) formed into cells, tissues, organs and became what we are! How ribo nucleic and the di ribo nucleic acid coated with proteins of different kinds formed with all the inherent qualities, genes, hormones, chromosomes, genetic qualities, mind, intellect, ego, etc.formed is still a mystery. When exactly does a small lump of flesh or tumor in the womb becomes a pulsating life form is yet another unsolved mystery.

This awareness of "who we are?" is consciousness. The entire universe is consciousness and oneis alive or dead due to the presence of the consciousness, or its departure. This Consciousness is individualized and limited in the embodied souls and it is universal and unlimited in its pure state, it functions as‘Energy’, chit or jnyan. The chit-shakti is the root cause of vibration (chittavrutti), creation of Space, Time, Mind, Space (distance),created by the flow of consciousness and the fixation of condensedforms of energy as the elemental universe- of Stars and planets, and rocks and minerals, and all living beings.

As individuals with limited powers, we operate between the ideas (mind) and facts (of the world). Fed up, bored, and tired with these limitations, the jiva seeks adventure and wade into the outer and inner spheres of Consciousness, experience the states of existence in ‘pure chit’ and takes to Meditation, Tantra, and yoga. It is thus the vibrant mind that is polluted with desires, attachments, anger, ego and the like, that calls for an action to still it (laya yoga). Yoga helps us to transcend our limitations, takes us to the mysterious inner worlds of our own transcendental existence, or deeper states within as well as farther, beyond the universe. What all we do here in scientific expeditions to Mangal or landing on moon is thus also an excursion into our own inner self. The outer and the inner are separated by the earthen shell, the physical body. If we discard the body-consciousness, we arrive at ant of these higher or deeper inner precincts.

Thus, everything is Consciousness! It is our own awareness of either "the Self" or "the other".This oneness of the inner and the outer, the self and the other, this pure consciousness and the muddled mind is called samyak prajnya or unity consciousness.This awareness comes in samadhi. We transcend the limited inner world of ideas (mind) and the outer facts-based world (of senses, ego and buddhi) in samadhi.This is the ultimate reality. What one experiences in his state of Samadhi needs no external proof or aapproval!

The next point of our attention, one-pointed concentration,should be on this core, centre of our body, the Atman. Now if we just go back in memory- of my own state of existence, in the first few weeks of the 9 months of mother's womb it is enough. We will be soon established in our self. This is atmajnyan, knowledge of the Self- "that i am not the physical body, nor am i the mind, senses, buddhi, ego (or even the soul?). Even the soul is mine not Me. The real me, or I, is that energy (pranic energy) embodied in an elemental body possessing all the traits in a nutshell-invisible speck of stellar dust.Then “Who am I?”

People in a state of trance, who are devoid of their physical consciousness while deeply engrossed in some specialized activity, especially, music, drawing, repair of machines of writing, or reading an interesting book know but cannot explain their state of existence. Most of the time we all get into trance and forget where we are! We are not conscious of the world, but we are conscious, rather, conscious of the self.

Meditation is the instrument used to give a fine tuning to the jivalike the musicians set their instruments of music to fine tuning. Unfortunately, this aspect of contemplation, dhyan and dharana is missing in the schools that teach yoga. These yoga schools and camps give importance to physical postures (asana) and breath control(pranayama), the latter being more injurious than the former in the absence proper instructions due to lack of good teachers. Transcendental Meditation is more useful in spiritual pursuits.

Meditation techniques are many and varied.Simply sitting quiet and staring at the sky with a blank mind is the best form of meditation. Ultimately, it must be a thoughtless state. Yog Shastra deals with these. There are severl techniques like the Kundalini yoga activating the dormant Serpent Power, Hatha yoga, Vipasana, Sahaja Siddhi Yoga, Sudarshanakriya,Sri-Chakra Dhyana, Transcendental Meditation, Chakra (plexus)dhyan, Mantropasana,etc. These techniques aim at reaching the highest level of Super Consciousness- Sahasrar or brahmn. At this level of existence, the jiva exists in an ecstatic state of absolute peace, happiness and joy.It is a blissful state that all the knowledgeable persons aspire. This is its starting point as well as its destination of the jiva. All the life’s struggle is to reach this point of final rest and this is what is called RIP. But, this RIP will not come so easily as long as the jiva is stirring in its grave desiring to take another body and continue its craving for another innings of sensuous life. This restless soulstirs in its grave, rips apart and comes out in search of another body. Thus, it will not rest in peace. This craving for fulfilment of desires due to ignorance is the cause of repeated births and deaths. It will go on and on unless the jiva puts a stop to this craving, saying enough is enough.That is the turning point when the jiva seeks its journey.

Most of the yogis adopt the technique of entering a suitable younger body that has just died and continue to live and work in that deserted body. Many others who are willing to end the journey take to samadhi and discard the physical body in the elements of Fire, water or jus melt into them! They get into transcendental state and withdraw the vital airs (prana vayu) and merging it in the prana, push it out through a hole in the head (Brahmn randhra). It is possible by firm determination (hatha yoga). In some cases, the vital force, prana, has just left peacefully while the jiva is in deep sleep. What more can be the most pleasurable way of leaving the body than this? But all these require firm determination of the jiva to end the mortal life’s journey, of course, after gaining siddhi in yoga. It comes only when a person realizes that he is only a guest on a short visit to this earth and decides to leave as early as possible. The jiva is aware of its fate if it overstays here in the deathnell- mrutyukupa.

The famous sage sayings as in the Ashtavakra-Gita, Avadhuta-Gita, Yogavashishta-Gita, Ganesha-Gita, and the Bhagavad-gita explain these things. It is unfortunate that the jiva is immersed in sensuous life unaware of its truenature. The moment it becomes aware of its embodied state, it tries to get back to its abode, never o return. This realization of the Self is called pratyabhijnya, remembering what it has forgotten- the Self. There are instances where a person tends to forget where he is going, or an absent-minded professor looking for his reading glasses, which is already stuck on his nose, or a person anxiously searching for his gold chain which is in his neck! Somebody has to point out these; that is the problem. Once a person realizes his true self there is nowhere to go and nothing to do for him. He is a yogi, a jnyani. But, there is yet a long, long way to go to reach the state of the Buddha, and the final state of brahmn. Not that it is impossible, but it is a state of feeling, experiencing, that “there is nothing else besides the ‘Self’. This Self-Realization is the end of the journey.

20.SELF-REALIZATION

(Atma-sakshatkara)

It has been noted earlier that the human body is a complex mechanism that has evolved over time adapting to various factors that shaped it such as the genes, chromosomes, climate, topography, food and environment, etc. the basic structure is an outward physical body- head, trunk and limbs; however, these are only appendages, tools to a vey powerful invisible mechanism called Mind. It is supported by so many invisible powers such as vital airs (prana) or ethereal powers, intellect, and ego. There is a well-knit network of nerves and neurons that support the function of the body. At the core, centre near the seat called basal plexus lies the power house of Energy called the Soul. The Soul is the bone of contention. Some say this is visible to the inner eye and others say it is non-existant, and many others go to the extent of calling it Atman, the Brahmn and the very purpose of life is to get a vision of this ‘Power’ (Shakti) that runs the entire human life and, in turn, the universe. This is ‘Self-realization’. With the self-realization comes the end of the worldly journey of the jiva.

Self-Realization, Atma-sakshatkara, is the only way to emancipation, liberation(Mukti, moksha) of the embodied Soul. By now, it is clear all that the jiva is experiencing on this terrestrial existence isdue to ignorance, avidya. Here, avidya is lack of true knowledge of the Self. the moment the jiva realizes its tru nature it is released from the bondage,release from the cycle of births and deaths.Rebirth is an accepted principle and the departed sould takes to another body at the earliest to finish the unfinished tasks and fulfil the desires that could not be fulfilled. There is every possibility of a jiva taking to another birth before the fifteenth day after casting of its previous body! What we see as geniuses born and wizards are the continuation of the journey of the Soul.

