THIS POST IS CONTINUED FROM PART 48, BELOW-
The vedas and Upanishads were penned down in 5000 BC—we do know that the white invader tried his best to date it at 600 BC to 100 AD -- this wont work
Upanishads contain didactic stories ( morals ), allegories, and passages for meditation. Since Upanishads are mostly found at the end portion of each of the four Vedas, they are referred to as Vedanta texts.
The fundamental concern of the Upanishads is the nature of reality. They teach the identity of the individual soul (atman) with the universal morphogenetic consciousness field (Brahman).
The upanishads are not to be seen as uniform books - each text is connected to the veda in which it occurs, and the upanishadic teaching is often presented in the context of a particular vedic hymn.
In the vedAnta traditions, the upanishads are referred to as the Sruti prasthAna, i.e. revealed scripture, from which knowledge of brahman is obtained.
Adi Sankaracharya ( 2000 B ) occupies a central position in the tradition of Vedanta because he left us on palm leaves a monumental work among which are his commentaries on these Upanishads, the Brahma Sutras and the Bhagavad Gita.
The Bhagavad Gita is the central portion of a well-known epic, the Mahabharata. It highlights the human predicament and analyzes in length the role of values and ethics, action, meditation, devotion as means to gain the maturity necessary to understand the vision of Vedanta.
The Brahma Sutras authored by Vyasa in form of aphorisms or sutras, is an analytical text studied after the study of the Upanishads. Brahma Sutra occupies a unique position as the oldest systematic commentary on the Upanishads.
These verses are primarily about the nature of human existence and universe, and ideas about the metaphysical concept of Ultimate Reality called Brahman.
The white invader has INJECTED POISON into the Brahma-sutra text—by including ideas of Buddhism and Jainism ( chapter 2 ) in a most slimy and untidy manner. The purpose is to show that Brahma Sutras are very recent texts.
By the way Vyasa just means “compiler” and there have been dozens of Vyasas in Sanatana Dharma history
The Brahma Sūtras consist of 555 aphorisms or sūtras, in four chapters (adhyāya), with each chapter divided into four parts (pāda). Each part is further subdivided into sections called Adhikaraņas with sutras.
It summarizes the philosophical and spiritual ideas in the Upanishads. It is one of the foundational texts of the Vedānta school of Hindu philosophy.
Each Adhikaraņa of Brahma-sutra has varying numbers of sutras, and most sections of the text are structured to address the following:--
Vishaya (विषय): subject, issue or topic
Vismaya (विस्मय): doubt, uncertainty or perplexity
Purva-paksha (पूर्वपक्ष): prima facie view, or prior art and arguments
Siddhanta (सिद्धान्त): theory and arguments presented, proposed doctrine, or conclusions
Samgati (सङ्गति): connection between sections, synthesis, or coming together of knowledge
The Brahmasutra text has 189 Adhikaranas. Each section (case study) in the text opens with the Mukhya (chief, main) sutra that states the purpose of that section, and the various sections of the Brahma-sutras include Vishaya-Vakyas (cite the text sources and evidence they us,
The Brahmasutra, distills and consolidates the extensive teachings found in a variety of Upanishads of Hinduism, summarizing, arranging, unifying and systematizing the Upanishadic theories
The sutras of the Brahmasutra are aphorisms ( pithy observations ) , like threads stretched out in weaving to form the basis of the web.
A sutra ( सूत्र) is a Sanskrit word that means "string, thread". Each sutra is any short rule, like a theorem distilled into few words or syllables, around which "teachings of ritual, philosophy, grammar or any field of knowledge" can be woven.
The oldest sutras of Hinduism are found in the Brahmana and Aranyaka layers of the Vedas. Every school of Hindu philosophy, Vedic guides for rites of passage, various fields of arts, law and social ethics developed respective sutras, which helped teach and transmit ideas from one generation to the next.
In the context of literature, sutra means a distilled collection of syllables and words, any form or manual of "aphorism, rule, direction" hanging together like threads with which the "teachings of ritual, philosophy, grammar or any field of knowledge" can be woven. A sutra is any short rule,- "a theorem condensed in few words".
A collection of sutras becomes a text. A sutra is different from other components such as Shlokas, Anuvyakhayas and Vyakhyas. A sutra is a condensed rule which succinctly states the message, while a Shloka is a verse that conveys the complete message and is designed to certain rules of musical meter,a Anuvyakhaya is an explanation of the reviewed text, while a Vyakhya is a comment by the reviewer.
