THIS POST IS CONTINUED FROM PART 106, BELOW--
THE SANATANA DHARMA SERIES IS NOW AT PART 106..
I WILL TERMINATE THIS SERIES AT PART 108 – THE DIGITAL EQUIVALENT OF OM.
PARTS 106 107 AND 108 OF THE SANATANA DHARMA SERIES , WILL REVEAL TO ALL, THAT THERE IS ZERO SUPERSTITION OR EVEN THEOLOGY IN HINDUISM.
ALL QUANTUM PHYSICS WHITE SCIENTISTS DISCARDED THEIR BIBLES AND TORAH AND PICKED UP “BHAGWAD GITA AND WROTE IN THEIR WILLS THAT THEY WANT TO BE CREMATED— AS PER HINDU RITES..
AFTER READING FINAL PARTS 106/107 AND 108 YOU WILL UNDERSTAND WHY..
THESE THREE POSTS WILL GIVE THE GIST OF THIS GREAT WAY OF LIFE. THERE IS NOTHING MORE TO SANATANA DHARMA THAN THIS..
YOU CAN SAFELY BURN ALL TRILLIONS OF SENTENCES WRITTEN ABOUT HINDUISM AND VEDANTA AND MISS NOTHING, IF YOU HAVE THESE THREE CONDENSED SANATANA DHARMA POSTS WITH YOU.
THE MINUTE MODERN SCIENCE CAN TIDE UP AND SEE “ THE LAST FRONTIER “ SANATANA DHARMA EYE TO EYE — THERE WILL BE PRALAYA ( DISSOLUTION ) DUE TO STAGNANCY.. THIS IS HOW TECHNICALLY ADVANCED HINDUISM IS ..
SANATANA DHARMA IS LIKE THE MIGHTY PRISTINE OCEAN.. ALL OTHER RELIGIONS COMBINED TOGETHER IS JUST A DROP OF DIRTY STAGNANT WATER.. FULL OF MINDLESS , RIDICULOUS DOGMA.
I WONT ASK YOU TO LUMP THE PREVIOUS SENTENCE.. YOU WILL ACCEPT IT ON YOUR OWN—IF YOU HAVE BASIC INTELLIGENCE..
WHEN AN INDIAN UNDERSTANDS WHAT I HAVE WRITTEN— HIS HEART WILL SWELL WITH PRIDE..
HENCE I WILL KEEP PARTS 106/ 107 AND 108 SHORT AND SIMPLE –AT THE LEVEL OF THE LOWEST COMMON DEMOMINATOR..
YES, MY 108 PART SANATANA DHARMA SERIES WILL LAST TILL THE SUN GOES SUPERNOVA .. EVEN IF THE BHAGAWAD GITA OR VEDAS GO OUT OF STYLE..
IF I AM BEING ARROGANT—SO BE IT !
WE ARE PROUD INDIANS --- WE ARE PROUD HINDUS.. WE ARE NO LONGER SELF LOATHING !
THE ISLAMIC INVADER AND THE WHITE CHRISTIAN INVADER CONVERTED HINDUS TO THEIR SINGLE MESSIAH SINGLE HOLY BOOK DOGMA LADEN RELIGIONS BY “FEAR OF SWORD” AND “GREED OF SOPS”
EXPLOITING VULNERABILITY IS THE WORST TRAIT OF MAN..
TODAY, IF YOU ARE A HINDU , YOU MUST KNOW THAT YOUR ANCESTORS HAD HONOR, CHARACTER AND BALLS .. THEY DID NOT SUCCUMB TO THREATS AND LARGESSE.
THE CONTENTS OF THESE POSTS 106/107 AND 108 WERE FIGURED OUT BY GREAT INDIAN MINDS WHEN THE SHALLOW MINDED WHITE MAN WAS RUNNING AROUND NAKED, DOING GRUNT GRUNT FOR LANGUAGE..
I WANT EVERY NON-HINDU INDIAN TO KNOW THIS--- YOU WERE BORN INTO THE RELIGION OF YOUR PARENTS .. HAVE THE COMMON SENSE TO FIGURE OUT WHAT IS GOOD FOR YOU AND YOUR DESCENDANTS..
ANY HUMAN IS A HINDU – IF HE WRITES IN HIS WILL THAT HE WISHES TO BE CREMATED, NOT BURIED !
NOW , TIME TO SOVE-- NAY SHOVE A CHILLY UP THE ASSHOLES OF MY
DETRACTORS AND ENEMIES OF SANATANA DHARMA
THIS WISDOM OF SANKHYA VEDANTA WAS PENNED DOWN IN 5000 BC ( WHEN THE WHITE MAN WAS RUNNING AROUND NAKED DOING GRUNT GRUNT FOR LANGUAGE)..
SANKHYA WENT ON ORAL ROUTE FOR 330 CENTURIES BEFORE IT WAS PENNED DOWN 70 CENTURIES AGO..
EVER HEARD OF INDUCTION ?
महाभूतान्यङ्ककारो
बुद्धिरव्यक्त
मेव
च
|
इन्द्रियाणि
दशैकं
च
पञ्च
चेन्द्रियगोचरा:
|| 6|| Bhagawad Gita , Chapter
13.6, 4000 BC
mahā-bhūtāny ahankāro
buddhir avyaktam eva cha
indriyāṇi daśhaikaṁ cha
pañcha chendriya-gocharāḥ
Translation: The field of activities is composed of the
five great elements, the ego, the intellect, the unmanifest primordial matter,
the eleven senses (five knowledge senses, five working senses, and mind), and
the five objects of the senses.
The twenty-four
elements that constitute the field of activities are: pañcha-mahābhūta (the
five gross elements—earth, water, fire, air, and space), the pañch-tanmātrās
(five sense objects—taste, touch, smell, sight, and sound), the five working
senses (voice, hands, legs, genitals, and anus), the five knowledge senses
(ears, eyes, tongue, skin, and nose), mind, intellect, ego, and prakṛiti (the
primordial form of the material energy).
Krishna uses the word daśhaikaṁ (ten plus one) to indicate the eleven
senses. In these, He includes the mind
along with the five knowledge senses and the five working senses. Krishna had mentioned that amongst the senses
He is the mind.
One may wonder why the
five sense objects have been included in the field of activities, when they
exist outside the body. The reason is
that the mind contemplates upon the sense objects, and these five sense objects
reside in a subtle form in the mind.
That is why, while sleeping, when we dream with our mind, in our dream
state we see, hear, feel, taste, and smell, even though our gross senses are
resting on the bed.
This illustrates
that the gross objects of the senses also exist mentally in the subtle
form. Krishna has included them here because He is
referring to the entire field of activity for the soul. Some other scriptures exclude the five sense
objects while describing the body.
Instead, they include the five prāṇas (life-airs). This is merely a matter of classification and
not a philosophical difference.
The same knowledge is
also explained in terms of sheaths. The
field of the body has five kośhas (sheaths) that cover the soul that is
ensconced within:--
Annamaya kośh. It is the gross sheath, consisting of the
five gross elements (earth, water, fire, air, and space).
Prāṇamaya kośh. It is the life-airs sheath, consisting of the
five life airs (prāṇ, apān, vyān, samān, and udān).
Manomaya kośh. It is the mental sheath, consisting of the
mind and the five working senses (voice, hands, legs, genitals, and anus).
Vijñānamaya kośh. It is the intellectual sheath, consisting of
the intellect and the five knowledge senses (ears, eyes, tongue, skin, and
nose).
Ānandmaya kośh. It is the bliss sheath, which consists of the
ego that makes us identify with the tiny bliss of the body-mind-intellect
mechanism.
Prakriti , has 24
cosmic principles or elements.
The rest of creation
takes place by their permutation and combination, each purusha getting involved
with a psycho-physical complex ( body ) according to his deeds (karma).
The 24 realities
(tattvas) emerge or evolve out of nature (prakriti) each having the
predominance of one or more gunas.
Tattva is a Sanskrit
and Malayalam word meaning 'principle',
'reality' .
The Sankhya-Yoga system
divides all knowable phenomena into 25 Tattvas.
25. Purusha – the
sentient being (consciousness), the experiencer
24. Prakriti – primal
nature (root of all insentient matter)
Antahkaranas – internal
organs
23. Mahat-Buddhi –
intelligence
22. Ahamkara –
objective ego
21. Manas – mind
Jnanendriyas Sense-organs, for receiving the
bhutas and the tanmatras, viz
20 karna (the auditory sense)
19 tvak (the thermal sense)
18 chaksu (the visual sense)
17 rasana (the gustatory sense)
16 nasa (the olfactory sense)
Karmaendriyas organs of
action, viz.
15 vak (vocal
organ)
14 pani (manual
organ)
13 pada (organ of
locomotion)
12 payu (excretory
organ)
11 upastha (genital
organ)
Tanmatras – subtle
elements
10. Shabda – sound
9. Sparsha – feel
8. Rupa – form
7. Rasa – taste
6. Gandha – smell
Mahabhutas – gross elements
5. Akasha – space
4. Vayu – air
3. Tejas – fire
2. Ap – water
1. Prithivi – earth
The tattvas are
guideposts to orient ourselves within the map and to see what we experience as
separate concepts are truly part of a larger whole.
The first product of
creation is Mahat. Mahat is the highest
principle; it is the intellect or Buddhi.
From Mahat, arises Ego (Ahamkara) and then the mind (Manas.).
Subsequently the 5
sense organs (Jnanendriyas,) 5 organs of action (Karmendriyas,) 5 objects of
the senses (Tanmatras) and 5 gross elements (Pancabhutas) are created.
This is creation.
In dissolution, the
process is reversed.
The twenty-five tattva
system of Samkhya concerns itself only with the tangible aspect of creation,
theorizing that Prakriti is the source of the world of becoming. It is the
first tattva and is seen as pure potentiality that evolves itself successively
into twenty-four additional tattvas or principles.
Prakriti tattva forms the base material
constituent and is the cause of all the above twenty-three principles
The tattvas are
guideposts to orient ourselves within the map and to see what we experience as
separate concepts are truly part of a larger whole. .
Tattva in Sanskrit and
Malayalam means 'principle'- an element or aspect of reality..
Objects, subtle and
gross, constituted by the Tattvas are of two kinds, the sentient beings and the
insentient manifestations. Sentient beings, possessed of the mind and other
organs, experience pleasure and pain, and are of countless varieties depending
on their power and knowledge. Those who have attained Kaivalya, i.e. the state
of of the Self-in-Itself, are liberated forever.
One state lower than Kaivalya
are the “Hiranyagarbhas”, who are the creators, protectors and overlords of the
universes. Other sentient beings vary from celestial to human and lower forms.
Through practice of Yoga and pursuit of true knowledge, sentient beings gain
successively higher realms of existence and ultimately attain liberation.
Besides the sentient
beings, there are numerous insentient
manifestations evolving out of the mutative ego of the Creator. Sentient
beings, influenced by the Divine mind, perceive them. Such superimposition of
the Divine mind on the minds of all sentient beings emanates from their
individual latencies which continue through the cycle of births.
If, however a
person strives to overcome his past latency by shutting (stilling) his mind (the mind being the master of all
the organs) to the external world and perseveres to apprehend his own Self, the
external world of sights and sounds fade away and gradually he attains
liberation
Things evolve in nature
at the most basic and structural level with the elementary units called
tattvas. Nature comes into action when it meets the purusha or individual soul.
The changes in prakriti begins as it comes in contact with purusha. Their
meeting causes the prakriti to become active and start evolving.
Patanjali drew heavily
upon Sankhya philosophy in the development of his Yoga Sutras, and many of the
practical methods and techniques of yoga rest on Sankhya's philosophical
foundations. . Yoga is a complete exercise program for body, mind and spirit.
PATANJALI YOGA SUTRA , 5000 BC
2.19 --
visheshavisheshalinggamatralinggani gunnaparvani
The gunas generate
their characteristic divisions and energies in the seer. Their stages are
distinguishable and non-distinguishable, differentiable and non-differentiable.
This sutra analyses
nature (prakrti) by distinguishing the progressive layers of its manifestation,
from the most specific and definable, up through the non-specific and
non-distinguished and back to the undifferentiated or universal. The individual
counterpart of cosmic intelligence (mahat) is consciousness, or citta. Citta
consists of mind (manas), which reviews sensory and vibrational stimuli,
intelligence (buddhi), which is the discriminative faculty and ego or small
self (ahamkara) which is the individual 'I'. In addition, hidden deep within
man's nature is a powerful hidden spiritual weapon - 'conscience' (antahkarana
or dharmendriya) which personifies ethical and moral principles. Antahkarana
observes right and wrong in one's conduct and motives, helps to cultivate citta
and directs it to perform only the righteous actions. There are also the five
senses of perception - ears, tongue, eyes, nose and skin, and five organs of
action - legs, arms, speech, genital and excretory organs. These are the
principles of prakrti. The five elements, intelligence, senses of perception
and organs of action are distinguishable, i.e., physically manifest in concrete
form. The other parts, the five subtle manifestations of the elements and the
'I' consciousness (ahamkara, antahkarandand asmita) exist in a
non-distinguishable or vibrational form, being non-primary and un-evolved
matter. Yet, all these revolve around the three gunas of nature - tamas, rajas
and sattva. The principles (tativas) of distinguishable elements (visesa) give
rise to changes which may be pleasant, unpleasant or dazed (a state of
suspended or deadened sensibility). The unspecified principles (avisesa
tattvas) are un-evolved matter, and when such matter is transformed into a
specified state, creation takes place. This is called pravrttimarga. The
reverse process, mvnti marga, is the unifying of the specified in the
unspecified, of the non-specified in and of nature into the universal spirit
(purusa). The fusing of nature into spirit is a heavenly marriage, which
becomes possible through the work of yoga.
Human mind is a part of that cosmic intelligence. Tanmatras, cannot be
sensed by ordinary men. If you practice Yoga, however, says Patanjali, after a
while your perception will become so fine that you will actually see the
Tanmatras. Tanmatra means – rudimentary
or subtle element, merely that, mere essence, potential or only a trifle. There
are five sense perceptions – hearing, touch, sight, taste and smell, and there
are the five tanmatras corresponding to the five sense perceptions and five
sense-organs. The tanmatras combine and re-combine in different ways to produce
the gross elements – earth, water, fire, air and ether, which make up the gross
universe perceived by the senses. The senses play their part by coming into
contact with the objects, and carry impressions of them to the manas which
receives and arranges them into a precept. The five substantial elements of the
physical world are – ether (Akasha), air (Vayu), fire (Agni or Taijasa), water
(Ap) and earth (Prithvi) in the order of their development, these are the five
Bhutas from whose unlimited combination everything results including the living
bodies which are material forms living in space and time. According to the
Vedic theory of creation, the tanmatras are the basis of all corporeal
existences because from them evolve the Bhutas, the building blocks of the
perceptible universe. The tanmatras, the subtle matter, vibratory, impingent,
radiant, instinct with potential energy and collocations of original mass units
with unequal distributions of original energy, evolve out of the Bhutadi which
is only an intermediate state. They have some mass and the energy and physical
characteristics like penetrability, powers of impact, radiant heat and viscous
attraction etc., and have effect on the sense after assuming the form of
paramanus or atoms of the Bhutas (the created ones) which process is
Tattavantraparinama or primary evolution. In evolution the total energy always
remains the same redistributed between causes and effects, the totality of
effects exists in the totality of causes in the potential form. The
collocations and regroupings of the three Gunas (attribute or property) induce
more differentiated evolutes; they constitute the changes leading to evolutions
i.e. from cause to effect, which process is based on Satkaryavada, the doctrine
the effect is existent in the cause even before the causal process has started
to produce the effect operating in accordance with the two laws of conservation
of matter and energy. According to Satkaryavada
theory the effect is existent in the cause; the original cause of
everything that is perceived is Prakriti. Satkaryavada is a hypothesis
according to which the effect pre-exists in a potential state. The causal
process involves a modification of a stable underlying reality. The effect is
not produced as a reality that is distinct from its underlying cause. It is a
specific rearrangement of that causal substrate. The Samkhya system is based on
the principle of Satkaryavada. The effect pre-exists in the cause here. Cause
and effect are seen as temporal aspects of the same thing. It is considered as
theory of existent causes. The effect lies latent in the cause which in turn
seeds the next effect. It maintains that effect is real. Before its
manifestation it is present cause in a potential form. According to
Satkaryavada principle the cause is hidden inside the effect. This effect
exists due to several reasons- 1.what is nonexistent cannot be produced; 2.for
producing a specific material cause is resorted to; 3.everything cannot be
produced; 4.a specific material cause is capable of producing a specific
product alone that effect; 5.there is a particular cause for a particular
effect. Adi Sankaracharya found Satkaryavada as a useful tool against the
doctrine of Annica or momentariness. Two branches of Satkaryavada are
vivartavada and parinamavada. The four stages of the gunas mentioned in this
sutra correspond to the four stages of samadhi mentioned in sutra 1.17.
Thus:Vishesha – Vitarka (Manomaya kosha) Avishesha – Vichara (Vijnananamaya
Kosha) Linga – Ananda (Anandamaya Kosha) Alinga – Asmita (Atma/soul). The visheshas (diversified) are the sixteen
mutations – five bhutas (earth, water, fire, air and space)---five organs of
action (arms, legs, tongue, organs of excretion, organs of reproduction)---five
organs of sense perception (eyes, ears, skin, tongue, nose)---mind . Attributes
like blue, red, sweet, sour etc are vishesha (diversified). The vishesha can be
pleasant, unpleasant and stuporous. The avishesha (undiversified) are six in
number:--the five tanmatras (sense of smell, taste, touch, sight, hearing)
asmita (ego) which is the cause of the organs and tanmatras. Mahat (buddhi or
intellect) is called ‘linga-matra’ (indicator only) which means that it is an
indicator for Purusha and Prakriti. Prakriti, in the unmanifest state, is
‘alinga’, which is not the indicator of anything.
Bhoomiraapo’nalo vaayuh
kham mano buddhireva cha;
Ahamkaara iteeyam me
bhinnaa prakritirashtadhaa.-- Bhagavad Gita (7:4) 4000 BC
“Earth, water, fire,
air, ether, mind, reason and egoism – these constitute the eightfold division
of My Nature”
Ordinary water, earth
etc do not constitute the bhutas (elements). That whose feature is sound is
Akasha (space). Similarly touch goes with Vayu (air), sight with Tejas (fire),
taste with Apa (water), and smell with Kshiti (earth). Akasha is the cause of Vayu,
Vayu is the cause of Tejas, Tejas is the cause of Apa, and water is the cause
of Kshiti. Because of this cause and effect, an object of the sense of smell is
the receptacle of all five properties. An object of the sense of taste that of
four (except smell), sight that of three, touch that of two and hearing that of
one property only.Perception of smell comes from contact with particles of
matter (earth/kshiti). Taste arises from chemical action caused by a liquid
substance (water/aap). From heat (fire/agni) comes perception of color
(sight/vision). Feeling of touch results from contact with gaseous matter
(air/vayu). With the sense of sound arises a sense of emptiness or void
(space/akasha). The five bhutas (gross elements) like earth, fire etc are the Visheshas
of the five tanmatras. Visheshas represent three characteristics:To indicate
the diversities of the notes of the scales of sound; heat, cold, hardness etc
(touch), blue, yellow etc (fire/light), sweet, sour etc (taste), pleasant,
pungent etc (smell). These diversities result in states of happiness, misery or
indifference. These bhutas are the lowest form of mutation and are not the
cause of any further modifications. The word ‘tanmatra’ means ‘that alone’ –
sound alone, touch alone etc. That is, subtle sound, without any variation or
diversity is the sound tanmatra. Same is the case with other tanmatras. When
meditated upon, the subtle perception of each tanmatra appears only as a flow
of time. All the tanmatras have emanated from Asmita (ego). Asmita (ego) is the
pretentious feeling relating to self. Asmita also refers to the pure I-sense,
buddhi, which is the subtlest form of egoism. Combination of one’s ego with the
organs of perception creates I-sense which is called Abhimana.Organs represent different
modifications of asmita. Knowledge of light, for example, implies the sense of
identification of the Knower with the sensation of light. This feeling "I
am the knower of light" is the ego called Asmita. Mahat or buddhi is the
awareness that "I exist" or pure "I-sense". Modifications
like "I am the hearer" etc is the modification of "I" and
is termed ego or Ahamkara. Mahat tattwa (element) is the cause for Ahamkara.
The Mahat principle gives rise to the six Avisheshas – Asmita (ahamkara)
followed by the five tanmatras.At the time of dissolution, all elements
disappear in the reverse order of creation. Finally, Mahat disappears into the
unmanifest (Avyakta) prakriti. All manifested objects like Mahat etc are
created to serve the two-fold purpose of Purusha (sutra 2.18). Unmanifest
Prakriti, however, is eternally present, and is not created because it has no
purpose to serve for the Purusha. Objects like Mahat are beginning-less;
however, they are not without an end – they end when the purpose of Purusha
(attaining the state of Kailvalya) has been served. All objects are the product
of the three Gunas (sattva, rajas and tamas). Gunas are always present in
Prakriti. The unmanifest state is one of equilibrium of the three gunas. At the
time of dissolution, when the objects merge back into Prakriti, there is no
dissolution for the gunas; they just merge back into Prakriti. The category
‘vishesha’ refers to the final evolutes that do not produce further products or
evolutes. The category ‘avishesha’ refers to those evolutes that produce the
final ‘vishesha’ evolutes. So, the five elements – earth, water, fire, air and
ether are the vishesha evolutes of the avishesha – sound, touch, taste, sight
and smell. Avishesha also includes ‘ahankara’ (ego) which is responsible for
these evolutes – five organs of action (speech, hands, feet, anus, and
genitals), five organs of perception (ears, eyes, skin, tongue, and nose) and
the mind. The ‘linga-matra’, literally mark or a sign only, category refers to
‘mahat’ or ‘buddhi’ (the cosmic intellect) which is a mark or a sign for
prakriti. Buddhi is like the root of a tree. It is the closest to the seed that
produced it and is also the cause of
trunk, leaves, branches etc. Buddhi is also a transformation of the gunas. It
represents pure ‘beingness’. Vyasa says that it is neither existence nor
non-existence, neither real nor unreal. The final category, the subtlest of
all, is prakriti itself which has been called ‘alinga’ (not a mark or symbol
for anything). There is no sign to discern prakriti until there is disturbance
in the balance of the gunas which results in the first evolute ‘mahat’.
Prakriti is eternal whereas all its evolutes are temporary manifestations of
prakriti. Everything that one experiences in manifest reality, including the
subtlest level of viveka (discrimination) is taking place in the buddhi. In the
alinga state, the gunas are balanced and cannot fulfill the objectives of
Purusha – namely, experience and liberation (sutra 2.18). In that sense they
may seem "non-existent". However, the gunas are capable of producing
effects (evolutes) and hence can be termed "existent". Comparing
these Samkhya concepts with those of the Vedanta school, we notice that in
Vedanta, prakriti, the gunas and the entire manifest world are all mental
constructs and mere superimpositions of templates on the only real existent,
Brahman. On the other hand, as per Samkhya and Yoga, prakriti is existent, real
and eternal.
Everything that exists,
which one can either perceive through one’s senses or conceive of, is
constituted by the twenty five principles of Tattvas.
EVERY TIME I LEFT A COMPANY, MY JEALOUS SHORE
BOSSES WOULD HOLD A PARTY AND GET DRUNK—“GOOD RIDDANCE TO BAD RUBBISH ”.. FOR
CAPT VADAKAYIL WAS A SLAVE MORE POWERFUL THAN CAESAR.
WHEN THEY WERE TOTALLY SOZZLED, ONE OF THEM
WOULD GRUDGINGLY ADMIT “ BUT, CAPTAIN IS THE BEST CHANGE MANAGER ON THIS PLANET.. IF HE WERE
TO WRITE A BOOK ON “CHANGE”, IN SANSKRIT VERSES, IT WOULD BE MILES AHEAD OF LORD KRISHNAs BHAGAWAD GITA”.
I HAVE WRITTEN TWO POSTS ON CHANGE MANAGEMENT
, FOR THE LOWEST COMMON DENOMINATOR— BUT IT IS ONLY 20% .
AFTER THE ENTIRE GITA PARAYAN ARJUNA , STILL
IN THE VICE GRIP OF “TAMAS” , REFUSED TO FIGHT.
TOTALY EXPASPERATED KRISHNA TOOK ON HIS
VIRAAT ROOP AND FINALY ARJUNA WAS SHAKEN FROM HIS TAMASIC STUPOR.
WHEN I GO ON A SHIP TO DRIVE CHANGE , I DO A
SURPRISE CABIN INSPECTION—NOT TO FIND OUT HOW CLEAN THE CABINS ARE — BUT TO
FIND OUT THE TAMASIC CHARACTERS.
I CONVERT THEM TO DOMINO PIECES , WHICH I UPSET
WITH MY WEE PINKY FINGER TO DRIVE INSTANT CHANGE.
I LET THEM KNOW BY GRAPEVINE
--
“I HAVE NOT COME HERE TO GET POPULARITY
MEDALS.. I HAVE A DEAD LINE AND CHANGE
WILL HAPPEN . I DON’T HAVE THE TIME TO
EARN YOUR RESPECT.. I SHALL BE PROWLING
THE TAMASIC ALLEYWAY AT MIDNIGHT WITH A BONE CRUNCHING LEAD PIPE HELD FIRMLY
WITHIN VELVET GLOVES..”
I NEVER FAILED!