The end of thiscycle of repeated births comes with the realization of the Self, i.e., atma-sakshatkara. The terms ‘mukti’ and ‘moksha’ are to be properly understood in order to make one’s life more meaningful and fruitful. The very goal of life, ‘purhartha’ should be aimed at and it requires practice (‘sadhana’) of right path (‘dharma’). The jiva should attain this last stage of life- moksha not after death, but even while living, after fulfilling its desires (kama) and acquiring wealth (artha). This requires a life ofrighteousness and proper knowledge, wisdom, and renunciation through right knowledge(jnyan), sacrifice (yajnya), and contemplation(tapas). If these are not strictly followed, the jiva has to suffer endlessly. Even resting peacefully in old age depends on divine grace and it is mukti. The soul resting in peace after death (R I P) without the soul stirring in the grave is real moksha; this is possible only when the soul is relieved of its burden and leaves the body and the earth never to return. Otherwise, the soul may take to the form of a ghost, a ghoul, pishachi and wander! The soul that escapes gravity, pull of the earth to take another elemental bodyis a realized one! The fact that the soulcomes here again and again in different forms to this land of hunger, thirst, misery, and death is due to avidya, sheer ignorance and utter foolishness. It has lived a sensuous life and thus wasted its golden opportunity given to it for emancipation taking to yoga sadhana andget rid of the blemishes and stains of the soul, attain its previous pure state through right living, good conduct, study of scriptures, and good company (satsang). This realization may or may not come to one and all.

The ancient scriptures assert thatrealization of the Self is mukti. With realization comes the awareness that “I am no other than ‘That’ (tat sat), the Brahmn”.Further, it says,

“Well-versed in the Vedic knowledge, a Brahmin (vedavidu) rejects one who knows him as different from the Self. The Kshatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The Vedas reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The ‘All’ rejects one who knows it as different from the Self. This brahmin, this kshatriya, these worlds, these gods, these Vedas, these beings and this “All’- are that ‘Self’. It is just like the various musical notes,or the particular kinds of notes of a drum when it is beaten, cannotbe grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped; And, as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped; And, as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped only when the general note of the musical instrument veena or the general sound produced by the different kinds of playing is grasped; As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajurveda, the Samaveda, the atharvangirasa, history (itihasa), mythology (epis/purana), the arts (kala vidya), Upanishads, verses (shloka), aphorisms (formulae/sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are all like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathedforth. As the ocean is the one goal of all waters (the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. As a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self comes out as a separate entity from the elements and with their destruction this separate existence is also destroyed. After attaining this ‘unity consciousness’ it has no more left of the limited individualized consciousness. This is what I say, my dear. So, said Yajnavalkya.”[Yajurveda, Brih. Upa., IV, V-Yajnavalkya and Maitreyi (II),7-13].

The Vedic understanding is that “Everything that we see, hear, smell, touch, grasp, understand, and feel are nothing but ‘that’ (‘tyat’) ‘sat’. The doctrine of “sarvam khalvidam brahmn” emphatically asserts: “Brahmn alone is Truth” and else (the jiva and the jagat) are mere aberrations like the ocean and its waves. (See Badarayana Brahmn-Sutras). The self is no other than the Brahmn. Brahmn is that which is entwined invisibly in all that appears as the phenomenal objective world. It is the basis, upadhi, just like the clay in the jar and the flower-vase, gold in the jewellery, thread woven into the fabrics, and the soul woven into the elemental body. It is He who is seated in the cavity of the heart as the antaryamin, the all-pervading power that breathes breath unto it, life and speech unto it, and runs the jiva on its errands. If there is any doubt in this, the doubting Thomas is advised to stop his breath for a few minutes and see for himself! Samshayatma vinashyati so says the Gita. This doubt is the cause of all failures. Failure to realization of the Self is rooted in the lurking doubt in the mind as to the real nature and purpose of life.

All our experiences are prior to, ante our dreams and aspirations, desires, and resolves. We reap the harvest of our thoughts, beliefs, and actions. Much of these crop harvests are the result of our sowing just not in this life, but the past several lives (whether one believes in past life and rebirths or not), too. The true nature of our existence will be considered later. Anyway, we are here due to our desires and aspirations, thoughts and actions- past (prarabhdha), or present (sanchita); we are preparing and store some fruits of karma for the future lives (Agami), too. But for the desires, actions and accumulated vasanas (karma) there is no bondage and rebirths. The Buddha realized this truth after a long penance.

The universe consisting of galaxies, millions or trillions of these, are nothing but energy particles of high voltage electricity under intense vibration. They glow because of the radiant energy of their inherent nature of the parent material of which nothing is known as yet. Each and every particle of light emitted by the electromagnetic radiation of these giant or pigmy stars, nearest or the farthest carries enough energy to sustain the universe eternally, albeit in different forms and functions. The knowledge of the distant stars as gained from astronomy text books is too meagre to get even a rough idea about them. The result of spectroscopic studies and our knowledge of Sunrays gained so far is restricted to a narrow spectrum, Band-width- the Seven Colour Band (VIBGYOR) with a bit of the marginal ones like the UV, Infra-red, X-ray, and others. We already know the impact of these discoveries on our daily life from their varied and diverse applications. However, there is lot of scope to learn more about them. Our knowledge about the application of the radiation (energy of distant stars) is meagre.

However, it suffices here to state that these particles of waves (Wavicles) of Light have enormous energy to create and shape our lives on earth. Despite the vast inter-stellar space, the energy-complex might still retain their potency to influence Life. According to astrological sciences, we are all born under a particular star of the zodiac, and carry the energy and properties of these rays that may have reached the earth and we all carry the traits of these radiant energy particles (Wavicles). These rays, may be, coming from distant stars intermingle with the solar radiation and create and shape the diverse life-forms here on earth. So, we are what we are where we are. The incoming sunrays that intermingle with the radiation of distant stars as well as the intervening planets and other obstacles filter the powers of these energy particles and create different life-forms with the help of soil, water, heat (fire), air and available space and opportunities to shape lives.

Thus all the life-forms are under the impact and influences of these radiant energy particles, called ‘the Soul’ here. The soul is the core particle that energises the living being and supports all its thoughts and actions during short span of its life on this earth. There are experts who can give almost a 99 per cent accurate prediction of the person’s life from accurate date and time and place of birth. There is wonder or mystery and the secret is no more a secret the moment the code words and signs are decoded.

Physical and biological sciences have just made a beginning in unearthing the secrets of life. However, as we learn here from the age-old scriptures such as the Rk Veda, the Pancharatra, theUpanishads, the Srividya, especially the Sri Chakra, and the like, human life is so sacred that it is an embodiment of all these and many other forces, provided we try to know and understand about them from yogic practices. It is no wonder the celebrated English Poet exclaimed with the words,” It is an eternal bliss to know the Heaven in a blooming flower and the universe in a grain of sand.” It is rather an eternal bliss to reach the highest level of Consciousness of the Buddha, or that of Sri Krishna within our life time, and it is possible with a little more effort taking recourse to yoga. These truths are self-evident and visualized effortlessly in meditative trance. We will bring out these in more detail later.

There is a beautiful account of creation in Vishnu purana. Objective world appeared one by one after the churning of the Ocean called by different names such as- Ksheer-Sagar, sudha-sindhu, the Prajnya sagara (Ocean of Consciousness) or the Manas Sarovar. A number of products such as the White Horse (ucchaishravas), the sacred Cow (kamadhenu), the Lotus and Lakshmi (Goddess of Wealth seated in White Lotus), the pot of elixir (amruta-kalash), etc. when the suras and asuras churned the ocean making Serpent Vasuki as the Rope and the Mt.Meru as the churning rod with Vishnu Himself as the Turtle holding it. When the pot of elixir appeared the suras (angels) and asuras (demons) started fighting to catch hold of it. Then Vishnu appeared in the form of a dazzling beauty, Mohini, to prevent spilling the elixir to ground lest everything become ever-youthful and deathless. However, distributed the elixir to all of them in the first round and sent them away. But, the suras came again and got another doze of the remaining elixir. Even then, they were not satisfied and returned for one more doze and got the divine qualities. Two of the asuras- Vrutra and Vela also came in disguise and found out how Vishnu cheated them. This became the cause for not only the eternal enmity between the suras and asuras, but also the asuras’ hatred towards Vishnu, the reason being denying a fair share to the elixir. The asuras actually did not return for a second serve; may be Vishnu also thought the asuras, being ill-disposed and powerful maydestroythe world in anger. With their extra-ordinary powers, they would be the cause of destruction.

There is a dialogue in the Upanishad as regards the effect of the elixir. It reads as follows:

“He returned with fuel in hand.”

To him Prajapati said:

“Well, Indra, you went away satisfied in heart; now for what purpose have you come back?

He (Indra) said: Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this.”

“So it is”, Indra, replied Prajapati. “I shall explain the Self further to you. Live with me another thirty-two years. He lived with Prajapati another thirty-two years. Then Prajapati said to Indra:” [Samaveda, Chan. Upa. VIII, X - The Dream Self, 3-4]

“When a man is asleep, with senses withdrawn and serene and sees no dream-that is the ‘Self’. This is immortal, fearless. This is brahmn. Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: In truth it (i.e. the self in dreamless sleep) does not know itself as 'I am neither it' nor these other creatures. It has therefore reached in dreamless sleep utter annihilation, as it were. I do not see any good in this. He returned with fuel in hand.”

