THIS POST IS CONTINUED FROM PART 127, BELOW--
DUE TO THE STRENGTH OF THEIR TAPAS, THE FOUR KUMARAS APPEAR TO BE MERE CHILDREN, THOUGH THEY ARE SANNYASIS OF GREAT AGE.
SHIVA ATTUNED THE FOUR KUMARAS IN TOTAL SILENCE.. AURA TO AURA THE TRANSFER OF WISDOM TOOK PLACE..
THE 4 KUMARAS, SANAKA, SANANDANA, SANATANA, AND SANATKUMARA WERE THE MANASAPUTRAS OF BRAHMA -SONS BORN FROM THE MIND OR THOUGHT POWER OF BRAHMA.
THE STORY OF THE PISSED OFF KUMARAS CURSING JAYA AND VIJAYA , THE GATE KEEPERS OF VAIKUNTA IS IN THE POST BELOW..
The story of the four Kumaras , meeting Rama and monkey Hanuman narrated in the Uttarakanda of the Ramcharitmanas is a fake story cooked up by Jew rothschild..
We never heard of Ramcharitamanas of its Awadhi language author Tulsidas till the white invader came to India.
In the fake Ramcharitamas rama kicks his pregnant wife Sita into the forest where he delivers twin boys Luv and Kush.. The whole idea was to convert maryada purush Ram into an evil petty minded slime ball..
The Kumaras ( the perfect enlightened ones ) are said to wander naked throughout the materialistic and spiritualistic universe without any desire but with purpose to teach.
All four brothers studied Vedas from their childhood, and always travelled together
Sanatkumara in Sanskrit means "eternal youth". He is the author of the Sanatkumara Samhita, which is part of the Shiva Purana, and has 59 chapters.
The Chandogya Upanishad, Chapter seven, is about Sanatkumara's Instructions on Bhuma-Vidya to celestial sage Narada.
Sanatkumara finds mention in our puranas as a great sage, who dispels doubts and the preceptor in all matters affecting Yoga and sannyasa.
Narada says though they appear as five-year-old children, they are the great ancestors of the world with deep deep knowledge of the Sankhya philosophy – the third template of sanatana Dharma
Jewess Helena hijacked Sanat Kumara and placed him in the Book of Enoch, where he is referred to as Baraqiel..
Later the pope converted Sanat Kumara to Satan or Lucifer.
The Sufi muslims call Sanat Kumara, Al Khdir ( green angel of eternal youth ) as the teacher of the Prophets..
Even today Muslim don’t know why Islam has a penchant for green colour
In the Chandoga Upanishad sanatkumara call Brahman as Bhuma
यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो विजिज्ञास इति ॥ ७.२३.१ ॥
॥ इति त्रयोविंशः खण्डः ॥
yo vai bhūmā tatsukhaṃ nālpe sukhamasti bhūmaiva sukhaṃ bhūmā tveva vijijñāsitavya iti bhūmānaṃ bhagavo vijijñāsa iti || 7.23.1 ||
|| iti trayoviṃśaḥ khaṇḍaḥ || Chandogya-upanishad ( 5000 BC )
Sanatkumāra tells sage Narada : “That which is infinite is the source of happiness. There is no happiness in the finite. Happiness is only in the infinite. But one must try to understand what the infinite is. Happiness is plenum, happiness is completeness, happiness is the totality, happiness is in the Absolute”
Yatra nanyat pasyati nanyac-chrnoti nanyad-vijanati sa bhuma, atha yatranyat pasyati anyac-chrnoti anyadvijanati tad-alpam; yo vai bhuma tad-amrtam, atha yadalpam tan-martyam, sa, bhagavah, kasmin pratisthita iti, sve mahimni, yadi va na mahimniti.
Sanat Kumara tells Narada "Do you want to know what Completeness is? And do you want to know what finitude is? Here is the definition,Where one sees nothing except one's own Self, where one hears nothing except one's own Self, where one understands nothing except one's own Self, that is Bhuma, the Absolute; and where one sees something outside oneself, where one hears something outside oneself, where one understands or thinks something outside oneself, that is the finite."
Sa evadhastat, sa uparistat, sa pascat, sa purastat, sa daksinatah, sa uttaraah, sa evedam sarvam iti, athato' hamkaradesa eva, aham evadhastat, aham uparistat, aham pascat, aham purastat, aham daksinatah, aham uttaratah, aham evedam sarvam iti.
"If you go down below, you will find It. If you go above, you will find It there. If you go behind, you will find It there, also. If you go in front of you, It is there. To the right of you, It is there. To the left of you, It is there. O Narada, what can I tell you about It? The whole cosmos is filled by It. It is not merely feeling that It is everything. It is everything. All these things that you see with your eyes are nothing but configurations of Its own Being. Are you satisfied?"
Athata atmadesa eva atmaivadhastat, atmoparistat, atma pascat, atma purestat, atma daksinatah, atmottaratah, atmaivedam sarvam iti. Sa va esa evam pasyan-nevam manvana evam vijanannatma ratir-atmakrida atma-mithuna atmanandah, sa svarad-bhavati tasya lokesu kamacaro bhavati, atha ye'nyathato viduh, anyarajanaste ksayya-loka bhavanti. Tesam sarvesu lokesu-akamacaro bhavati.