COMFORT ZONES WERE BREACHED AND RE-ALIGNED !
CHANGE HAPPENED , MY WAY !
ALWAYS !!
.
AS PER KRISHNA THERE ARE THREE TYPES OF
PEOPLE -- TAMASIC, RAJASIC AND SATTVIC
ये चैव
सात्विका
भावा
राजसास्तामसाश्च
ये
|
मत्त
एवेति
तान्विद्धि
न
त्वहं
तेषु
ते
मयि
|| 12|| Bhagawad Gita Chapter 7.12 , 4000 BC )
ye chaiva sāttvikā
bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi
na tvahaṁ teṣhu te mayi
Translation: The three
states of material existence—goodness, passion, and ignorance—are manifested by
my energy. They are in me, but I am beyond them.
Having described his
glories in the previous four verses, Krishna now sums them up in this verse. He
effectively says, “Arjun, I have explained how I am the essence of all objects.
But there is no point in going into details. All good, bad, and ugly objects
and states of existence are made possible only by my energy.”
Although all things
emanate from God, yet he is independent of them and beyond everything.
सत्वं
सुखे
सञ्जयति
रज:
कर्मणि
भारत
|
ज्ञानमावृत्य
तु
तम:
प्रमादे
सञ्जयत्युत
|| 9|| Chapter 14.9 Bhagwad Gita 4000 BC
sattvaṁ sukhe sañjayati
rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ
pramāde sañjayaty uta
Translation : Sattva
binds one to material happiness; rajas conditions the soul toward actions; and
tamas clouds wisdom and binds one to delusion.
In the mode of
goodness, the miseries of material existence reduce, and worldly desires become
subdued. This gives rise to a feeling of contentment with one’s condition. This
is a good thing, but it can have a negative side too. For instance, those who
experience pain in the world and are disturbed by the desires in their mind
feel impelled to look for a solution to their problems, and this impetus
sometimes brings them to the spiritual path. However, those in goodness can
easily become complacent and feel no urge to progress to the transcendental
platform. Also, sattva guṇa illumines the intellect with knowledge. If this is
not accompanied by spiritual wisdom, then knowledge results in pride and that
pride comes in the way of SHRADDHA to God. This is often seen in the case of
scientists, academicians, scholars, etc. The mode of goodness usually
predominates in them, since they spend their time and energy cultivating
knowledge. And yet, the knowledge they possess often makes them proud, and they
begin to feel that there can be no truth beyond the grasp of their intellect.
Thus, they find it difficult to develop faith toward either the scriptures or
the God-realized Saints. In the mode of
passion, the souls are impelled toward intense activity. Their attachment to
the world and preference for pleasure, prestige, wealth, and bodily comforts,
propels them to work hard in the world for achieving these goals, which they
consider to be the most important in life. Rajo guṇa increases the attraction
between man and woman, and generates kām (lust). To satiate that lust, man and
woman enter into the relationship of marriage and have a home. The upkeep of
the home creates the need for wealth, so they begin to work hard for economic
development. They engage in intense activity, but each action creates karmas,
which further bind them in material existence. The mode of ignorance
clouds the intellect of the living being. The desire for happiness now
manifests in perverse manners. For example, everyone knows that cigarette
smoking is injurious to health. Every cigarette pack carries a warning to that
extent issued by the government authorities. Cigarette smokers read this, and
yet do not refrain from smoking. This happens because the intellect loses its
discriminative power and does not hesitate to inflict self-injury to get the
pleasure of smoking. That is the influence of tamo guṇa, which binds the soul
in the darkness of ignorance.
LET
ME DEAL WITH TAMAS FIRST
Tamas is
the quality of :--
inertia
stagnation
decay
darkness,
chaos
ignorance
destruction
negativity
delusion
fear
of change
apathy
carelessness
lethargy
errors
false
beliefs
laziness
depression
irritation
self
centredness
cravings
instability
disease
fatigue
indecisiveness
drive
for short term pleasure
messy
forgetful
prone
to accidents
doubt
excessive
belief in fate
low
living
low
thinking
complacency
loss
of power of discrimination
vulgarity
malice
despair
emotional
clinging
splitting
hairs faalthu mein
sweating
the small stuff
forgetfulness
inaction
bewilderment
indifference
greed
immorality
deceitfulness
hostility
coarseness
negligence
insensitivty
cruelty
loss
of self control
impetuousness
inability
to adapt to change
inability
to move outside comfort zone
cynicism
procrastination
surrender
in the face of hostile forces
The
first bucket, tamas, is filled with mud so the water is cloudy and murky. You
can’t see anything in muddy water. Even if it’s a bright, sunny day, you’ll see
no reflection in the water. That’s why tamas is known as the obscuring guna.
The
second bucket, rajas, is agitated; the water is choppy and always moving. There
might be light reflected on the water surface, but due to the movement, it only
appears in dancing glimmers. Rajas is projecting; we can see there’s light but
because the water is moving we think the light is moving.
The
third bucket, sattva, is completely still and clear. Without obstruction or
agitation, the water is a perfect medium for the light to shine. That’s why
sattva is considered to have a revealing quality. When the mind is sattvic, we
see things as they actually are.
The
gunas are constantly at work. The mind is thrown out of balance, affected by
the prevalence of either rajas or tamas.
Rajas and tamas are factors of mental disharmony causing agitation and
delusion. They result in wrong
imagination and misperception.
यत्तु
कृत्स्नवदेकस्मिन्कार्ये
सक्तमहैतुकम्
|
अतत्वार्थवदल्पं
च
तत्तामसमुदाहृतम्
|| 22|| Bhagawad Gita Chapter 18.22 . 4000 BC
yat tu kṛitsna-vad
ekasmin kārye saktam ahaitukam
atattvārtha-vad alpaṁ
cha tat tāmasam udāhṛitam
Translation: That knowledge is said to be in the mode of
ignorance ( tamas ) where one is engrossed in a fragmental concept as if it
encompasses the whole, and which is neither grounded in reason nor based on the
truth.
When the intellect is
dulled under the effect of tamo guṇa, it clings to a fragmental concept as if
it were the complete truth. People with such views often become fanatic about
what they perceive to be the Absolute Truth. Their understanding is usually not
even rational, nor grounded in the scriptures or in reality, and yet they
zealously desire to impose their beliefs on others. The history of humankind
has repeatedly seen religious zealots who imagine themselves as self-appointed
champions of God and defenders of faith. They fanatically proselytize and find
a few followers with the same kind of intellect, creating the phenomenon of the
blind leading the blind. However, in the name of serving God and religion, they
create disruption in society and obstruct its harmonious growth.
अनुबन्धं
क्षयं
हिंसामनपेक्ष्य
च
पौरुषम्
|
मोहादारभ्यते
कर्म
यतत्तामसमुच्यते
|| 25|| Bhagawad Gita Chapter 18.25 . 4000 BC
anubandhaṁ kṣhayaṁ
hinsām anapekṣhya cha pauruṣham
mohād ārabhyate karma
yat tat tāmasam uchyate
Translation: That
action is declared to be in the mode of ignorance ( tamas ) , which is begun
out of delusion, without thought to one’s own ability, and disregarding
consequences, loss, and injury to others.
The intellects of those
in tamo guṇa are covered by the fog of ignorance. They are oblivious to or
unconcerned with what is right and what is wrong, and are only interested in
themselves and their self-interest. They pay no heed to money or resources at
hand, or even to the hardships incurred by others. Such work brings harm to
them and to others. Krishna uses the word kṣhaya meaning “decay.” Tāmasic
action causes decay of one’s health and vitality. It is a waste of effort, a
waste of time, and a waste of resources. Typical examples of this are gambling,
stealing, corruption, drinking, etc.
अयुक्त:
प्राकृत:
स्तब्ध:
शठो
नैष्कृतिकोऽलस:
|
विषादी
दीर्घसूत्री
च
कर्ता
तामस
उच्यते
|| 28|| Bhagawad Gita Chapter 18.28 . 4000 BC
ayuktaḥ prākṛitaḥ
stabdhaḥ śhaṭho naiṣhkṛitiko ‘lasaḥ
viṣhādī dīrgha-sūtrī
cha kartā tāmasa uchyate
Translation: A performer in the mode of ignorance (tamas
) is one who is undisciplined, vulgar,
stubborn, deceitful, slothful, despondent, and procrastinating.
Krishna now gives a
description of tāmasic workers. Their mind is blotted with negative obsessions
and thus they are ayuktaḥ (undisciplined). The scriptures give injunctions
regarding what is proper and improper behavior. But workers in the mode of
ignorance are stabdhaḥ (obstinate in their views), for they have closed their
ears and mind to reason. Thus, they are often śhaṭhaḥ (cunning) and naiṣhkṛitikaḥ
(dishonest or vile) in their ways. They are prākṛitaḥ (vulgar) because they do
not believe in controlling their animal instinct. Though they may have duties
to perform, they see effort as laborious and painful, and so they are alasaḥ
(slothful) and dīrgha-sūtrī (procrastinating). Their ignoble and base thoughts
impact them more than anyone else, making them viṣhādī (unhappy and morose).
The Śhrīmad Bhāgavatam
also describes types of performers of actions:-
sāttvikaḥ kārako ’saṅgī
rāgāndho rājasaḥ smṛitaḥ
tāmasaḥ smṛiti-vibhraṣhṭo
nirguṇo mad-apāśhrayaḥ (11.25.26)[v20]
“The worker who is
detached is sāttvic in nature; the one who is excessively attached to action
and its results is rājasic; one who is devoid of discrimination is tāmasic. But
the worker who is surrendered to me is transcendental to the three modes.”
अधर्मं
धर्ममिति
या
मन्यते
तमसावृता
|
सर्वार्थान्विपरीतांश्च
बुद्धि:
सा
पार्थ
तामसी
|| 32|| Bhagawad Gita Chapter 18.32 . 4000 BC
adharmaṁ dharmam iti yā
manyate tamasāvṛitā
sarvārthān viparītānśh
cha buddhiḥ sā pārtha tāmasī
Translation: That intellect which is shrouded in darkness
( tamas ) , imagining irreligion to be religion, and perceiving untruth to be
the truth, is of the nature of ignorance.
The tāmasic intellect
is without the illumination of sublime knowledge. Hence, it misconstrues
adharma to be dharma. For example, a drunk is attached to the inebriation that
drinking alcohol provides. Hence, his poor intellect, covered with the fog of
darkness, cannot even perceive the sheer ruin that he brings onto himself, and
he does not even mind selling his property to get his next bottle. In the
tāmasic intellect, the faculty of judgment and the ability for logical reasoning
become lost.
यया
तु
धर्मकामार्थान्धृत्या
धारयतेऽर्जुन
|
प्रसङ्गेन
फलाकाङ्
क्षी
धृति:
सा
पार्थ
राजसी
|| 34|| Bhagawad Gita Chapter 18.34 . 4000 BC
yayā tu
dharma-kāmārthān dhṛityā dhārayate ‘rjuna
prasaṅgena phalākāṅkṣhī
dhṛitiḥ sā pārtha rājasī
Translation: The steadfast
will by which one holds to duty, pleasures, and wealth, out of attachment and
desire for rewards, is determination in the mode of passion ( rajas ) .
Determination is not
found exclusively in yogis. Worldly-minded people are also staunchly determined
in their pursuits. However, their determination is fanned by their desire to
delight in the fruits of their efforts. They are focused on enjoying sensual
pleasures, acquiring wealth, etc. And since money is the means for acquiring
these, such people cling to money for their very life. Krishna says that
determination fuelled by the desire for enjoying rewards is in the mode of
passion.
यया
स्वप्नं
भयं
शोकं
विषादं
मदमेव
च
|
न विमुञ्चति
दुर्मेधा
धृति:
सा
पार्थ
तामसी
|| 35|| Bhagawad Gita Chapter 18.35 . 4000 BC
yayā svapnaṁ bhayaṁ
śhokaṁ viṣhādaṁ madam eva cha
na vimuñchati durmedhā
dhṛitiḥ sā pārtha tāmasī
Translation: That unintelligent resolve is said to be
determination in the mode of ignorance (tamas ) , in which one does not give up
dreaming, fearing, grieving, despair, and conceit.
Determination is seen
in the unintelligent and ignorant too. But it is the obstinacy that arises from
fear, despair, and pride. For instance, some people are victims of a
fear-complex, and it is interesting to see how they hold on to it with great
tenacity, as if it is an inseparable part of their personality. There are
others who make their life a living hell because they cling to some past
disappointment and refuse to let go of it, despite observing its ruinous impact
upon them. Some insist upon quarreling with all who hurt their ego and its
imagined conception of themselves. Krishna
states that determination based upon such stubborn clinging to unproductive
thoughts is in the mode of ignorance.
यदग्रे
चानुबन्धे
च
सुखं
मोहनमात्मन:
|
निद्रालस्यप्रमादोत्थं
तत्तामसमुदाहृतम्
|| 39|| Bhagawad Gita Chapter 18.39 . 4000 BC
yad agre chānubandhe
cha sukhaṁ mohanam ātmanaḥ
nidrālasya-pramādotthaṁ
tat tāmasam udāhṛitam
Translation: That happiness which covers the nature of the
self from beginning to end, and which is derived from sleep, indolence, and
negligence, is said to be in the mode of ignorance ( tamas )
Tāmasic happiness is of
the lowest kind and is foolishness from beginning to end. It throws the soul
into the darkness of ignorance. And yet, since there is a tiny experience of
pleasure in it, people get addicted to it. That is why cigarette smokers find
it difficult to break their habit, even while knowing fully well it is harming
them. They are unable to reject the happiness they get from the addiction. Krishna states that such pleasures—derived
from sleep, laziness, and negligence—are in the mode of ignorance.
तमस्त्वज्ञानजं
विद्धि
मोहनं
सर्वदेहिनाम्
|
प्रमादालस्यनिद्राभिस्तन्निबध्नाति
भारत
|| 8|| Chapter 14.7 Bhagwad Gita 4000 BC
tamas tv ajñāna-jaṁ
viddhi mohanaṁ sarva-dehinām
pramādālasya-nidrābhis
tan nibadhnāti bhārata
Translation: O Arjun, tamo guṇa, which is born of
ignorance, is the cause of illusion for the embodied souls. It deludes all
living beings through negligence, laziness, and sleep.
Tamo guṇa is the
antithesis of sattva guṇa. Persons influenced by it get pleasure through sleep,
laziness, intoxication, violence, and gambling. They lose their discrimination
of what is right and what is wrong, and do not hesitate in resorting to immoral
behavior for fulfilling their self-will. Doing their duty becomes burdensome to
them and they neglect it, becoming more inclined to sloth and sleep. In this
way, the mode of ignorance leads the soul deeper into the darkness of
ignorance. It becomes totally oblivious of its spiritual identity, its goal in
life, and the opportunity for progress that the human form provides.
There is NO
superstition in Sanatana Dharma except those injected by the white invader
using his fake mutts.
When the white invader
came to India there were only four original mutts set up by Adi Shankaracharya
4000 years ago .
By the time JEW
Rothschild left India in 1947 there were more than 1200 mutts each destroying
Sanatana Dharma from within.
THESE FAKE MUTTS USED
FAKE BRAHMINS ( SOME WERE CRYPTO JEWS ) TO HARASS POOR HINDUS, MANY OF THEM CONVERTED
TO CHRISTIANITY TO SURVIVE..
DIVIDE AND RULE AT ITS
BEST !
HINDUS WERE MADE SELF
LOATHING , JEW ROTHSCHILD ( WHO RULED INDIA ) USED EVERY DIRTY TRICK IN HIS
KOSHER BOOK
POISON WAS INJECTED
INTO VEDAS , UPANISHADS AND PURANAS TO MAKE THE HINDU FEEL LIKE A DEMENTED
MONKEY.
THE WHITE INVADER
CREATED A FAKE GITA CALLED ASHTAVAKRA GITA.
LITTLE DID HE KNOW THAT
BHAGAWAD GITA IS SUBJECTIVE – WHILE HIS FAKE ASHTAVAKRA GITA IS OBJECTIVE, LIKE A ZIONIST COMPANY MANUAL.—
YEH KAROH , WOH
KARNA NAHIN MAANGTHA , DOODH PEEYO, , GAAND MEIN UNGLI MATH DAALO , MUNDI PARR TEL DAALO TYPE SHIT !
BUT WHAT JEW ROTHSCHILD
DID NOT FIGURE OUT IS THAT SRUTIS OF VEDAS CAN BE SEEN LIKE GEOMETRY BY FRACTAL
MINDS.
VEDIC SRUTI WENT ON ORAL ROUTE
FOR 330 CENTURIES ONLY BECAUSE DIVINE MATH WAS EMBEDDED IN ITS WARP AND
WEFT.. NOT A SINGLE SYLLABLE OR TONE WAS
LOST.
MERU, PASCALSs TRIANGLE
, SIERPINSKI TRIANGLE, GOLDEN MEAN, FIBONACCI SERIES , LUCAS NUMBER, ULAM
SPIRAL , ISOTOPE MAGIC ARE ALL EMBEDDED IN VEDIC SRUTIS..
IF YOU INJECT POISON
THAT PORTION STICK OUT IN THE SANSKRIT VERSE LIKE A SORE THUMB..
Superstitious beliefs always place obstacles on the path of self-realisation.
From tamas comes the ignorance that veils our
true nature and weakens our power of perception. Through it arises the idea of an ego or
separate self by which we feel ourselves alone and isolated.
Tamas prevails in consciousness identified
with the physical body, which is dull and limited. As long our identity and sense of well-being
is primarily physical we remain in the dark realm of tamas.
IN HOMOSEXUALS AND CRIMINALS
TAMAS GUNA PREDOMINATES.. RAJAS AND SATTVA LOSES POWER
A tamasic man is one
who works in a mechanical fashion –he gets caught in the chakravyuh of activity
traps.
Tamas obscures, veils
and covers knowledge with delusion which further binds us in attachment.
On the human level,
tamas is made manifest in the dull stupidity of the more self-centered and
self-satisfied- those who acquiesce in whatever happens as long as their
personal slumber, safety or interest are not disturbed.
Pranayama works with
the breath and our prana, or vital energy. Suryanamaskar is one of the most powerful methods of
removing tamas from the body and nervous system, while increasing concentration
Tamas brings about
stagnation, decay and death
Tamasic types have
deep-seated psychological blockages.
Their energy and emotion tend to be stagnant and repressed and they do
not know what their problems really are.
They do not seek proper help and usually have poor hygiene or poor
self-care habits.
They accept their
condition as fate and do not take advantage of the methods that may alleviate
their problems. They allow other people and negative
influences to dominate them and do not like to be responsible for their
lives. They prefer not to deal with
their problems or will not let others know about them, which only allows the
problems to get worse
Action that is
undertaken because of delusion, disregarding consequences, without considering
loss or injury to others or self, is Tamasic
Tamas is total
ignorance, idiocy, lethargy, fatigue, and a desire to not do anything. It
deludes the intellect so that we always confuse one thing with another thing
When tamas is predominating,
we have no idea as to what to do and what not to do. There is confusion about
the pros and cons of things. There is no proper judgment as to the way any step
has to be taken in a given direction; and even if some step is taken, it will
be a wrong step and it will end in some fumbling and catastrophic conclusion.
Action that is
undertaken because of delusion, disregarding consequences, without considering
loss or injury to others or self, is called Tamasic.
Similarly, knowledge that
is attached to object of action, without concern for understanding the cause,
without concern for purpose or significance, is Tamasic knowledge.
Criminals tend to be
Tamasic in their thinking, although they may be Rajasic physically. They would
rather figure out ways to beat the system than to work for a living.
Tamas inclines one
to sensuality and the pursuit of short term pleasure. Alcoholics, drug addicts
and gluttons are Tamasic.
Tamasic people do not
want to think. Thinking is hard work. They want to follow formulas and stupid thumb rules.
They cannot see the value of knowledge.
Tamasic people are perpetually confused.
A Tamasic mind lacks
direction. “Where should I go? What should I do? What’s going on? Kya hoh raha
hai ? I don’t know” are some common thought patterns of a Tamasic mind. The Tamasic mind does
not value inquiry.
Tamas is responsible
for the feelings of helplessness that cause deep and lasting depression. Tamas
solves problems by denying them. No happiness can be
found in a Tamasic mind
The Consciousness of
the people in whom tamas dominates most of the time remains in the lower state
which brings delusion.
Tamas binds man to
heedlessness (Pramada), laziness (Alasya) and sleep (Nidra). Tamas leads to inaction
when action is required.. When tamas holds sway
we defend our faults and habits
Many people become
depressed when tamas holds sway. If they realized that this is not a permanent
condition but part of a cyclic continuum, they would be less inclined to panic.
The negative mental states associated with tamas can easily be enlarged by
anxiety, causing the psyche to spend most of its time in that state. We are
also capable of minimizing them if we so choose.
From Tamas comes the
ignorance that veils our true nature and weakens our power of perception.
Through it arises the idea of an ego or separate self by which we feel
ourselves alone and isolated.
Tamas prevails in consciousness identified with
the physical body, which is dull and limited. As long our identity and sense of
well-being is primarily physical we remain in the dark realm of Tamas.
Tamasic people allow other people and negative influences to
dominate them and do not like to be responsible for their lives. They prefer
not to deal with their problems or will not let others know about them, which
only allows the problems to get worse.
Once you’ve slipped
into it, climbing out of the pit of tamas can be exceptionally difficult. It’s
better to avoid that potential fall at all costs.
Exercise is probably
the quickest and most efficient way to manage tamasic states. The challenge is
to initiate it and get moving because when we’re tamasic we don’t feel like
doing anything.
Tamas makes us feel
helpless and discouraged. It’s important to shift out of this mindset by taking
a more positive and proactive approach to whatever is troubling us.
Stop eating junk food. Quit drinking and taking drugs. The deadening
effect this has on mind and body simply is NOT worth the momentary pleasure.
Stop watching the FAKE news
you get on TV today.
Ruthlessly eliminate
anything that’s contributing to a tamasic mindset, particularly benami media
input in whatever form.
Tamas is the lowest
state of life and will undoubtedly create karma debt if left uncontrolled.
A tamasic mind tends to
follow... People that
have a tamasic mind tend to be, not trying to grow, they ignore, they just
don’t care.
Food that are stale,
tasteless, putrid, rotten, impure are tamasic food. Example: all stale and putrid food, food
which is kept overnight, leftover food in the plate, processed foods laden with
chemical , opium, cocaine etc are tamasic food.
Actions done in
delusion without any regard for the consequences, loss or injury to others and
actions done more than one’s own ability are said to be tamasic. Actions done with wrong understanding,
causing difficulty to others, doing uninterested actions, doing actions which
cause mental and body pain are said to be tamasic.
Actions done without any discrimination
between the good and bad are tamasic.
A person whose
intensions are not straight forward, who does actions due to instinct and
without proper understanding, performing actions contradicting to sastras is a
tamasic karta.
A person who disrespects
sastras, Guru and elders, hides his capacity to escape from duty, does actions
to spoil the future of others, always sorrowful without enthusiasm, very slow
in performing an action, unsteady in his action, lazy, and cheating others is said to be a tamasic
karta.
Intellect which wrongly
interprets dharma as adharma and vice versa, which sees all things as
perverted, complete wrong understanding of everything is said to be tamasic
intellect.
Tamas is the material
or lower force that drags us down into states of ignorance and attachment. It has the qualities of darkness, non-feeling
and death. It gives rise to dullness,
inertia, Tamas manifests itself as impurity, laziness and darkness. It is the
consequence of ignorance and it prevents all beings from seeing the reality.
Tamas is the principle
of passivity. Tamas is the component which resists Sattva and Rajas. The Tamas
component in an individual or object produces ignorance, darkness, laziness,
confusion, apathy and bewilderment.
A person who is
predominant tamas will see everything as negative and destructive.
Tamas is the principle
of passivity.
In term of
competitiveness, Tamas have low level of competitiveness and desire ..The main
Tamas value is conformity to group norms and sensuous pleasures
Tamas hinders the power
of manifestation in the mind, the intellect and thereby produces ignorance . It is considered to be dark, distressing, heavy and enveloping
The tamasic person is an asshole, who has no consideration
for others. He has no tenderness of
heart, no good emotions for others, and lacks piety and All of a sudden he can
do anything abruptly without reason because he is shorn of self-control.
Cluttered, dirty and
squalid environments are tamasic. It arises from delusions . Tamasic guna suggests disillusionment .
When Tamasic guna is
dominant, a person derives happiness which originates and ends in self-delusion
and miscomprehension. Tamas leads one to sloth and thus to inaction. No one
remains without doing action, but when one does action with an inert mind,
there is no concentration.
Tamas is the ‘Why
bother?’ mood that moves upon our consciousness like a dull obscuring fog. When
tamas prevails we wonder why we should do anything or learn anything.
When Tamasik tendencies
take over, the result is darkness of the mind. He is callous about his duties.
He yearns neither to learn nor to work . He is a burden to a team.
Nothing makes tamasic
types more uncomfortable than energetic people, and vice versa..
Tamasic laziness is when you don’t have motivation to do
anything, or when you are attached to comfort zone.
For yoga practitioners, awareness of the gunas tells us
whether we are genuinely moving forward in life (sattva), running in place
(rajas), or losing our way (tamas).
Sattva works at "self actualization" level, Rajas
as esteem where as Tamas at only the "basic needs" level
As a
CHANGE MANAGER I used Rajas to break up tamas— because sattva, being a condition of harmony, does not
always have the ability to do so. It is
often necessary to move from tamas to rajas in order to return to sattva, like
needing to stimulate or shock a person into awakening to their repressed
pain.