To him Prajapati said:

“Well, Indra, you went away satisfied in heart; now for what purpose have you come back?

He (Indra) said: Venerable Sir, in truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it', nor do these other creatures. It has therefore reached utter annihilation, as it were. I do not see any good in this. So it is, Indra, replied Prajapati. I shall explain the Self further to you and nothing else. Live with me another five years. Indra lived with Prajapati another five years. This made in allone hundred and one years. Therefore, people say that Indra lived with Prajapati as a celibate (brahmncharin) one hundred and one years.”[Samaveda, Chan. Upa. VIII, XI - The Self in Dreamless Sleep, 1-3].

Then Prajapati said to him:

“O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body.” [Samaveda, Chan. Upa., VIII, XII - The Incorporeal Self, 1].

As regards rebirth, the secret is revealed by King Prahana to Sage Gautama as seen in the following dialogue:

The father said: My child, believe me, whatever I myself knew, I told you. But come, let us go there and live as religious students (brahmnchirins). You may go, Sir, the son replied. Then Gautama went to where King Pravahana, the son of Jivala, was giving audience. The king offered him a seat, ordered water for him and made him the reverential offering. Then he said: Revered Gautama, we will give you a boon.

Gautama said: You have promised me this boon. Now please tell me what you spoke about to my boy.

The king said: Ah, those are divine boons, Gautama. Please ask a human boon.

Gautama said: You know well that I have gold, cows, horses, maidservants, retinue and apparel. Please do not be ungenerous towards me in regard to that gift which is plentiful, infinite and in-exhaustible. The king said: Then, verily, O Gautama, you should ask it in the prescribed way. Gautama replied: I approach you as a disciple. The ancients used to approach a teacher through mere declaration. So Gautama lived with the king by merely announcing that he was a student.

The king said: Please do not be offended with us even as your paternal grandfather was not offended with ours. Before now this knowledge never rested with a brahmin. But I shall teach it to you, for who can refuse you when you speak like this? [Yajur Veda, Brihadaranyaka Upanishad VI, II-The Process of Rebirth, 4-8].

Before we conclude about mukti, moksha, liberation, or emancipation, or whatever, the embedded Soul should be relieved of all its chains or shackles in the form of acquired qualities (gunas), the coverings of the five koshas, and the antahkarana- manas, buddhi, ahamkara, as also, all other attachments (moha) and desires. Unless the Soul is cleansed of karma klesha, vasana, and restored to its primordial purity, there is no liberation.Another form of liberation from bhava sagar or sansar, the illusory phenomenal world (maya jaal prapancha), isd to keep the mind at complete rest, in a thoughtless state, state of eqillibrium (tracsama dheeh). In a state of samprajnya samadhi, the ego still exists and,only in asamprajnya samadhi everything- Shiva, the jiva, and the jagat, becomes one. Then there is left nothing like physical, mental or psychic existence.

Yet another type of mukti is peaceful state where there is no conscious awareness of ‘the other’, the world. The jiva rests in peace with its Self. This state is attained by ‘atmajnyan’ only, for which the jiva has to take to deep meditation on Brahmn. It is reiterated here, that unless the jiva gets rid of all itsqualities, desires, and attachment, it is not possible to attain to this state of nirvikalpa samadhi, sthitaprajnya state.Thus, mukti is difficult to attain to those indulging in sensuous life. And, nobody can ride two horses- the suti and the asuti, at the same time. One, the asuti, the black horse, takes you round the world, whereas, the other white horse suti takes you to the ultimate goal, the Brahmn.both the horses are strong and unwilling to carry the disgruntled jiva full of sensal desires, attachment, and unfulfilled tasks. Hence it appears, as if, all the jivas are stuck eternallyhere in this mrutyu lok.

As long as we do not know our true self covered by anthahkarana and the five sheaths (pancha kosha) we cannot know the essence of anything. Our own mind, buddhi, and ego are our enemies that come in the way of realizing the self. Book knowledge is of no help in getting rid of these enemies.

“True spiritual growth cannot begin unless each individual becomes aware that each moment could be his last” (George Gurjieff). Near Death Experience (NDE), God Visioning, and establishing oneself in his Self transform a person. As soon as one realizes this truth his temporal existence, the futility of earhly existence the seeker becomes a yogi, jnayni, and he transcends all limitations.

Spirituality is not only the panacea for all ailments of the jiva, but the ultimate redeemer. This higher knowledge, Knowledgw of the Self, should not be mistaken for the scriptural knowledge and religious faiths and rituals. These are meant for beginners who cannot take to internal sacrifices, antar-yajnya.Once the yogic practices are started, the sadhaka should not stop at the stage of asana, pranayama, anddhyana, or just continue to be mindlessly engaged in idolworship, rituals and other religious duties. These external activities are not conducive to Self-Realization, realizing the true nature of the ‘Self’ or atma-sakshatkara.

After external worship, one should practice yoga, particularly, dhyana, dharana, and get into transcendental state (atindriyaprajnya) to shift their attention to the Power (Shakti) within, antaryamin in the centre of the heart. This will bring about

true knowledge that: “God is everywhere”, “Everything is Brahmn”, and “The Self is none other than the Brahmn”. Among the various methods of dhyana yoga practised, the most important are: Chakra dhyana, Kundalini yoga, Kriya yoga, atindriya dhyana or the Tranacsnedental Meditationr, sanatana kriya yoga or Tattva Shuddhi, mantrajapa, etc. in Tattva shuddhi, the spiritual seeker will start a return journey dissolving the elements one by one, merging all the principles of pancha mahabhutas, tanmatras, antahkarana into one and finally stands at the gate of Brahmn. This is the most beautifulattainment (sadhana) where the body consciousness drops with the senses withdrawn, chitta (turbulent mind) and vibration of mind in the form of thoughts (manovrutti) is calmed down, or stilled. Ego is merged in Atman along with the Intellect (buddhi) thereby the jiva is totally merged in Brahmn. This is done with the help of an attained Guru. There is Vedic doctrine in this regard. It is called: “tridhaa tridhaand saptah saptaah”. Accordingly, there are the seven horizontal (distance to be covered) and seven vertical heights to be climbed. These are like the gopuram of a temple and the seven Chakras in the spiritual seeker’s body. In a temple, the devotee (bhakta) has to leave the outer busy market street and enter the temple. The seven doors to be crossed before reching the inner precincts, sanctum sanctorum (garbha gruha) are, symbolically, the senses, mind, intellect, ego, conscience, atman and finally paramatman. The parabrahmn,the Undifferentiated one, will reveal itself at the end. The same sequence is found in Kundalini yoga, by activating the seven chakras and reaching the saharar. One can attain Zero Point here.

Zero Point Merge is the coming together of the matter and antimatter aspects of our soul. It is accompanied by a tone. A pole shift of consciousness occurs when the polarities of our energy fields merge and shift. It happens in the state of Samadhi.Consciousness exists in a virtual reality experiment in which souls enter to experience linear time and emotion. Reality is myth, math and metaphor set in motion for souls to experience linear time. Look upon everything as a metaphor for a greater truth. Twins, Zero Point Merge, our Spiraling DNA, Our DNA genetic programming set to remember all at Zero Point EXperiment = ZPE. We spend our lives in the search/quest for our truths, who are we and why are we here.

Any person can attain this state in Samadhi,a state where the entropy is almost at zero level and the mind attains stillness, equilibrium without vibration.All the trillions of brain cells become one molecule and freeze at 0 deg. Temp. and reach Absolute zero (kelvin) at asamprajnyaSamadhi state.Dhyana, japa, dharana, and samadhi are preceded by satsang, svadhyaya (study of scriptures), and yogabhyasa (asana and pranayama) in order to reach the final samadhi. This may require several years of constant practice. It is the only way to attain to the state of pure consciousness.

CONCLUSION

“The Advent of the Soul” narrates a long journey of the Soul. Here, we have traced how a spark of stardust/ stellar particle/ micron/ ‘anu’ / ‘kana’/ photon/Atma jyoti arrived here on the earth traveling through space; it shows how a spark of stardust particle micron/kana (akash) traversed the fourteen vyahrutis/lokas and finally embodied itself in a material body of different life-forms.Itis along, long, story how man came to occupy the earth, told in a couple of verses in the ancient scriptures,“The Advent of the Soul”, rather, the journey of the Jiva on this earth, reveals many secrets hitherto unknown. What appears as the phenomenal objective world to us is really a weird one and has undergone many changes from the subtler and subtler invisible pre-ionic, sound and vibration of energy state to more visible gaseous and liquid states, and finally to gross solid state, only to revert to its primordial state sooner, or later!