"The universal is also the Atman in all things. It is the essential subject of everything. So, that which is cosmically present as the total object is also the total subject. It is the subject and object at one stroke, in a universal sense. This is what I mean by Bhuma. Here only is happiness, nowhere else. What else can be said? Whatever is required, all that has been said. O Narada, what more can I tell you? One who has such realisation or knowledge as this that I have mentioned to you just now—one who can see things in this manner, think in this manner, or understand in this manner as I have expounded just now—such a person is the most happy person conceivable. Such a person is delighted within his own Self, such a person plays with his own Self, such a person enjoys his own Self, such a person is rooted in the bliss of his own Self."
Tasya ha va etasyaivam pasyatah, evam manvanasya, evam vijanata atmatah pranah, atmata asa, atmatah smarah, atmata akasah, atmatas-tejah, atmata apah, atmata avirbhava-tirobhavau atmato'nnam atmato balam, atmato vijnanam, atmato dhyanam, atmatas-cittam, atmatah samkalpah, atmato manah, atmato vak, atmato nama, atmato mantrah, atmatah karmani, atmata evedam sarvam iti.
To such a blessed one everything comes, rises from his own Self. He need not go hither and thither in search of things, because he has this knowledge. He does not have to go to things, but things go to him. The ocean does not go to the river, the river goes to the ocean. Whoever is endowed with this great experience, this knowledge, the possession of this wisdom, for such a person everything that has been mentioned in the gradation of the categories earlier, right from 'name' onwards up to the point we are discussing now, arises automatically from his own Self, because the supreme cause contains within itself everything else mentioned as its own effects. All these worlds, space, time and the five elements, all created beings, everything that we have been studying up to this time in the various stages of development of thought—all this need not be approached separately or individually for satisfaction. They all come simultaneously rising from his own Self, the true Self, the Bhuma, because that Self being all, contains all, and therefore, all things come to that person who ceases to be an individual person any more. He is only a lodgment, apparently looking like a person in this world.
He is a Jivanmukta, as they call him.
He is really a repository of the absoluteness that he has realised. Everything comes to him, everything flows from his own being, because he himself is the all.
Tad-esa slokah: na pasyo mrtyum pasyati na rogam nota duhkhatam; sarvam ha pasyah pasyati sarvam apnoti sarvasah; iti.sa ekadha bhavati, tridha bhavati, pancadha saptadha navadha caiva punas-caikadasah smrtah, satam ca dasa caikas-ca sahasrani ca vimsatih ahara-suddhau sattva-suddhih, sattva-suddhau dhruva smritih, smrtilambhe sarva-granthinam vipra-moksah; tasmai mrdita-kasayaya tamuasah pararm darsayati bhagavan sanatkumarah; tam skanda ity-acaksate, tam skanda ity-acaksate.
Sanat Kumara tells Narada --The chapter is here concluded. The Bhuma-Vidya has been expounded. One who has this realisation is free from every kind of affliction-physical, mental or otherwise. To him there is no death, no transmigration and no sorrow. No grief, no adhibhautika, adhyatmika, adhidaivika sorrow can afflict this person. Becoming all, this person sees the all. Having known this, he knows the all, because he is the all. Everything is attained at one stroke, not in succession as we hear of in this world. In every manner everything comes to him. Things come to us only in certain ways, not in every way. All things do not come to us at the same time. Certain things alone come to us, not all things. And even those certain things come to us at some times, not all times. And even at those times, they come not in every way but only in a certain manner. But in his case, everything comes at all times, in every way. This is the great result that follows from this realisation.
In every manner of manifestation, in every possible pattern of existence or being, things flow into this person, because this person is inclusive of every pattern of being, of every place of existence, of every realm conceivable. he becomes all—one, two, three, four, a thousandfold, a millionfold—whatever you can think of. All things are contained in this single experience
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||BHAGAWAD GITA, 4000 BC
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate
BG 6.22: Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.
‘SAT’ IS THE CAUSE OF THE ENTIRE CREATION
‘सदेव सोम्येदमग्र आसीद्’ – ‘Sadeva somyedagamagra ãseed’ – ‘Son, before creation there was sat – an eternally unchanging element which is above mãyã’ (Chãndogya Upanishad: 6/2/1, 5000 BC). It is from this sat that the entire creation has arisen.
सन्मूलाः सोम्येमाः सर्वाः प्रजाः सदायतनाः सत्प्रतिष्ठाः’ – ‘Sanmoolãhã somyemãhã sarvãhã prajãhã sadãyatanãhã satpratishthãhã’ – ‘Whatever creation can be seen, has all been created from that sat – Brahman and Parabrahman. Also, they are the cause of the sustenance and dissolution of creation’ (Chãndogya Upanishad: 6/8/4).