Sutras first appear in the Brahmana and Aranyaka layer of Vedic literature. They grow in the Vedangas, such as the Shrauta Sutras and Kalpa Sutras. These were designed so that they can be easily communicated from a teacher to student, memorized by the recipient for discussion or self-study or as reference.
A sutra by itself is condensed shorthand, and the threads of syllable are difficult to decipher or understand, without associated scholarly Bhasya or deciphering commentary that fills in the "woof".
A larger collection of ancient sutra literature in Hinduism corresponds to the six Vedangas, or six limbs of the Vedas. These are six subjects that were called in the Vedas as necessary for complete mastery of the Vedas.
The six subjects with their own sutras were "pronunciation (Shiksha), meter (Chandas), grammar (Vyakarana), explanation of words (Nirukta), time keeping through astronomy (Jyotisha) and ceremonial rituals (Kalpa).
4000 year ago, Adi Shankaracharya had written an extensive commentary on Brahma Sutras, with an introduction called "Adhyasa Bhasyam"-a literary masterpiece. The Sutras of the text, states Adi Shankara in his commentary, are structured like a string that ties together the Vedanta texts like a garland of flowers
Adhyāsa is the Sanskrit term for the superimposition or false attribution of properties of one thing on another thing. Adi Shankara defines Adhyasa as "the apparent presentation, to consciousness, by way of memory of something previously observed in some other thing".
Adi Shankara further points out in his Adhyāsabhāṣya on the Brahma Sutras that, when there is superimposition of one thing on another, the latter (the substratum) is not affected in the least by the good or bad qualities of the former.
Yoga Sutras – contains 196 sutras on Yoga including the eight limbs and meditation. The Yoga Sutras were compiled Patanjali, taking materials about yoga from older tradition. The Rothschild historian dates Patanjali at 400 AD, while he existed in 5000 BC—the era of penning down Vedas
The immoral white invader poison injected the Kama Sutra. They put perverted sex .
Kamasutra has nothing to do with debauched sexual positions.
Rather it is a virtuous and gracious living that discusses the nature of love, family life and other aspects pertaining to pleasure oriented faculties of human life
Kamasutra is about the philosophy and theory of love ( not perverse LUST ) , what triggers desire, what sustains it, how and when it is good or bad.
Kama is the 3rd Purushartha --the others being DHARMA , ARTHA AND MOKSHA . It has nothing to do with LUST.
Kama Sutra is not a Tantric text, and does not touch upon any of the sexual rites associated with some forms of Tantric practice.
4000 years ago, in Adhyasa Bhashya, Adi Shankaracharya pens down some of the finest philosophical though of Sanatana Dharma.
The word Avidya is mentioned in Upanishads . Vidya is effective discrimination and avidya is the absence of it.
Adi Sankaracharya writes that states wisdom (vidya) can eliminate ignorance (avidya); but the ignorance it eliminates is not real, because it has no existence of its own. Once the veil is removed the Universe (Brahman) will reveal of its own accord.
Sankara explains, that darkness has no existence of its own; it is merely the absence of light. Darkness and light can neither coexist nor share their functions or nature.
He writes in his prologue , that Upanishads provides the Knowledge(vidya) that will eliminate darkness , ignorance(avidya) , which is in the nature of “reality transfer” (adhyasa).
Sankaracharya writes that Adhyasa, is not an intellectual construct (kalpana_viseha) but a matter of experience (anubhava). Sankara says we do it all the time. Superimposition is the favourite theme of the Vedanta philosophy
Adhyasa consists in mistaking one thing and its attributes for another; superimposing one level of reality over other. An individual experiences the world through his senses, mind and other ways of perception.
His experience of the world may be tainted by the defect in his senses or other constraints, internal or external. Nevertheless, that person creates his own set of impressions and experiences and he accepts those subjective experiences as real.
The Jiva is under self-hypnotism. He must dehypnotise himself by meditation to liberate himself. Adhyasa literally means 'superimposition' in the sense of mistaken ascription or imputation to something of an essential nature or attribute not belonging to it. It is an apparent presentation of the attributes of one thing in another thing.
According to Sankara, Adhyasa is the apparent presentation in the form of remembrance to consciousness something previously observed in some other thing. This is illusory knowledge. Adhyasa, Bhranti, Adhyaropa, Kalpana are synonymous terms.
Shankara regards personal and intuitive experience (anubhava) as independent and convincing evidence. Sankara says that individual’s experience cannot be disputed, because the experience he went through was real to him; though that may not be real from the absolute point of view. Sankara makes a distinction between the absolute view and the relative view of things.