The Soul,a self-effulgent, radiant particle of Light, Energy, Force and Intelligence,sets out on a journey, finally descendingfrom adistant Starhas arrived on this planet via clouds, rain, river and lakes! The horoscope (birth-chart) give us more information. Theparticle, the quantum of stellar dust,shines as‘Light-energy’, a photon, traverses via Sunrays, and reaches the Earth. At the end, it gets back to its destination in itsoriginalform of Light-Energy. During its sojourn on the planet earth it assumes several forms and enactsseveral roles, exhibit diverse caharacters as if in a drama. This prompted Shakespeare to say, “The world is a stage and all are actors and spectators, too.” Children play different games. It is all donning fancy dress and playing different roles, so also, the jiva takes differentforms, plays actions, and exhibit different qualities. Those who believe theseforms, actions, and qualities as real are sure to be duped. Those who witness the drama in its true spiritand enjoywin and those who get involved in it suffer.

What all that appears, what all one sees here, is not the wholeTruth. Everything has a subtler source and is sublime. In fact,the ‘Truth’ does not lie here in the outside since it is concealed within as‘para’ and can be visualized as ‘pashyanti’; it concerns one’s own inner Self. All that one sees, hears, and experiences sensually is subject to change and hence unreal.

This journey of the jiva (‘yana’) on the planet earth is either horizontal or vertical. A person going round and round the world never reaches the end for the obvious reason that it is in a circle he is moving with no end in sight. On the othe hand, a person who takes to direct flight, albeit in a different form, beyond the solar sphere takes necessary training in yoga, transcendental meditation,and flies off at the speed of Light or even more! This takes him to theultimate goal. Normally, we find people travelling long-distance take to fast express trains, often get down for a cup of tea in a tea stall on a wayside station,miss the train, and get lost. So also, is the fate of the jiva that gets into distractions such as marriage, family, and business. A wise man is unconcerned with the goings-on in the world (sthitaprajnya) and continues his journey unperturbed.He is a jnyani whose mind and senses are under his control. He will have no disillusionments, disappointments, and unhappiness at the end. He,who is a sthitaprajnya, is a steady person- unperturbed by the happenings. He is a realized soul. The Bhagavad-Gita gives us a clear idea as to this.

In yogavashishtha, Sage Vashishtha tells Shree Ramachandra that,“The phenomenal world is full of disjointed objects and anything made of parts are bound to give way anytime”.When all the parts of a machinegive way there will be nothing left of the machine. So also, phenomenal objective world including the human body work as a machine. In course of time these get worn out. All the parts of the body are subject to wear and tear, fail sometime or the other. Those who foolishly stick to their temporal body are bound to suffer at the end. Even if the life-force (prana) wants to leave the body the incumbent’s desires and attachment do not allow it and this leads to misery.But, the wise give up desires and attachment to physical body, abhinivesha, and live happily forever unmindful of the behaviour of the body. The wisdom lies in ‘let go’, drop, all attachments, desires, wants, desires and live happily resting in peace with one’s own inner Self.

Anything that gives happiness, joy, for a short time is temporal. Any external object that brings temporal happiness to the senses, mind and the bloated ego will come with a package of disappointments, disillusionment, unhappiness, and misery. Nothing is permanent in this phenomenal world. This awareness brings freedom.

Everything is just an experience and nothing else. The embodied soul experiences the qualities of Nature. This experience is of no avail to a soul hankering for liberation. It is only the realization of the impermanence of the objective world and renunciation that help the soul. This knowledge (jnyan), wisdom (viveka) and renunciation (vairagya) will not come easily to a sensuous jiva that hankers after enjoyment day in and day out wandering in the external world. It should come as a carryover of the sadhana in the previous lives, or as a result of good deeds (purva punya), divine grace (anugraha), or firm determination (dhruti) to extricate oneself from the mire at any cost. It is an inward journey.

Contrary to the general belief, this spiritual advancement needs no academic qualification, nor does it require any external assistance like an ashram and a guru. The real guru is within and an earnest desire to look within is what all that is required. “Atman knows all”, is the fundamental principle. The term ‘Guru’ (gu and ru mean the light that wards off darkness) applies to Atman, too. Any book, a stone, or tree,or justSilence for that matter, will help in this!

Just “keep quiet”; be established in the Self (sva-stha); don’t do anything- ‘no thinking’, a thought-less state of mind, not even a blink of the eyelids is the rule. However, there is a difference between just keeping quiet not knowing what to do and keeping quiet after realizing the futility of this worldly mundane existence. A jnyani sits quiet after self-realization. Many great thinkers advocate social service, helping the poor, engaged in some useful selfless action. There is a cliché here. As long as one is engaged in external objective world it strengthens his bondage and becomes difficult to extricate oneself. It is this simple truth that prompts many a jnyani to take to secluded place and take to askesis tapasya.The ultimate goal is to seek liberation of the repeated embodiment of the soul in its earthly existence as soon as one realizes the true nature of the jiva. There is not much time to spare.

Thus, the most important thing to remember in spiritual development is to sit quite, be in deep silence. There are several steps here. One has to descend slowly to the depth of inner self.Always remember the fact that there is no second person involved here. It is just one’s own business. It is just closing the door to outside world and taking to meditation, take to deepbreathing, or just observe the rhythm of breath, and try to look inward. This will help. Some people retire to forests, hills and mountains seeking peace, ignorant of the fact that it is their own turbid mind, the stubborn idiotic wandering mind,that follows wherever they go. Some wise men stay wherever they are and just keep quiet. They live and work selflessly, with love and sacrifice, and utilize all the available time to their meditation, to just keep quiet.

The wise onesswitch of the mind and save energy just like we put off light when not needed. Yogins sit quiet, contemplate on silence, quietude, brahmn. Some sadhakas sit gazing at sky, or an empty wall!They know anything else will distract mind and run imagination wild. God also helps such wise seekers who surrender to ‘His Will’. They know the trick revealed by Shree Krishna in the Bhagavad-Gita. It is the Mind- filled with desires, dreams and aspirations, miserable ones-the vikshipta manah, the troubled ones angry, agitated mind-udvigna,prakshubdha manas,manovikalpa that is the mischief-monger. Hence, manolaya or manonashaby Hathayoga is suggested as the solution. But, this is very difficult since man is governed by the mind and lives by it. Man is called manasa sanchari, living- talking, walking, and working by mind and moods. How can one survive by killing one-self?

Therefore, unless desires are cancelled by wisdom, knowledge of the self,realization of futility of looking for fulfilment of the impossible, the ignorant cannot still their mind. There are many people in the world who think they have attained worldly success and are happy. They have scrolls of certificates, prize money and shields, trophies to satisfy their ego. Their bloated ego pays lip sympathy to its Master and has no humility to surrender to the supreme, the divine Mother. Hence, all these are meaningless attributes, wasteful acquisitions. These are not helpful in the ‘Realization of the Self’,‘liberation of the embodied soul’, the real bliss that gains from absolute freedom. Anything that pleases the mind and the senses, boosts up ego, and brings material prosperity will not bring the ultimate supreme bliss, unbounded happiness, peace and immortality (amaratva), meaning, freedom from fear of death. Art forms such as music, dance, drawing and painting, sculpturing, writing poems and novels, or even rituals and study of scriptures, discourses, and social service in the name of god will not help in the realization of the Self, ‘Atmasakshatkara’, since all these are external to it (the Self).

Uddhaaredaatman atmaanam | “The Self must be attained by the Self only”, says Shree Krishna. Even amongst those who have fairly well reached the inner precincts of the Soul fail to recognize the bliss they enjoy at that level since it is not the truth, but that of vijnyanamaya kosha (bliss of knowledge sheath), and the anandamaya kosha (the sheath of joy); it is maya or illusion of having reaching there, but not the real bliss, mahat anand. In order to reach the highest level, paramapada sopana, it is imperative that one has to cleanse, get rid of,drop all the five koshas, the three gunas- sattva,raja and tama, stop the vibrant qualities of the three gunas.