The Chandoga Upanishad emphatically declares: “Yo vai bhuma tat sukham.” You cannot have real happiness in this world! The real shanti, the peace which the mind is hankering after, is only in the Bhuma. Bhuma is unconditioned, beyond time, beyond space and causation. Bhuma is freedom, freedom from the trammels of flesh, freedom from the tricks of Maya, freedom from the plays of delusion. Bhuma is perfection, beyond all limitations. Bhuma is Infinite Fullness. Bhuma is Brahman, the Eternal Absolute! You will have to remember all this constantly. You will have to write this and read this, talk of this and preach this, meditate on this and live in this, understand this and realize this! “Yo vai bhuma tat sukham!”
‘तत्त्वमसि’ – ‘Tattvamasi’ – ‘They are even the ãtmã of your ãtmã. Hence, you are also pervaded, controlled and supported by them’ (Chãndogya Upanishad: 6/8/7).
The human soul is a part of brahman the field , albeit at a lower frequency.. This is why Hindus do Namaste even to an enemy he is about to kill.
SANNYASA ( RENUNCIATION) IS NOT A DOING; IT IS NOT SOMETHING TO BE DONE, IT JUST HAPPENS. IT IS A NATURAL RESULT OF KNOWING.
RENUNCIATION AS SUCH IS A MISNOMER, BECAUSE WE GAIN FAR FAR MORE THAN WHAT WE DROP.
THE REALITY IS THAT WE DROP ONLY OUR BONDAGE, BUT WE GAIN LIBERATION; WE FORSAKE ONLY DEATH BUT ATTAIN IMMORTALITY; WE LEAVE ONLY DARKNESS BUT ATTAIN THE LIGHT– ETERNAL AND INFINITE.
SANATANA DHARMA ADVOCATED THE SANNYASA STAGE.. WITHOUT RENUNCIATION AND DETACHMENT, ONE CAN NEVER SEE THE WORLD OBJECTIVELY OR SUBJECTIVELEY AS IT IS.
ONLY WHEN FREED OF SELF-IDENTIFICATION, PERSONAL DESIRES AND AMBITIONS, CAN THE MYSTERY OF LIFE BEGIN TO BE UNRAVELLED, SO THAT ONE BEGINS TO PERCEIVE THE UNDERLYING REALITY HIDDEN BENEATH THE APPEARANCES OF THE WORLD. ONLY THIS KNOWLEDGE, AND NOTHING ELSE, CAN BRING YOU PEACE OF MIND AND BLISS.
IT IS THE QUEST OF A SANNYASI TO ATTAIN PERFECT RENUNCIATION AND DETACHMENT, FOR THAT IS THE STATE OF COMPLETE EGOLESS-NESS, THE HIGHEST STATE OF CONSCIOUSNESS.
SANNYASA IS THE ACT OF LEAVING BEHIND THE OBJECTS AND HABITS WHICH BIND THE INDIVIDUAL TO A PATTERN OF LIFE IN WHICH THE CONSCIOUSNESS CANNOT BE LIBERATED AND HIGHER LEVELS OF AWARENESS CANNOT BE DEVELOPED AND SUSTAINED.
DETACHMENT IS ESSENTIALLY AN INNER ATTITUDE. IT IS THE BREAKING OF THE BONDAGE OF THE MIND TO POSSESSIONS, PEOPLE AND PROPERTY. RENUNCIATION AND DETACHMENT CANNOT REALLY BE CONSIDERED SEPARATELY, BECAUSE THEY CANNOT EXIST INDEPENDENTLY FROM EACH OTHER. THEY ARE LIKE THE TWO SIDES OF ONE COIN.
RENUNCIATION IS THE OUTER ACTION WHILE DETACHMENT IS THE INNER ATTITUDE WHICH ACCOMPANIES IT. THEY GROW HAND IN HAND ALL THROUGHOUT SANNYAS LIFE.
ONE WHO LIVES ACCORDING TO THESE TWO PRINCIPLES , IS CALLED A SANNYASI
THE IDEAL OF SANNYAS IS THE PERFECT ABANDONMENT OF ONE'S MATERIAL, EMOTIONAL AND INTELLECTUAL ATTACHMENTS
A SANNYASI CAN WITNESS LIFE CLEARLY AND TO ENHANCE AWARENESS AND UNDERSTANDING
IT IS NEVER THE OBJECT ITSELF WHICH HAS TO BE RENOUNCED, BUT THE OWNERSHIP, THE ATTACHMENT TO IT. ONLY WHEN THE RELATIONSHIP BETWEEN THE OWNER AND THE OBJECT IS PERCEIVED VERY CLEARLY DOES FREEDOM FROM THE ILLUSION OF THE OBJECT ARISE.
THERE IS NOTHING TO RENOUNCE IN LIFE BEYOND OUR ATTACHMENTS AND OUR BASIC INSTINCTS. THE SANNYASIN SACRIFICES HIS LOWER SELF, HIS PRIMAL MOOLADHARA CHAKRA ROOTED INSTINCTIVE LIFE, FOR THE SAKE OF A HIGHER LIFE.