Ayurvedic
psychology aims at moving the mind from tamas to rajas and eventually to
sattva. This means moving from an
ignorant and physically oriented life (tamas), to one of vitality and
self-expression (rajas), and finally to one of peace and enlightenment
(sattva).
I HAVE NOTICED THIS..
NOWDAYS INDIAN SIKHS ALLOW KHALISTANI CRYPTO JEW IN CANADA AND UK TO DECIDE WHAT IS GURU GRANTH SAHIB AND SIKHISM.. AND PAKSITANI ISI IS INVOLVED IN THIS SLIMY DECEPTION.
TRUE SIKHS DO NOT HAVE A VOICE ANYMORE..
THIS IS WHY I HAVE WRITTEN ONLY 5% IN THE POST BELOW.. 95% IS UNWRITTEN AS SIKHS ARE NOT READY TO FACE THE TRUTH..
http://ajitvadakayil.blogspot.com/2013/07/unknown-history-of-sikhs-and-sikhism.html
ALREADY SIKHS IN UK HAVE DECLARED THAT THEY ARE NOT INDIANS.. WE WONT MISS THEM..KHALISTAN WILL REMAIN THEIR PIPE DREAM EVEN AFTER A MILLION YEARS FROM NOW.
VAHEGURU IS WRITTEN 13 TIMES IN GURU GRANTH SABHIB ( NOTE THE WORD DOES NOT HAVE W --BUT V )
IN PERSIAN VASU IS WRITTEN AND MENTIONED AS VAHU. . VASU IS VISHNU..
GURU GRANTH SABHIB WRITTEN BY ROTHSCHILD AGENT JEW ARTHUR MACAULIFFE IS PACKED WITH DASA VERSES ..
DASAS NEVER EXISTED.. WE NEVER HEARD OF ANY DASA BEFORE THE WHITE INVADER CAME TO INDIA..
BECAUSE IN SANATANA DHARMA WE DONT HAVE "BHAKTI "-- WE HAVE ONLY "SHRADDHA".
IN THE GURU GRANTH SAHIB --
HARI ( VISHNU ) IS MENTIONED 8345 TIMES
PRABHU ( VISHNU )IS MENTIONED 1372 TIMES
NARAYAN ( VISHNU ) IS MENTIONED 90 TIMES
JAGDISH ( VISHNU ) IS MENTIONED 60 TIMES
PARAMATMA ( BRAHMAN --ADVAITA GOD ) IS MENTIONED 324 TIMES
ANTARYAMI ( BRAHMAN ) IS MENTIONED 62 TIMES
KARTA ( CREATOR BRAHMA ) IS MENTIONED 228 TIMES
RAM ( VISHNU AVATAR ) IS MENTIONED 2536 TIMES
KRISHNA ( VISHNU AVATAR ) IS MENTIONED 22 TIMES
GOPAL ( KRISHNA ) IS MENTIONED 4932 TIMES
MURARI ( KRISHNA ) IS MENTIONED 93 TIMES..
GOVIND ( KRISHNA ) IS MENTIONED 475 TIMES
PARMESHAWAR ( SHIVA ) IS MENTIONED 139 TIMES
DHAATA ( KARMAPHAL SHANI) IS MENTIONED 150 TIMES
ALLAH IS MENTIONED 46 TIMES
LET KHALISTANIS WHITEWASH -WHO CARES !
You fashioned all these men and women, Lord. All these are Your Forms. Kabeer is the child of God, Allah, Raam. All the Gurus and prophets are mine. (5) Says Kabeer, listen, O men and women: seek the Sanctuary of the One. Chant the Naam, the Name of the Lord, O mortals, and you shall surely be carried across. ((6)(2))
- Sri Guru Granth Sahib page 1349
Avestan Vahuman means pure or good mind..
http://ajitvadakayil.blogspot.com/2013/06/shukracharya-is-ahura-mazda-god-of.html
KABIR DASA NEVER EXISTED ..
THE LEAST I SAY THE BETTER NOW!
MY REVELATIONS NOW JUMP TO 59.25 %
KHALISTANIS WANT KANDLA AS THEIR SEA PORT.. THEY THINK GUJARATIS ARE TATTUS WITH ZERO GAAND MEIN TATTI ?
capt ajit vadakayil
..
NOWDAYS INDIAN SIKHS ALLOW KHALISTANI CRYPTO JEW IN CANADA AND UK TO DECIDE WHAT IS GURU GRANTH SAHIB AND SIKHISM.. AND PAKSITANI ISI IS INVOLVED IN THIS SLIMY DECEPTION.
TRUE SIKHS DO NOT HAVE A VOICE ANYMORE..
THIS IS WHY I HAVE WRITTEN ONLY 5% IN THE POST BELOW.. 95% IS UNWRITTEN AS SIKHS ARE NOT READY TO FACE THE TRUTH..
http://ajitvadakayil.blogspot.com/2013/07/unknown-history-of-sikhs-and-sikhism.html
ALREADY SIKHS IN UK HAVE DECLARED THAT THEY ARE NOT INDIANS.. WE WONT MISS THEM..KHALISTAN WILL REMAIN THEIR PIPE DREAM EVEN AFTER A MILLION YEARS FROM NOW.
VAHEGURU IS WRITTEN 13 TIMES IN GURU GRANTH SABHIB ( NOTE THE WORD DOES NOT HAVE W --BUT V )
IN PERSIAN VASU IS WRITTEN AND MENTIONED AS VAHU. . VASU IS VISHNU..
GURU GRANTH SABHIB WRITTEN BY ROTHSCHILD AGENT JEW ARTHUR MACAULIFFE IS PACKED WITH DASA VERSES ..
DASAS NEVER EXISTED.. WE NEVER HEARD OF ANY DASA BEFORE THE WHITE INVADER CAME TO INDIA..
BECAUSE IN SANATANA DHARMA WE DONT HAVE "BHAKTI "-- WE HAVE ONLY "SHRADDHA".
IN THE GURU GRANTH SAHIB --
HARI ( VISHNU ) IS MENTIONED 8345 TIMES
PRABHU ( VISHNU )IS MENTIONED 1372 TIMES
NARAYAN ( VISHNU ) IS MENTIONED 90 TIMES
JAGDISH ( VISHNU ) IS MENTIONED 60 TIMES
PARAMATMA ( BRAHMAN --ADVAITA GOD ) IS MENTIONED 324 TIMES
ANTARYAMI ( BRAHMAN ) IS MENTIONED 62 TIMES
KARTA ( CREATOR BRAHMA ) IS MENTIONED 228 TIMES
RAM ( VISHNU AVATAR ) IS MENTIONED 2536 TIMES
KRISHNA ( VISHNU AVATAR ) IS MENTIONED 22 TIMES
GOPAL ( KRISHNA ) IS MENTIONED 4932 TIMES
MURARI ( KRISHNA ) IS MENTIONED 93 TIMES..
GOVIND ( KRISHNA ) IS MENTIONED 475 TIMES
PARMESHAWAR ( SHIVA ) IS MENTIONED 139 TIMES
DHAATA ( KARMAPHAL SHANI) IS MENTIONED 150 TIMES
ALLAH IS MENTIONED 46 TIMES
LET KHALISTANIS WHITEWASH -WHO CARES !
You fashioned all these men and women, Lord. All these are Your Forms. Kabeer is the child of God, Allah, Raam. All the Gurus and prophets are mine. (5) Says Kabeer, listen, O men and women: seek the Sanctuary of the One. Chant the Naam, the Name of the Lord, O mortals, and you shall surely be carried across. ((6)(2))
- Sri Guru Granth Sahib page 1349
Avestan Vahuman means pure or good mind..
http://ajitvadakayil.blogspot.com/2013/06/shukracharya-is-ahura-mazda-god-of.html
KABIR DASA NEVER EXISTED ..
THE LEAST I SAY THE BETTER NOW!
MY REVELATIONS NOW JUMP TO 59.25 %
KHALISTANIS WANT KANDLA AS THEIR SEA PORT.. THEY THINK GUJARATIS ARE TATTUS WITH ZERO GAAND MEIN TATTI ?
capt ajit vadakayil
..
THE ITALIAN WAITRESS AND HER HALF BREED CHILDREN DO NOT KNOW THAT THE GLORY OF ANCIENT ROME IS 100 % HINDU..
ALL ROMAN SENATORS AND CAESARS WERE HINDUS..
ALL GLOROUS ANCIENT ROMAN RUINS ARE HINDU ( PAGAN )..
http://ajitvadakayil.blogspot.com/2017/12/the-rotating-statue-on-nemi-ship-on.html
http://ajitvadakayil.blogspot.com/2016/10/the-huge-statue-of-colossus-of-rome-at.html
capt ajit vadakayil
..
ALL ROMAN SENATORS AND CAESARS WERE HINDUS..
ALL GLOROUS ANCIENT ROMAN RUINS ARE HINDU ( PAGAN )..
http://ajitvadakayil.blogspot.com/2017/12/the-rotating-statue-on-nemi-ship-on.html
http://ajitvadakayil.blogspot.com/2016/10/the-huge-statue-of-colossus-of-rome-at.html
capt ajit vadakayil
..
RAJAS is the quality of :--
activity
passion
ego
selfcentred
possessiveness
confusion
impulsiveness
avarice
vanity
turbulence
melodrama
vehemence
fickleness
mania
arrogance
insatiability
inconsistence
acquisitiveness
nepotism
maliciousness
ostentatious
boastful
domineering
overbearing
hot-blooded
hate
secretiveness
envy
insatiability
lustful
distortion
pursuit of sensory enjoyment
distractedness
ambition
frustration
hyperbole
chattering mind
turbulence
activity traps
inability to relax
lack of discrimination
chaotic
faalthu perfectionism
ingratitude
materialism
tyranny
biting off more than capability to chew
competitive
workaholic
extreme mood swings
whirlpool of emotions
backbiting
inability to focus
sourness of utterance
excessive pride
gluttony
extrovert energy
thirst for popularity medals
सत्वात्सञ्जायते
ज्ञानं
रजसो
लोभ
एव
च
|
प्रमादमोहौ
तमसो
भवतोऽज्ञानमेव
च
|| 17|| Bhagawad Gita Chapter 14.17, 4000 BC
sattvāt sañjāyate jñānaṁ
rajaso lobha eva cha
pramāda-mohau tamaso
bhavato ’jñānam eva cha
Translation: From the
mode of goodness arises knowledge, from the mode of passion ( rajas ) arises greed, and
from the mode of ignorance arise negligence and delusion.
Having mentioned the
variation in the results that accrue from the three guṇas, Krishna now gives the reason for this. Sattva
guṇa gives rise to wisdom, which confers the ability to discriminate between
right and wrong. It also pacifies the desires of the senses for gratification,
and creates a concurrent feeling of happiness and contentment. People
influenced by it are inclined toward intellectual pursuits and virtuous ideas.
Thus, the mode of goodness promotes wise actions. Rajo guṇa inflames the
senses, and puts the mind out of control, sending it into a spin of ambitious
desires. The living being is trapped by it and over-endeavors for wealth and
pleasures that are meaningless from the perspective of the soul. Tamo guṇa
covers the living being with inertia and nescience. Shrouded in ignorance, a
person performs wicked and impious deeds and bears consequent results.
पृथक्त्वेन
तु
यज्ज्ञानं
नानाभावान्पृथग्विधान्
|
वेत्ति
सर्वेषु
भूतेषु
तज्ज्ञानं
विद्धि
राजसम्
|| 21|| Bhagawad Gita Chapter 18.21 . 4000 BC
pṛithaktvena tu yaj
jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu
taj jñānaṁ viddhi rajas am
Translation : That
knowledge is to be considered in the mode of passion ( rajas ) by which one
sees the manifold living entities in diverse bodies as individual and
unconnected.
That knowledge is said
to be in the mode of passion where the world is not seen in its connection with
God, and thus the living beings are perceived in their plurality, with
distinctions of race, class, creed, sect, nationality, etc. Such knowledge
divides the one human society along innumerable lines. When knowledge unites,
it is in the mode of goodness, and when knowledge divides, it is in the mode of
passion ( rajas ).
यत्तुकामेप्सुना
कर्म
साहङ्कारेण
वा
पुन:
|
क्रियते
बहुलायासं
तद्राजसमुदाहृतम्
|| 24|| Bhagawad Gita Chapter 18.24 .
4000 BC
yat tu kāmepsunā karma
sāhankāreṇa vā punaḥ
kriyate bahulāyāsaṁ tad
rājasam udāhṛitam
Translation: Action that is prompted by selfish desire,
enacted with pride, and full of stress, is in the nature of passion ( rajas ).
The nature of rajo guṇa
is that it creates intense desires for materialistic enhancement and sensual
enjoyment. So, action in the mode of passion is motivated by huge ambition and
characterized by intense effort. It entails heavy toil and great physical and
mental fatigue. An example of rājasic action is the corporate world. Management
executives regularly complain of stress. This is because their actions are usually
motivated by pride and an inordinate ambition for power, prestige, and wealth.
The efforts of political leaders, over-anxious parents, and business persons
are also often typical examples of actions in the mode of passion.
रागी
कर्मफलप्रेप्सुर्लुब्धो
हिंसात्मकोऽशुचि:
|
हर्षशोकान्वित:
कर्ता
राजस:
परिकीर्तित:
|| 27|| Bhagawad Gita Chapter 18.27 .
4000 BC
rāgī
karma-phala-prepsur lubdho hinsātmako ‘śhuchiḥ
harṣha-śhokānvitaḥ
kartā rājasaḥ parikīrtitaḥ
Translation: The performer is considered in the mode of
passion ( rajas ) when he craves the fruits of the work, is covetous,
violent-natured, impure, and moved by joy and sorrow.
The rājasic workers are
being described here. While the sāttvic workers are motivated by the desire for
spiritual growth, the rājasic workers are deeply ambitious for materialistic
enhancement. They do not realize that everything here is temporary and will
have to be left behind one day. Agitated with immoderate rāg (desires of the
mind and senses), they do not possess the purity of intention. They are
convinced that the pleasure they seek is available in the things of the world.
Hence, never satisfied by what comes their way, they are lubdhaḥ (greedy for
more). When they see others succeeding or enjoying more than them, they become
hinsātmakaḥ (enviously bent on injury). To fulfill their ends, they sometimes
sacrifice morality, and hence become aśhuchiḥ (impure). When their desires are
fulfilled they become elated, and when they are daunted they get dejected. In
this way, their lives become harṣha śhoka anvitaḥ (a mixture of delights and
sorrows).
यया
धर्ममधर्मं
च
कार्यं
चाकार्यमेव
च
|
अयथावत्प्रजानाति
बुद्धि:
सा
पार्थ
राजसी
|| 31|| Bhagawad Gita Chapter 18.31 . 4000 BC
yayā dharmam adharmaṁ
cha kāryaṁ chākāryam eva cha
ayathāvat prajānāti
buddhiḥ sā pārtha rājasī
Translation: The
intellect is considered in the mode of passion ( rajas ) when it is confused
between righteousness and unrighteousness, and cannot distinguish between right
and wrong conduct.
The rājasic intellect
becomes mixed due to personal attachments. At times it sees clearly, but when
self-interest comes into play, it becomes tainted and confused. For example,
there are people who are very competent in their profession, but childish in
familial relationships. They succeed on the career front but become utter
failures on the home front because their attachment prevents them from proper
perception and conduct. The rājasic intellect, colored by attachments and
aversions, likes and dislikes is unable to discern the proper course of action.
It becomes confused between the important and the trivial, the permanent and
the transient, the valuable and the insignificant.
विषयेन्द्रियसंयोगाद्यत्तदग्रेऽमृतोपमम्
|
परिणामे
विषमिव
तत्सुखं
राजसं
स्मृतम्
|| 38|| Bhagawad Gita Chapter 18.38 . 4000 BC
viṣhayendriya-sanyogād
yat tad agre ’mṛitopamam
pariṇāme viṣham iva tat
sukhaṁ rājasaṁ smṛitam
Translation: Happiness is said to be in the mode of
passion ( rajas ) when it is derived from the contact of the senses with their
objects. Such happiness is like nectar at first but poison at the end.
Rājasic happiness is
experienced as a thrill that arises from the contact between the senses and
their objects, but the joy is as short-lived as the contact itself, and leaves
in its wake greed, anxiety, guilt, and a thickening of the material illusion.
Even in the material realm, for meaningful accomplishment, it is necessary to
reject rājasic happiness. The path to
lasting and divine bliss lies not in indulgence, but in renunciation,
austerities, and discipline.
सर्वद्वारेषु
देहेऽस्मिन्प्रकाश
उपजायते
|
ज्ञानं
यदा
तदा
विद्याद्विवृद्धं
सत्वमित्युत
|| 11||
लोभ:
प्रवृत्तिरारम्भ:
कर्मणामशम:
स्पृहा
|
रजस्येतानि
जायन्ते
विवृद्धे
भरतर्षभ
|| 12||
अप्रकाशोऽप्रवृत्तिश्च
प्रमादो
मोह
एव
च
|
तमस्येतानि
जायन्ते
विवृद्धे
कुरुनन्दन
|| 13||
sarva-dvāreṣhu dehe
’smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād
vivṛiddhaṁ sattvam ity uta
lobhaḥ pravṛittir
ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante
vivṛiddhe bharatarṣhabha
aprakāśho ’pravṛittiśh
cha pramādo moha eva cha
tamasy etāni jāyante
vivṛiddhe kuru-nandana // Bhagawad Gita
Chapter 14.11-13— 4000 BC
Translation: When all
the gates of the body are illumined by knowledge, know it to be a manifestation
of the mode of goodness. When the mode of passion ( rajas ) predominates, O
Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and
craving develop. O Arjun, nescience, inertia, negligence, and delusion—these
are the dominant signs of the mode of ignorance.
Krishna repeats how the
three modes influence one’s thinking. Sattva guṇa leads to the development of
virtues and the illumination of knowledge. Rajo guṇa leads to greed, inordinate
activity for worldly attainments, and restlessness of the mind. Tamo guṇa
results in delusion of the intellect, laziness, and inclination toward intoxication
and violence. In fact, these modes even
influence our attitudes toward God and the spiritual path. For the mind to
fluctuate due to the three guṇas is very natural. However, we are not to be
dejected by this state of affairs, rather, we should understand why it happens
and work to rise above it. Sādhanā means to fight with the flow of the three guṇas
in the mind, and force it to maintain the feelings of SHRADDHA toward God and
Guru. If our consciousness remained at the highest consciousness all day, there
would be no need for sādhanā. Though the mind’s natural sentiments may be
inclined toward the world, yet with the intellect, we have to force it into the
spiritual realm. Initially, this may seem difficult, but with practice it
becomes easy. This is just as driving a car is difficult initially, but with
practice it becomes natural. Krishna now
begins to explain the destinations bestowed by the three guṇas, and the need
for making it our goal to transcend them.
The
whole universe is bound with the three elements: Sattva, Rajas, and Tamas.
Sattva,
Rajas, and Tamas are very subtle elements and beyond the reach of five senses.
These three elements can be realized only via 6th sense.
By
svadhyaya , you witness your own sattvic, rajasic, and tamasic tendencies.
Finally,
you begin to sculpt your involvement with the gunas— cultivating sattva,
softening rajasic urges, and engaging tamas in the service of stability and
rest.
Because
the three gunas - sattva, rajas, and tamas - are ‘present’ in all the states
and every condition of life, the ‘yogin cannot avoid them.’
However
the yogin, meaning one who has ‘yoked’ united their consciousness in the
Supreme Self (Paramatman), is ‘free from the influence’ of the gunas because
they do not ‘feel attachment or aversion for these qualities’
Both
Ayurveda and yoga seek to reduce the lower Gunas of Rajas and Tamas
Rajas
stands for a rajasic man is one who
rides too many horses, who is and is always doing something or the other..
He
is the quintessential hamster caught in the chakravyuh of ACTIVITY TRAPS..
We
have to evaluate rajas from a cosmic perspective as well as a personal perspective.
On a macro
cosmic perspective Rajas is the mode without which the other constituents
cannot move. Its function is to move things and Rajas is responsible for all that goes on throughout nature.
It is the
source of all activity. Rajas helps the sattva and tamas, which are motionless
to perform their power. Rajas gives
matter its force and impetus.
On the macrocosmic level, Rajas makes
things happen.
We
should also not condemn rajas and tamas per se. Rajas is needed to create, and
tamas is needed to recuperate. All gunas have their positive and negative side.
When
rajas dominates, the mind is incredibly active. There is a lot of movement, a certain
restlessness
Rajas
is the guna category that is the cause of all activity. Rajas expresses itself
in motion and, because it is present in all matter, it causes all things to be
in a continuous state of change
Renunciation
and detachment are not fostered by Rajas dominant person.
Rajas
cause pain. . Rajas and tamas usually work together. Rajas brings about the which eventually leads
to exhaustion, in which tamas prevails.
It is
very hard to go from tamas directly to sattva – so we have to use rajas as a
step in between.
Rajas
and Tamas, by their very nature are unfriendly to Svadhyaya ( self inquiry). Rajas diverts attention to the outside world,
whereas Tamas conceals the intellect behind a dark cloud, both making
observation difficult.
A very
popular Rajasic food is coffee. Rajasic foods artificially activate the mind
and produce Tamas. Sugar provides bursts of Rajasic energy in the short
run, but becomes Tamasic as it passes through the system. The depressions
suffered by alcoholics are sugar induced.
The
current trendy obsession with being ‘busy’ ( engaged in activity traps ) from
dawn to dusk is a reflection of the rajas guna.
The
modern world is more characterized by
Rajasik tendencies ... Such tendencies affect work because it results in an
environment where everyone is in a hurry to achieve individualistic goals.
There is expectation for rewards for anything done.
The
fruits of bad deeds cause suffering and pain. Movement or restlessness, pain or
suffering is due to Rajo-guna.
A person with Rajas nature is greatly attached to pleasures of the
earthly kind, continually desiring to possess more and working hard towards
this end.
He is never happy with what he has achieved and is always wanting
more. Because of this thirst for material pleasure the Rajasic individual is
never continually happy.
Rajas
prompts a person to run after gains, deriving the so called earthly happiness
from them.
The
Rajasic persons gifted with a selfish motive behind every action, hoping to
reap advantage sometime in their life. Rajas is that which brings about all
changes; it is the dynamic element in nature. A rajasic person will never give
charity unless he gets due recognition .
From
the total Rajas aspect the five Vital forces (Panchapraanas) are formed—Praana,
Apaana; Vyaana; Udaana and Samaana.
Rajoeguna
causes bondage through the attachment to action. The mode of passion (Rajas) is
characterized by and is the source desire and attachment. Rajas binds the living
entity (Jeeva) by attachment to the fruits of work
When
Rajas predominates, a person runs about pursuing selfish and greedy ends,
driven by restlessness .. Rajas is concerned with the actions of objects. It is
associated with activity and motion.
Rajas
introduces a disequilibrium that upsets an existing balance. Rajas is motivated in its action, ever seeking
a goal or an end that gives it power. It
possess outward motion and causes self seeking action that leads to
fragmentation and disintegration.
While
in the short term rajas is stimulating and providing pleasure, owing to it
unbalanced nature it quickly results in pain and suffering. It is the force of passion that causes
distress.
From
rajas comes the false idea of the external world as real in itself, which
causes us to seek happiness outside ourselves and lose track of our inner peace.
Rajas creates desire, It predominates in the
sensory aspect of the mind because the senses are ever-moving and seeking
various objects.
Rajasic
people have good energy but burn themselves out through excessive
activity. Their minds are usually and
seldom at peace.
They have strong
opinions and seek power over others often regardless of the means. They are poor in time management and make
poor overbearing leaders, with zilch leadership spirit.
They
blame others for their problems and the problems they cause.
Even
when rajasic people achieve their goals they find that they are still not
happy.
Rajasic
guna is one that is knowledge that is segregated, that considers everything
unconnected, individualistic and meaningless
On the
individual level Rajas is a spiking, agitating--it makes you move physically,
emotionally and intellectually.
Rajasic
people become attached to the idea that they should be doing something all the
time, and they feel guilty if they aren’t.
People
controlled by this Guna are often plagued by boredom and suffer because they
cannot
Rajasic people evaluate themselves in
terms of what they have accomplished or want to accomplish. This leads to a
psychological problem of inflation and deflation.
They have an exaggerated sense of
self-importance when they are getting what they want, and a sense of failure
and depression when they aren’t.
Sattva, rajas and tamas
are the three gunas. The gunas are a spiritual postulate, as mentioned earlier.
Tamas causes ignorance, lethargy and inertia. Rajas keeps the whole creation
vibrant, mobile and active. Sattva brings enlightenment, clarity and
cheerfulness.
More important for yoga
practitioners, awareness of the gunas tells us whether we are genuinely moving
forward in life (sattva), running in place (rajas), or losing our way (tamas).
These three Gunas are
present in all human beings. No one is free from the operation of any one of
the three qualities of Nature. They are not constant. Sometimes Sattva
predominates; at other times Rajas or Tamas predominates. …
A rajasic state means
you feel passionate, , the mind keeps going, not being able to stop.
All the 3 Gunas have an
upside as well as a downside.
Not all desire or
passion is bad. You need passion for Self Inquiry and a strong desire for
liberation, which is one of the qualifications of Vedanta
Without Rajas you would
never get out of bed in the morning or accomplish anything. Rajas is the
active, creative force, the mode of passion.