It is a serious mistake to superimpose on the subject, i.e., Atman whose nature is Intelligence, the object whose nature is insentiency and vice-versa to superimpose the subject and the attributes of the subject on the object.
The subject is Atman or the Supreme Self whose nature is absolute consciousness. The object includes whatever of a non-intelligent nature, viz., body sense, mind, Prana and the objects of the senses, i.e., the manifested phenomenal universe.
What a person does is, he imposes his transactional experience (relative or dual) over the transcendental (absolute) and accepts the former as real. That subjective experience need not be proved or disproved .However, the confusion it created can be removed by wisdom
(vidya).According to Sankara the world we experience is not absolutely real but it is not false either. The real is that which cannot be negated and that which is beyond contradiction.
Shankara writes that Brahman or Truth is associated with certain illusory power called Maya or Avidya to which this appearance of the phenomenal universe is due.
Avidya is beginningless but it terminates in the aspirant when Brahma Jnana dawns. So Avidya is Anadi-santam. This illusory power cannot be called 'Being' (Sat) for 'Being' is only Brahman; nor can it be called 'Non-being' (Asat) in the strict sense, for it somehow produces the appearance of this world.
Just as a magician produces many things, so also Brahman projects the appearance of the sense-universe by means of the illusory power, Maya. The individual soul blindly identifies himself with the adjuncts or vehicles (Upadhis), viz., the body, senses, Prana, mind, Buddhi, etc., the fictitious offering of Avidya.
Instead of recognising himself to be pure Brahman, he calls himself a man or Jiva. The Avidya acts as a veil and hides his true nature. He is unable to look through and beyond the veil (Avidya). The body, senses, mind, etc., are superimposed on the pure self on account of the force of ignorance.
Through the identification with the body, mind and senses, he imagines that he is the doer and enjoyer. The soul which in reality is pure all-pervading intelligence, non-active and infinite, thus becomes limited in extent as it were, limited in knowledge and power.
Through his actions with selfish-motives, he burdens himself with merit and demerit. Maya cannot be adequately described. It is a mystery beyond our understanding. It is inscrutable or indefinable (Anirvachaniya).
Brahman is not affected a bit by the illusion, just as a juggler is not affected by the illusion he produces. Just as a writer of a drama projects his own thoughts when he writes down the scenes in various acts, so also Brahman has projected this universe by mere willing. This theory or doctrine of Sankara is known as Vivarta Vada or Maya Vada or Anirvachaniya Khyati Vada.
Adi Shankaracharya explains that vyavaharika (relative) and para_marthika (absolute) both are real. However, the relative reality is “limited” in the sense it is biologically or mechanically determined and it is not beyond contradictions. The absolute on the other hand is infinite (everlasting and unitary (meaning utter lack of plurality)).
The aim of Vedantic Sadhana is to destroy entirely the erroneous idea, 'I am the body' and to substitute the idea, 'I am Brahman.' When you get knowledge of the Self, this erroneous idea, 'I am the body' is annihilated and you get liberation or Mukti.
The Srutis emphatically declare: 'Rite Jnananna Mukti - there is no liberation without knowledge of the Self.' 'The heart's knot is broken; all doubts are cleared, all Karmas are burnt when one realises the Self.' by knowing the Self, one passes beyond death; there is no other way.'
Shankara points out that the two dimensions – Vyavaharika and Paramarthika- are two levels of experiential variations. It does not mean they are two orders of reality. They are only two perspectives. Whatever that is there is REAL and is not affected by our views
The Self in the vyavaharika context is saririka (embodied self); it encounters the world. However, the Self in reality is not saririka; it is absolute, asaririka and is infinite. The infinite Self, perceived as the limited self (jiva) is what Sankara calls as adhyasa
The dichotomy between being an individual-in-the-world (jiva) and being originally a pure, transcendental consciousness (atman) is taken by Sankara as merely superficial. It is due to avidya that the individual fails to see the nexus between Being and the world.
That nexus indicates the oneness underlying the subject-object, inner-outer, Man-Nature distinctions. All that is required is to remove the error and the universe will shine on its own accord.
The analogy given in the text is that of a pond that is clear and undisturbed .One can see the bottom of the pond through its still water. When, however, pebbles are thrown into the pond, the water in it is disturbed and the bottom of the pond becomes no longer visible. That bottom however is there all the time and it remains unchanged, no matter whether the surface water is disturbed or not. The water in the pond is the transactional world. The bottom of the pond is the transcendental reality. The disturbance created is avidya
Sankara says, the purpose of Upanishads is to remove adhyasa or avidya; and once it is removed, Brahman will shine of its accord, for it is the only reality.