THE VEIL OF MAYA CANNOT BE LIFTED WHILE ONE IS STILL PERSONALLY INVOLVED IN WORLDLY LIFE. THE SECRET OF RENUNCIATION IS TO HAVE NOTHING AND WANT NOTHING. THIS IS TOTAL FREEDOM.. YOU HAVE NOTHING TO LOSE..
RENUNCIATION OF ONE'S FAMILY AND MATERIAL LIFE IS NOT ENOUGH. WHAT IS REQUIRED IS RENUNCIATION OF EGOISM, SMALL-MINDEDNESS AND ALL THE NEGATIVE QUALITIES THAT STAND IN THE WAY OF SPIRITUAL EVOLUTION.
RENUNCIATION MAKES ONE FEARLESS AND HAPPY. THE WEALTH OF THE WHOLE WORLD BELONGS TO ONE WHO HAS RENOUNCED ALL SELFISH MOTIVATION.. A SANNYASI LIVES OFF THE LAND..
FOR HIM THERE IS NO SUCH THING AS A STRANGER, AND THE WHOLE WORLD IS HIS HOME. NO ONE CAN IMITATE THE BLISSFUL SMILE OF A SANNYASIN.
ALTHOUGH THE SANNYASIN LIVES IN THIS WORLD WITHOUT ATTACHMENTS, HE NEVER ACTS CARELESSLY OR IRRESPONSIBLY. RESPONSIBILITY MEANS 'THE ABILITY TO RESPOND'.
SOMEBODY CALLED ME UP AND ASKED..
CAN A SANNYASI ( OVER THE AGE OF 75 ) WHO HAS DONNED THE SAFFROM ROBES DO A VEDIC YAGNA?
ALL CUSTOMS OF SANATANA DHARMA HAS BEEN SCUTTLED BY JEW ROTHSCHILDs FAKE MUTTS.
IN AS MUCH AS NORTH INDIANS MARRY AT NIGHT ..
TO DO A YAGNA A HINDU HAS TO BE ATTACHED TO HIS WIFE.. A WIDOWER CANNOT DO A YAGNA.. THE CONCEPT OF DIVORCE DID NOT EXIST IN ANCIENT INDIA..
THIS WEEDS OUT MALE STUDENTS IN BRAHMACHARYA STAGE IN THE AGE OF BIRTH TO AGE 25 AND SANNYASIS IN THE AGE GROUP OF 75 TILL DEATH..
WOMEN CANNOT BECOME SANNYASIS.
WOMEN CANNOT DO A VEDIC YAGNA..
THE SANNYASI ( PURUSHA ) DOES HIS LAST AGNIHOTRA ( IF HIS WIFE SHAKTI/ PRAKRITI IS STILL ALIVE) JUST BEFORE HE DONS THE SAFFRON ROBES. AFTER THAT HE CANNOT LIGHT A YAGNA FIRE TILL DEATH.
na vai apatnIkasya hastAt deva balim grhanti - Sat. Brah. 188.8.131.52
Even for the agnihotra sacrifices, it is mandatory to have a wife else it cannot be performed.
No YAGNA can be performed unless the male and female principle support each other.
Even Shiva is just a non-entity without Shakti, then who are these SANNYASI ascetics? They are just half-beings.
Yajna literally means "sacrifice” And refers in Hinduism to any ritual done in front of a eternal sacred fire, accompanied by sankrit mantras..
ghee is sacrificed into the fire .. there is no concept of “blood sacrifice “ in sanatana dharma.
No dance can be done inside the temple.. makers of Ayodhya temple be warned.
In guruvayur temple, there is a dance hall ( only for arangetram ) outside the temple.
Arangetram is the debut on-stage performance of a former student of Indian classical dance and music. This first performance follows more than eight years of training.
Many Indian classical dance forms perform an arangettam once the time has come for a disciple. .
Experts watch .. if the dance in front of the Vishnu idol ( sometime Nataraja –Shiva idol or Ganapati idol ) is not upto the mark, the girl and her guru ( arangathu velangeela ) can be banned for life..
In Sanskrit and Malayalam, Arangu means stage and Ettam means rising or climbing.
Now in Kerala , the church has hijacked Indian classical dance and they dance in front of Jesus on the cross.
A Jewess bitch named Leela Samson was made the chairperson of Kalakshetra by Italian Maino Jewess Sonia Gandhi to destroy ancient hindu culture.. she was the dance tutor of Priyanka Vadra.
Jewess Bitch Leela Samson threw away the idols of Nataraja / Ganesha and removed the logo of Ganapati from the dance certificate quoting superstition ..
Jewess bitch Leela Samson's appointment as chairperson of the Censor Board by the Italian Maino jewess causes nudity, homosexuality and adultery being injected into Indian cinema
Jewess bitch Leela Samson passed the 2014 Aamir Khan-starrer movie PK without any cuts, even after two board members resigned after it was granted certification, due to content allegedly designed to ridicule Hindu religious philosophy and hurt Hindu sentiments.