When Rajas appears in
the Subtle Body, it takes over from Sattva and happiness disappears. When the
mind is under its influence, inquiry is very difficult.
Rajas, or desire, is
the enemy of happiness. In fact the statement “I want” means “I am not happy”.
The upside of Rajas is
that it’s a great motivator. If one’s goals are clear, and other circumstances
are conducive, worldly success comes quickly for those in whom this type of
energy is predominant.
Strong desires in
Rajasic people often result in violations of Dharma and cause conflict. Desire
need only be reduced until the actions it generates do not conflict with
Dharma.
While a Tamas-Guna or
Rajas-Guna dominant person can gradually transform to a Sattva-Guna dominant,
the travel from Sattva Guna to Gunatita is different and difficult. Sattva guna
cannot be converted to Gunatita.
There is no corridor connecting the 3 Gunas
and Gunatita.
If an individual’s
values are materialistic and the mind is predominantly Rajasic, then the
intellect pursues worldly goals.
A Rajasic intellect is
not concerned with the truth of experience, only in whether or not the
experience relates to the fulfilment of the individual’s desire.
Rajas is a source of
frustration because anything gained is inevitably lost. An object gained causes
attachment, and an object lost produces grief, neither of which is conducive to
happiness.
A rajasic person will
constantly repeat actions that produce suffering. Rajas prevents a person from
learning from their experiences.
When a pleasurable
experience ends, Rajas brings disappointment because it wants the pleasure to
continue. If the experience is mediocre, it wants it to be better. If it is
bad, it should end instantly and not happen again.
A person under the
influence of Rajas feels that nothing is ever completed. No matter how much is
accomplished, the list of things to do never shrinks. Because it cannot sit
still, it is often referred to as the monkey mind in spiritual literature.
Assimilation of
experience only takes place when the mind is present. Therefore when Rajas
dominates the Subtle Body, the intellect is unable to accurately determine the
nature of experience and resolve doubts about it.
A resolved experience
leaves attention fully present, so that it is able to engage the next
experience without any influence or repercussion from the previous experience.
Because life is a
sequence of continuous experiences, it is important to process each experience
as quickly as possible, preferably as it happens.
Unresolved experience
subliminally drains attention. on what needs to be done, and avoidance of what
should or should not be done, are signs that the mind is excessively Rajasic.
As unresolved
experiences accumulate, the individual feels overwhelmed, stressed and unable
to keep up with life’s demands. So a Rajasic person is unable to grow
spiritually because they cannot properly assimilate both wanted and unwanted
experiences.
The person who drinks
to get rid of his suffering does not know the source of his suffering. He, but
he does not know why.
Therefore he assumes
incorrectly that there is an experiential solution. Although he intellectually
knows that his solution does not work, he cannot break his habit.
The alcohol tendencies
are binding; they compel him to drink when he feels, bored or depressed.
When he is agitated
(Rajasic), he relies on alcohol to relax him. It does not relax him, it only
makes him dull. But the dullness seems like peace compared to anxiety.
When he is dull, he
relies on alcohol to lift his spirits. It does not really lifts his spirits, it
just stimulates his nerves for a short time. However it feels a lot better than
depression.
Rajasic people have a
lot of ambition, which fills their day with activities and vanity.
In the process of fulfilling their ambitions
Rajasic people destroy anyone or anything in their path because in their mind
the end justifies the means. The typical goal of the corporate man is profit
and power, and he will intrigue, destroy and assimilate any competitor in his
way.
ALMOST ALL ZIONIST JEWS
ARE RAJASIC.
Because of his lack of
discrimination, he cannot appreciate the self and Isvara. This lack of seeing
anything holy in this world leads to this demonic behaviour.
Regardless of whether
your mind is enlightened or not, it is gonna suffer in a rajasic environment.
Self-knowledge can be firm but still, rajas and tamas have their disturbing
impact on the mind.
Each type of sign can
all be very busy. There is a misconception that Rajas is high level of
activity, Tamas is non-activity, and Sattva is like someone sitting in
meditation. This is a very incorrect view
But the mind in Rajas
is easily fooled by illusion, and those suffering from an imbalance of Rajas
often succumb to ambition, greed, Our society is overwhelmed by the Rajas
mindset.
When the rajas rises,
then greed, desires and activities to fulfill worldly pleasures, and
restlessness prevails in the person. The
results of actions performed under the domination of rajas are suffering and
greed.
The Consciousness of
the people in whom rajas dominates most of the time remains in mediocre state
which brings suffering, confusion, and attachment to the worldly pleasures and objects
Rajas is passion or
motion or activity. Rajas causes attachment to action
Greed, outgoing energy,
undertaking of action, restlessness and desire-these are born of the increase
of Rajas
A Rajasic man loves
power and objects of senses. A Rajasic man will be
ever engaged in worldly activities. He wants to lord over the people. He has
attitude. He wants powers. He is much attached to wife, children and
property. Lust is a Rajasic Vritti
As the rajas increases
in a being, he is guided towards action (karma) driven by passion, material
desires and attachment. There is no limit to desire, and no matter what one
gets in the physical, he is never satiated and wants more.
Rajas brings happiness
by prompting the coupling of the senses with their objects. Thus rajas also
binds us to attachment, to the fruits of action, and to sensory pleasures of
every kind.
This is rajas—a
generous serving of agitation, exertion, competitiveness, pain, and enticement.
It is obvious that the
modern world is an extremely rajasic world. The frantic pace of life; constant
activity, action, and busyness; the drive of ambition and greed; the inordinate
emphasis on sensuality and materiality; the dangerous and seemingly ever
increasing force of lust and desire…all these are the very essence of what
Rajas is.
And this extreme predominance of Rajoguna has the inevitable effect
of leading to a rise of Tamoguna in people’s lives, as evidenced by the rise in
stress, burnout, depression, mental laziness, lethargy, wilful ignorance,
hopelessness and despondency, lack of compassion, concern, and consideration
for others, and suicide.
In the Third Discourse
of the Bhagavad Gita, Arjuna asks Krishna what it is that makes people do
certain things seemingly against their own will and better judgment, “as if
constrained by some secret force”.
Krishna replies, “It is lust which instigates him. It is passion, sprung
from the quality of rajas; insatiable, and full of sin. Know this to be the
enemy of man on earth.”
Desire is a rajasic
manifestation – the product of Rajoguna – and is indeed “the enemy of man on
earth.” . Krishna goes on to say that
Rajas is “the constant enemy of the wise man” and “the destroyer of knowledge
and spiritual discernment.” It must be conquered, he says, and we must
strengthen the lower self by the Higher Self.
The quality of rajas
produces movement. When we are agitated and
disturbed inside, the quality of rajas is predominant
Attachment is of the
rajasic quality. A rajasic person is always filled with
attachment.
He can be
for example so attached to cleanliness that he develops OCD. He cares more about his perfect room than he cares
about his child! He wont allow his child to play inside his house..
This type of person seeks the fruit
of his actions, is greedy and must always achieve some result. He is oppressive by
nature and always complaining that people have not come up to his standards.
Indulgence never gives
you real peace. It is only an
illusion of peace that comes by forgetting yourself for some time.
A rajasic person will smile if something meets with
his approval and be angry if something does not. This constant fluctuation is the main
characteristic of the rajasic doer, always perturbed like the tides of the ocean.
When rajas
predominates, there is a lot of activity and a desire for enjoyment of
the pleasures of the
world, but it is all temporary. When one keeps indulging in
objects which are
pleasurable to the senses, one suffers pain, regret, remorse and
repentance, and one
comes to the conclusion that they are totally useless.
People, who are primarily
rajasic may become tired of the problems in life and
start looking for
peace. You find many burnt out rich Jains becoming monks.
Sattva is an all-pure
and clear way of mirroring anything presented to it. Rajas is kinetic, it is a
way in which the mind is not just seeing, it is doing, it is reacting.
The
first is a pure state of perception and the second occurs when that initial perception
moves you to action.
The third modality, tamas, is when you don’t want to move
away from a stable foundation , the comfort zone , and you are holding on. That
is, inertia.
The inertial state is always trying to maintain itself; it is
opposed to the kinetic rajas. There is an interaction here. The two opposing
forces are both working, one wanting to retain the status quo and the other
wanting to change. The change can be in conformity with a pure vision, the
change being for the good, or the change can be leading to a diversion, where
it is going to be pathological.
You either grow or you pathologically
malfunction. To understand this one should have a clear notion of how sattva
operates in you, rajas operates in you, and how tamas operates in you.
When one roars around
with a great sound and fury, ( spinning wheels burning rubber ) signifying
nothing but “getting a lot done” that is rajasic
Actions have good and
bad impacts, but that isn’t the point of the study.
The Gita doesn’t teach
dogma of objective commandment ethics. It is a subjective book.
The idea is to see how
we’re caught by different aspects of our life, in this case our actions, and so
lose our freedom. From a spiritual standpoint we can be just as bound by
excellent activities as we can by criminal ones.
Rajas is the easiest guna to study,
since the complications of our activities are usually in plain sight. The other
two often “hide behind” rajas, because busyness is so obvious. Rajas is where
we focus our surface attention the most.
Rajas has a dark side
when it is linked to tamas and a bright aspect when allied with sattva. Rajas can impel us to
break out of our complacency
The union of church
(tamas) and state (rajas) is but one egregious example of how it can play out,
with Inquisitions and Holy Wars and a whole variety of pogroms
When we’re at work on a
project, the inspiring part of it is sattvic, the actual effort is rajasic, and
the mindlessly repetitive parts are tamasic.
During the course of our
involvement we will rotate between being excited and interested (sattva),
carrying out the legwork to actualize our vision (rajas), and sometimes
plodding along like a mule in harness, knowing what we have to do and just
doing it (tamas).
When rajas is dominant
a lot can be accomplished and much misery avoided. You cant drive change
without Rajas.. Hard work or exercise
can help pull you out of the doldrums
Rajas stands for the
busy side of life, which often gets out of hand. For many, being busy defines
existence, and all else is meaningless
The vast majority of
people are either tamasic or rajasic. They are either as busy as can be, or
reeling from all the busyness and seeking serious escape. A healthy and
freeform participation with being alive is much more rare.
Rajas seeks dissolution
through activity, through throwing ourselves into the fray, and “giving it
everything we’ve got..
Psychologically speaking,
rajas quotes the motto “I can and I will!” and wades right in. Tamas insists “I
can’t and I won’t!” and finds plenty of excuses to prove the assertion. Both of
them are egotistical and limiting.
Sattva finds the mean
between these extremes, allowing for flexibility as well as expertise in
whatever action the situation calls for. But there is still a vestige of “This
is how I do it.” “I’m in favor of the sattvic way.”
When the Gita calls for
us to step outside of the influence of the gunas, it means that we should
relinquish the selfish fixation that inevitably perverts the natural purity of
our life. All these attitudes interfere, in one way or another, with
uninhibited, pure action.
From Rajas comes the
false idea of the external world as real in itself, which causes us to seek
happiness outside ourselves and lose track of our inner peace. Rajas creates
desire .
It
predominates in the sensory aspect of the mind because the senses are
ever-moving and seeking various objects. As long as we remain immersed in the
pursuit of sensory enjoyment we fall under the instability of Rajas.
Rajas and Tamas are the
factors that cause disease. Rajas causes pain, agitation and the dissipation of
energy.
Rajasic people have hajaaar
energy but burn themselves out through
excessive activity. Their minds are usually agitated and seldom at peace. They
have strong opinions seek power over others often regardless of the means. They
are impatient in dealing with their
problems and do not wish to take the time or responsibility to get well.
They
blame others for their problems, Rajasic people can accomplish their goals and
are generally in control of their lives. However, they are not awake to their
spiritual purpose, and are dominated by the ego in their pursuit of happiness.
Life brings them
shocks, which can cause them great suffering, particularly when they lose
control. Even when they achieve their goals they find that they are still not
happy
In
yogic thought the manifest world is comprised of three basic characteristics
called the gunas: energy, idleness, and clarity (rajas, tamas, and sattva) which
are always in flux.
Every object, every abstraction, and each one of us has
some combination of these three components of nature.. Too much of any single
guna causes suffering, and the mission of the yogi is to rise above all three.
Rajas,
the guna most prized in the modern world, gives us energy, alertness, the
ability to plan, the capacity for desire, and the power to create change. When
in excess, it leads to restlessness. You can see how having at least some rajas
helps us to accomplish basic tasks and achieve goals.
However, we tend to have
a cultural overabundance of rajas, a situation that has walked us right into
excess materialism, uneven wealth distribution, wars over resources,
overmedication, and widespread malaise.
The
yoga teachings encourage seekers to rise above all three qualities of nature.
Since they are bound to be in flux, no matter how far along our spiritual
journey we believe we have come, the gunas will be at play in each of us for as
long as we have a human form.
2.17 — drashtridrishyayoh sanyogo heyahetuh --( Patanjali Yoga Sutra , 5000 BC )
The cause of pain is
the association or identification of the seer (atmi) with the seen (prakrti)
and the remedy lies in their dissociation.
A prudent person
notices that inner harmony is interrupted when the mind lets itself be lured
into indiscriminately sampling the world of phenomena. He tries to remain free by avoiding material
attachment, in which objects attract the intelligence like a magnet and the
self is tempted into an illusory relationship with the external, seen world,
provoking pleasures and pains. The intelligence is the vehicle closest to the
soul, which must be cautious of its influence if the seer is to stay free. Or
else, intelligence entangles the seer into a painful relationship with external
objects. As long as intelligence is indiscriminating, there is suffering. The
moment it develops discriminative power, it realises its source, and unites
with the seer. Then there is transparency between the seer and seen, allowing
free, uncontaminated passage between them. The seat of the ego or small self is
the seat of the brain, and the seat of the great Self is within the spiritual
heart. Though intelligence links the head and the heart, it vacillates between
the two. This vacillation stops through right knowledge and understanding.
Intelligence is then transformed - free from polarity, pure and unbiased. This
is true meditation, in which ego dissolves, allowing the great Self (purusa) to
glimmer in its own glory.To uproot anything, we must get down to the root cause
and eliminate that cause. This problem is linked to the origin of the universe
wherein the consciousness, male purusha got entangled with elements of female
Prakriti. This problem cannot be understood or analyzed by our limited
intellect. It can and will be solved only through the transcendent knowledge
that can be gained through enlightenment.
The key concept to remember is that the yoking of Purusha with Prakriti
has taken place giving rise to bondage. Now we need to reach the state of
liberation before fully eliminating all bondage, thus eradicating all
suffering. The seer is Purusha who is the reflector of buddhi (the pure
I-sense). The objects that are experienced by the buddhi are the knowable. The buddhi
and the knowable, due to their proximity to Purusha, become an attribute of
Purusha. Buddhi becoming the object of experience is revealed as the Purusha
itself. This beginningless alliance between Purusha and the object of awareness
(Prakriti represented by buddhi) is the cause of suffering which is avoidable.
In the case of the union between Purusha and buddhi, it cannot be in space or
time. Union in space is between two physical objects; union in time happens
when two activities take place at the same time. The union between Purusha and
buddhi is beginningless and is thus beyond time. The contact between the two is
a peculiar union which cannot be distinguished by the senses. The union seems
to occur only due to the I-sense (ahamkara) and can only be the result of
ignorance since in reality these two are separate. Liberation from sorrow can
only happen as a result of knowledge. The object or the knowable remains
unmanifest unless seen by the observer. But it goes on mutating due to its
inherent nature. As it is seen by the seer, it becomes the seer’s object and is
thus dependent on the seer. Similarly to remove suffering we need to remove
Purusha from its association with Prakriti. This sutra and several of the
subsequent sutras constitute the essence of the Samkhya philosophy. These
sutras clearly tell us that Samkhya and Yoga are essentially dualistic
philosophies where Purusha and Prakriti are projected as two independent
entities. Most people are aware that ‘yoga’ is derived from the root word ‘yuj’.
The most commonly given meaning of ‘yuj’ is to join, unite or yoke etc. In that
sense, most people tend to say that yoga is the ‘union of body, mind and soul’,
without really understanding its true meaning. What we need to understand is
that another meaning of ‘yuj’ (as per dhatupatha which is the source book of
all root words in Sanskrit) is ‘samadhau’ (in samadhi) or ‘to concentrate the
mind’. In light of the sutra 2.17 which
we are discussing here, it is clear that, in fact, the union between Purusha
(soul) and Prakriti (mind-body complex) is indeed the cause of suffering and
the cycle of birth and re-birth. It is only through un-uniting the two, that
is, understanding the separation between Purusha (the seer) and Prakriti (the
seen) that one can attain liberation. …
Tayor yad yamalam rupam
sa samghatta iti smrtah---
Ananda-saktih saivokta
yato visvam visrjyati,
Na Sivah Saktirahito na
Saktih Sivavarjita.
---(Tantraloka-Ahnika, 3.)
"The coupled form
of these two (Shiva-Shakti) is called junction.
That is called the blissful Shakti from which creation arises.
ADAM and EVE story is
just lifted from our sanskrit upanishads -
this story is the basis of the Abrahamic religions Judaism/ Christianity
/ Islam.
All three religions draw upon this STOLEN story from MUNDAKA Upanishad
III, 1, 1-3 ( Genesis of the Old Testament )..
This story and speaks of the
tree of knowledge and God's commandment that its fruit shall not be eaten. Adam
at first did not eat it but Eve did. After that Adam too ate the forbidden
fruit.
The Upanishad ORIGINAL story is about two birds sitting on a peepal
tree. The birds are PURUSHA (atman )and
PRAKRITI ( jiva )-- with Purusha being the witness.
HEY PRESTO--
ATMAN becomes
ADAM.
JIVA becomes EVE
( J is silent in
most areas ) --people call me AIT ( ayit ) instead of AJIT.
The FIG which eve
ate is the fruit of the peepal tree ( FICUS ) -- the true botanical name today
is FICUS RELIGIOSA.
The old testament
NEVER spoke of apple ( from a fig tree ) !
The Tree of Jiva and Atman appears in the
Vedic scriptures, as a metaphysical metaphor concerning the soul. These verses of Vedas went on oral route for
330 centuries befre being penned down 70 centuries ago..
The Rig Veda samhita 1.164.20-22, Mundaka
Upanishad 3.1.1-2, and Svetasvatara Upanisad 4.6-7, speak of two birds, one
perched on the branch of the tree, which signifies the body, and eating its
fruit, the other merely watching.
Rig Veda samhita says:
1.164.20 Two birds associated together, and mutual
friends, take refuge in the same tree; one of them eats the sweet fig; the
other abstaining from food, merely looks on.
1.164.21 Where the smooth-gliding rays,
cognizant, distil the perpetual portion of water; there has the Lord and
steadfast protector all beings accepted me, though immature in wisdom.
1.164.22 In the tree into which the
smooth-gliding rays feeders on the sweet, enters, and again bring forth light
over all, they have called the fruit sweet, but he partakes not of it who knows
not the protector of the universe.
The first bird is PURUSHA ( consciousness ) -HE is ATMAN .
The second bird is PRAKRITI ( energy ) - SHE
is JIVA .
When the jiva becomes distracted by the
fruits (signifying sensual pleasure), she momentarily forgets her lord and
lover and tries to enjoy the fruit independently of him. This separating
forgetfulness is maha-maya, or enthrallment, spiritual death, and constitutes
the fall of the jiva into the world of material birth, death, disease and old
age.
This concept of Atman and Jiva have been
personified and taken into the Bible as Adam and Eve and the fall of man.
Sir - Eve is "Havva" in Hebrew and Arabic, Havva is "life force". Jivva is life force in Sanskrit. Havva and Jivva are so similar.
I realised that eve is jivva and Adam is atman only after you mentioned.
Many Thanks
I realised that eve is jivva and Adam is atman only after you mentioned.
Many Thanks
-
IN ISLAM HAVVA IS EVE.. IT IS NOTHING BUT JIVA ( PRAKRITI )..
KERALA SAGES CREATED JUDAISM, CHRISTIANITY AND ISLAM -- YET NOW THE CURRENT GENERATION RIDICULE HINDUS AS SAVAGES..
NOT ANY MORE..
ALLAH WHICH CANNOT BE PICKED UP BY THE 5 HUMAN SENSES IS NOTHING BUT BRAHMAN..
ALL AND AH AND BEEJ MANTRAS FOR SAHASRARA CHAKRA..
MUSLIMS RIDICULE HINDUS AS IDOL WORSHIPERS -- YET HAJ PILGRIMAGE IS ALL ABOUT KISSING A SHIVA LINGAM ( BLACK METEORITE STONE) ON THE SE CORNER OF KAABA , 5 FEET ABOVE THE GROUND..
https://www.youtube.com/watch?v=P_VHWqZ2UnE
http://ajitvadakayil.blogspot.com/2009/07/vedic-practises-in-mecca-ajit-vadakayil.html
capt ajit vadakayil
..
KERALA SAGES WROTE THE BLUE PRINT OF THE
BIBLE IN 325 AD , AT THE FIRST COUNCIL OF NICEA , FOR ROMAN EMPEROR CONSTANTINE
THE GREAT..
JESUS CHRIST NEVER EXISTED .. AN AMALGAM OF THREE MADE UP JESUS AND
BIBLE .. 1) APOLLONIUS OF TYANA ( A KERALA SAGE WHO WAS MORE POWERFUL THAN THE
EMPEROR ) 2) HIS SIDEKICK DAMISA , WHO TOOK ON A KERALA NAMBOODIRI WOMAN AS HIS
WIFE (MARY MAGDALENE ) 3) AND VEDIC COSMOLOGY
( AFTER ALL , SHIVA/ VISHNU/ BRAHMA WERE ALL COSMIC ALLEGORIES )..
CONSTANTINE THE GREAT NEVER CONVERTED TO
CHRISTIANITY.. HE WAS MURDERED BY HIS SON CONSTANTINE II , AND HIS DEAD BODY
WAS BAPTIZED BY A BRIBED EUSEBIUS OF NICOMEDIA ( BISHOP OF BEIRUT ) ON 22ND MAY , 337 AD...
BELOW: A MURDERED FATHER BEING BAPTIZED BY HIS SON..
FATHER , EMPEROR CONSTANTINE THE GREAT , NEVER ACCEPTED CHRISTIANITY , AS HE WAS A HINDU.
LIKE ALL PREVIOUS ROMAN EMPERORS ... CONSTANTINE THE GREAT WANTED TO BE CREMATED, BUT HE WAS BURIED BY HIS SON
SON ,EMPEROR CONSTANTINE II WAS THE FIRST ROMAN CHRISTIAN EMPEROR.
Capt. Ajit Vadakayil
August 27, 2017 at 11:54 AM
SOMEONE ASKED ME ABOUT BIBLE BEING COMPLIED
IN KODUNGALLUR UNIVERSITY.
LISTEN --READ MY BLOGS
I HAVE TOLD THIS AT LEAST 35 TIMES--- AND AM
NOT IN A MOOD TO TELL AGAIN
OK
ONE LAST TIME
JESUS CHRIST NEVER EXISTED
JESUS WAS COOKED UP IN 325 AD THE FIRST
COUNCIL OF NICEA BY THE ROMAN EMPEROR
THE LIFE OF JESUS WAS A CLEVER COMBINATION OF
THREE FACTORS
1) COSMIC ALLEGORY -- 3 STARS OF ORION BELT
AND SIRIUS
2) LIFE OF APOLLONIUS OF TYANA , A KERALA
SAGE CONSIDERED AS GOD BY ROMANS
3) LIFE OF DAMISA -- THE SIDE KICK OF
APOLLONIUS , WHO TOOK ON A KERALA NAMBOODIRI WIFE NAMED MAY MAGDALENE
AAA) FOR COSMIC ALLEGORY--
This is just one of the several posts where i
explain the three wise kings on three camels following the eastern star and
reaching the stable where mary was delivering jesus christ
Being a sailor , wise with the ways of stars
and skies --i know this camel journey is 100% BULLSHIT
http://ajitvadakayil.blogspot.in/2016/03/st-patrick-genocide-of-druids-pope-leo_22.html
BBB ) Apollonius of Tyana was more powerful
that the Roman Emperor . The Roman emperor created the POPE and between both of
them they sacked their own bastion Rome several times-- just to get rid of
every historical trace of Apollonius of Tyana --and this included burning the
great library of Alexandra
http://ajitvadakayil.blogspot.in/2016/10/the-huge-statue-of-colossus-of-rome-at.html
COLOSSEUM WAS BUILT ON A DRIED UP LAKE-- LIKE
IN BANGALORE THE BUS STAND IS BUILT ON A DRIED UP LAKE
Read all 4 parts below--
http://ajitvadakayil.blogspot.in/2016/04/apollonius-or-jesus-christ-who-is-real.html
CCC ) TWO THINGS HAVE BEEN INTEGRATED INTO
BIBLE FROM THE LIFE OF DAMISA. DAMIAs WIFE , A KERALA NAMBOODIRI WOMAN NAMED
MARY MAGDALENE AND THE CRUCIFICATION SCENE. THOUGH PARTS OF HIS LIFE IS SHOVED
INTO THE LIFE OF JESUS, DAMISA 'S LIFE WAS ALSO SHOVED INTO THE LIFE OF
DISCIPLE PAUL.
I HAVE BEEN ALL OVER VATICAN AND JESRUSALEM.