Man does not differ from animals in the matter of cognition. Empirical knowledge is no knowledge at all from the stand-point of knowledge of Brahman.
An enquiry into Brahman through the study of Brahma-Sutras is absolutely necessary. Then only, you can free yourself from the wrong notion, 'I am the body' which is the cause of all evil and attain thereby the knowledge of the absolute unity of the Self.
This knowledge of the Self is not mere theoretical or intellectual knowledge. It is actual realisation through constant meditation. It is direct intuitional knowledge gained by coming in direct contact with Brahman. Avidya is nescience or ignorance. Superimposition is Avidya. Avidya or false knowledge is destroyed when true knowledge of the Self dawns.
Adi Shankaracharya explains that, when such acts are performed by a person without desire for the fruits of his actions, by recognizing the reality that there is neither a "doer" nor an “object”, then that instills in him the desire for Brahma-vidya, which takes him closer to vidya.
Adi Shankaracharya ushered in a new way of looking at our world, at our experience in/with it, by introducing the relative and absolute view of the Universe. When he talked about the infinite and time less nature of the Universe, it was not in the sense of endless duration, but in the sense of completeness, requiring neither a before nor an after.
When he referred to Unity of self he was not talking of putting two things together, but he used the term to mean utter absence of all plurality in the real Self. The western world had to wait until the beginning of twentieth century to arrive at those amazing concepts.
Adi Shankaracharya gave credence to an individual’s subjective experience. He placed personal experience and intuition above all the other means of cognition. He said a person’s experience could not be disputed. He declared, “Intuition is not opposed to intellect. Reality is experience. Realizing the Supreme Being is within ones experience.”
He recognized the underlying oneness and the infinite nature of the universe.
He asserted, “I am not the mind or the intellect not the ego. I am the blissful form of the Brahman.”
Adi Shankaracharya redefined the relation between the Man, World and the Universe. He said they were One. Duality, he said, was an error in perception.
Shankara valued reason, encourages spirit of enquiry, gives credence to subjective experience and therefore to freedom of ones thought and expression. He suggests intellect is not opposed to intuition. He asks us to take the small ego out of the equation in our day-to-day activities of life.
He implores us to recognize the essential unity of all beings and their oneness with the infinite space-time continuum. He explained, the Universe is the manifestation of the Supreme Being.
4000 years ago when the white man was clubbing down animals and eating raw meat, and doing grunt grunt for language in damp caves , Adi Shankaracharua pondered about the source, nature, foundation, scope, validity and limits of human knowledge.
Swami Vivekananda aptly described Sankara’s Advaita as the fairest flower of philosophy that any country in any age has produced or can produce
BrahmAn is a FIELD that cannot be picked up by the 5 human senses. The soul (atma ) is a tiny piece of this mighty all pervasive field , whose frequency has been lowered deliberately –to allow it to evolve by own experience on own time table.
One day after moksha the soul with same highest frequency as the mother field ( brahmAn ) will merge back . This is a continuous feedback loop—there is NO superstition in this, if you are intelligent
Adi Shankaracharya was this planet’s FIRST metaphysicist and the LAST Maharishi.
Metaphysics means “what comes after physics”. Its object is to determine the real nature of things—to determine the meaning, structure, and principles of whatever is insofar as it is-- with reality as a whole.
It is a call to recognize the existence and overwhelming importance of a set of higher realities that ordinary men could not deduce. Metaphysics is the science of ultimate reality , as opposed to appearance or the contrast between appearance and reality.
Metaphysician is a sort of super scientist, unlimited in his curiosity and gifted with a capacity for putting together other people's findings with a skill and imagination that none of them individually commands. He can refute by debate, through a method for systematic evaluation of definitions.
In appreciation of complexity of the Sanatana Dharama philosophy, T S Eliot wrote that the great philosophers of India "make the greatest European philosophers look like schoolboys “
Arthur Schopenhauer used Indian philosophy to improve upon Kantian thought. In the preface to his book The World As Will And Idea, Schopenhauer writes that one who "has also received and assimilated the sacred primitive Indian wisdom, then he is the best of all prepared to hear what I have to say to him".
Vedanta has told 7000 years ago that brahmAn ( morphogenetic consciousness field ) is the fundamental entity from which everything else has come.