Jewess bitch Leela Samson converted Kerala Kathakali into Shakespeare’s plays like Macbeth. She corrupted all the classical movements and made it Bollywood style. ..
Jewess bitch Leela Samson protected Islam and Christianity, but went hammer and tongs against Hindusim. She bent over backwards to make censor cuts to appease Muslim and Christians and even atheist commies .
In December 2019, Central Bureau of Investigation filed a case of corruption and criminal breach of trust against Jewess Samson and three other Kalakshetra colleagues for financial irregularities.
Wikipedia has written a good account of this chudiyal lookin' and behavin' woman.
Above : The THIN LIPPED beauty ( you can grate a coconut on her upper lip -GRATE-GRATE -- shows how much we value blue veins on legs and pale white complexion.
BELOW: EVER HEARD OF PLASTIC ?
WHEN JEWESS BITCH LEELA SANSON WAS ASKED WHY SHE THREW AWAY THE GANESHA IDOL TO WHICH STUDENTS PRAYED EVERY DAY.. SHE LIED “ I SAW A DOG PISSING ON THE IDOL”
Shiva Purana Kailasha Samhita chapter 13 deals about the method of renunciation. Relevant verses from that chapter are as:--
प्राच्यां दिश्यप उद्धृत्य प्रक्षिपेदंजलिं ततः ।
शिखा यज्ञोपवितं च यत्रोत्पाट्य च पाणिना ।।
गृहित्वा प्रणवं भूश्च समुद्रं गच्छ संवदेत् ।
वह्निजायां समुच्चार्य सोदकांजलिना ततः ।।
अप्सु हूयादथ प्रेषैरभिमंत्र्य त्रिधा त्वपः ।
प्राश्य तीरे समागत्य भूमौ वस्त्रादिकं त्यजेत् ।।
(Shiva Purana Kailash Samhita chapter 13)
Then filling the hand cups with water it should be released to the east. Then he should remove the tuft and yajnopawita, from his hands, should recite the mantras, holding the water in his palm thus : “vahni jayam svaha" Then he should speak out “om bhuh samudram svaha ’ Reciting the aforesaid “Praisa mantras should drop the yajnopavita and the Sikha in the water. Then performing the acamana (sipping water) should remove his clothes and drop them on the ground.
कर्मारम्भात्पूरवमेव गृहित्वा गोमयं शुभम् ।
स्थूलामलकमात्रेण कृत्वा पिण्डान्वशोषयेत् ।।
सोरैस्तु किरणैरेव होमारम्भाग्निमध्यगान् ।
निक्षिप्य होमसम्पूर्तौ भस्म संगृह्य गोपयत् ।।
ततो गुरुः समादाय विरजानलजं सितम् ।
भस्म तेनैव तं शिष्यमग्निरित्यादिभिः क्रमात् ।।
मन्त्रैरंगानि संस्पृश्य मूर्द्धादिचरणान्ततः ।
ईशानाद्यैः पञ्चमन्त्रैः शिर आरभ्य सर्वत ।।
समुद्धृत्य विधानेन त्रिपुण्ड्रं धारयेत्ततः ।
त्रियायुषैस्त्र्यम्बकैश्च मूर्ध्न आरभ्य च क्रमात् ।
(Shiva Purana Kailasha Samhita chapter 13)
Before the start of work, he should collect the cow-dung and prepare bells of the size of the big myrobalam and dry them up. When the long balls are dried up with the sun rays, he should place then over the fire of the homa. After the homa is over, he should collect the ashes and keep them carefully. Then the preceptor, take the ashes which are made from the Viraja fire should sanctify reciting the mantra Agniriti bhasma. Repeating the mantra Agniriti bhasma he should apply the sacred ashes over the body of the disciple from head to foot. Repeating the five mantras Ishana, Tryayusa, Tryambakam, he should apply the Tripundra marks too beginning with head.
Jew Rothschild created the fake Dattatreya . He is touted as the father of all sannyasis.
Dattatreya’s Avadhuta Gita was cooked up by Jew Rothschild.. Avadhuta Gita is considered as the most important texts of the fake Nath yogi tradition of hinduism
The fake "Nath " tradition was created by Jew Rothschild.
Yogi Adityanath is the current king pin of Rothchild created fake "Nath " mutt in gorakhpur.
nath school was created by jew rothschild specifically to indulge in politics and divide and rule. ( which is banned in Sanatana Dharma )..
SAFFRON CLAD SANNYASIS CANNOT RULE
Gita press of Gorakhpur published all fake poison injected scriptures of Hinduism . they published the "Hanuman Chalisa " for Devadasi whores who gave free sex to white British troops
As soon as Modi arrived in Ayodhya he and Yogi Adityanath ran skippety skip to the Hanuman temple ( built by Jew Rothschild ) to pray.
Jew rothschild converted Dattatreya as an avatar of shiva.
Shiva has no avatars. only Vishnu has avatars.
Rothschild even did propaganda that Guru Gobind Singh wrote Dasam Granth in which he says that Dattatreya was an incarnation of Rudra ( Shiva ).