Only when a seeker visualizes brahmn within and experiences no other existence other than the Self is said to have attained to the highest. This is immortality in its true sense. Here, the imperishable atman has merged in the Imperishable undifferentiated, indivisible, unmanifest brahmn. This is the atma-brahmn bhavaikyataas stated in the Bhavanopanishad.Only an inward journey, antar-yajnya, shut off from the buzz of the external, will help here. The inner sacrifice,antar-yajnya, iscomplete surrender of the Self (atman) to the higher Self (paramatman). This is called Ishvara pranidanain ashtanaga yoga sutra. It demands that the spiritual seeker desirousof merging his small individualized self (jivatman) with the supreme self and become the brahmn should give up everything he owns, including the body, mind, senses, buddhi, ahankar and whatever he has acquired as his own! Thereby he becomes nothing, the brahmn, that which is inexplicable, that nameless, formless, birth-less and deathless, and the imperishable.

It may be fairly said that, “It is the desire, the thought-force, the imagination, that creates a multitude of objective world.” This phenomenal world made of parts is not real since the parts may give way ultimately leading to nothing! Even the feelings such as- ‘I am a boy’ and ‘she is a girl’ means nothing here. The very male and female concept is an illusion amounting to fallacy taken in a larger context of principle of evolution. Let’s remember that ‘Vivasvan, the first Manu (the sun) only became manu-manu (the male and female) and created this world of manas, Mind.

It is all an idea, imagination, images- the creative power of the Mind. What all we see is the images on our mind-screen. What all we understand is the construction, jugglery of the mind. It is a make-believe world, creation of an intelligent mind. And, it is sheer ignorance that we feel the existence of ‘the other’ which actually is our own reflection, desire, thoughts and imagination- an illusion; at best, it is a feeling of positive or negative thinking, like or dislike of an imaginary nature. It is the desire to possess that which I feel, ‘I am lacking’ that leads to creation. For instance, a person may say, I was happy and contented as a bachelor. It is my desire, or the parents’ desire that I should marry that made my parents look for a suitable girl. Despite the fact that I was happy, single, alone, my parents felt something lacking, or may be, I felt a desire that prompted me to get into wedlock. It is much worse when I did not want to marry and said ‘no’ to proposals. But the will or desire of my parents prevailed and I am led to wedlock. Ultimately, it is the thought, desire, want, ignorance, may be destiny that leads to the creation of sansar.

Hence, the paraphernalia of the phenomenal world is the product of desire. Almost everything that we possess gives us only a temporary happiness by fulfilling our ego, but finally leaves us wanting, craving for more, and ultimately disillusionment.

Nothing is left after the total merger- not even that of ‘the other’, the ultimate truth- Brahmn. This state of nothingness, the Buddha state, or nirvana could easily be attained when the fickle mind is shut off like we switch off the light when not needed. Two minutes of absolute silence, thoughtless state of mind every morning and night will do the trick. After all there is nothing a pilot can do when the aircraft is in mid air and put on autopilot. Most of the yogins are capable of remaining in absolute peace. A sthitaprajnya is an attained person.

People take recourse to several paths such as yajnya, yaga, havan, homa, feed the masses and take to daily rituals such asidol worship. But, none of this will help. Idol worship is worshiping God asincarnation in material objects, archira avatara; it is for those who lack concentration, chitta ekagrata, who seek support in physical forms of murti or icons. There is nothing wrong in worshiping idols as long as faith and devotion permits.Constructing temples, installing idols, consecrating them with Agama Shastra are age-old customs of no consequence. At best these serve as tools of social cohesion, harmony and unite the people. These temples and ritualistic customs should not turn into business houses and social congregations.They should be centres of peace and tranquillity, fit for deep meditation on the Brahmn. The ignorant people need some support in the beginning and as such seek some place. So they have started with stone, trees, animals,etc. But, that is at the lowest level, like the primary level in school education system. One has to mature enough, graduate to higher forms such as dhyana, meditation, and finally invoke the Lord and adore,worship the inner spirit.The Lord, seated in the cavity of the heart as antaryamin is the object of adoration in order to establish oneself in his true state.Scriptural studies, epics or Puranas should gradually give way to higher levels of thinking and realization as taught by the teachers of Upanishads, Brahmnsutras, and the Veda and finally the sadhaka should reach the level ofasamprajnya samadhi. This takes a long time.

The road map of the soul’s destiny, the routes taken by the soul in its journey, has now been traced. The pointsof Origin and Destination of the Soul’s eternal journey are clearly located, as also, the easiest and nearest pathare also shown here. In brief, it is just jnyana, viveka, and vairagya followed by yajnya, daana and tapas. Bhagavad-Gita is very clear about this path of salvation. There are also other paths like that of karma, bhakti, jnyana, dhyana, and the easiest is ‘Sahaja Siddhi Yoga’ that one can pick and choose according to your nature. Jnyan marga is very difficult and requires much intelligence. Even, bhakti marga is difficult since it requires oneness with the supreme Lord in total submission, devotions and sacrifices. So the best one can do is to take to dhyana and samadhi, lose oneself in that ‘nothingness’. Before that, it is absolutely essential to make friendship with the inner self which clamouring for liberation from embodiment in a elemental temporal physical body. Never, ever neglect your inner voice, inner urge to be free. It is the only best friend who always stands by you when nobody is there to look for help and assistance. Atmabala, atmashakti,or sthairyais a tremendous power, a force that is always available in times of need.

In conclusion, it may fairly be well said that a number of problems regarding creation and dissolution have been addressed and solutions offered here, albeit, in a nutshell. Several important questions bothering mankind have been answered satisfactorily with the help of the scriptures and need no further proof.If there are any doubts persistent, these may be cleared from svadhyaya, satsang, and nidhidhyasana; scriptural studies (with the help of a teacher or a guide). Steadfastness and sincere effortare a must.Enormous strength of mind is required in this exercise. Another simple technique is: ‘Keep quiet’ and observe things as they are.This calls for a child-like simplicity and humility in understanding. This field of knowledge, Adhyatma, does not concern the intellectual inquiry; it is a self-analysis (atma-avalokana). It concerns one self only and there does not exist the second here; the seeker is searching for his own inner self in deep contemplation. He will find all the answers he asks from the inner source, the atman.

Thus, the wisdom dawns on the jiva and starts looking for means of escape from this con/trick, maya, sci/the nature plays on i/us/him. This is conscious trick of our mind; if conscious (con sci i o us) awareness is gone, the world automatically disappears! It takes recourse to yogic trance, contemplation, meditation, dharana, and samadhi in order to realize the truth. Once the true nature of the Self is realized, it escapes from the clutches of this mystic world and finds permanent happiness in its own Self. Then it is said to be resting in peace with its self, self-satisfied- atma santushtha. Such a soul is said to be immortal, imperishable, and eternal. Such a person is sthitaprajnya, svastha (established in one’s Self). This is ‘Fulfilment in Life’.

Attainment comes only after discarding all that the jiva has acquired, shed off, cleanse, purity the body, thoughts, words and action, mind, buddhi, and acquired state of the blemished soul, such as selfishness, desires, attachment, anger, ego, etc. it is a vey difficult task for an ordinary jiva. The jiva has to run the mill, experience life and finally reject it as futile. Renunciation should come automatically as a result of fulfilment. This fulfilment comes with pure or higher spiritual knowledge and wisdom through the touch, sight, or grace of a teacher. All the different paths such as karmayoga, bhaktiyoga, jnyanyog, dhyanayog are only suggestions; the seeker may select any one or two of them or all of them. However, it happens at the appropriate time!

POSTSCRIPT

All said and done, in retrodspect, the soul had a wonderful journey through space and arrived on Earthin due course. It got embodied in an elemental body- of soil (food), water and air, on arriving here, in this mrutyu loka. All that is born hre have to deteriorate, die and decay is the rula. In fact, no sensible jiva wants this life! And, born as such, no doubt, it had to undergo the conditions of the earth as an earthling, despite its true spiritual nature. This embodiment of the soul, a pristine pure ‘chit-shakti’ (energy particle), shuddhavidya, the Atman, in an elemental body (pancha bhutatmika shareera) is the cause of all the trouble and turmoils like hunger, thirst, desires of sensuous life, sickness, old age and death the jiva had to undergo. The jivatman did not realize the con (trick) the sci (jnyan) played on it! When it realized this, it started clamouring to liberate itself; but, unfortunately, covered by attachment and desire it has forgotten its true nature and the path of emancipation. It is due to the acquired qualities and prarabhdha karma that the jiva suffers with no end in sight. The jiva is unable to understand its predicaments, its limitations, its inability to see the truthsince it is embedded in a mire oftamasic pravrutti. All the while this foolish jiva was rejoicing in the mundane worldly affairs thinking it is an engineer, a doctor, ascientist, a police officer, a professor, a philosopher, this and that untilone day, the embedded and entrapped jiva suddenly realizes its foolishness, as if it were by divine providence, and looks for emancipation. Providentially a Guru, too, comes its way!