Darwin and his monkey gang may NOT agree.
Consciousness shapes our material world. DNA about which Darwin had zilch idea , is a transceiver of information, some from the space time dimension and the other form the quantum world.
Tvasta , the double helix coiled serpents which cannot be destroyed- is mentioned in Rig Veda of 5000 BC , ( DNA ) as that which gives rise to all life in living creatures.
The ancient 7000 year old Vedanta and quantum physics approach the subject from widely divergent points of view and use vastly different language to treat it. Yet they can reconcile without diminishing the importance or subtlety of either.
Scientific Vedanta factoring in the morphogenetic consciousness field or brahmAn is indeed the last frontier . None of the quantum scientists have categorized Vedanta as a religious work. They have perused and found that it is a subtle mathematical or scientific analysis.
Om Isha vasyam idam sarvam, yat kincha jagatyam jagat'
"All this- whatever exists in this changing universe, is pervaded by consciousness"--Isa Upanishad
Vedanta and Quantum Mechanics describe the same subject—ultimate reality—from opposite points of view and perspective. Vedanta examines evidence, asserts hypotheses, quotes established authorities both pro and con its thesis, and closely reasons its way to a well-substantiated conclusion.
Vedanta has told 7000 years ago that matter is not condensed substance but a diffused form of energy—and this is what Einstein who was proficient in Vedanta too seconded.
In Advaita Vedanta, the only reality is Brahman, the Oneness. All else that exists is surface reality of the world around us. Beyond this surface reality lies the true Absolute Reality, and that is Brahman. Brahman is the only reality of this world and all others have only relative reality.
Modern science accepted consciousness only after it got shell shocked by the results of the quantum double slit experiment.. Vedanta has always spoken about the importance of the conscious observer.
Advaita is that state of non-duality where there is complete cessation of thoughts such as "I am an individual", "the objects that are seen / perceived are different from me", so on and so forth. In this state, there is no misery or delusion.
"Tatra ko moha: ka: shoka:"-- "Where is delusion or misery for the one who has realized this non-dual state?"--- Ishavasya Upanishad
In the Upanishadic times, men were not spoken of as good or bad. Instead, they were recognized into two types - the learned and the ignorant.
As per Advaita philosophy is that, when you are on the correct path, knowledge which correlates and corroborates with your study comes from within you. That is the real proof that you are on the right track.
When creation occurs, the universe the essence of which was always within Brahman evolves itself and issues out of the Brahman with name and form, this is what is called creation. Brahman creates the world just as a spider creates it's webs out of itself.
The Vedas contain the meaning of consciousness. A visible attribute of consciousness is an energetic field that governs the shaping of organisms. Morphogenesis is a scientific term to explain this very shaping of tissues, organs, and entire organisms.
IDIOTS CONTROLLED BY JEW ROTHSCHILD WILL WRITE THAT VEDAS ARE USELESS BOOKS OR FIT ONLY TO BE BURNT
Sankara describes the nature of Brahman as such: “That which permeates all, which nothing transcends and which, like the universal space around us, fills everything completely from within and without, that Supreme nondual Brahman - that thou art.”
In the Indian religious and philosophical traditions, all knowledge is traced back to the Gods and to the Mahrishis with 12 strand DNA and king sized pineal glands who "saw" the Vedas. The ancient Vedas tell us that the basis of all creation is the all pervading morphogenetic consciousness field.
Fields of conscousness are called M fields –morphogenetic. Just like electromagnetic and gravitational fields. All life forms are connected by "morphic fields" or strong intertwined energetic connections. Our separation from each other is an optical illusion of consciousness.
"Without and within all beings the unmoving and also the moving; because of Its subtlety, unknowable; and near and far away is That( brahmAn )". --- Bhagavad Gita, Ch.13,Verses 15
Consciousness is the creative force of the entire universe. The entire universe is in fact a single living conscious organism with complete awareness of itself. Not only is consciousness responsible for the physical universe and its elements-- it is the universe.
The field of consciousness contains information about everything that has happened since the dawn of time.
Upanishads, which form the principal source material for Advaita Vedanta.enables us to realize the nature of ourselves and reality-- to recognize that we are perfect and complete. Advaita is a system that states that all is the Self. That which is me, that which is you. That which is the world, that which is in the world, that which is transcendent of the world–all is the Self. .
Brahman is at best described as that infinite, omnipresent, omnipotent, incorporeal, impersonal, transcendent reality that is the divine ground of all Being. Brahman is also beyond the senses. It is the basis of the material world, which in turn is its illusionary transformation.