When you know the truth about who wrote the Guru Granth Sahib you will know the immoral deeds of Rothschild.
Today the internet is full of fake stories about Aghoris who eat dead bodies in the graveyard piping hot.
So rishi Atri gets a son named Dattatreya -- all bull.
This is the trash you get in Wikipedia.
QUOTE-- the Markandeya Purana reports that Dattatreya, to free himself of all attachments, dove into a lake where he stayed for many years. By doing so, he also hoped to evade an assembly of munis who remained on the banks of the lake awaiting his return. Datta emerged from the water naked in the company of a beautiful woman. the text relates that he made love with her (maithuna), drank liquor, and enjoyed singing and music. UNQUOTE
You will also get nonsense like-
“goddesses saraswathi, lakshmi and parvati wanted to test the chastity of anasuya, who was reputed to be the epitome of chastity. So, they sent their husbands brahma, vishnu and siva, who asked Anasuya to serve them food in her nude form” ( i wonder of she was allowed to wear her sanitary napkin ) .
Such is the poison injected by the white invader..
Aghor tradition believes that Jagadguru Dattatreya propounded the tradition of Aghor.
The word Aghor literally means “that which is not difficult or terrible.” There are a number of Dattatreya temples in Maharastra built by Chitpavan Jew agents of Jew Rothschild..
Theoretically these people don’t attach themselves to anything mortal—that does not mean they eat corpses..
No body knows Shirdi Saibaba's religion and his cast and creed.. many of hindu devotees claim that he is the incarnation of lord Dattatreya.
Sufi saint Baba Budan (also called guru Dattatreya), is revered by both muslims and hindus. There are several Muslim sufis who are revered by their Hindu followers as forms or incarnations of Dattatreya.
Guru nanak went to mecca, he was not killed. Burly guards holding huge swords checked his circumcision. hindus don’t circumcise…
When guru nanak died both Hindus and Muslims fought over his dead body. Guru Nanak was a Peshawari Jew Khatri with a Hindu name .. Jews circumcise .
Sufi legend has it, that the slogan or elating cry for the supreme being Alakh means a-lakhshana was first coined by rishi Dattatreya.
Rothschild gave bull that lord Parashurama was a disciple of maharishi Dattatreya.
The tripura-rahasya refers to the disciple Parasurama finding Dattatreya meditating on Gandhamadana mountain.
No body knows Rothschild created god Shirdi Saibaba's religion and his cast and creed.. many of Hindu devotees like to believe that he is the incarnation of lord Dattatreya.
so we have people in India blindly believing that " Brahma, Vishnu and Shiva, were asked by their wives to eat food served by Dattatreya's nude mother "
The Nath sampradaya was started by Jew Rothschild.
Rothschild made a guru for them named Dattatreya, a veritable 3 in 1 .
Dattatreya was touted by the white invader as the most powerful hindu god -- more powerful than shiva/ brahma and vishnu combined -- the avatar of Brahma, Vishnu and hiva all in one and born as the son of Rishi Atri and Anusuya mata.
Then the white invader reduced shiva to be a corpse eater and converted Dattatreya to be the guru of the aghoris..
As per the white invaders encyclopedias jagadguru Dattatrya was the first aghori-- a lot of Hindus became self loathing and converted to other religions and cults .
Rothschild created the fake Ramdas who got a darshan of Dattatreya.
The Chitpavan jews nay brahmins like Tilak , Hedgewar, Ranade , Gokhale did propaganda for Ramdas and the Rothschild created god Khandoba / Vittala / Vitobha / Panduranga.
Rothschild used Ramdas propaganda to build Hanuman temples all over india . The Hanuman Chalisa gave solace to the desperate devadasi whores .
Rothschild created imaginary conversations between Ramdas and guru Hargobind.
Rothschild created 12 sects and 12 sub sects for the Nath sampradaya
Rothschild created the fake story of Matsyendranath.
Our man Matsyendranath was swallowed by a fish and while inside the fish overheard the teachings given by Shiva to his wife Parvati. TEE HEEEEEEEEE
hiva was conducting this lectures underwater - TEEE HEEEEEEE ( poison injected )
koi sunnna nahi maangtha hai na?
Our man matsyendranath overheard Shiva’s hush hush whispers underwater to his wife Parvati.
Then our man Matsyendranath founded the Nath sampradaya and became the first of the 9 Nath ( Navnath ) sampradaya gurus . TEEEE HEEEEEE
Now we have a Nath sect man jew Mumtaz Ali , sorry M , who walked all over India. Modi gave him a Padma award.. Do a DNA test and you will know who this Pashtun Khan from Kerala is.
Rothschild created Lingayath sect do not cremate their dead .
Rothschild used the Lingayaths to create the Navnath sampradaya.
The present mahant or chief priest of Nath sampradaya is BJP man Yogi Adityanath.
This FAKE mutt caused the Gorakhpur riots in January 2007 when there were no riots here even after the demolition of the Babri Masjid.
This gorakhnath mutt has always been dabbling in politics though Hindu acharyas are not allowed as per our religion.