WHAT I COULD NOT SEE 4 DECADES AGO , I TOLD MY ELDER SON WHEN ON VACATION-- TO
TAKE A EXPENSIVE GYRO STABILISED VIDEO CAMERA WITH HIGH ZOOM AND FLASH--TO SEE
PICTURES UNSEEN BEFORE.
The whole catholic world knows that the
earliest instance of any artwork that illustrates Jesus on the cross was only
after the eighth century. This was lifted from Damisa's accounts of
crucification of Barabbas -- crucification in Rome was a common practice.
FROM WHERE DID THE NAME JESUS COME?
DAMISA CALLS BARABBAS, JESUS IN HIS ACCOUNTS
THE FIRST NAME OF BARABBAS IS JESUS !
THE FIRST NAME OF BARABBAS IS JESUS !
Jesus Barabbas literally means "Jeshua
son of Abba". Christ is taken from Krishna.
The custom of releasing prisoners in
Jerusalem at Passover is known as the Paschal Pardon, but this custom (whether
at Passover or any other time) is not recorded in any historical document other
than the COOKED UP gospels..
The POPE has neglected to delete this JESUS
BARABBAS truth in New Revised Standard Version.
Not only was Barabbas's first name Jesus, but
his last name, Barabbas, means son (bar) of the father (abba). Cooked up Jesus
Christ , Jesus had always referred to himself as the Son of the Father
John 8:44 Ye are of your father the devil,
and the lusts of your father ye will do. He was a murderer from the beginning,
and abode not in the truth, because there is no truth in him.
SO SO SO --here was a choice between God and
the devil
ONLY PERCEPTIVE MEN CAN EVER INTERPRET THE
BIBLE.
THE DUFFERS MUST NOT DWELL TOO MUCH--THEIR
PEA BRAINS WILL GET FRIED.
capt ajit vadakayil
..
In
between the darkening quality of tamas and the uplifting quality of sattwa,
raja represents the middle quality or guna of the universe. The three gunas
together constitute vibratory creation.
Whereas tamas pulls one away from
divine nature and sattwa draws one toward the one eternal spirit, rajas
activates the movement.
Under the influence of rajas, creation expresses itself
in diverse ways, without preference for movement toward or away from spirit.
The mixture of rajas-tamas induces one toward
ignorance and material attachments, while the mixture of rajas-sattwa brings
one toward right activity and enlightenment.
Rajas
keeps a person involved outwardly, whether through self-debasing or
self-raising actions. If predominantly
rajasic, the mind seeks diversity rather than definite direction of thought or
energy.
In people of predominantly sattwic nature, rajas pulls one downward
toward material attachments, whereas in people of predominantly tamasic nature,
rajas pulls one upward toward spirituality.
Rajas,
is transformative in nature. It represents the transition from night to day and
day to night. It is the passion that is necessary to bring about change
Rajas
is movement, activity, agitation and desire. To get going with our day and burn off the
tamas, we require some rajas.
Rajas
is the mode of action, movement and activity. We need it to function in the
world. It’s what drives us to get things done.
It has
a downside, however. Too much rajas
stirs up desire, greed and anger. We end up anxious, agitated. We’re always in
conflict with people and find it very hard to switch off.
People
with primarily rajasic natures can be exhausting to be around. Restless Rajas is responsible for
our modern pandemic of anxiety.
Both
rajas and tamas can be a source of great suffering.
THE
WHITE IINVDER FOOLED INDIANS NOT TO EAT GARLIC AND ONION , QUOTING SOME
BULLSHIT ABOUT ASURAS RAHU AND KETU BLOOD DROPS WHICH HIT THE GROUND.
CHARAKA
SANHITA ( 4200 BC ) CALLS GARLIC AS A HEALING FOOD.
Some
workplaces are exceptionally stressful, chaotic and high pressure. Spending the
whole day in such a rajasic environment can have an extremely negative effect
on body and mind. High blood pressure, anxiety and insomnia are almost a given
when exposed to too much rajas day in and day out.
Our surroundings can be
rajasic, tamasic or sattvic, and have an enormous impact on our emotional state.
Noisy, chaotic and disordered environments are rajasic in nature.
The
mind isn’t designed to be constantly switched on to endless stimulus. The
constant input generates a lot of rajas which inevitably leads to a tamasic
crash.
Being
around highly rajasic people can be agitating and exhausting. Those with
predominantly rajasic temperaments are always on the go, restless, agitated and
constantly driven by anxiety and avarice.
While
rajas has its positive functions, it can also be a curse. It can rob us of our
ability to enjoy life. Rajasic people are rarely happy or satisfied. They’re
always seeking more, better and different. Nothing, no matter how good, is ever
good enough for the rajasic person.
Again,
it’s important to note that no one is fully sattvic, rajasic or tamas.
All
three gunas are necessary, but with a little self-awareness and discipline we
can quite easily manage their proportions to ensure a predominantly sattvic
mind. After all, a sattvic mind is a happy mind.
To
burn up this tamasic state, you need to cultivate rajas. It’s almost impossible
to jump straight from tamas to sattva, so you instead balance it out with
rajas.
Rajas and tamas are
responsible for much of our suffering. We should never beat ourselves up when
we find ourselves in rajasic or tamasic states. That’s simply part of being
human.
Rajas is best described
as energy and passion. Depending on where it is directed, rajas can be good or
bad.
When Rajas is used for
selfless service, it burns negative karma. However, if we direct Rajas with
selfish intent, we will only cause ourselves harm and rack up further karma
debt.
When mind is dominated
by rajas, it suffers from Vikshepa. It is Distracted. People with this kind of
mind, follow low thinking, high living. They tend to neither evolve or devolve.
Maya has three
qualities. It can project thoughts. It can conceal the truth. It can
distinguish between what is truth and what is untruth. In Sanskrit they are
called the Vikshepa Shakti (projection), Avarana Shakti (hiding), and Viveka
Shakti (discriminative power).
From these three
powers—Avarana (tamas or inertia), Vikshepa (rajas or dynamism), and Viveka
(sattva or intelligent thinking), this whole universe has sprung up.
The Gunas – Satva,
Rajas and Tamas – are said to be in constant motion on the three paths of being
(adhvan). The mechanism involved is that
of inherent tendencies or memory-traces (samskara), which sprout like seeds
when conditions created by the ever- changing Gunas are favorable.
The object
of this explanation is to show how the three apparently conflicting qualities
can coexist without coming into conflict.
The past and future
hide objects; and, therefore, they are like Tamas or darkness. The present enables us to see objects; and,
therefore, it is like bright light, the Sattva of the Samkhya.
Rajas stand for
the activity of the Time itself. For the Samkhya-yoga and the Grammarians the
harmonious coexistence of objects on three paths of Time makes the ordered
sequence of the world possible. Time, like an eternal road, is the substratum
on which the objects of the world come and go. The road, like Time, is ever
present, unaffected.
Kshipta, Mudha,
Vikshepa, Ekagra and Niruddha are the five Yogic Bhumikas. The Chitta or mind
manifests in five different forms. In the Kshipta state, the rays of the mind
are scattered on various objects. It is restless and jumps from one object to
another.
In the Mudha state, the mind is dull and forgetful. Vikshipta is the
gathering mind. It is occasionally steady and at other times distracted. By
practice of concentration the mind struggles to gather itself. In the Ekagra
state, it is one-pointed. There is only one idea present in the mind. The mind
is under control in the Niruddha state.
There is externalising
or objectifying power in the mind. This leads to Bahirmukha-Vritti. The mind is
drawn towards objects. Through constant Sadhana (spiritual practice) the mind
must be checked from externalising. It must be made to move towards Brahman,
its original home.
Remove the Rajas and
Tamas that envelop the Sattva of the mind by Pranayama, Japa, Vichara and Shraddha.
Then the mind becomes fit for concentration.
Jumping to sattva from
tamas is not possible. From tamas to rajas and to sattva, the mind has to be
guided. When you follow the above, you alter your lifestyle and the way of
thinking to Sattva.
Rajas or rajasic guna
is said as the kriya shakti. It gives
the power of action. Rajas binds one to action. It makes the mind disturbed by giving
expectations. Over activity, anger and
impatience are the characteristic of rajas.
Desire for action and expectation of result binds one to the world. When the desire is for knowledge it is
sattva. When the desire is for worldly
objects and material gains it is rajas.
When rajas rules in a person he is a non-content, shows anger, selfish
attitude.
The three gunas are
absolutely needed for worldy life; else his life will be imperfect. Without sattva he cannot gain knowledge. Without rajas he cannot perform any activity
and without tamas he cannot rest.
When a person has rajas
or tamo guna he always has a chance to upgrade his guna to the next higher
level by constant practice of that higher guna.
When a person has tamas dominant in him he must upgrade it to rajas by
performing actions atleast for material gains.
When rajas is dominant in a person he must upgrade it to sattva by
performing selfless service (karma yoga)
The impressions in the
subconscious mind of a person determine the guna of the person. If the majority of the impressions are
sattvic, then the nature of the person is sattvic. If the majority of the impressions are
rajasic then the nature of the person is rajasic. If the majority of the impressions are
tamasic then the nature of the person is tamasic. As said earlier, the nature of the person can
be upgraded by personal effort.
Actions done with an
attitude of expecting reward, appreciation and laurels are said to be
rajasic. Actions done with egoism and
for receiving recognition from public are said to be rajasic. Actions done withwithout enjoying the work
and over activity are said to be rajasic in nature. A workaholic is said to be rajasic and he
destroys his health and his peace of mind by his work.
The three qualities are
always found together and they are always in a state of dynamic
interaction. This is “the law of
alteration.” We rarely observe pure
sattva, pure rajas or pure tamas. However, when one the qualities become
dominant, it will hold its nature for a period of time. This is knows as “the law of continuity.”
Rajas is the vital
force that lacks consistency or stability.
It has the quality of passion and agitation. Rajas results in emotional fluctuations of
love and hate, attraction and repulsion, fear and desire.
Rajas is the principle
of activity, this is the guna which makes things move from one state to another
state. If the ignition of fire is termed as “Sattva”, Rajas is the spreading of
fire.
Everything made of
matter undergoes three stages of existence – (1) it is created, (2) it remains
for some time and, (3) it is inevitably destroyed. These three phases
correspond to the three gunas – qualities or modes of material nature.
Passion
(rajas) creates, goodness (sattva) sustains and ignorance (tamas) destroys.
These three are ranked hierarchically, with ignorance considered the lowest and
goodness the highest. Each member of the Hindu trimurti represents one of the
three gunas.
Sattva maintains the
stability of the universe, rajas accounts for its origin and the creative
movement and tamas accounts for its dissolution, the tendency of the things to
decay and die .
A person in whom the
Rajas Guna predominates will have a concrete memory, ego involve perceptions,
scattered thinking and imagination. In contrast a Tamsic person would have
loss-distorted perception and confused thinking.
It is generally held
that Sattva at the level of the cognition is perfect knowledge, Rajas is
clouded intellect and Tamas is ignorance.
Rajasic have moderate
level of capacity and the person has enough confidence to compete and Sattvic
have highest-level capacity and show self-sufficiency.
The problem is our mind
becomes conditioned to rajas. Our happiness is short-lived and soon the mind is
busy seeking other things to attain. Either that or when the sattva wears off,
we slip into tamas and get depressed and discouraged.
Fortunately, according
to yogic and Vedanta philosophy, sattva isn’t something we need to seek or
acquire.
All we need to do is
learn to manage excess rajas and tamas. By balancing rajasic restlessness and
tamasic dullness, we can enjoy the natural peace and well-being of sattva.
Excessively rajasic
people find it hard to sleep. They’re constantly wired and unable to switch
off. Tamasic people, on the other hand, might want to sleep all day and night
Tamas and Rajas are
opposing fields like positive and negative while Sattva is neutral
-
Even after you habe gone to vaikuntha , I will follow you sir. Your words have become a part of my DNA.
Yet I need to work hard to perform my best.
These praises are not boot licking. There is no man on earth even half of the person you are , of course your contemporary. As your son's are excellent.
May be you know some good souls, but I know only you.
-
SOMEONE CALLED ME UP AND CRIED--
YOU ARE THE FIRST ON THE PLANET TO SAY THAT ONCE YOU ARE RE-BORN AS A HUMAN , YOU WILL NOT GO BACK AS AN ANIMAL ( LOWER FORM OF LIFE ). . YOU HAVE GONE AGAINST THE BHAGAWAD GITA TOO.
INDEED !
THIS PART OF GITA IS POISON INJECTED..
BHAGAWAD GITA CHAPTER 16, VERSE 20 DOES NOT SAY THAT MAN WILL BE REBORN AS A LOWER SPECIES OF LIFE ( LIKE INSECT / ANIMAL )..
yānty adhamāṁ gatim -- IN MALAYALAM AND SANSKRIT DOES NOT ALLUDE TO THIS..
THEN HE CRIED--BUT THEN YOU SAY THAT CRIMINAL AND HOMOSEXUAL HUMANS AFTER DEATH , THEIR SOULS ARE PARKED IN THE FIRST ASTRAL LAWYER ALONG WITH INSECTS , ANIMALS ETC
INDEED !
PEOPLE WHO CAN READ AURAS CAN SEE THAT HUMAN CRIMINALS AND HOMOSEXUALS HAVE ONLY ONE LAYER OF AURA ( RED AND RIDDLED WITH BLACK HOLES ) CORRESPONDING TO THE MOOLADHARA CHAKRA..
THE KUNDALINI OF CRIMINALS AND HOMOSEXUALS CANNOT RISE ABOVE THE MOOLADHARA CHAKRA.. THEIR SOUL FREQUENCY IS AT THE LOWEST DUE TO HEAVIEST KARMIC BAGGAGE.
ANIMALS AND LOWER FORMS OF LIKE DO NOT HAVE SEVEN CHAKRAS. THEY HAVE ONLY MOOLADHARA CHAKRA WHICH IS THE SEAT OF SURVIVAL..A MAHARISHI COULD SEE YOU FROM A DISTANCE AND JUDGE WHO YOU ARE --JUST BY LOOKING AT YOUR AURA..
AS YOUR SOUL FREQUENCY RISES , DUE TO LESSENING OF NEGATIVE KARMIC BAGGAGE , YOUR KUNDALINI STARTS RISING FROM MOOLADHARA CHAKRA .. WITH EVERY STEP YOUR AURA LAYER INCREASES .. RED/ ORANGE/ YELLOW/ GREEN/ BLUE/ INDIGO/ VIOLET
A JIVAN MUKT ( MOKSHA SOUL ALIVE ON EARTH ) WITH HAVE ALL 7 VIBGYOR COLOURS IN HIS AURA LAYERS --SHEATHED IN GOLD..
MOKSHA CAN HAPPEN ONLY FROM THE HOLY LAND OF INDIA ( LAND OF SANATANA DHARMA ) ..
NO WOMAN CAN GET MOKSHA , SHE CAN REACH ONLY THE SIXTH ASTRAL LAYER .. SHE HAS TO BE REBORN AS A MAN IN INDIA..
BURIAL RELIGIONS SOULS ARE TRAPPED ON EARTH FOREVER.. EARTH IS HELL IN SANATANA DHARMA..UNLIKE ABRAHAMIC SINGLE HOLY BOOK/ SINGLE MESSIAH RELIGIONS..
THE HINDUs ONLY AIM IN LIFE IS TO LESSEN HIS KARMIC BAGGAGE AND ATTAIN MOKSHA , TO BREAK THE ENDLESS CHAIN OF DEATHS AND REBIRTHS..
ONLY HE CAN SAVE HIMSELF-- ONLY HE CAN FORGE THE HINGES OF HIS DESTINY.. NO PRIEST OR PRAYER CAN SAVE HIM.. THIS IS THE CHARM OF SANATANA DHARMA..
THE WORLD IS COMING BACK TO SANATANA DHARMA..THE ONLY RELIGION WITHOUT DOGMA , VESTED AGENDA OR SUPERSTITION.
ENEMIES OF HINDUISM HAVE LOST THEIR SWAGGER .. THEY NO LONGER RUN DOWN HINDUISM IN LITERARY FESTS , THANKS TO CAPT AJIT VADAKAYIL..
THEY NOW SOLELY CONCENTRATE ON "HINDUS ARE VIOLENT"..
INDEED -- HINDUS HAVE DECIDED NOT TO BE COWARDS ANYMORE .. THEY HAVE DECIDED TO GAVE BACK AS GOOD AS THEY HAVE GOT..
YOU WILL NEVER EVER FIND HINDUS PRO-ACTIVELY BEING VIOLENT- - IF YOU DO "ROOT CAUSE ANALYSIS " A HINDU BECOMES VIOLENT BY REACTION, WHEN ALL OTHER AVENUES ( INCLUDING NATURAL JUSTICE/ DHARMA ) IS DELIBERATELY BLOCKED..
BY THE WAY-- I KNOW WHO I AM ... I WILL NOT HAVE A LOW OPINION OF MYSELF JUST TO PLEASE MY JEALOUS DETRACTORS.. BALLS TO THEM .. THEY CAN CATCH AND SWING !
TEE HEEEEEEEEE !
capt ajit vadakayil
..
-
ON CREMATION, WHEN THE SKULL POPS , THE SOUL RIDES UP TO THE CORRESPONDING ASTRAL LAYER ( BASED ON SOUL FREQUENCY ), RIDING THE SOLITON CARRIER WAVE..
WHEN YOU BURY THE DEAD , HIS SOUL REMAINS ON EARTH-- LOST AND MISERABLE FOREVER...
IF ANY MAN ( INCLUDING NON-HINDUS ) INTENT THAT THEY WANT TO BE CREMATED ON DEATH-- AND THEN HE IS BURIED ( OR DROWNED AT SEA ) HIS SOUL CAN BE RELEASED BY THE SOLITON WAVE PROVIDED BY A BREAKING COCONUT WITH INTENTION ( BY ANY BLOOD RELATIVE OR WELL WISHER ) .
THIS IS QUANTUM PHYSICS--NOT SUPERSTITION..
Bhuloka,
Bhuvarloka, Svarloka, Maharloka, Janaloka, Tapoloka and Satyaloka.
SATTVA is the quality of :--
Liberation
Wisdom
Spirituality
Integrity
Capability
Inspiration
Alertness
Stillness of mind
Focus
Awareness of duty
Clarity of perception
Dignity
Austerity
Fearlessness
Fortitude
Beauty
Holistic
Positivity
Tranquility
Truth
Harmony
Harmony
Purity of inner psyche
Enlightenment
Healing
Bliss
Contentment
Gratitude
Good health
Creativity
Autonomy
Bhartue ---nay-- Virtue
Ethics
Nobility
Forgiveness
Inner peace
Self control
Self esteem
Stability
Compassion
Non-violence
Lucidity
Charitable
Non-craving
Humility
Moderation
Transparency
Perseverence
Responsibility
Composure
Serenity
Serenity
Below: ITNA SAARA GUN ? BAAP RE !
-
HERE IS MY SEVENTH DEEKSHA FOR MY READERS
WRITE DOWN THIS NUMBER BELOW YOU NAVEL
63687277838
ALSO REPEAT THE NUMBER THREE TIMES IN A DAY
85% OF HUMAN DISEASES ORIGINATE IN THE GUT
THIS ISOTOPE MAGIC ( ATHARVA VEDA MANTRA REDUCED TO NUMBERS ) WILL TAKE CARE..
MY DETRACTORS / ILL WISHERS MUST NOT TRY IT.. WARNING-- IT WILL HAVE REVERSE EFFECT-- WARNING ...
http://ajitvadakayil.blogspot.com/2017/04/small-intestinal-bacterial-overgrowth.html
http://ajitvadakayil.blogspot.com/2017/03/ibs-irritable-bowel-syndrome-vagus.html
http://ajitvadakayil.blogspot.com/2017/03/ibs-irritable-bowel-syndrome-vagus_14.html
capt ajit vadakayil
..
मुक्तसङ्गोऽनहंवादी
धृत्युत्साहसमन्वित:
|
सिद्ध्यसिद्ध्योर्निर्विकार:
कर्ता
सात्विक
उच्यते
|| 26||
Bhagawad Gita Chapter 18.26 . 4000 BC
mukta-saṅgo ‘nahaṁ-vādī
dhṛity-utsāha-samanvitaḥ
siddhy-asiddhyor
nirvikāraḥ kartā sāttvika uchyate
Translation: The performer is said to be in the mode of
goodness ( sattva ) , when he or she is free from egotism and attachment,
endowed with enthusiasm and determination, and equipoised in success and
failure.
Krishna had earlier
mentioned the three ingredients of action—knowledge, the action itself, and the
doer. Having described the categories of two of them—knowledge and actions—he
now moves on to the three kinds of performers of actions. He clarifies that
those situated in the mode of goodness are not inactive; rather they work with
enthusiasm and determination. The difference is that their work is performed in
proper consciousness. Sāttvic doers are mukta sangaḥ, i.e. they do not try to
cling to things in worldly attachment, nor do they believe that worldly things
can bestow satisfaction to the soul. Hence, they work with noble motives. And
since their intentions are pure, they are filled with utsāha (zeal) and dhṛiti
(strong resolve) in their endeavors. Their mental attitude results in the least
dissipation of energies while working. Thus, they are able to work tirelessly
to fulfill their sublime motives. Though they may accomplish great things, they
are anaham vādī (free from egotism), and they give all credit for their
successes to God.
प्रवृत्तिंच
निवृत्तिं
च
कार्याकार्ये
भयाभये
|
बन्धं
मोक्षं
च
या
वेत्तिबुद्धि:
सा
पार्थ
सात्विकी
|| 30|| Bhagawad Gita Chapter 18.30 .
4000 BC
pravṛittiṁ cha nivṛittiṁ
cha kāryākārye bhayābhaye
bandhaṁ mokṣhaṁ cha yā
vetti buddhiḥ sā pārtha sāttvikī
Translation: The intellect is said to be in the nature of
goodness ( sattva ) , O Parth, when it understands what is proper action and
what is improper action, what is duty and what is non-duty, what is to be
feared and what is not to be feared, what is binding and what is liberating.
We constantly exercise
our free will to make choices, and our cumulative choices determine where we
reach in life. To make proper choices, a developed faculty of discrimination is
required. The Bhagavad Gita itself was spoken to Arjun to equip him with the
power of discrimination. At the outset, Arjun was confused about his duty. His
inordinate attachment to his relatives had bewildered his judgment regarding
proper and improper action. Feeling weak and fearful, and in utter confusion,
he had surrendered to the Lord and requested him to enlighten him regarding his
duty. Through the divine song of wisdom, Krishna helped Arjun develop his power
of discrimination, until he finally concluded: “I have explained to you the
knowledge that is more secret than all secrets. Ponder over it deeply, and then
do as you wish.” (verse 18.63).. The mode of goodness
illumines the intellect with the light of knowledge thereby refining its
ability to discriminate the right and wrong of things, actions, and sentiments.
The sāttvic intellect is one that makes known to us what type of action is to
be performed and what type of action is to be renounced, what is to be feared and
what is to be ignored. It explains to us the reason for the shortcomings in our
personality and reveals the solution for them.
धृत्या
यया
धारयते
मन:प्राणेन्द्रियक्रिया:
|
योगेनाव्यभिचारिण्या
धृति:
सा
पार्थ
सात्विकी
|| 33|| Bhagawad Gita Chapter 18.33 .
4000 BC
dhṛityā yayā dhārayate
manaḥ-prāṇendriya-kriyāḥ
yogenāvyabhichāriṇyā dhṛitiḥ
sā pārtha sāttvikī
Transation: Dhṛiti (determination) is the inner strength
of our mind and intellect to persevere on our path despite difficulties and
obstacles. Dhṛiti is what keeps our vision focused toward the goal ( sattva ) ,
and mobilizes the latent powers of the body, mind, and intellect to overcome
apparently insurmountable impasses on the journey.
Krishna describes the three kinds of determination.
Through the practice of Yog, the mind becomes disciplined and develops the
capacity to rule over the senses and the body. The steadfast willpower that
develops when one learns to subdue the senses, discipline the life-airs, and
control the mind is sāttvic dhṛiti (determination in the mode of goodness).
तत्र
सत्वं
निर्मलत्वात्प्रकाशकमनामयम्
|
सुखसङ्गेन
बध्नाति
ज्ञानसङ्गेन
चानघ
|| 6|| Chapter 14.6 Bhagwad Gita 4000 BC
tatra sattvaṁ
nirmalatvāt prakāśhakam anāmayam
sukha-saṅgena badhnāti
jñāna-saṅgena chānagha
Translation: Amongst these, sattva guṇa, the mode of
goodness, being purer than the others, is illuminating and full of well-being.
O sinless one, it binds the soul by creating attachment for a sense of
happiness and knowledge.
The word prakāśhakam
means “illuminating.” The word anāmayam means “healthy and full of well-being.”
By extension, it also means “of peaceful quality,” devoid of any inherent cause
for pain, discomfort, or misery. The mode of goodness is serene and
illuminating. Thus, sattva guṇa engenders virtue in one’s personality and
illuminates the intellect with knowledge. It makes a person become calm,
satisfied, charitable, compassionate, helpful, serene, and tranquil. It also
nurtures good health and freedom from sickness. While the mode of goodness
creates an effect of serenity and happiness, attachment to them itself binds
the soul to material nature. Even sattva guṇa is within the realm of material
nature. We must not get attached to it; instead, we must use it to step up to
the transcendental platform.Beyond these three, is śhuddha sattva, the
transcendental mode of goodness. It is the mode of the divine energy of God
that is beyond material nature. When the soul becomes God-realized, by his
grace, God bestows śhuddha sattva upon the soul, making the senses, mind, and
intellect divine.