According to Adi Shankara, Maya is the complex illusionary power of Brahman which causes the Brahman to be seen as the material world of separate forms. It has two main functions — one is to "hide" Brahman from ordinary human perception, and the other is to present the material world in its stead.
Maya is also said to be indescribable, though it may be said that all sense data entering ones awareness via the five senses are Maya, since the fundamental reality underlying sensory perception is completely hidden. Maya is neither completely real nor completely unreal and hence indescribable. Its shelter is Brahman.
Brahman is actually indescribable but Brahman itself is untouched by the illusion of Maya, just like a magician is not tricked by his own magic. . When Maya is removed, there exists ultimately no difference between the Jiva-Atman and the Brahman. Such a state of bliss when achieved while living is called Jivan mukti—he liberated soul.
First of all, understanding Advaita requires you to let go of all that you know or believe to be true...Just let go and make your mind blank. Awareness of our true nature melts away each layer of Maya. Advaita Vedanta can be the spiritual path for both the scientist and the spiritual person, so that the two need not be mutually exclusive.
The central position of the Advaita Vedanta tradition is that in reality there is no difference between consciousness and the universe, no real distinction between the individual, the entire universe and God, Brahman.
Advaita ( non-dual), declares that the universe is a manifestation of one nondifferentiated reality, expressed in Sanskrit as Brahman, neuter in gender it literally means “growth”, "development"or the “Supreme transcendent and immanent Reality or the One Godhead.
Karmajam budhiyuktha hi bhalam thyakthwa maneeshina:
janmabandhanavinirmuktha: padam gachandhyanamayam
Those intelligent people, who think about the truth, who perform their duty or endeavor with skill, and with the evenness of mind with regard to success or failure (yogis), become totally freed from the restraints or shackles from birth onwards, and surely reaches the state of no sorrow.-- [Bhagavad Gita, Chapter 2, verse 51]
Most people seek external happiness from external objects, while the truth is that eternal bliss is within oneself and the search must be made within to attain this supreme bliss. All the pleasures that are derived from the external objects are trifles compared to that eternal bliss which is the Supreme.
The concept of Advaita philosophy is to helps to attain liberation, the nature of which is eternal bliss.
Freedom from having to go through the experiencing of ‘sorrow or happiness’ is to be free of ‘bondage.’ That is liberation right in this life or Jivanmukti.
Jivanmukti is the name for staying unperturbed, whatever may be the circumstances (= results of actions done now or in the past), like an unflickering and steady flame from a lamp which is in a place where there is no breeze.
The cause for birth is the Karma load (stock of the results of actions performed) of the individual soul. As long as action is there, Karma is accumulated and that will lead to birth, which in turn will result in death. The cycle goes on. So the only way to completely avoid misery is to get out of this cycle of births and deaths.
When Maya is removed, the truth of "Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah" is realized Brahman (the Absolute) is alone real; this world is unreal; the Jiva or the individual soul is non-different from Brahman Such a state of bliss when achieved while living is called Jivanmukta-the liberated soul..
All sense data entering ones awareness via the five senses are Maya. Maya is neither completely real nor completely unreal, hence indescribable. Maya is temporary and is transcended with "true knowledge", or perception of the more fundamental reality which permeates Maya.
Maya has two main functions:
To "hide" Brahman from ordinary human perception,
To present the material world in its (Brahmam) place.
The world is both unreal and real. but something can't be both true and false at the same time; hence Adi Shankara has classified the world as indescribable.
Adi Sankara says that the world is not real (true), it is an illusion. Adi Sankara gives the following reasoning: Whatever thing remains eternal is true, and whatever is non-eternal is untrue. Since the world is created and destroyed, it is not real (true).
Truth is the thing which is unchanging. Since the world is changing, it is not real (false). Whatever is independent of space and time is real (true), and whatever has space and time in itself is not real (false). Just as one sees dreams in sleep, he sees a kind of super-dream when he is waking. The world is compared to this conscious dream.
na jayathe mriyathe va kathachith nayam bhuthua bhavitha va na bhuya:
ajo nithya: shashwathohayam purano na hanyathe hanyamane shareere
That Supreme Soul or Paramathma or Iswara was never ever born, nor does It die. And since It is now, it does not mean that It will not be. That Soul is unborn, is always, forever, and ancient also. As the (human) body is killed, It is not killed. Bhagawat Gita [Chapter 2, verse 20]
"Yatha pinde tatha brahmande, yatha brahmande tatha pinde"--"As is the individual, so is the universe, as is the universe, so is the individual." --Yajur Veda 5000 BC.