Rothschild's fake Gorakhnath mutt's mahant Digijay Nath was enrolled in Indian National Congress , to drive fissures into Hindusim and a wedge between Hindus and Muslims who were existing in harmony.
Rothschild used crypto jew Ali Jauhar brothers to inflame the other side.
Brahma Sutra of Vyasa (Badarayana), mentions -- that upon liberation the soul (jiva) attains nondifference from Brahman (IV.4.4); that it gains the attributes of Brahman (IV.4.5);
The Brahma Sutras consists of 555 aphoristic verses (sutras) in four chapters. Jew Rothchild dated the brahmasutra as 450 ad.. this is bullshit as Danava sage Vyasa wrote the Brahmasutra and Mahabharata 6000 year ago..
HOW DID I CATCH ROTHSCHILD WITH HIS KOSHER PANTS DOWN?
BEAUSE THE TEXT MENTIONS PIG EATING PALI SPEAKING BUDDHA WHO NEVER EXISTED
Badarayana is not the guru of Jaimini . Badarayana never quotes his pupil Jaimini. This poison injection was done by Jew Rothschild to make the Brahmasutras a recent text..
Jaimini is most known for his great treatise Purva Mimamsa Sutras, also called Karma-mimamsa (“Study of Ritual Action”), a system that investigates the rituals in the Vedic text. This text is totally poison injected.
Hinduism is a religion, but also a way of life and a philosophy. The white invader cooked up BULL that among the various schools of Hindu philosophy, Samkhya, Yoga and Mimamsa while not rejecting either the Vedas or the Brahman , typically reject a creator God. This is nonsense.
The FAKE Mimamsa school created and back dated by Jew Rothschild argued that the Vedas were written down by recently mortals born after Jesus Christ died ( Jesus Christ was cooked up in 325 AD ) and NOT picked off by seers from aakshik records 400 centuries ago.
Rothschild historians wrote that Hindu atheists accept Hinduism more as a "way of life" than a religion. This is nonsense as there can be NO Sanatana Dharma without Brahman the creator GOD.
The white invader LIED using his FAKE mutts that technically , in Hindu philosophy the term Āstika refers only to acceptance of authority of Vedas, not belief in the existence of God. This is a immoral LIE.
The white invader LIED when he equated Āstika is sometimes translated as "theist" and Nāstika as "atheist", assuming the rejection of Vedas to be synonymous to the rejection of God.
Jew Rothschild used Vivekananda to push it further .
Vivekananda wrote "As certain religions of the world say that a man who does not believe in a Personal God outside of himself is an atheist, so the Vedanta says, a man who does not believe in himself is an atheist. Not believing in the glory of our own soul is what the Vedanta calls atheism”
The Rig Veda, the oldest of the Vedas, endorses creator GOD. The white invader wrote that Nsadiya Sukta does NOT accept a creator God. This is because the white mind is petty and shallow.
To buttress their point , the quote a verse in Nasadiya Sukta (Creation Hymn) in the tenth chapter of the Rig Veda for which lot of white Indopiles wrote the meaning ( VERSE NO 6 ).
Whence was it produced? Whence is this creation?
The gods came afterwards, with the creation of this universe.
THE ABOVE IS NOT THE MEANING AT ALL. THIS IS WHAT HAPPENS WHEN YOU DO NOT HAVE BRAINS.
These hymns take us to the loftiest heights of philosophy at a time when the rest of the world were doing GRUNT GRUNT for language . It is doubtful whether the human mind will ever surpass these heights.
The white invader wrote: “The Brihadaranyaka, Isha, Mundaka (in which Brahman is everything and "no-thing") and especially the Chandogya Upanishads have also been interpreted as atheistic because of their stress on the subjective self” . This is nonsense .
Mimamsa was a realistic, pluralistic school of philosophy which was concerned with the exegesis of the Vedas. The core text of the school was the Purva Mimamsa Sutras of fake Jaimini .
Fake Mimamsa philosophers believed that the revelation of the Vedas was sacred, authorless (apaurusheyatva) and infallible, and that it was essential to preserve the sanctity of the Vedic ritual to maintain dharma (cosmic order).
“As a consequence of the belief in sanctity of the ritual, Mimamsas rejected the notion of God in any form. Later commentators of the Mimamsa sutras such as Prabhākara (c. 7th century CE) advanced arguments against the existence of God.The early Mimamsa not only did not accept God but said that human action itself was enough to create the necessary circumstances for the enjoyment of its fruits.” This is POISON INJECTED.
Prabhakara , Kumaril Bhatta and Salikanatha of the Mimaṃsa tradition never existed. They are FAKE backdated creations.
The white historian wrote that Sankhya philosophy is atheistic. This is NONSENSE. Bhagaa Gita expounds Sankhya philosopy
The earliest surviving authoritative text on classical Sankhya philosophy is the Sankhyakarika (c. 350–450 CE) of Isvarakrishna. The Sankhyakarika has NOT been understood by the white man.
The Sankhyakarika is NOT silent on the existence of GOD.