नियतं
सङ्गरहितमरागद्वेषत:
कृतम्
|
अफलप्रेप्सुना
कर्म
यतत्सात्विकमुच्यते
|| 23|| Bhagawad Gita Chapter 18.23 .
4000 BC
niyataṁ saṅga-rahitam
arāga-dveṣhataḥ kṛitam
aphala-prepsunā karma
yat tat sāttvikam uchyate
Translation: Action that is in accordance with the
scriptures, which is free from attachment and aversion, and which is done
without desire for rewards, is in the mode of goodness ( sattva ).
If everyone becomes
selfish and does not think of others, there will be chaos in the world. So they
recommended that along with personal sense gratification we should also care
for others. When a man is a baby his mother must tke care of him. When the
mother is d and helpless the son should take care of her. Sanatana Dharma asks us
to follow the dictates of our conscience. This is the best guide in determining
proper behavior. However, the problem is that everyone’s conscience guides
differently. Krishna declares, in a
similar way that action in the mode of goodness is doing one’s duty in
accordance with the scriptures. He further adds that such work should be
without attachment or aversion, and without desire to enjoy the results.
यत्तदग्रे
विषमिव
परिणामेऽमृतोपमम्
|
तत्सुखं
सात्विकं
प्रोक्तमात्मबुद्धिप्रसादजम्
|| 37|| Bhagawad Gita Chapter 18.37 .
4000 BC
yat tad agre viṣham iva
pariṇāme ‘mṛitopamam
tat sukhaṁ sāttvikaṁ
proktam ātma-buddhi-prasāda-jam
Translation: That which seems like poison at first, but
tastes like nectar in the end, is said to be happiness in the mode of goodness
( sattva ) . It is generated by the pure intellect that is situated in
self-knowledge.
The Indian gooseberry
(āmlā) is one of those super-foods that are very beneficial for health. It has
the Vitamin C of more than 10 oranges. But children dislike it, since it has a
bitter taste. Interestingly, after eating the āmlā, drink some water, it will
taste sweet. Krishna says that happiness
in the mode of goodness is of the same nature; it seems bitter in the
short-run, but it tastes like nectar in the end.
The Vedas refer to
happiness in the mode of goodness as śhreya, which is unpleasant in the present
but ultimately beneficial. In contrast to this is preya, which is pleasant in
the beginning but ultimately harmful. Regarding śhreya and preya, the Kaṭhopaniṣhad
states:--
anyachchhreyo
’nyadutaiva preyaste ubhe nānārthe puruṣhaṁ sinītaḥ
tayoḥ śhreya ādadānasya
sādhu bhavati hīyate ’rthādya u preyo vṛiṇīte
śhreyaśhcha preyaśhcha
manuṣhyametastau samparītya vivinakti dhīraḥ
śhreyo hi dhīro ’bhi
preyaso vṛiṇīte preyo mando yogakṣhemād vṛinīte (1.2.1-2)[v21]
”There
are two paths—one is the ‘beneficial’ and the other is the ‘pleasant’. These
two lead humans to very different ends. The pleasant is enjoyable in the
beginning, but it ends in pain. The ignorant are snared to the pleasant and
perish. But the wise are not deceived by its attractions, choose the
beneficial, and finally attain happiness.”
ऊर्ध्वं
गच्छन्ति
सत्वस्था
मध्ये
तिष्ठन्ति
राजसा:
|
जघन्यगुणवृत्तिस्था
अधो
गच्छन्ति
तामसा:
|| 18|| Bhagawad Gita , Chapter 14.18 ,
4000 BC
ūrdhvaṁ gachchhanti
sattva-sthā madhye tiṣhṭhanti rājasāḥ
jaghanya-guṇa-vṛitti-sthā
adho gachchhanti tāmasāḥ
Translation: Those
situated in the mode of goodness (
sattva ) rise upward; those in the mode of passion stay in the middle; and
those in the mode of ignorance go downward.
Krishna explains that
the reincarnation of the souls in their next birth is linked to the guṇas that
predominates their personality. Upon completion of their sojourn in the present
life, the souls reach the kind of place that corresponds to their guṇas. This
can be compared to students applying for college admission after completing
school. There are many colleges in the country. Those students with good
qualifying criteria at the school level gain admission in the best colleges,
while those with poor grades and other scores are admitted to the worst ones.
Likewise, the Bhāgavatam says:
sattve pralīnāḥ svar
yānti nara-lokaṁ rajo-layāḥ
tamo-layās tu nirayaṁ
yānti mām eva nirguṇāḥ (11.25.22)[v2]
“Those who are in
sattva guṇa reach the higher celestial abodes; those who are in rajo guṇa
return to the earth planet; and those who are in tamo guṇa go to the nether
worlds; while those who are transcendental to the three modes attain Me.”
त्रिभिर्गुणमयैर्भावैरेभि:
सर्वमिदं
जगत्
|
मोहितं
नाभिजानाति
मामेभ्य:
परमव्ययम्
|| 13|| Bhagawad Gita Chapter 7.13- . 4000 BC
tribhir guṇa-mayair
bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti
māmebhyaḥ param avyayam
Translation: Deluded by
the three modes ( gunas ) of Maya, the people in this world are unable to know
me, the imperishable and eternal.
Krishna explains that
people are deluded by the material modes of ignorance ( tamas ) , passion (
rajas ) , and goodness ( sattva ) . These three modes of Maya veil their
consciousness and as a result, they become fascinated by ephemeral allurement
of bodily pleasures. One of the meanings of
the word “Maya” comes from the roots mā (not) and yā (what is). Thus, Maya
means “that which is not what it appears to be.” As an energy of God, Maya is
also engaged in his service. Its service is to veil the true nature of the
Supreme Lord from souls who have not yet attained the eligibility for
God-realization. Maya thus lures and bewilders the souls who are vimukh from
God (having their backs turned toward him). At the same time, Maya gives
distress to the souls by inflicting them with various troubles caused by
subjugation to the three-fold material miseries. In this way, it tries to bring
the souls to the realization that they can never be happy until they become
sanmukh toward God (having their face turned toward him).
अविभक्तं
च
भूतेषु
विभक्तमिव
च
स्थितम्
|
भूतभर्तृ
च
तज्ज्ञेयं
ग्रसिष्णु
प्रभविष्णु
च
|| 17|| Chapter 13.17 Bhagwad Gita 4000 BC
avibhaktaṁ cha bhūteṣhu
vibhaktam iva cha sthitam
bhūta-bhartṛi cha taj
jñeyaṁ grasiṣhṇu prabhaviṣhṇu cha
Translation: He is indivisible, yet he appears to be
divided amongst living beings. Know the Supreme Entity to be the sustainer,
annihilator, and creator of all beings.
God’s personality
includes his various energies. All manifest and unmanifest objects are but
expansions of his energy. Thus, we can say he is all that exists. Accordingly,
Śhrīmad Bhāgavatam states:
dravyaṁ karma cha
kālaśh cha svabhāvo jīva eva cha
vāsudevāt paro brahman
na chānyo ’rtho ’sti tattvataḥ (2.5.14)[v13]
“The
various aspects of creation—time, karma, the natures of individual living
beings, and the material ingredients of creation—are all the Supreme Lord himself. There is nothing in existence apart
from him.”
God may appear to be
divided amongst the objects of his creation, but since he is all that exists,
he remains undivided as well. For example, space may seem to be divided amongst
the objects that it contains. Yet, all objects are within the one entity called
space, which manifested at the beginning of creation. Again, the reflection of
the sun in puddles of water appears divided, and yet the sun remains
indivisible. Just as the ocean throws up
waves and then absorbs them back into itself, similarly God creates the world,
maintains it, and then absorbs it back into himself. Therefore, he may be
equally seen as the Creator ( Brahma-rajas ) , the Maintainer ( Vishnu-sattva )
, and the Destroyer ( Shiva- tamas ) of everything.
ब्रह्मणो
हि
प्रतिष्ठाहममृतस्याव्ययस्य
च
|
शाश्वतस्य
च
धर्मस्य
सुखस्यैकान्तिकस्य
च
|| 27|| Chapter 14.27 Bhagwad Gita 4000 BC
brahmaṇo hi pratiṣhṭhāham
amṛitasyāvyayasya cha
śhāśhvatasya cha
dharmasya sukhasyaikāntikasya cha
Translation: I am the basis of the formless Brahman, the
immortal and imperishable, of eternal dharma, and of unending divine bliss.
Krishna is the eight
avatar of Vishnu. Rama is the seventh avatar. Ayyappa is the ninth avatar. Only
Vishnu has mortal avatars. Rest all Hindu gods are comic allegories..
ज्ञेयं
यत्तत्प्रवक्ष्यामि
यज्ज्ञात्वामृतमश्रुते
|
अनादिमत्परं
ब्रह्म
न
सत्तन्नासदुच्यते
|| 13| Chapter 13.13 | Bhagwad Gita 4000
BC
jñeyaṁ yat tat pravakṣhyāmi
yaj jñātvāmṛitam aśhnute
anādi mat-paraṁ brahma
na sat tan nāsad uchyate
Translation: I shall now reveal to you that which ought to
be known, and by knowing which, one attains immortality. It is the
beginningless Brahman, which lies beyond existence and non-existence.
Krishna says that
Brahman is beyond the relative terms of existence and non-existence. The
Brahman, in its formless and attributeless aspect, is the object of SHRADDHA of the jñānīs. In its personal form, as
Bhagavān, it is the object of worship of the bhaktas. Residing within the body,
it is known as Paramātmā. All these are three manifestations of the same
Supreme Reality. Thus, the formless Brahman and the personal form of God are
both two aspects of the Supreme Entity. Both exist everywhere, and hence they
both can be called all-pervading
बुद्धेर्भेदं
धृतेश्चैव
गुणतस्त्रिविधं
शृणु
|
प्रोच्यमानमशेषेण
पृथक्त्वेन
धनञ्जय
|| 29|| Bhagawad Gita Chapter 18.29 .
4000 BC
buddher bhedaṁ dhṛiteśh
chaiva guṇatas tri-vidhaṁ śhṛiṇu
prochyamānam aśheṣheṇa
pṛithaktvena dhanañjaya
Translation: Hear now, O Arjun, of the distinctions of
intellect and determination, according to the three modes ( gunas ) of material
nature, as I describe them in detail.
Krishna explains the
two factors that impact the quality and quantity of work. They not only propel
action but also control and direct it. These are the intellect and
determination. Buddhi is the faculty of discrimination that distinguishes
between right and wrong. Dhṛiti is the inner determination to persist in
accomplishing the work undertaken, despite hardships and obstacles on the way.
Both are of three kinds in accordance with the modes of nature. Krishna now
discusses both these faculties and their three-fold classifications ( gunas ).
दैवी
ह्येषा
गुणमयी
मम
माया
दुरत्यया
|
मामेव
ये
प्रपद्यन्ते
मायामेतां
तरन्ति
ते
|| 14|| Bhagawad Gita Chapter 7.14 . 4000 BC
daivī hyeṣhā guṇa-mayī
mama māyā duratyayā
mām eva ye prapadyante
māyām etāṁ taranti te
Translation: My divine energy Maya, consisting of the
three modes of nature ( gunas ) , is very difficult to overcome. But those who
surrender unto me cross over it easily.
Some people declare the
material energy to be mithyā (non-existent). They say that we perceive Maya
only because we are in ignorance, but if become seated in knowledge, then Maya
will cease to exist. They claim that the illusion will be dispelled and we will
understand that the soul itself is the Ultimate reality. However, this verse of
the Bhagavad Gita negates such a theory. Shree Krishna states that Maya is not
an illusion; it is an energy of God. The Śhwetāśhvatar Upaniṣhad too states:
māyāṁ tu prakṛitiṁ
vidyānmāyinaṁ tu maheśhvaram (4.10)[v13]
“Maya
is the energy (prakṛiti), while God is the Energetic.” The Ramayan states:
so dāsī raghubīra ki
samujheṅ mithyā sopi [v14]
“Some
people think Maya is mithyā (non-existent), but factually it is an energy that
is engaged in the service of God.”
Krishna says that Maya
is very difficult to overcome because it is his energy. If anyone conquers
Maya, it means that person has conquered God himself. Since no one can defeat
God, no one can defeat Maya either. And because the mind is made from Maya, no
yogi, jñānī, ascetic, or karmī can successfully control the mind merely by
self-effort. When the material
energy gets the indication from God, it easily releases such a soul from its
bondage. Maya says, “My work was only this much—to keep troubling the soul
until it reaches the feet of God. Since this soul has surrendered to God, my
work is done.”
सत्वानुरूपा
सर्वस्य
श्रद्धा
भवति
भारत
|
श्रद्धामयोऽयं
पुरुषो
यो
यच्छ्रद्ध:
स
एव
स:
|| 3|| Bhagawad Gita , Chapter 17.3,
4000 BC
sattvānurūpā sarvasya
śhraddhā bhavati bhārata
śhraddhā-mayo ‘yaṁ puruṣho
yo yach-chhraddhaḥ sa eva saḥ
Translation: The faith
of all humans conforms to the nature of their mind. All people possess SHRADDHA
(faith), and whatever the nature of their faith, that is verily what they are.
We all repose our faith somewhere or the other. Where we
decide to place our faith and what we choose to believe in practically shapes
the direction of our life. Those who develop the conviction that money is of
paramount importance in the world spend their entire life accumulating it.
Those who believe that fame counts more than anything else dedicate their time
and energy in chasing political posts and social designations. Those who
believe in noble values sacrifice everything to uphold them. . Those who develop deep faith in the overriding importance
of God-realization renounce their material life in search of him. Thus, Krishna states that the quality of our faith
decides the direction of our life. In turn, the quality of our faith is decided
by the nature of our mind. And so, in response to Arjun’s question, Krishna begins expounding on the kinds of
faith that exist.
श्रीभगवानुवाच
|
अक्षरं
ब्रह्म
परमं
स्वभावोऽध्यात्ममुच्यते
|
भूतभावोद्भवकरो
विसर्ग:
कर्मसञ्ज्ञित:
|| 3|| Bhagawad Gita Chapter 8.3 , 4000 BC
śhrī bhagavān uvācha
akṣharaṁ brahma paramaṁ
svabhāvo ’dhyātmam uchyate
bhūta-bhāvodbhava-karo
visargaḥ karma-sanjñitaḥ
Translation: The
Blessed Lord said: The Supreme Indestructible Entity is called Brahman; one’s
own self is called adhyātma. Actions pertaining to the material personality of
living beings, and its development are called karma, or fruitive activities.
Krishna says that the
Supreme Entity is called Brahman (in the Vedas, God is referred to by many
Names and Brahman is one of them). It is
beyond space, time, and the chain of cause and effect. These are the characteristics of the material
realm, while Brahman is transcendental to the material plane. It is unaffected by the changes in the
universe, and is imperishable. Hence, It
is described as akṣharam. In the Bṛihadāraṇyak
Upaniṣhad 3.8.8, Brahman has been described in the same manner: “Learned people speak of Brahman as akṣhar
(indestructible). It is also designated
as Param (Supreme) because It possesses qualities beyond those possessed by
Maya and the souls.”
The path of
spirituality is called adhyātma, and science of the soul is also called
adhyātma. But here the word has been
used for one’s own self, which includes the soul, body, mind, and intellect.
त्रैगुण्यविषया
वेदा
निस्त्रैगुण्यो
भवार्जुन
|
निर्द्वन्द्वो
नित्यसत्वस्थो
निर्योगक्षेम
आत्मवान्
|| 45|| Bhagawad Gita , Chapter 2.45, 4000 BC
trai-guṇya-viṣhayā vedā
nistrai-guṇyo bhavārjuna
nirdvandvo
nitya-sattva-stho niryoga-kṣhema ātmavān
Translation: : The Vedas deal with the three modes of
material nature, O Arjun. Rise above the three modes ( 3 gunas ) to a state of pure spiritual consciousness.
Freeing yourself from dualities, eternally fixed in truth, and without concern
for material gain and safety, be situated in the self.
The material energy
binds the divine soul to the bodily conception of life, by its three
constituent modes. These modes of material nature are sattva (mode of
goodness), rajas (mode of passion), and tamas (mode of ignorance). The relative
proportion of the three modes varies for every individual, due their sanskārs
(tendencies) from countless past lives, and accordingly, everyone has different
inclinations and tendencies. The Vedic scriptures accept this disparity and
give suitable instructions for all kinds of people. If the śhāstras did not
contain instructions for worldly-minded people, they would have gone further
astray. So, the Vedas offer them material rewards for the performance of
rigorous rituals, helping them rise from the mode of ignorance to passion, and
from passion to goodness. Thus, the
Vedas contain both kinds of knowledge— shabda brahman for ceremonies for the materially
attached and divine knowledge for spiritual aspirants. Krishna asks Arjuna to use the divine section of the Vedic
knowledge to elevate himself to the level of Absolute Truth.
-
Great posts Captain Ji. Feel like taking a printout of these and absorb each and every word at a peaceful ashram. BTW, was Gautama Buddha's vairagya Phalgu or Yukt?
-
Was he successful in getting Nirvana or that's a fake episode cooked up by R?
-
THE LAST MEAL OF BUDDHA BEFORE HE DIED IS STILL A BONE OF CONTENTION.
IT WAS SUKARA MADDAVA -- GIBLET OF PIG --AN EXAMPLE COULD BE PORK SORPOTEL..
BUDDHISTS ARGUE THAT IT MEANT MUSHROOMS
EITHER WAY-BOTH ARE TAMASIC FOODS ..
YOU DONT GET MOKSHA AFTER SUCH A TAMASIC MEAL..
http://ajitvadakayil.blogspot.com/2013/07/difference-between-buddha-and-mahavira.html
BUDDHISM IS A FAILED RELIGION..
WHEN THE WHITE INVADER CAME TO INDIA THERE WAS NOT A SINGLE BUDDHIST IN INDIA..
THE REASON ?
BUDDHA DID NOT BELIEVE IN SOUL ( ATMAN )--THIS WAS HOW STUPID HE WAS..
BALLS TO BUDDHAs
DHAMMA ( DHARMA )
KAMMA ( KARMA)
SUTTA ( SUTRA )
HEY --HOW ABOUT A HUMMA THROWN IN FOR GOOD MEASURE ?
LET US DANCE!
https://www.youtube.com/watch?v=1Boo311IVuc
ROTHSCHILD DID A NIKOLA TESLA ON AYYAPPA ( THE NINTH AVATAR OF VISHNU ).. HE INSERTED BUDDHA , A FELLOW WHO STRUGGLED TO GET NIRVANA..
ALL OVER THE WORLD --BUDDHISM IS A FAILED RELIGION..
IN BUDDHISM THEY PRAY TO THE STATURE OF A MERE MORTAL BUDDHA. HINDU GODS ARE COSMIC ALLEGORIES..
IN JAINISM MAHAVIRA STATUE ( 24TH THIRTHANKARA ) IS JUST AN OBJECT OF FOCUS--LIKE SHRADDHA FOR MORTAL VISHNU AVATARS OF HINDUISM ..
BUDDHA DID NOT EVEN UNDERSTAND THE MOST SIMPLE CONCEPT OF "REINCARNATION"..
IF SO WHAT THE FUCK WAS HIS KAMMA ALL ABOUT ?
capt ajit vadakayil
..
-
Sattva, Tamas and Rajas are the three aspects or
component traits of cosmic energy. The principle of poise in nature is
designated as Sattvaguna. Through this, things are revealed to consciousness.
The intellect, mind and subtle organs of knowledge have this guna in their make
up.
The sattva ahankara gives rise to the eleven organs,
namely the five organs of perception (jnanendriya), the five organs of action
(karmendriya), and the mind (manas).
The tamasa ahankara gives rise to five
subtle elements of earth, water, fire, air and ether (tanmatras). They further
evolve into the five mahabhutas or gross elements (of earth, water, fire, air
and ether). The rajas ahankara is involved in both the sattvika and tamasa
ahankara, and supplies the energy needed for the change of sattva and tamas
into their products.
He that is born with inclinations towards the divine
(sattva guna) is fearless and pure. He is non-violent and free from anger. He
renounces the fruits of his labor, working only for the sake of work, not
reward. He has a tranquil mind, with malice towards none. He is charitable
towards all and is devoid of craving, He
is gentle, modest and study. He always pursues the study of the Self.
God’s vision is possible with the help of Sattva-guna.
With predominance of Sattva-guna one becomes divine in nature and is blessed
with God-vision.
When divinity dawns, the human weaknesses vanish of their
own accord as the petals drop off when the flower develops into the fruit
A preponderance of sattva-guna is conducive to a person’s
spiritual growth. Such a person acquires a divine nature and is blessed with
God-vision. Sattva-guna leads to spiritual liberation.
When the Sattva guna alone remains, the human soul has
advanced a long way towards the final goal of liberation.
Sattva is associated with ego, mind and intelligence. Its
connection with the consciousness is the strongest.
The three divisions of the inherent qualities of
differentiated matter – i.e., of pure quiescence (satva), of activity and
desire (rajas), of stagnation and decay (tamas).
When sattvaguna predominates over rajas and tamas then wisdom
is produced.
One of the aims of yoga is to develop more sattva and to
reduce tamas within our personalities. If sattva dominates over rajas and
tamas, we will feel healthy, happy, and full of knowledge, and we will enjoy
supporting other beings
When rajas is restrained and guided by sattva, people
become noble in thought and action
Sattva leads to happiness and satisfaction
When you are caught in the Rajas-Tamas cycle, you are not
happy and cannot assimilate the knowledge you gain from experience. Therefore
cultivate Sattva.
Sattvic values facilitate inquiry ( svadhaya ) and
growth, whereas Rajasic and Tamasic values inhibit it. So it’s necessary for
anyone seeking happiness or to make an inventory of one’s values, both positive
and negative.
Svadhaya ( self inquiry ) cannot take place in an
emotionally disturbed mind. The mind suffers agitation or dullness when a
negative value is in play.
It is unrealistic to expect negative values to disappear
overnight, but as you consistently examine ( svadhyaya ) and renounce negative
values, the mind becomes extremely subtle, and then Self Realization is
inevitable.
You renounce negative values by cultivating positive,
Sattvic values
Organic fruits and veggies are Sattvic foods. GM foods ,
processed foods and food grown using artificial fertilisers / pesticides are
non-sattvic foods
The Consciousness of the people in whom sattva dominates
most of the time remains in the higher state, which brings knowledge,
happiness, All three gunas are needed to live a life. Sattva is needed for happiness and peace of mind
Those who are established in Sattva rise upwards.
Meditation is the greatest Sattva-generating activity
there is. There’s nothing better for calming mind and body. Meditation physically restructures the brain,
with varied and long-lasting benefits.
Sattva is used to signify that power of nature that
illuminates and reveals all. It manifests itself as light. Without the relation of sattva, buddhi cannot be reflected on Purusa.
Sattva, holds in
itself the secret of emancipation. . All pious and venerable deeds owe their
origin to the sattvaguna,
Sattva activities allow the mind to be still and move
towards a state of balance or equilibrium. Such actions lead to the realization
of purusa (the true self) and thus, sattva qualities are said to be responsive
to the light of purusa. In order to gain and maintain sattva, avoidance of
rajas and tamas is necessary.
The concept of Ayurveda is focused around the idea of
equilibrium and balance. When the elements, humoural qualities and gunas that
make up prakrti are in balance they create harmony, longevity and good health,
but while they are imbalanced, they cause negative effects.
Ayurvedic healing is
focused on the promotion of sattva qualities that will help to clear the mind
and encourage the restoration of balance to the three gunas.
Sattva guna is the “spiritual quality”. When sattva guna
is dominant, a person has inherent desire to be good and caring. There is a
resolute constancy of mind and senses. When sattva is prevalent, the light of
wisdom shines through the individual.
Sattvic intellect clearly understands the
difference between desirable and undesirable, undutiful and dutiful action.
When sattva is dominant a person does his work as a duty. An action is done
with calm understanding and the person is free from doubts
When sattva is dominant a person pays SHRADDHA to the divine
Of all the three gunas is sattva the one that we would
like to cultivate. Is it the quality that makes buddhi sharp enough to
penetrate all the levels of our being, until it becomes aware of itself and
even sattvic buddhi need to be let go of. But until then one needs to purify
all the levels of one’s being so that sattva predominates.
It is true that a human being is a compound of three
qualities – the animal aspect within him, the human in him, and the divine
aspect in him. In the Bhagavad Gita, these three aspects are referred to as
tamas, rajas, and sattva.
When the aspirant learns to tame the animal within
and expresses his creative, human potential through mind, action, and speech,
then he becomes fully civilized and is prepared to attain divinity. The divine
qualities in the human being remain latent as long as the human and animal
qualities remain predominant.
When the 5 senses have been controlled, meaning they have
come to rest in the Wisdom of Discrimination of the sattva guna, they ‘will
become portals through which light will pour in.’ The senses will then ‘cease
to be ill-lit alleys through which the temptations of the world will steal
Sattvaguna makes for light and lightness, d goodness and
purity, knowledge and wisdom. It can be called centripetal force. Tamoeguna is
the antithesis of Sattvaguna.
Sattva guna has the ability to reveal or make things
known.. A Saattvic individual is an ideal human being. His actions are exemplary, his thoughts noble
and judgments wise. His karmic baggage is reduced
Sattva is the guna whose essence is purity, fineness and
subtlety. It is the principle of clarity, wideness and peace,
the force of love that unites all things together.