An atom can be a wave or a particle depending on the observer’s perspective. An atom is pure energy held together by a intelligent force. The conscious intelligent field lies in the empty space in between the electrons.
99.9999% of every atom is empty space. What we perceive as physical dense matter is actually 99.99 % empty space - large electron fields with very little matter in the center.
We live in a universe created of "objects" that are actually 99.9999% space. The electrons, protons and neutrons are only a small part of the atom. It is the space between them that is, ironically, the “substance.”
Within the electromagnetic force of the atom is the key to everything: creation, transmutation . . -limitless power. This intelligent field decides why a electron should remain in a particular orbit. :
Electrons can change position instantly without taking time. They suddenly appear in another orbit of higher or lower energy or distance from the nucleus.
One indivisible wholeness of consciousness is the source of all multiplicity of Creation, and that this one unbounded ocean of consciousness is our own consciousness.
"Purushyo'yam loka sannidah" . "Man is a miniature universe" --(Charaka Samhita IV) 4200 BC
Consciousness ( Brahman ) is the only element in creation that knows itself. By being in constant interaction with itself, consciousness knows everything about itself.
"Prajnānam brahma”-- "Brahman is knowledge". Brahman knows everything.
Without factoring in consciousness there can be NO Theory of Every Thing (TOE) and Grand Unification Theory (GUT).
When science meets the consciousness field of Vedanta written 7000 years ago, the last frontier can be breached. The morphogenetic field or BrahmAn of Vedanta, has a self organizing electro magnetic nature. This is a merged grand Akashik field of several morphic fields of different nature by resonant coupling. This inductive field has consciousness and self initiating nature.
This non-linear field is holographic and holds information of not only past history by even every thought , emotion and feeling held in the right hand subconscious lobe of your brain. This explains the power of prayer and intention. The whole cosmos is interconnected in this field and speed is NOT restricted to speed of light.
God has given us 5 senses of narrow bandwidth, so that we do NOT have an information overload breakdown.
The quantum world cannot be observed by our 5 senses, and they do NOT follow the cause and effect laws of classical physics. We live in a time obstructed world using 5 senses -- and also a timeless realm in the quantum dimension, where what you see is NOT what you get.
That Vedanta is available in the “soap is civilization” Christian West primarily through religious interpreters in pagan saffron robes has prejudiced their evaluation of its relevance to scientific concerns.
Science, in its most advanced stage, is closer to Vedanta than ever before. The intuition of Indian mystics led them to understand the multidimensional reality and of space-time continuum which is the basis of the modern theory of relativity.
Akasha –the morphogenetic consciousness field , as per Vedanta is the source of everything that exists, and in which the memory of the cosmos is encoded.
The brahmAn (morphogenetic field) is the reason why a partially formed biological structure (the 'morphogentic germ") gets attached to the morphogentic field of a species, which then guides the growth of the rest of the form.
The DNA is a transceiver for the BrahmAn or the morphogenetic consciousness field. Genetic engineering goes against the laws of the morphogenetic field and indeed the universe. Eating genetically modified foods is detrimental in DNA upgradation. Consciousness differentiates, just like DNA differentiates .
The brain and DNA is governed by the laws of quantum physics rather than the laws of biology or neurophysiology. Scalar waves ( made famous by Nikola Tesla ) is the point of fundamental intersection where matter and consciousness influence each other .
The Vedas in its unchanged unabridged format in Sanskrit verses , have guided the Indian’s religious direction for ages and will continue to do so till our sun goes supernova. .
The Sanskrit word for philosophy is darshan or 'seeing', which implies that Sanatana Dharma is is grounded firmly on human consciousness and perception. Vedas introduced Consciousness , the most valuable thing on this planet , to Western philosophical thought.
Advaita calls our essential self, which is beyond body and mind, the Atman. And it teaches that this Atman is Brahman, which is non-dual.
The teaching of Advaita is a proven methodology for discovering the nature of your Self and that of the world. And the realization of the fundamental truth that is presented reduces all other considerations to complete insignificance.
Advaita Vedanta suggests that this nondual state of mind can be realized personally, in experience, aided by certain contemplative practices such as meditation.
Nothing exists separate from the One God, because God is present everywhere.
“Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah—Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.”
Advaita is the only philosophy that helps us to be free of ‘bondage’ right in this life.