Thus, a turning point in life has come and the jiva starts discarding what all it acquired since its first day of embodiment. It becomes a yogi, a sthitaprajnya, and finds the path of its return journey with the help of the Guru.Now, its return journey starts.

In scientific parlance, it is not very difficult to understand how the jivatman got an embodied state on the earth. The Bhagavad-Gita has most of these points clear. It narrates how the parjanya (rain) brings forth annam (food) and the jivas (bhutani) take form from food and acquire the qualities of the food. The same subtle and gross elements called the panchabhuta and their tanmatra have entwined the jivatman. The human body is made of water (70%) and the remaining part consists of bones and tissues and muscles made of annam (gross material). In brief, its is carbohydrates (annam) snd hydrocarbons (digestive power/fire/ vaishvanara agni).A jnyani contemplating Atman realized this secret and worked out a beautiful plan for release of the embodied soul. He first realized how the jiva is made mostly of Hydrogen (H), Carbon (C ), and Oxygen, and a few other minerals like calcium, iron, sodium, in different proportions to form the salts, chlorides, sulphides, phosphates, etc.

The main ingredients that constitute the gross physical body are controlled by taking recourse to a crash course in yoga. Then, the main ingredient carbon is destroyed by yajnya, dana, and tapas; next, oxygen is kept outside in kumbhaka of pranayama; and, finally hydrogen is released in dharana, dhyana and samadhi so as to enable it to escape the gravity of the earth. Thus, the jivatman is liberated from the earth (mrutyu loka) once and for all, never to come back. This is the beautiful story of ‘the journey of the soul’ narrated here.

There is not much difference between the scientific version and the Vedic,the yoga way, or the traditional way of expression; only language differs. Here, the jiva starts cleansing itself by removing all the sheaths- the five koshas (anna, prana, manas, vijnyan (material), ananda (dubious type and illusion), the three qualities (tamas, rajas and sattva), and the ari-shadvargas (mada, matsarya, lobha, krodha, etc.). All these are obstacles to visioning Atman and paramatman who resides within the heart of the jiva. Now the jiva is parishuddha atman. This is mukti and moksha of the embodied soul.

NOTES

A brief explanation to technical term used in the text.

Angiras: A particle of light as jivatman gets embodied in different forms. The atman is a spark of light, a stellar particle, a photon (electron).

Atman: The Atman is the core of the substance. It is energy. It is self-effulgent, omniscient and omnipotent. It is indestructible. It has no birth or death; it is present everywhere and neither created nor destroyed.

Avidya: The jivatman knows all since it is the spark, light (jiva-jyoti), but it is covered by desires, gunas, and has forgotten its pure and pristine spiritual nature, hence, avidya.

Jataveda: Atmavai vedgm sarvam | Although the Atma is embodied in an elemental, skeletal, body it knows all, hence jataveda.

Jivatman: This is a chemical compound derived from the stellar matter, say the Sun and the earth. It is basically Hydrogen, Carbon and Oxygen in different proportions with small proportion of other metallic and non-metallic elements- all different forms of ‘Energy’ only. H+C+O goes to make hydrocarbons like fuel, energy derived from food, etc.C+H+O makes carbohydrates, again energy derived from food. The Yogis discovered that Oxygen is the mischievous element that supports the jiva’s physical body in the beginning as oxidation process and later on eats it away in reduction process. Hence, they tried to keep it away in kumbhaka in pranayama; later, they observed that the carbon derived from the vegetal matter in the form of food can also be burnt in tapas, dhyana and dharana. Thus, what remains is the Hydrogen that is ligheter than all and automatically escapes gravity! Thus the jivatman attains its pure state! This is moksha to an otherwise bonded elemental body struggling to escape repeated births and deaths.

Nirvana: A state of absolute quietude, brahmn; dynamic silence. This state comes when the jiva realizes the futility of worldly engagements and keeps its mind in a state of samadhi. It is the state of brahmn, bhuman, absolute and abstract. It is a state of (sat or asat, “existence, and non-existence.

Mukti: Liberation, emancipation, quietude. Total peace, calmness and silence that comes after realization, same as the above.

Moksha: The embodied soul hankers after liberation from its bondage, realease from embodiment (in an elemental body like a cocoon) and tries to escape the clutches of maya, illusion, avidya.

APPENDIX- I

Sree Aurobindo’s classification of Jiva’sConsciousness

in the Evolution Cycle

(From Bottom Upward)

Spiritual- Spiritual- Spiritual (Great Sages and Saints*).

Spiritual- Mental (Psychic)- Some Sadhus*

Spiritual- Ethereal (Pranic)Swamis and Teachers*

Spiritual- Physical (Advanced Spiritual Aspirants*)

Mental- Mental- Spiritual (Spiritual Aspirants/Sadhakas*)

Mental- Mental (AnyHumans like Scientists,

Philosophers or intellectuals may attain this level now)

Mental- Ethereal (Advanced Primates* are at this stage)

Mental- Physical (Monkeys* are at this stage).

Ethereal- Ethereal- Spiritual (All animals, birds* may attain this

state and come to be worshiped by man)

Ethereal- Mental (Quadrupeds and bipeds-animals)

Ethereal- Ethereal (Lower animals)

Ethereal- Physical (like earthworms and reptiles)

Physical- Physical- Spiritual (All HigherPlants worshiped by man)

Physical- Mental

Physical- Ethereal

Physical- Physical (Early Life-forms*).

[See Sat Prem: Adventure in Consiousness, Pondicherry].

[Approximations given by the author.These are available within the human body as prajnya chakras, plexus of consciousness ranging from Muladhara (bottom) through svadhishthana (below navel), Manipur (at navel), anahata (heart), vishuddhi (neck), ajnya (forehead) and sahasrar (above the head).]

APPENDIX II

SAMYAK – PRAJNYA [UNITY CONSCIOUSNESS]

===============================================

7. Age 42 - 49 ‘sat’ SAAHSRARA CHAKRA ENLIGHTENMENT

SAT LOK VII

‘BRAHM’- Nirvana shareera- Nirvana or THE BUDDHA STATE

[‘TAT’ also goes here] KNOWLEDGE OF BRAHMN

6. Age 35 -42 ‘cit’ AJNYAA CHAKRA TAPAH LOK VI

‘AM’ /’asmi’ goes here.

COSMIC (vishva-prajnyaa) BRAHM SHAREERA JINA

MAHAVIRA Universal Consciousness. [all the Rishis End here]

Age 28 – 35 Anand VISHUDDHA CHAKRA

[‘I’ or ego goes here]. JANAH LOK V

SPIRITUAL Cosmic Body (Divya-prajnyaa [HIGHLY SPIRITUAL]

5. E. Anandamaya Kosha SHANKARACHARYA

4. Age 21 – 28 Mental- Spiritual ANAHATA CHAKRA

(Vishva Prajnya) TURIYA-PRAJNYA MAHAR LOK IV

PSYCHIC Spiritual Body [All Spiritual Teachers end here]

D. Vijnyanamaya Kosha [ADULT STATE]

3. Age 14–21 Mental-mental MANIPURA CHAKRA SVAR LOK III

ASTRAL - Vital (Psychic Body) - Physical

[All Idealists, Great Philosophers celebrities- Scientists, Doctors,

& Technocrats, artists end here]

C. Manomaya Kosha [All Professional, skilful, and technical Skillful

people may shine atthis level] SVADHISHTANACHAKRA

BHUVAR LOK II

2. Age 7 - 14 Vital – Mental - Sensuous Emotional Life

(Time spent mostly in play & study)

CHILDHOOD II - ETHERIC - Astral / Body (Adolscent state)

[Almost 90% of population stop their growth here]

B. Annamaya kosha - Vital Sukshma- Shareera - Physical

1. Age 1 – 7. PHYSICAL- MULADHARA CHAKRA

(physical & Vital). BHU LOK I

CHILDHOOD-I (Bhoutika prajnya)

JAGRATA - SVAPNA – SUSHUPTI. (Sthula) PRAJNYA

Pranamaya Kosha [survival –Desire- fear- hunger and sleep

Instinctive life, and sensuous life, etc. dominate here].

Note: Actually, age, caste or creed is no bar for Realization of the Self. One should attain to the highest state of Brahmn from the present human state at the earliest at any cost! But, the development of the human consciousness is very slow since man has come into existence in the present form only recently. It takes several thousands of years to know who we are, where we come from, and where we are heading to, as also, answer questions like the purpose of life. However, the ancient Sages have recognized the hidden spiritual power called the KUNDALINI [SERPENT POWER] and they have devised ways and means of utilizing this to attain to the highest state of the Brahmn. This is done by activation of the coiled-up serpent power, the Kundalini, at the Petals on Chakras.