The mind or consciousness in general, is naturally the
domain of sattva. Unless the mind is
calm and clear we cannot perceive anything properly. Sattva creates clarity, through which we
perceive the truth of things, and gives light, concentration and devotion.
By increasing sattva one gains peace and harmony, and
returns to the primordial Nature and one's pure Spirit in which is liberation.
When pure sattva prevails in our consciousness we
transcend time and space and discover our eternal Self. The soul regains its basic purity and unites
with God. When out of balance, the three
gunas bring about the process of cosmic evolution through which
the soul evolves through the kingdoms of Nature, experiencing birth and
death, happiness and sorrow in various bodies.
To have sattva
predominant in our nature is the key to health, creativity and
spirituality. Sattvic people possess a
harmonious and adaptable nature that gives the greatest freedom from disease
both physical and mental. They strive
toward balance and have peace of mind that cuts off the psychological root of
disease.
They are considerate of others
and take care of themselves. They see
all life as a learning experience and look for the good in all things, even in
disease, which they strive to understand, not merely to suppress.
From rajas it is then easier to arrive at sattva, by
balancing out the excitement and learning to appreciate the more subtle
pleasures of peace, harmony, contentment, and At this point, activities such as
meditation, self-reflection, journaling, etc., can help you move into sattva,
whereas trying them from a tamasic state can result in becoming sleepy or
bored.
In humans, all the three gunas
are present in different degrees of predominance according to their spiritual
purity and progress. Sinners who are beyond redemption possess the predominance
of tamas, pious people who abide by Dharma possess the predominance of sattva,
while worldly people who are driven by selfish desires possess the predominance
of rajas.
Parents have to help their children cultivate the
predominance of sattva, so that when they grow up they will not only have
pleasant and positive personalities but also right discretion in making their
choices.
The goal of yoga is the
isolation (kaivalya) of purusha from prakriti – the identification of pure
spirit with itself. Prakriti has three attributes (gunas) or tendencies; balance
or purity (sattva), energy (rajas), and inertia (tamas).
Everything in the
material universe is said to be some combination of these three tendencies Balance
is a comination of “Sattva”, “Rajas” and “Tamas”. These three gunas always go
together and can never be separated from one another.
One guna cannot produce
anything without the co-operation of the other two gunas. All the three gunas
are present in every single thing in this world, from big to small, from fine
to gross.
Sattva is not
enlightenment itself but it unveils what is true and real (sat). It shows
itself as beauty, balance, and inspiration, and it promotes life, energy,
health, and contentment.
Cultivating sattva—by making choices in life that
elevate awareness and foster unselfish joy—is a principal goal of yoga.. Sattva
produces acts which are performed pure
consciousness..
Sattva possesses an inward and upward motion and brings about
the awakening of the soul. Sattva provides happiness and contentment of a
lasting nature. It is the principle of clarity, wideness and peace, the force
of love that unites all things together.
When Sattva
predominates there is unruffled peace of mind, inner harmony, perfect serenity
and tranquillity. There is clarity or clear vision also. The understanding is
not clouded. There is penetrative insight. The door or threshold of intuition
is wide open. The senses will not run towards external objects..
When you
become primarily sattvic, life becomes very easy with no conflicts and you start
having an inexpressible joy.
When pure Sattva
prevails in our consciousness we transcend time and space and discover our
eternal Self. The soul regains its basic purity and unites with God.
In Yogic
philosophy Maya can be destroyed by the
realization of the pure Brahman
Everything which is
changeable, which is not infinite, is part of Maya.
Purush on the other hand is
the only reality, it is the universe’s only unchangeable element: the Soul.
Only the soul is eternal whereas Maya or Prakriti are changeable and part of
Illusion. The difficulty lies in being able to discriminate the real from the
unreal. That is the ultimate goal of Yoga: to see beyond the illusion and see
the reality.
Only a person who is able to see the Reality can reach the stage
of Samadhi or Enlightenment.
Everything in the illusionary world consists of
three gunas or qualities. These three qualities are present in all objects in
various degrees, one quality is always more present or dominant then the
others.
The three gunas are Sattva (purity), Rajas (activity) and Tamas
(darkness, destruction). Gunas are present in everything; humans, food,
objects…
Humans have the possibility to consciously change the levels of the
gunas in their body and their mind. By altering the presence and influence of
external objects, lifestyle and thoughts we can increase or decrease the gunas.
Whichever guna is predominating will affect how we perceive the world around
us. It will affect behavior, attitude, actions and attachments and so on.
For
example a person who is predominant tamas will see everything as negative and
destructive. A person who is more sattvic on the other hand will perceive the
universe as positive and will find joy and happiness in everything.
However the
mind is very unstable and can fluctuate very easily from one predominant guna
to another. Sattva manifests itself as purity, knowledge and harmony.
Sattva is the
quality of goodness, joy, satisfaction, nobility and contentment. It is free of
fear, wrath and malice. Sattvic quality is pure and forgiving. It is the guna
that people want to increase in order to reach the state of Samadhi or
Liberation.
Increasing Sattva is possible by reducing Rajas and Tamas, both in
your mind and in your body. By practicing yoga and living a yogic lifestyle,
surrounding yourself by positive people and performing activities that bring
you joy and happiness you increase the sattvic elements in your mind and body.
Sattva is not the
ultimate goal of Self Inquiry. Sattva is a state of mind that is experienced by
the doer.. Sattva is the present, awakening, the process of consciousness
unfolding.
The Sattva mind represents the culmination of human evolution. It is
the mind illumined by the spirit. If Sattva predominates in the mind, the
meditative mood will come by itself without exertion.
The way we think will
also determine the outcome in the next life.
A high thinking person will evolve to a more evolved human being in the
next life.
When the sattva guna
rises, there is full awareness of the Atman in the body and mind. Just as the
wheel of an engine appears to remain stationary when it moves very swiftly, so
also a Sattvic man appears to be calm through his self-restraint or control.
When
Sattva increases, the mind becomes steady like the flame of a lamp in a
windless place.
He who is Sattvic can do real concentration and meditation, and
can enter into Samadhi easily...
Yoga teaches us to
develop sattva in our lives since it is the quality that allows for spiritual
growth. Sattvic individuals are noble
and spiritual in character.
Ayurvedic psychology
aims at moving the mind from Tamas to Rajas and eventually to Sattva. This
means moving from an ignorant and physically oriented life (Tamas), to one of
vitality and self-expression (Rajas), and finally to one of peace and
enlightenment (Sattva).
Sattva is the higher spiritual force that supports us
to evolve in consciousness.
Sattvic
foods are fresh and pure and grow above the ground, receiving their positive
energy from the sunlight.
Do svadhaya .
Introspect and look within. Watch the Gunas carefully. Be vigilant. Stand as a
doorkeeper. Allow only Sattvic thoughts to pass through the door of the mental
factory. Check Rajas. Curb Tamas..”
Developing sattva
begins as a process of purifying the body and mind through lifestyle choices
such as proper diet, physical purification (asana, pranayama, kriyas),
devotion, mantra, control of the senses, control of the mind, clean environment
and choosing like-minded people that support our spiritual evolution.
Sattvic
quality is pure and forgiving. It is the guna that people want to increase in
order to reach the state of Samadhi or Liberation. Increasing Sattva is
possible by reducing Rajas and Tamas, both in your mind and in your body..
When sattva shines in a
person he understands situations correctly and he has right judgment. When sattva becomes very prominent in a
person he becomes a gunaita (surpasses the three gunas).
Through the purity of
sattva, negative karma is quickly dissolved.
However, if one wishes to achieve
the supreme state—the highest of highs—even sattva needs to be transcended.
Enlightenment
is beyond even the sattvic quality!
As
you reduce your negative karmic baggage and shed your ego , your soul frequency
rises . Then bliss happens. Bliss is even beyond joy - bliss and God are one.
Once bliss happens it never goes away. .. you are now a Jivan Mukt with soul
frequency same as the field of brahman..
Sattvic mental current will make you
inward (Antarmukha) and take you to Kaivalya or Moksha..
-
THE ITALIAN WAITRESS AND HER HALF BREED CHILDREN DO NOT KNOW THAT THE GLORY OF ANCIENT ROME IS 100 % HINDU..
ALL ROMAN SENATORS AND CAESARS WERE HINDUS..
ALL GLOROUS ANCIENT ROMAN RUINS ARE HINDU ( PAGAN )..
http://ajitvadakayil.blogspot.com/2017/12/the-rotating-statue-on-nemi-ship-on.html
http://ajitvadakayil.blogspot.com/2016/10/the-huge-statue-of-colossus-of-rome-at.html
capt ajit vadakayil
..
-
Sir - Was watching the beginning of battle of Gaugamella in the Alexander movie , The priest is wearing a dhoti and an angavastram, people behind also have angavastram. Alexander was putting Akshata on the bull’s head before giving it for Bali ........ It’s ironical that these people call Indians “Pagans Pagans” , What about your roots you white people ? https://m.youtube.com/watch?v=x29Y5KMyusk
-
Captainji,
CAESAR is derived from KAISER.
KAISER is Lion hearted.
Caesar is a Singh or lion hearted.
July in the calendar is named after Julius Caesar.
It’s a Hindoo name. Kesar is the color of a lion. -
Punarvasu is the Nakshatra of Lord Rama.
Punarvasu extends from 20 degrees 00 minutes of Mithun (Gemini) to 03 degrees 20 minutes of Karkidaka (Cancer). The ruling planet is Brihaspati ( Jupiter )…. Brihaspati was mentor of the 54 Devas , who held the tail of snake Vasuki , during Samudramanthan ..
Punarvasu, ( Punartham in Kerala astrology ) is the root of Jupiterian energy. Brihaspati is Jupiter or THOR/ ZEUS —the god of the ancient Romans..
It consists of the two bright stars in the constellation of Gemini, known in modern astronomy as Castor and Pollux .
The word Punarvasu is derived from Punar ( restoration ) + Vasu ( Vishnu as ray of light ).
Vishnu avatar Krishna tells Arjuna 6000 years ago “ vasūnāṁ pāvakaśh chāsmi” ( Bhagawad Gita 10.23 )
Pavakah is divine AGNI ( fire )
I HAVE NAMED MY ELDER SON ASHWIN FOR A REASON..
Asvins are mentioned 377 times in in the Rig Veda penned down 7000 years ago. My elder sons name is ASHWIN ( Kesar )
Kesar ( Caesar / Kaiser ) symbolizes the splendor of the rising run riding a golden chariot, bringing treasures to men and averting misfortune and sickness..
Kesari is LION in Hindu astrology. A yogam of highest prosperity. This yogam is formed in the birth-chart when Jupiter ( Brihaspati ) is in Kendra, i.e.,Ascendant, fourth, seventh and tenth house from Moon.
“On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of Chaitra month [April–May,] when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is Punarvasu (Nakshatra), the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama.”
- Book I : Bala Kanda, Ramayana by Valmiki, Chapter (Sarga) 18, Verse 8, 9, 10 and 11
IKSHWAKU DYNASTY OF EMPEROR BHARAT ( SON OF RISHABHA ) PRODUCED VISHNU AVATARS RAMA AND KRISHNA
In Kerala we name boys born under Punartham nakshatra as KESAVAN ( name of Vishnu ) .
KAISER relates to KESAVAN ( Kesar - lion)
CAESAR IS KAISER
ALL ANCIENT ROMAN CAESARS WERE HINDUS.
Capt ajit vadakayil
..
-
-
Namaskar Captain ji , Eternal grateful , indeed no body will ever be able to match your insights . These last two posts have stirred the deepest levels of conscious and sub conscious mind , dispelled darkness and done much more than everything I have read till date , Yet all this is explained in the most comprehensive and simplistic manner.
I don't know how to express in words , how grateful I am , reading these posts almost sometimes, it feels gives one a feeling of sat-chit-ananda for a minute fraction of a second.
May the blessings of the seers of the Vedas be upon you and your family
Charan Sparsh
-
http://ajitvadakayil.blogspot.com/2018/09/sanatana-dharma-hinduism-exhumed-and.html
http://ajitvadakayil.blogspot.com/2018/09/sanatana-dharma-hinduism-exhumed-and_14.html
WHATEVER I HAVE WRITTEN IS FOR THE "LOWEST COMMON DENOMINATOR "..
IF I WRITE FOR HCD -- ALL WHO KNOW WHAT I HAVE WRITTEN WILL BE STUNNED.
I KEEP IT AT LCD-- BECAUSE I WANT THE COMMON HINDU TO UNDERSTAND IT.. THIS IS THE MISSION OF THIS BLOGSITE ..
I WANT HIM TO BE PROUD , NOT SELF LOATHING..
TRAITORS LIKE COMMIE ROMILA THAPAR AND IRFAN HABIB HAVE LOST THEIR SWAGGER ..WE WILL NOT ALLOW HINDU HATERS LIKE WENDY DONIGER/ SHELDON POLLOCK/ AUDREY TRUSHKE ETC TO THROW FECES ( MONKETS SH1T INTO OWN HAND AND LET IT FLY ) ON INDIA ..
EVERY SINGLE INVENTION/ DISCOVERY OF THE WHITE MAN BEFORE THE WHITE INVADER CAME TO INDIA IS STOLEN FROM INDIA..
THE WHITE MAN HAS ONLY INNOVATED BY CONVERTING SUBJECTIVE SPIRITUAL MATTER INTO OBJECTIVE SCIENCE BY ADDING A FEW RIDICULOUS MATH EQUATIONS.. ( AND THAT TOO OUTSOURCED TO SLAVE INDIANS )http://ajitvadakayil.blogspot.com/2017/02/we-hindu-indians-are-proudest-people-on.html
capt ajit vadakayil
..
PUT ABOVE COMMENT IN WEBSITES OF--
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ALL HINDU ORGS OF INDIA AND ABROAD
SPREAD ON SOCIAL MEDIA
capt ajit vadakayil
..
-
Capt. Ajit Vadakayil
September 18, 2018 at
5:07 PM
SOMEONE ASKED ME ABOUT
PLATOs WRITINGS ABOUT PHILOSOPHY ..
WELL
HERE WE GO
Plato who studied at
Kodungallur University in Kerala , India stople the DUALITY principle and
patented it in his own name . He wrote that nature was the one that placed
pleasure and sadness, happiness and pain, life and death in admirable harmony.
THIEF Plato’s Phaedo is
now considered a seminal formulation, from which "a whole range of
dualities, which have become deeply ingrained in Western philosophy, theology,
and psychology over two millennia, received their classic formulation: soul and
body, mind and matter, intellect and sense, reason and emotion, reality and
appearance, unity and plurality, perfection and imperfection, immortal and
mortal, permanence and change, eternal and temporal, divine and human, heaven
and earth.
THIEF Pythogarus ( 570
BC – 495 BC ), THIEF Heraclitus ( 535 BC-- 475 BC), THIEF Parminides ( born 515
BC ) , THIEF Socrates ( 469 BC- 399 BC ) and THIEF Plato (427 BC to 347 BC )
studied in Kodungallur Univeristy , Kerala, India.
All of them stole
knowledge and patented it in their own names.
In ancient India we did
not find the need to write the authors name on his works.
None of these thieves
really understood Vedanta, their western minds were too shallow to encompass
profound thoughts of ancient Maharishis .
THIEF Heraclitus wrote
that opposites are necessary for life, but they are unified in a system of
balanced exchanges. He wrote that there is a a unity of opposites in the world,
stating that "the path up and down are one and the same". His word
LOGOS applied to “all things are one, in some sense”.
Heraclitus held that
(1) everything is constantly changing and (2) opposite things are identical, so
that (3) everything is and is not at the same time. In other words, Universal
Flux and the Identity of Opposites entail a denial of the Law of Non-Contradiction.
Heraclitus recognized a
lawlike flux of elements; and he does not hold the Identity of Opposites, but
the Transformational Equivalence of Opposites.. for Heraclitus fire changes
into water and then into earth; earth changes into water and then into fire. At
the level of either cosmic bodies (in which sea turns into fiery storms on the
one hand and earth on the other) or domestic activities (in which, for
instance, water boils out of a pot), there is constant flux among opposites.
To maintain the balance
of the world, we must posit an equal and opposite reaction to every change. The
universe of Heraclitus is in constant change, but also remaining the same. That
is to say, an object moves from point A to point B, thus creating a change, but
the underlying law remains the same. Thus, a unity of opposites is present in
the universe as difference and sameness
The unity of opposites
is the central category of dialectic of Vedanta . It defines a situation in
which the existence or identity of a thing (or situation) depends on the
co-existence of at least two conditions which are opposite to each other, yet
dependent on each other and presupposing each other, within a field of tension.
In his philosophy,
THIEF Hegel ventured to describe quite a few cases of "unity of
opposites", including the concepts of Finite and Infinite, Force and
Matter, Identity and Difference, Positive and Negative, Form and Content,
Chance and Necessity, Cause and effect, Freedom and Necessity, Subjectivity and
Objectivity, Means and Ends, Subject and Object, and Abstract and Concrete. It
is also considered to be integral to Marxist philosophy of nature and is
discussed in Friedrich Engels' Dialectics of Nature.
Deep insight into the
unity of things is Samayama ( transcendence ).
CONTINUED TO 2-
Capt. Ajit Vadakayil
September 18, 2018 at
5:08 PM
CONTINUED FROM 1-
Coincidentia
oppositorum is a Latin phrase meaning coincidence of opposites.. Psychiatrist
THIEF Carl Jung, and THIEF Abraham Joshua Heschel also used the term.
COMMIE RABBI ABRAHAM
JOSHUA HESCHEL WAS IMPORTED TO USA TO BRAINWASH MARTIN LUTHER KING Jr
THIEF Parmenides is
considered as the founder of metaphysics or ontology..
Ontology is the
philosophical study of being. More broadly, it studies concepts that directly
relate to being, in particular becoming, existence, reality, as well as the
basic categories of being and their relations. Traditionally listed as a part
of the major branch of philosophy known as metaphysics, ontology often deals
with questions concerning what entities exist or may be said to exist and how
such entities may be grouped, related within a hierarchy, and subdivided
according to similarities and differences.
Parmenides early
exponent of the duality of appearance and reality. For him, the phenomena of
movement and change are simply appearances of a changeless, eternal reality.
The basic philosophy of
DVAITA VEDANTA s that everything in the universe exists in opposition.
Everything is both cyclical and constant, revolving in an infinite cycle of
energy
Forces opposite in
nature even rely on one another to exist.. There cannot be a shadow without
light.
DVAITA philosophy says
that the universe is composed of competing and complementary opposite forces.
They both contain each other. Neither exists without the other.
AFTER GIVING AWAY
INDIAN PHILOSOPHY ON THE DANCE OF THE OPPOSITES, THE BASTARD WHITE MAN REDUCED IT
TO THE SHIT POST BELOW —
DVAITA VEDANTA WHICH
WENT ON ORAL ROUTE FOR 330 CENTURIES AND PENNED DOWN 70 CENTURIES AGO, WAS
KICKED BACK IN TIME BY JEW ROTHSCHILD TO BE FOUNDED BY MADHAVACHARYA WHO NEVER
EXISTED , A FAKE AND BACK DATED FELLOW WHO DIED IN 1317 AD..
capt ajit vadakayil
..
BELOW: THIS IS NOT SANATANA DHARMA
BELOW: THE WHITE CHRISTIAN INVADER REDUCED HINDUISM TO THIS..
SANATANA DHARMA DOES NOT ALLOW BHAKTI--IT ALLOWS ONLY SHRADDHA
CHAITANYA MAHAPRABHU WHO RAN AROUND WITH HIS FOLLOWERS BEATING DHOLAKS AND DANCING ON THE STREETS , NEVER EXISTED..
Capt I suffer from all of the tamasic problems you mentioned. From tomorrow morning I will do Surya namaskaram and pranayama to remove tamas from my life
-
THE DAY YOU GET UP IN THE MORNING WITH A SENSE OF PURPOSE , YOU KNOW !
-
In the mathematical field of dynamical systems, an attractor is a set of numerical values toward which a system tends to evolve, for a wide variety of starting conditions of the system.
System values that get close enough to the attractor values remain close even if slightly disturbed.
We can readily understand the gunas in terms of attractor state dynamics. Sattva refers to dynamic systems with a limit cycle attractor. Rajas are dynamical systems with chaotic or strange attractors. Tamas are dynamics with fixed point attractors.
The path of a yoga practice is like the sharp edge of a razor, narrow and difficult to tread, and there are very few who can follow it. A yogi is fully aware the paths of ruin or of salvation lie within him..
The Yogi who is human is also affected by the three gunaas. Yoga is not about twisting your body into a pretzel.
By his constant disciplined study of himself and other objects which his senses tend to pursue, he learns which thoughts, words and actions are prompted by tamas and which by rajas.
With unceasing efforts he weeds out and eliminates such thoughts as are prompted by rajas and tamas and he works to achieve a sattvic frame of mind.
Every phenomenon (mood, person, action, thought, etc.) contains a predominant guna, as well as a smaller dose of the other two gunas.
That is why, for instance, we can transform one emotion into another. Anger, for example, can be transformed into compassion because the rajas state of anger contains some sattva, the predominant guna of compassion.
The intention behind an emotion, and how it is expressed, determines whether an emotion is predominantly tamasic, rajasic, or sattvic.
Rajasic laziness is when you are so engrossed with your activity ( trap ) that you are unable to stop and evaluate what’s happening.
Sattvic laziness is when you are so fulfilled with a sense of satisfaction and peace that you can’t be bothered to do anything else.
The difference lies in the intention. Change the motivation and the context of a given emotion or action, and you will change its quality! As conscious beings, we have the ability to manipulate the presence of gunas in us and in others.
CONTINUED TO 2-- -
CONTINUED FROM 1--
We do this by two means:--
What we choose to pay attention to and to consume
How we choose to act
In other words, our attention and our intention.
our INTENTION creates our reality..Live less of habit, and more of intention. When you focus , the universe gives it to you.. This is ENERGY FLOW magic..
WE ARE WHAT WE DO AND SAY-- NOT MERELY WHAT WE INTEND TO DO. YOU ARE JUDGED BY YOUR ACTIONS , NOT YOUR INTENTIONS..
YOUR THOUGHTS , YOUR WORDS -ARE THE KEY TO THE FUTURE.
WHEN YOU FORGIVE YOU HEAL-- WHEN YOU LET GO YOU GROW..
FOR CHANGE YOU MUST FOCUS YOUR ENERGY ON THE NEW--NOT FIGHTING WITH OLD BAGGAGE.
Patanjali explains in the Yoga Sutras that you have to deal with the three psychic forces of the mind called the gunas, which govern the subconscious of all prakriti. The three gunas are sattva, rajas, and tamas.
In addition to the three gunas, Ayurveda teaches that you have three mind-body types, or doshas (Vata, Pitta, and Kapha), which manifest out of the five great elements. Each of us has our own unique makeup of the three doshas, which creates our strengths and challenges.
Through the knowledge of the three gunas and the three doshas, you can begin to navigate your body, mind, and life here on earth and start to move toward self-realization. Since the chakras are part of your physical and subtle bodies, they’re also influenced by the gunas and the doshas.
The first end goal in the pursuit of self-realization is to live a balanced life. As Tantra teaches, your goal is not to deny the body and the physical realm but to embrace it fully and draw everything good out of it that you possibly can while working your way toward an enlightened state of being, which yoga philosophy refers to as moksha, or liberation.
When you’re no longer bound by the confines of the gunas and the vacillating and changing nature of the doshas, and you can move through the chakras openly and seamlessly, you have reached enlightenment.
All objects in the universe consist of various combinations of the three gunas. Cosmic evolution consists of their mutual interaction and transformation. The three gunas are one of the prime themes of Ayurvedic thought. They form a deeper level than the three biological humors and help us understand our mental and spiritual nature and how it functions.
The gunas show our mental and spiritual state through which we can measure ( by svadhaya )our propensity for psychological problems..
capt ajit vadakayil
..
-
SOMEONE CALLED ME AND SAID-
CAPTAIN , CAN YOU GIVE ONE EXAMPLE OF HOW THE WHITE MAN RIDICULED INDIANS AS SUPERSTITIOUS SAVAGES AND USED THE SAME "SHAMEFUL" PRINCIPLE TO WRANGLE A NOBEL PRIZE FOR THEMSELVES ?
WELL I CAN QUOTE HUNDREDS !
JUST ONE
HERE WE GO.
"NITRIC OXIDE MOLECULE" IS ALL OVER SANATANA DHARMA..
EVEN UTTERING OM ( OMMMMMMM ) GENERATED NITRIC OXIDE. AMEN , OMKAR, SHALOM , 786 DOES NOT WORK..
PRANAYAMA / BRAHMARI PRANAYAMA / SWARA YOGA GENERATES NITRIC OXIDE WITHIN THE BODY..EXTERNALLY WE DID "AGNIHOTRA " TO GENERATE NITRIC OXIDE..WHAT WAS THE NOBEL PRIZE FOR ?