उत्तिष्ठ जाग्रत प्राप्य वरान्निबोधत | क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति || (uttiShTha jAgrata prApya varAn_nibodhata | kShurasya dhArA nihitA duratyayA pathas_tat_ -avayo vadanti || ) -
"Rise, awaken, seek the wise and realize. The path is difficult to cross like the sharpened edge of the razor (knife), so say the wise." (1.3.14 ) Katha Upanishads 5000 BC
The Advaita form of Hinduism looks at God , as brahmAn-- the intelligent morphogenetic consciousness field , the akasha or the space between the whizzing electrons in an atom – on a micro scale .
On a macro scale brahmAn is the zero point field cosmos.
Matter exists because of this intelligent force which holds the spiraling electrons in its orbit-- for if it drops or rises one single orbit the matter changes into something totally different.
Sankara uses the term “ superimposition” as an analogy for the way in which the object comes to be in the consciousness of the subject and also the way that the consciousness of the subject 'covers' the inert object.
Sanatana Dharma is incomplete without superimposing DVAITA template ( trinity- dance of opposites Brahma- Shiva controlled by a mediator Vishnu ) and SAMKHYA template ( Purusha/ Prakriti ) on ADVAITA base .
It takes some intelligence to understand the concept and is NOT meant for shallow minds.
This SUPERIMPOSITION has never been written ( leave alone understood ) about since the last of the maharishis Adi Shankaracharya died 4000 years before.
BLAH BLAH superimposing the qualities of one thing (anyadharmAdhyAsah) on another (anyatra) BLAH BLAH
BLAH BLAH a confusion of our faculty to discriminate (tat vivekAgraha-nibandhano bhrama iti) BLAH BLAH
BLAH BLAH superimposing 2 things and their attributes that are of opposite nature (tasyaiva vipareeta dharmatwa-kalpanAm Achakshate iti) BLAH BLAH
Many generations of over-interpretation by half wits have befogged amazing truths of Sanatana Dharma.
Sareeram suroopam thadha va kalathram,
Yasacharu chithram dhanam meru thulyam,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 1
Kalathram Dhanam puthrapothradhi sarvam,
Gruham Bandhavam Sarvamethadhi jatham,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 2
Shadangadhi vedo Mukhe sasra vidhya ,
Kavithwadhi gadhyam , supadhyam karothi,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 3
Videseshu manya, swadeseshu danya,
Sadachara vrutheshu matho na cha anya,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 4
Kshma mandale bhoopa bhoopala vrundai,
Sada sevitham yasya padaravindam,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 5
Yaso me gatham bikshu dana prathapa,
Jagadwathu sarvam kare yah prasdath,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 6
Na Bhoge, na yoge, Na vaa vajirajou,
Na kantha sukhe naiva vitheshu chitham,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 7
Aranye na vaa swasya gehe na karye,
Na dehe mano varthathemath vanarghye,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 8.1
Anarghani rathnani mukthani samyak,
Samalingitha kamini yamineeshu,
Gurorangri padme manaschenna lagnam,
Thatha kim Thatha Kim, Thatha kim Thatha kim. 8.2
Guror ashtakam ya padeth punya dehi,
Yathir bhoopathir , brahmacharee cha gehi,
Labeth vanchithartham padam brahma samgnam,
Guruor uktha vakye,mano yasya lagnam
Gnyaana Anjana Shalaakayaa
Chakshuhu Unmeelitam Yenam
Tasmai Sri Gurave Namaha.
Meaning: A Guru can save us from the pangs of ignorance (darkness) by applying to us the balm of knowledge or awareness of the Supreme, I salute such a Guru.
Vyaaptam Yenam charaacharam
Tatpadam Darshitam Yena
Tasmai Sri Gurave Namaha.
Meaning: Guru can guide us to the supreme knowledge of THAT which pervades all the living and non-living beings in the entire Universe (namely Brahman). I salute such a Guru.
Guru Brahma Gurur Vishnu
Guru Devo Maheshwaraha
Guru Saakshat Para Brahma
Tasmai Sree Gurave Namaha
Guru Brahma Gurur Vishnu
Guru Devo Maheshwaraha
Guru Saakshat Para Brahma
Tasmai Sree Gurave Namaha
Meaning:Guru is verily the representative of Brahma, Vishnu and Shiva. He creates, sustains knowledge and destroys the weeds of ignorance. I salute such a Guru.THIS IS IS NOW CONTINUED TO PART 50 , BELOW
CAPT AJIT VADAKAYIL