Nasadiya Suktam

(Sukta 129 of the Mandala X of Rk Veda)

This sukta deals with the origin of the universe and creation. It begins with the paradoxical statement that “neither existence or non-existence was there in the beginning.” This means the universe always existed in a very subtle, unmanifest, invisible, potential, silent but dynamic form. There are many esoteric terms here that need deep contemplation. It is beyond the comprehend- sion of human mind. Only a siddhi purusha, a yogi has experienced it.

नास॑दासी॒न्नोसदा॑सीत्त॒दानी॒म्नासी॒द्रजो॒नोव्यो॑माप॒रोयत्।

किमाव॑रीव॒: कुह॒कस्य॒शर्म॒न्नंभ॒: किमा॑सी॒द्गह॑नंगभी॒रम्॥१॥

नमृ॒त्युरा॑सीद॒मृतं॒नतर्हि॒नरात्र्या॒अह्न॑आसीत्प्रके॒तः।

आनी॑दवा॒तंस्व॒धया॒तदेकं॒तस्मा॑द्धा॒न्यन्नप॒रःकिञ्च॒नास॑॥२॥

तम॑आसी॒त्तम॑सागू॒ळ्हमग्रे॑ऽप्रके॒तंस॑लि॒लंसर्व॑माइ॒दं।

तु॒च्छ्येना॒भ्वपि॑हितं॒यदासी॒त्तप॑स॒स्तन्म॑हि॒नाजा॑य॒तैकं॑॥३॥

काम॒स्तदग्रे॒सम॑वर्त॒ताधि॒मन॑सो॒रेत॑: प्रथ॒मंयदासी॑त्।

स॒तोबन्धु॒मस॑ति॒निर॑विन्दन्हृ॒दिप्र॒तीष्या॑क॒वयो॑मनी॒षा॥४॥

ति॒र॒श्चीनो॒वित॑तोर॒श्मिरे॑षाम॒धःस्वि॑दा॒सी३दु॒परि॑स्विदासी३त्।

रे॒तो॒धाआ॑सन्महि॒मान॑आसन्त्स्व॒धाआ॒वस्ता॒त्प्रय॑तिःप॒रस्ता॑त्॥५॥

कोअ॒द्धावे॑द॒कइ॒हप्रवो॑च॒त्कुत॒आजा॑ता॒कुत॑इ॒यंविसृ॑ष्टिः।

अ॒र्वाग्दे॒वाअ॒स्यवि॒सर्ज॑ने॒नाथा॒कोवे॑द॒यत॑आब॒भूव॑॥६॥

इ॒यंविसृ॑ष्टि॒र्यत॑आब॒भूव॒यदि॑वाद॒धेयदि॑वा॒न।

योअ॒स्याध्य॑क्षःपर॒मेव्यो॑म॒न्त्सोअ॒ङ्गवे॑द॒यदि॑वा॒नवेद॑॥७॥

“Neither existence nor nonexistence was thereNeither matter nor space around.” What covered it, where it was and who protected?

Why, that plasma, all pervading, deep and profound?

Neither death nor immortality was there. And, there was neither day nor night.

But for that breathless one breathing on its own. There was nothing else, surely nothing. It was darkness concealed in darkness. And, an uninterrupted continuum of fluid existed. Out came in material form and shape; that one lying deep within on its own intent. In the cosmic mind, all pervading Desire, the primal seed, made its first appearance. And the wise men, seeking deep in their heart could see the link between ‘that is’ and ‘that is not’. Reins of the link, a grid of crisscross lines; holds all the seeds and mighty forces within; microcosmic forces exist within (as the unmanifest). And macro forces out above.

Who really knows, who can declare? “When it started or where from? And where will the creation end? Seekers and sought entered later –and so who knows when all this manifested?”

That one, out of which the creation came, may hold the reins, or may not! Perceiving all from above, ‘That One’- the imperishable Brahmn only (exists). Is there anybody who knows it? “May or may not Know”- the beginning.

The Veda goes deep into the cause of the events taking place in the universe and unveils the facts. Modern cosmology tells us that the universe started with a ‘Big Bang’. Let us compare these verses with the statements of the Big Bang theory and assess the scientific approach manifested in Veda.

The state of the primordial, the beginningless beginning, is explained in just seven verses cited above; there wasnothing like timeor space, existence or non-existence. Everything was dark. Later on, it is said that ‘there was water’. Gradually, thee appeared a feeble soundof vibration. This is the beginning of the gross from the subtle, audible from the inaudible, and finally, visible from the invisible. The beginning of the universe as stated here in the Rk Veda, Nasadiya Sukta, and the first few moments as described by the ‘big bang’ theory offered by the scientists may be comapared with the above. They are the same: so also, the Black Hole and maha-pralaya when everything is withdrawn!

nāsa̍dāsī̱nno sadā̍sītta̱dānī̱m nāsī̱drajo̱ no vyo̍mā pa̱ro yat |

kimāva̍rīva̱ḥ kuha̱ kasya̱ śarma̱nnaṁbha̱ḥ kimā̍sī̱dgaha̍naṁ gabhī̱ram 2. |na mṛ̱tyurā̍sīda̱mṛta̱ṁ na tarhi̱ na rātryā̱ ahna̍ āasītprake̱taḥ | ānī̍davā̱taṁ sva̱dhayā̱ tadekaṁ̱ tasmā̍d dhā̱nyannapa̱raḥ kiñca̱nāsa̍||3. tama̍ āasī̱ttama̍sāgū̱ḻha magre̍’ prake̱taṁ sa̍li̱laṁ sarva̍māi̱daṁ 2. u̱cchyenā̱bhvapi̍hitaṁ̱ya dāsī̱tta pa̍sa̱stan ma̍hi̱nā jā̍ya̱taika̍ṁ || 4. kāma̱stadagre̱ sama̍varta̱tādhi̱ mana̍so̱ reta̍ḥ pratha̱maṁ yadāsī̍t | sa̱to bandhu̱masa̍ti̱ nira̍vindan hṛ̱di pra̱tīṣyā̍ ka̱vayo̍ manī̱ṣā || 5.ti̱ra̱ścīno̱ vita̍to ra̱śmire̍ṣāma̱dhaḥ svi̍dā̱sī 3 du̱pari̍ svidāsī 3 t | re̱to̱dhā āa̍sanmahi̱māna̍ āasantsva̱dhā ā̱vastā̱tpraya̍tiḥ pa̱rastā̍t ||6. ko a̱ddhā ve̍da̱ ka i̱ha pra vo̍ca̱tkuta̱ āajā̍tā̱ kuta̍ i̱yaṁ visṛ̍ṣṭiḥ | a̱rvāgde̱vā a̱sya vi̱sarja̍ne̱nāthā̱ ko ve̍da̱ yata̍ āaba̱bhūva̍ || 7. i̱yaṁ visṛ̍ṣṭi̱ryata̍ āaba̱bhūva̱ yadi̍ vā da̱dhe yadi̍ vā̱ na | yo a̱syādhya̍kṣaḥ para̱mevyo̍ma̱ntso a̱ṅgave̍da̱ yadi̍ vā̱ na veda̍ ||

मां लक्ष्मी की तस्वीर

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Aruneyi Upanisdhad

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Bhavanopanishat

Brahmnubhava Upanishad

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Brahmendra Upanishad

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Mantropanishad

Mantra Yoga

Muktikopanishad

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Paramahamsopanishad

Prashna Upanishad

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Shivopanishad

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Tejabindu Upanishad

Tripuropanishat

Vedantasara Upanishad

Vicharabindu Upanishad

Vishnu Purana [II-29] 83

Vishnu Sahasranamam [5-2] 24.

Yogasaraa Upanishad

Yogoanishad (Bhagavadgita)

About the Book

“The Advent of the Soul”presented here is mainly addressed to senior people with some basic knowledge of the ancient Indian scriptures; however, others may use it for learning, as well as, for practice and for future guidance.