QUOTE: On October 12, 1998. The Nobel Assembly announced the award of the Nobel Prize in Medicine and Physiology to pharmacologists Robert Furchgott, Louis Ignarro, and Ferid Murad. The Nobel Committee decided to award the prize for their discoveries concerning--nitric oxide as a signalling molecule in the cardiovascular system. Nitric oxide (NO) has a key importance for vascular tonus, acts as a signal molecule in the nervous system and plays an important function in the immunological system. Nitric oxide is a multifunction molecule which controls the blood pressure, modulates gastrointestinal motility. It is produced in abnormal level intensifies septic shock and destruction of nervous tissue. NO is important in different branches of medicine. For instance NO gas has been used to reduced high blood pressure in the lung of infants. Several unknown NO applications in medicine are waiting for discovery.UNQUOTE
http://ajitvadakayil.blogspot.com/2012/10/nitric-oxide-in-agnihotra-yoga-ayurveda.html
http://ajitvadakayil.blogspot.com/2012/08/agnihotra-ghee-cow-dung-fuel-capt-ajit.html
http://ajitvadakayil.blogspot.com/2010/11/pranayama-capt-ajit-vadakayil.html
capt ajit vadakayil
..
BELOW: ONLY GHEE ( OF HUMPED COW A2 MILK ) WAS SACRIFICED.. NOT ANIMALS..
EVEN A RETARDED CHILD WOULD ASK "WHY SHOULD VEGETARIANS SACRIFICE ANIMALS "
RIDICULING HINDUS AS SAVAGES FOR--
EATING HALF BURNT DEAD CORPSES IN CREMATION
YARDS, ( SHIVA IS NOT AN AGHORI MORTAL CANNIBAL, BUT AN AMAZING COSMIC ALLEGORY )
DEVADASI TEMPLE WHORES HAVING SEX INSIDE TEMPLES
http://ajitvadakayil.blogspot.com/2014/02/devadasi-system-immoral-lie-of-temple.html
KAMASUTRA BEING A VULGAR SEX MANUAL
WILL NOT WORK ANY MORE !
COLLEGIUM JUDGES ( IN DEEP STATE PAYROLL ) HAVE
BEEN BLESSING ATTACKS ON SANATANA DHARMA MADE IN LITERARY FESTS ..
WE KNOW THE RETIRED AND SERVING DROHI JUDGES… THEY ARE ALL ON VERY VERY THIN ICE..
BELOW: UR ANANTHAMURTHY PISSED
ON A VISHNU IDOL.. HE THEN WENT TO MEDIA
AND BOASTED “THE HINDU IDOL COULD NOT
HIT BACK”..
HE WAS APPLAUDED BY ALL
ANTI-HINDU FORCES.. THE DEEP STATE JUDICIARY DECLARED “FREEDOM OF EXPRESSION”.
THE ITALIAN WAITRESS
MADE HIM FIRST CHANCELLOR OF CENTRAL UNIVERSITY OF KARNATAKA AS A REWARD . HE WAS ELECTED AS PRESIDENT OF SAHITYA
ACADEMY..
FOR SAYING THAT ANCIENT
BRAHMINS ATE BEEF, UR ANANTHAMURTHY WAS MADE CHAIRMAN OF FTII.
SEVERAL WESTERN COMMIE UNIVERSITIES AND
COMMIE JNU MADE HIM VISITING PROFESSOR .
UR ANANTHAMURTHY
DECLARED “IF MODI BECOME PM I WILL LEAVE
INDIA”.. HE DID NOT.
ON HIS FUNERAL IMMORAL VOTE
KA BHOOKA GUJARATI FELLOW NARENDRA DAMODARDAS MODI, PRAISED THIS ANTI-WATAN , ANTI-HINDU CRUSADER..
HIS RATIONALISM WAS
CONFINED TO THROWING SHIT ON SANATANA DHARMA AND ANCIENT INDIA.
HE WANTED TO BE CREMATED AFTER DEATH WITH FULL HINDU RITES .. SO MUCH FOR BEING ANTI-HINDU..
BELOW: LET ME GET RID OF NEGATIVITY -- OF THE DROHI ABOVE
Purusha sukta (puruṣasūkta)
is hymn 10.90 of the Rigveda ( 5000 BC ) , dedicated to the Purusha, the
"Cosmic Being". It presents
the nature of Purusha, or the cosmic being, as both immanent in the manifested
world and yet transcendent to it. From
this being, the Sukta holds, the original creative will ( Hiranyagarbha )
proceeds which causes the projection of the universe in space and time.. The Purusha
Sukta is repeated in the Atharva Veda..
Sankhya philosophy precede the Vedas written in 5000 BC and the Mahabharata in
4000 BC, and is treated with respect by ancient stalwarts.
The root cause
(Brahman) is to be apprehended by Sankhya-yoga - Svetasvatara Upanisad (6.13)
-5000 BC
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Captain Sir
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GOOGLE HAS CHOSEN AN INDIAN AS THEIR BOSS--
SO THAT INDIA CAN BE SHOWN IN POOR LIGHT -- WITH HINDU INDIANS AS SAVAGESTHIS IS HOW OUR ANCESTORS WERE MADE SLAVES FOR 800 YEARS -- TRAITORS FROM WITHIN. - WHEN SOME TRAITOR DROHI THROWS SHIT ON BHARATMATAs FACE FOR A PIECE OF FOREIGN SILVER , HER CHILDREN ARE NOT ALLOWED TO WIPE IT OFF !
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SO SO SO
WHEN A FOREIGN WHITE MONKEY SHITS INTO HIS HAND
AND THROWS IT ON BHARATMATAs FACE, IT IS SOLICITED
AND WHEN BHARATATAs CHILD TRIES TO WIPE IT
OFF , IT IS UNSOLICILTED, RIGHT ?
NOT ANY MORE !
The Sāṁkhyapravacana
Sūtra in verse no. 1.92 directly states that existence of "God is
unproved"— POISON nicely injected
in position by the immoral white invader .. It wont work anymore !
Sankhya system allows
for only 3 sources of valid knowledge – perception (Pratyaksa,) inference
(Anumana) and veridical testimony (Shabda.).
The Sankhya philosopher
accepts three kinds of evidences, namely direct perception, hypothesis and
traditional authority. The order is
important, for we use inference only when perception is impossible, and only if
both are silent do we accept tradition.
In Sankhya, direct
perception is the most important and fundamental source of all knowledge. When
senses cannot directly perceive due to their limitations, inference is needed
such as in philosophical disputations. The very existence of Purusa ( BrahmAn –
morphogenetic consciousness ) is possible only through inference.
The Sankhya system is
so called because it describes twenty-five categories or principles of the
whole universe. It gives the names of
twenty-five principles of the universe, and describes the methods, by which we
can know and analyze these principles and their nature.
Sankhya cites out two types of perceptions-
Indeterminate (nirvikalpa) perceptions and determinate (savikalpa) perceptions.
The Sankhya philosopher
identifies three kinds of procedures--namely, parimanat (transformation),
samanvayat (adjustment) and saktitah (performance of energies)--as the causes
of the cosmic manifestation. Sankhya is to take into account all the important
factors of the cosmos including the human being who is conscious and has
brahmAn in his DNA.
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http://ajitvadakayil.blogspot.com/2018/09/sanatana-dharma-hinduism-exhumed-and.html
http://ajitvadakayil.blogspot.com/2018/09/sanatana-dharma-hinduism-exhumed-and_14.html
KULDHIR, SEND ABOVE LINKS TO SUNDAR PICHAI..
TELL HIM, THAT HIS ORGANISATION GOOGLE HAS BEEN THREATENING YOU AND MANY READERS OF THE BLOGSITE OF CAPT AJIT VADAKAYIL – FOR WIPING OFF THE SHIT FROM BHARATMATAs FACE, FLUNG BY FOREIGN DROHIS..
WE ASK PM MODI— INDIA MUST CREATE OUR OWN SEARCH ENGINE AND WIKIPEDIA .. OR ARE WE STILL SLAVES OF THE WHITE MAN WHO ARE HELLBENT ON SUSTAINING THEIR FOUL LIES ABOUT BHARATMATA ?
Capt ajit vadakayil
..
PUT ABOVE COMMENT IN WEBSITES OF--
SUNDAR PICHAI
PM MODI
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SWAMY
GURUMURTHY
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CMs OF ALL STATES
GOVERNORS OF ALL STATES
DGPs OF ALL STATES
CJI
ATTORNEY GENERAL
INDIAN AMBASSDOR TO USA
पुरुष:
प्रकृतिस्थो
हि
भुङक्ते
प्रकृतिजान्गुणान्
|
कारणं
गुणसङ्गोऽस्य
सदसद्योनिजन्मसु
|| 22|| Bhagawad Gita 13.22 , 4000 BC
puruṣhaḥ prakṛiti-stho
hi bhuṅkte prakṛiti-jān guṇān
kāraṇaṁ guṇa-saṅgo ’sya
sad-asad-yoni-janmasu
Translation: When the puruṣh (individual soul) seated in
prakṛiti (the material energy) desires to enjoy the three guṇas, attachment to
them becomes the cause of its birth in superior and inferior wombs.
Considering the body to
be the self, the soul energizes it into activity that is directed at enjoying
bodily pleasures. Since the body is made of Maya, it seeks to enjoy the
material energy that is made of the three modes (guṇas)—mode of goodness, mode
of passion, and mode of ignorance. Due
to the ego, the soul identifies itself as the doer and the enjoyer of the body.
The body, mind, and intellect perform all the activities, but the soul is held
responsible for them. Just as when a bus has an accident, the wheels and the
steering are not blamed for it; the driver is answerable for any mishap to the
bus. Similarly, the senses, mind, and intellect are energized by the soul and
they work under its dominion. Hence, the soul accumulates the karmas for all
activities performed by the body. This stockpile of karmas, accumulated from
innumerable past lives, causes its repeated birth in superior and inferior
wombs.
Jiva (a living being)
is that state in which puruṣa is bonded to prakriti in some form.. This fusion,
state the Samkhya scholars, led to the emergence of buddhi (awareness,
intellect) and ahankara (individualized ego consciousness, “I-maker”).
The
universe is described by this school as one created by Purusha-Prakriti
entities infused with various permutations and combinations of variously
enumerated elements, senses, feelings, activity and mind... Sankhya presents a
distillation of its theories on epistemology, metaphysics, axiology and
soteriology..
The soteriology in Samkhya aims at the realization of Puruṣha as
distinct from Prakriti; this knowledge of the Self is held to end
transmigration and lead to absolute freedom (kaivalya).
The 3 Guṇas (qualities)
respectively consist in pleasure, pain and dullness, are adapted to
manifestation, activity and restraint; mutually domineer, rest on each other,
produce each other, consort together, and are reciprocally present.
Goodness is
considered to be alleviating and enlightening; foulness, urgent and persisting;
darkness, heavy and enveloping.
Like a lamp, they cooperate for a purpose by
union of contraries. There is a general cause, which is diffuse. It operates by
means of the three qualities, by mixture, by modification; for different
objects are diversified by influence of the several qualities respectively.
Since the assemblage of
perceivable objects is for use (by man); Since the converse of that which has
the three qualities with other properties must exist (in man); Since there must
be superintendence (within man); Since there must be some entity that enjoys
(within man); Since there is a tendency to abstraction (in man), therefore soul
is. – Verse 17--— Samkhya karika
The universe is
conceptualized as a duality in Yoga school: puruṣa (consciousness) and prakṛti
(matter); however, the Yoga school discusses this concept more generically as
"seer, experiencer" and "seen, experienced" than the
Samkhya school.
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I understood how easy it is to propagate anything as belonging to Sanatana Dharma.Swamy Chinmayananda has given a syllabus for study groups. Introduces the student to basics and guides on the path of svadhyaya. I came to know that in one of the study groups, Ashtavakra Gita is taken up, not in the syllabus. I told this group member that this is a fake one and he said he will question why it was chosen. If we do not know and do not question, the same will continue in the garb of a great scripture. I shudder to think of the implications. Thanks a lot for opening many eyes.ReplyDelete
Regards,
Prapulla
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SANATANA DHARMA DOES NOT ALLOW "OBJECTIVE " KNOWLEDGE..
ALL WISDOM IN SANATANA DHARMA IS "SUBJECTIVE"
WISDOM CAN NEVER BE OBJECTIVE..
ASHTAVAKRA GITA IS A FAKE DOCUMENT CREATED BY JEW ROTHSCHILD TO SHOW THAT HEE HEEE - SANATANA DHARMA IS JUST LIKE ANY SINGLE HOLY BOOK SINGLE MESSIAH RELIGION.
WHAT IS SUBJECTIVE?
WHAT IS OBJECTIVE?
IN INDIA BLISS IS SUBJECTIVE..
IN THE WEST HAPPINESS IS FAKE AND TEMPORARY, AS IT IS OBJECTIVE..
I WANT ALL MY READERS TO READ THE POSTS BELOW , AGAIN..
http://ajitvadakayil.blogspot.com/2018/05/discretion-subjective-objective-value.html
http://ajitvadakayil.blogspot.com/2018/08/objective-arguments-but-subjective.html
I AM THE FIRST ON THE PLANET TO EXPLAIN IT IN A LUCID MANNER.
TRAINING FOR FUTURE KINGS WAS 100% SUBJECTIVE IN ANCIENT INDIA.. AN INDIAN KIND WOULD NEVER EVER BE CAUGHT IN ACTIVITY TRAPS..
http://ajitvadakayil.blogspot.com/2011/02/super-panchatantra-capt-ajit-vadakayil.html
capt ajit vadakayil
..
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Samkhya and Yoga
schools are very allied systems of Indian philosophy with the same metaphysical
background. The theory of causation of the two schools is basically the same.
It is called Satkarya-Vada or Paririama-Vada.
Samkhya philosophers
have concentrated upon the probem of
creation. According to Samkhya philosophy, that which does not exist cannot
come into existence, and that which is existent cannot be absent.
The effect
before it is produced is concealed in the cause. In this way, creation means
the manifestation of that which is hidden, and destruction implies the
concealment of that which is manifest.
In this way, both creation and
destruction indicate the discarding of one form or quality and adoption of
another form or quality. The difference between the cause and the effect is
only one of quality or form. The effect exists in its cause.
This view is called
satkaryavada i.e., the theory of the presence of the effect in the cause prior
to its manifestation.
Parinamavada, is the idea that the world is a real transformation
(parinama) of Brahman.. It is based on
satkarya-vada that the effect, though phenomenally different, is substantially
identical with the cause, and pre-exists latently in it. Satkaryavada means the
effect(karya) pre exist(sat) in the cause.
The Prakrti
Parinama-vada is based on the premise that the world is a transformation of the
primordial Nature or Prakrti. According to parinamavada, the cause is really
changing into the effect.
According to Samkhya,
all creation is the manifestation of its cause while all destruction is its
concealment. The distinction between cause and effect has been maintained only
for practical purposes.
In Samkhya philosophy,
a distinction has been made between the efficient and the material cause. The
material cause enters into the effect while the efficient cause acts from
without. Despite the fact that the effect is hidden in the cause before it is
manifested, an efficient cause is needed to make it manifest.
It is necessary to
crush the seeds in order to obtain oil. In the absence of this co-operating
power of energy, the effect cannot be made manifest. Hence, the absence of the
effect in the cause is dependent upon certain conditions.
According to Vyasa,
these conditions are space, time, form and shape. When the internal quality of
an object is transformed, it is cabled the qualitative effect but when only the
eternal manifestation is changed it is called apparent result.
Adi Shankaracharya told
4000 years ago in his Brahmasūtra-Bhāṣya 2.1.9-:
Despite the
non-difference of cause and effect, the effect has its self in the cause but
not the cause in the effect.
The effect is of the
nature of the cause and not the cause the nature of the effect. Therefore the qualities
of the effect cannot touch the cause.
When the cause is
destroyed, the effect will no longer exist. For example, cotton cloth is the
effect of the cotton threads, which is the material cause. Without threads
there will be no cotton cloth. Without cotton there will be no thread.
The ancient maharishis
subjectively stressed the importance of the material cause, rather than (as in
objective Western philosophy) the efficient cause.
In Kapila’s doctrine,
for the first time the complete independence and freedom of the human mind, its
fall confidence in its own powers, were exhibited.
According to Sankhya and
Yoga that which does not exist cannot come into existence, and that which is
existent cannot be absent. The effect is concealed in the cause before it is
produced.
Creation means the manifestation of that which is hidden. Destruction
implies the concealment of that which manifests. Creation and destruction imply
the rejection of one form or quality and acceptance of the other form or
quality, only difference cause and effect is that in its quality.
According to
Satkaryavada, the effect exists in its cause prior to its production. The view
of Samkhya yoga is called Prakrti Paririama-vada because this view holds that
Prakrti is the cause of this universe. According to the Satkarya-Vada, the
effect is concealed in the cause before it is produced.
Creation means the
manifestation of that which is hidden, and destruction implies the concealment of that which is
manifested.
According to the
Samkhya system, the effect, must be
essentially the same as the material cause. By a process of analysis, the
essential characteristics of the physical universe are reduced to three- named
Sattva, Rajas and Tamas and Prakrti is conceived as constituted of them.
The
Gunus are to be understood as the
components of Parkriti. They might be described as substances. The effect is
identical with the cause in essence.
Samkhya recognizes two
kinds of causes, material cause and efficient cause. The material cause enters
into the constitution of the effect and contains the potentiality of being
reproduced in the form of the effect. The efficient cause exerts an extraneous
influence on the effect, co-operates with the causal power inherent in the
material cause and liberates it.
All changes are due to the combination and
separation of the Gunas, which are always integrating and disintegrating. All
effects are due to particular arrangements and collocations of the gunus which
are indestructible and eternal.
Prakrti
is eternal. It is the ultimate reality behind changing phenomena which are of
the nature of manifestation and non manifestation, evolution and envelopment of
the Gunas.
Prakriti is eternal, but its modifications are always changing.
Prakrti is eternal, though mutable.
In the Samkhya system,
the first product of the evolution is called Mahat. It includes intellect ego,
and mind. It is cosmic in its nature. It is also known as Buddhi or intellect.
The senses, the mind and the ego function for Buddhi which functions directly
for the Purusa. Its functions are said to be ascertainment and decision. It
arises when sattva predominates.
Its attributes are virtue (dharma) knowledge
(jnana) detachment (vairagya) and power (aisvaiya). If it is vitiated by Tamas,
these attributes are replaced by their opposites. Memories and recollections
are stored in buddhi. Evolution is the play of these twenty four Principles
which, together with the Purusa who is a mere spectator and outside the play of
evolution, are the twenty five categories of Samkhya.
Out of these twenty five
Principles, the Purusa is neither a cause nor an effect, Prakrti is only the
cause and not the effect. Mahat, Ahamkara and the five subtle essences are both
cause and effects. Only five sensory organs, five motor organs, and five gross
elements and manas are effects only.
Prakrti and its
effects, constituted by the three gunas are said to be non discriminating
(aviveki), object (visayah), common to many Purusas (samanyam), non intelligent
(acetanam), and productive (prasavadharmi).
Each evolute is finer than the one succeeding it and grosser than the
one preceding it. The series from Prakrti to the five gross elements numbers
twenty-four, and Purusa is said to be the twenty-fifth principle of the Samkhya
System.
The twenty-three Principles derived from Prakrti are effects, since
they are different from Prakrti and Purusa, are of limited magnitude, and
possess the attributes of pradhana, such as growth and assimilation, and serve
as instmments of Purusa.
All the things of the
world are said to be the vikrtis of Prakrti. Prakrti stands to vikrtis in the
relation of an orginal substance to its
modifications. Mahat, ahamkara and the five tanmatras are the effects of some
and causes of others. The five gross elements and the eleven organs are only effects
and not causes of others.
While Prakrti is only cause, the eleven products are
simply effects. Seven of the products are both causes and effects.
While the
Purusa is neither cause nor effects These products of the evolution, which are
capable of originating other products like themselves are said to be
non-specialised (avisesa), while those which cannot originate other existence
like themselves are said to be completely specialized (visesa).
Ahamkar gives
rise to tanmatras, it is easily trace the presence of ahaftikara in the five
elements. What is derived from ahamkara seems to be different existence altogether
and this transformation is a case of tanmatras Paririama.
The senses and the
gross elements cannot give rise to an altogether different kind of existence.
While ahamkara is nonspecialised (avisesa), the senses etc. are highly
specialized (visesa)
The yoga system
advocates the theory of Satkaryavada or Parinamavada. There is neither
production of a non existent thing or destruction of an existent thing. A
non-existent thing cannot be produced; but what was existent in an unmanifest
condition appears in a manifest condition. Production is manifestation, and
destruction is envelopment.
A present cause contains its effect in a latent
condition. Milk is turned into curd which it contained in a potential
condition. All effects are particular collocations of the Gunas. Sattva, Rajas
and Tamas.
The material cause possesses the power to produce a particular
effect. Power exists in the causal substance to produce a specific effect. It
is a quality that is inferred from the production of a particular effect. Clay
can produce a jar, threads can produce a cloth.
These causal powers are not perceived,
but inferred from the production of different effects. They are of the nature
of qualities, so they are not different from the causal substances in which
they reside. They are latent conditions of their effects prior to their production.
The potent cause cannot be deprived of its causal power, since they are
identical with each other.
The causality in yoga
system is very similar to Samkhya causation.
http://ajitvadakayil.blogspot.com/2011/11/flight-of-vedic-vimana-capt-ajit.html
WHEN I PENNED THE POST ABOVE ,SEVEN YEARS AGO, ALL RIDICULED
TODAY HUNDREDS OF PEOPLE HAVE LIFTED AND PATENTED IT IN THEIR OWN NAMES
https://www.youtube.com/watch?v=umk7IVQq7EQ
I WROTE IN MORE DETAIL IN THE POST BELOW-
http://ajitvadakayil.blogspot.com/2017/05/land-of-punt-ophir-and-sheba-is-north.html
THESE GOLDEN MEAN 1.618 SPOTS ARE FREE ENERGY TRANSMISSION SPOTS ..
capt ajit vadakayil
..
ATTENTIONE
ATTENTIONE
Capt. Ajit Vadakayil
September 15, 2018 at 5:47 PM
MAKE YOUR
COMMENTS NOW IN PART 33 ( COMMENTS OVERFLOW ) BELOW--
-
WE ASK INDIAs SECURITY AGENCIES TO PROFILE ALL RETIRED AND SERVING COLLEGIUM JUDGES WHO HAVE BLED BHARATMATA..
WE ASK THE SECURITY AGENCIES TO TRAIN THEIR CADRE IN FALSE FLAG ATTACKS. HEGELIAN DIALECTIC AND THE INFILTRATION OF DEEP STATE ALL OVER INDIA..
WE HAVE NOT LEARNT FROM THIS ISRO NAMBINARAYANAN EPISODE..
I HAVE WRITTEN THE 32 PART POST SERIES BELOW ( ONLY 60% ) COMPLETE FOR DONALD TRUMP AND PM MODI..
DONALD TRUMP HAS WOKEN UP, HE IS PROTECTING USA FROM THE DEEP SWAMP CREATURES.... MODI IS STILL AFTER PERSONAL EGO MASSAGE AND VOTES...
WE THE PEOPLE KNOW THE TRAITORS OF INDIA...
JNU IS STILL IN THE GRIP OF WHITE COMMIES , WHO PROVIDE THE BLUE PRINT FOR TRAITORS, NAXALS AND DEEP STATE PAYROLL JUDGES..
BHARATMATA IS RACING TO BE THIS PLANETs NO 1 SUPERPOWER IN 15 YEARS.. BEFORE THAT THE WHITE MAN WILL CAUSE INDIA TO IMPLODE FROM WITHIN.. THE WHITE MAN WILL NEVER ACQUIESCE TO BE LORDED OVER BY THE BROWN MAN..
THE DEEP STATE IS NO LONGER A CONSPIRACY THEORY... WIKIPEDIA, JEW ROTHSCHILDs MOUTHPIECE HAS NOW WRITTEN A "LOADED " ARTICLE ABOUT IT.
https://www.youtube.com/watch?v=jIfcrqH1mxE
WE WATCH INDIAN JUDICIARY RULING OVER THE ELECTED EXECUTIVE .. WITH BENAMI MEDIA IN CAHOOTS ..
WE WATCH UNACCOUNTABLE COLLEGIUM JUDGES GIVE ILLEGAL ORDERS TO UNIFORMED MEN WHO HAVE SWORN TO PROTECT BHARATMATA...
INDIA IS THE ONLY NATION ON THE PLANET WHERE JUDGES ELECT JUDGES..LUTYENS DEEP STATE STILL CONTROL INDIA..
WE WATCH..
READ ALL 32 PARTS BELOW--
http://ajitvadakayil.blogspot.com/2018/08/the-deep-state-and-shadow-government_16.html
DONALD TRUMP AND PUTIN--LISTEN UP....
JOIN HANDS AND DESTROY THE DEEP STATE.. FIRST STEP IS TO STOP FUNDING NATO, JEW ROTHSCHILDs PRIVATE ARMY..
capt ajit vadakayil
..
PUT ABOVE COMMENT IN WEBSITES OF--
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WEBSITES OF DESH BHAKT LEADERS
SPREAD ON SOCIAL MEDIA
BELOW: HEART WARMING VIDEO
TO BE CONTINUED --
CAPT AJIT VADAKAYIL
..
https://www.blogger.com/profile/14410812789424637654
750 MILLION IS MY PROFILE VIEW..
A PERSON CAN READ ALL MY 1395 POSTS , READ ALL MY TWO LAKH COMMENTS-- YET HE WILL CLICK ONLY ONCE ON THE PROFILE VIEW..
MY READERS KNOW THIS TRUTH..
YET BENAMI MAIN STREAM MEDIA CELEBRATES SUNNY LEONE, AMITABH BACHCHAN , PM MODI WITH NOT EVEN 1% VIEWERSHIP AS NATIONAL ICONS..
TEE HEEEEEE
I LOVE THIS !
..