This book deals with the ‘Knowledge of the Self’, the higher knowledge concerning the Atman- the core of the substance. This knowledge of the Self, Atma-jnyan, may need some basic lessons in the ancient Indian scriptures. Unless this is imparted by learned persons in its proper perspectives, that also will be a waste! In fact, nobody can teach or make me know ‘Who i am’. If the teacher himself has not realized his ‘Self’ how can he teach the subject (Atma) to others. It is in short a narration of the entire history of the universe dated back to several Billions of years. It is the life history of the jiva that arrived on our Planet Earth as a micron of stellar dust and got itself embodied in diverse life forms. The first one in this order is Manu- the First Person, purusha, who is omniscient, omnipotent, omnipresent, and self-effulgent; as clairvoyant, He manifests in different forms and resides in all jivas as the pratyagatman or the tathagata, and the Soul, Atman, the core of the substance. The Brahmnda (the multiverse), the pindanda (the physical entity), and the andanda its biological cells (jiva kosha) are indeed a magnificent miniature universe replicated at three different levels- the macro, the meso and the micro (subtler) levels. It (the unmanifest) is a storehouse of secrets that hold key to the mystery of creation, sustenance, development, and dissolution. Alas, we are born with it, live with it, and die without ever knowing it!

It is in short a narration of the entire history of the universe dated back to 4.56 billion years. It is the life history of the jiva on our Planet Earth. Manu- the First Person, the ‘mahapurusha’, who is omniscient, omnipotent, omnipresent, and self-effulgent as clairvoyant, all-pervasive supreme consciousness (mahat-prajnya) manifests in different forms and resides in all jivas as the pratyagatman or the tathagata, and the Soul, Atman, the core of the substance. The cell (andanda) and the physical body(pindanda), rather the human body and itsbiological cells (jiva kosha), are indeed a magnificent miniature universe! It is a storehouse of secrets that hold key to the mystery of creation, sustenance, development, and dissolution. Alas, we are born with it, live with it, and die without ever knowing it!

Did somewhere and somehow the flesh and bones taking shape in the mother’s womb acquired qualities such as ego, likes and dislikes, jealous and hatred, anger, attachment, selfishness, miserliness and cruelty and it continues through life? Or, did Lord intend it?

We never grow up to be mature enough to distinguish between the reality and the myth, maya, the make-believe world. We still go by our family belief-systems, customs and traditions, and practise rituals that are outmoded; we blindly follow others and carry lots of dead-load. We cannot unload what all we have loaded in our petty small mind! Having born the humans, we are facing the problems of ignorance, hunger, disease, old age, and death. There are no suitable answers to most of our questions and, even if some answer is given, we are not ready to believe!

The predicament of the jiva knows no bounds. It works just like a robot on the basis of a preprogram software that drives the life in a certain direction to deluge! And, we cannot create a new one. It (the life) moves in a grove, as it were, bound by customs, traditions, blind faith, and ignorance and run behind everybody in search of what is not there! Inwardly, it (the blemished soul) is groaning, suffering, and struggling to get rid of the entanglements; and, it clamours for release from the self-imposed bondage. The ignorant self is bondage and the redeemed soul is brahmn!

The ignorant people blindly follow others. They do not know that ‘nothing that comes from outside is of any help and one has traverse the path oneself to reach the destination’. It is an inward journey, discovering one’s self. All are facing the same problems of hunger, disease, old age, and death. There are no suitable answers to most of their questions and, even if some answer is given, nobody believes it! The sad predicament of the jiva knows no bounds. It works just like a robot on the basis of a pre-programmed software and cannot create a new one. It moves in a grove, bound by customs, traditions, blind faith, and ignorance. Inwardly, it (the soul) is groaning, suffering, and living and will perish struggling and often clamours for release from the self-imposed bondage. Paradoxically enough, it knows not it is of its own making like the silkworm weaving a cocoon around itself! It may escape the clutches of maya when it knows the secrets and takes to yoga and gets redeemed once and for all, never to return here. The jiva, a human born under a particular nakshatra (star) and rashi / zodiac (as written in the horoscope by an astrologer (jyotishi) dies under the same nakshatra will be redeemed, never to return to earth. The Atmavan will be redeemed and for him there is no rebirth (punarjanma na vidyate, says the scriptures).

Moreover, in the Kaliyuga, the last quarter of the Vaivasvata manvantara, is going to end disastrously (Maha pralaya) and, no doubt about it. All living beings will perish and only those who are attained souls, obtained self-knowledge (atma jnyAn) now, will form the seed for the next satya yuga of the next manvantara.

STATUTORY WARNING

It is hereby explicitly stated that the ‘Spiritual Laws’ preclude all those who are not yet ripe for the return journey, those who are still interested in enjoying a sensuous life, and all those still engaged in worldly pursuits, from entering this untread path of spiritual (adhyatmic) journey. Nobody knows where those went by this route have reached. Hence, it is harmful to their worldly interests. Only those who are desirous of enjoying a deeper peace, greater joy, and immense Bliss without any external support are welcome here. However, it guarantees unbounded joy and immortality, provided, they are keen in undertaking this arduous journey sincerely with total devotion trust and faith (shruddha and bhakti), and steadfastness (dhrudhata). It is also warned here that this path of spiritual journey may lead to total disillusionment all those who are still attached to their ego, perverted intelligence, and love the mortal physical body and engage in sensual enjoyments. Unless and until one completely gives up all that he / she has acquired from birth- such as qualities (guna), habits and traits, affixes and prefixes, worldly attainments, etc. there will be no progress in this undertaking. At best, surrendering to a guru may help get rid of their ego (aham). So, one should not be under the false impression that this is path is a very easy one to escape from the drudgery of life (sansar).

In spite of the warning given here, if one dares take up this spiritual path, it is assured that it is definitely beneficial and highly rewarding. This does not preclude anybody from living an ordinary homely life and still devote some extra time to this adventure like a serious student of Vedanta. Ultimately, the jiva is liberated from eternal bondage, in the sense that, the jiva realizes the fact that it is under illusion, not knowing that the Atman is essentially an imperishable, immortal, omniscient, and eternal one- being such, that it needs no special effort to become free! It is already free!

TNAR

By the same Author

1. MAHA VISHNU -the Poorna-Prajnyaa and Prajnyaadharaa

- “The Eternal Flow of Consciousness” ISBN 81-900494-1-14

Centre for Syudy of Consciousness.

DIVINE GRACE FOUNDATION, Belagavi, 2008

2. THE SPIRITUAL ESSENCEOF THE BHAGAVAD-GITA

- “The Science of Consciousness, AKARSH - ISBN 81-900494-1-2

3.MUKTIYOGARAHASYAOF THE BHAGAVAD-GITA (Kan.)

-AKARSH -ISBN 81-900494-1-3 Rev. Ed. ISBN 81-900494-1-1

4. BADARAYANA BRAHMNSUTRA (Kan.)

AKARSH - ISBN 81-900494-1-10

5. JNYANSUDHA - The Upanishad Doctrines

6. THE SPIRIT OF THE SOUL - What after Death?

AKARSH - ISBN 81-900494-1-4

7. MAHALAKSHMI VAIBHAVA AKARSH - ISBN 81- 900494-1-

8. SUJNYANA DEEPIKA (Kannada) AKARSH - ISBN 81-900494-1-

9. SRIMAN NARAYANA AND MAHALAKSHMI VAIBHAVA-

A Pancharatra Agama Shastra with Ahirbudhnya and Sadakhya

Samhite and Lakshmi Tantra.

10. SHIVO’HAM- The Shivasutras, Spanda Karikas, and PratyabhijnyaHridayam (Kashmir Shaivism)

AKARSH – ISBN 81-900494-1-8

11. ADHYATMA GEETAMALA-(Forthcoming) ISBN 81-900494-1-

(Kannada)AKARSH - ISBN 81-900494-1-11

12. DECODING THE VEDA –RK Veda Samhita

AKARSH - ISBN 81-900494-1-12

13. JNAYANSUDHA (Upanishad Doctrines)

AKARSH - ISBN 81-900494-1-9

14. SRINGERI SHARDAMABA VAIBHAVA,

Pub.: Trayinyas Srividya Fondation, Jayalakshmipuram,Mysore 2013

Several other Titles ready for publication are available for preview (in ms.). Those who are interested may ask for a copy. The Titles available in CDs are:

The Spiritual Essence of the Bhagavad-Gita, Srividya, Sri Chakra- Navaavarana Puja, “SHREEM”- Srividya (Kan. & Eng.) Mantrayogopanishat, Sujnyana Deepika, Pancharatra Agama Shastra, Adhyatma Geetamala, Shreeman Narayana and Shree Mahalakshmi Vaibhava (Kannada). Jnyana Sudha – Upanishadic Doctrinres, The Spirit of the Soul, and a Collection of Papers published in ACPR Journal and Conferences in India and abroad. Aravinda Prajnya Adhyayana Kendra, [Centre for Study of Consciousness], <divinegracefoundation@gmail.com>

For copies contact: DIVINE GRACE FOUNDATION,

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Divine Grace Foundation

Friday, 24 October 2025

ADVENT OF THE SOUL