The Sankhya Sutra (14th c. CE) and its commentaries which explicitly attempt to disprove god's existence through reasoned argument is POISON INJECTED.
The Charvaka , a materialistic and atheistic school of Indian philosophy, is FAKE . This philosophy rejects karma/ moksha/ re-birth theory which is the bed rock of Sanatana Dharma.
Amish Tripathi who denigrated Lord Shiva said that he supports Carvaka philosophy, which was created and backdated by Jew Rothschild.
The CHOOTS say that Nasadiya Sukta is about Atheism QUOTE The gods came afterwards, with the creation of this universe--UNQUOTE .
This is exactly why Capt Ajit Vadakayil wrote a post on Nasadiya Sukta. I do understand that even Vivekananda got fooled .
I HAVE WRITTEN CLEARLY THAT THE WHILE MAN IS INCAPABLE OF TRANSLATING THE NASADIYA SUKTA.
Sheldon Pollock blames Hindus for teaching Nazism to the Germans. – to be more exact , ‘high Brahminism’ as represented by the Mimamsa school—which led to the ‘legitimation of genocide’.
Bastard Sheldon Pollock , cultivated by Kaaniya Murthy, has NO idea what Mimasa is all about.
Mimamsa has been POISON INJECTED by the white invader. This word relates to noble and gracious Hindu DHARMA deriving from our priceless Vedas.
Like SHUKLA YAJURVEDA ( with white idols for North Indians ) and KRISHNA YAJURVEDA ( with black idols for south Indians ) we do know what UTTARA MIMANSA Vedanta and PURVA MIMAMSA anti-vedanta ( creation of the white invader ) is all about.
The white invader POISON INJECTED and back dated Mimamsa says that Vedas could not have been downloaded by SEERS but were written my mortals.
They wrote that Mimamsa , written by Rishi Jamini was a realistic school of philosophy which was highly critical of Vedas , rather an exegesis of the Vedas.
Sorry, till the white invader came to India ,we never heard of Rishi Jamini of 200 BC.
Maharishi Jaimini the disciples of Maharishi Vyasa, the author of Mahabharata ( 4000 BC ) , existed thousands of years earlier .
All the rishis died before the birth of Adi Shankaracharya 4000 years ago—who was the last of the MAHARISHIS . We do NOT consider Rothschild created Karve ( who ran a young widow whore house for white officers ) as a Maharishi.
The FAKE Jaimini, in his Mimamsa Sutra, teaches the Rothschild ATHEIST philosophy - that material existence is endless, that there is no liberation.
This is blasphemy and strikes at the roots of Hinduism and MOKSHA concept.
Some of the POISON INJECTED chapters of Purva Mimamsa Sutras deal with ANIMAL SACRIFICES.
SORRY MR POLLOCK THERS IS NO ANIMAL SACRIFICE PERMITTED BY SANATANA DHARMA.
Third chapter- the duties of the sacrifices
Fourth chapter- Gambling during rajasuya sacrifice are explained.
Fifth chapter - different parts of sacrifice etc.
Sixth chapter- persons qualified to conduct sacrifices, their obligations, materials used in sacrifices etc.
Mimamsas rejected the notion of God in any form.
WE HINDUS KICK ROTHSCHILD CREATED MIMAMSA .
MIMAMSA MY ASS !
Atheist Amartya Sen, with a Rothschild wife , in an interview with Pranab Bardhan for the California Magazine published in the July–August 2006 edition by the University of California, Berkeley spAke:--
QUOTE : In some ways people had got used to the idea that India was spiritual and religion-oriented. That gave a leg up to the religious interpretation of India, despite the fact that Sanskrit had a larger atheistic literature than what exists in any other classical language. Madhava Acharya, the remarkable 14th century philosopher, wrote this rather great book called Sarvadarshansamgraha, which discussed all the religious schools of thought within the Hindu structure. The first chapter is "Atheism" – a very strong presentation of the argument in favor of atheism and materialism UNQUOTE .
This is why I wrote a post on Madhavacharya – WE Indians care two hoots for Amartya Sen—and he is NOT qualified to talk about Hinduism or ancient India—suggest he sticks to Rothschild economics .
Markandey Katju, Chairman of the Press Council of India and former CJI of the Supreme Court of India, spAke that eight out of the nine systems of Hindu Philosophy are atheistic, as they do not have a place for God in them. Only one of the nine systems, Uttara Mimansa, which is also called Vedanta, has a place for God in it.
Oh yeah ?
Capt Ajit Vadakayil says that judges go NO further than their court rooms.
Katju is the one who said that we Indians are immigrants—and the tribals are the actual Indians TEE HEEEE ! Sorry DNA tests say something else .
Every body must know that Chitpavan Jew –nay—Brahmin Vinayak Damodar Savarkar, the president of Hindu Mahasabha, described himself as a Hindu atheist – at the time of the PLEA BARGAIN with the white invader !
HINDUSIM IS UNDER ATTACK— IT WONT WORK !!
Sutras or pithy APHORISMS were meant to assist the memory of the student who had gone through long discussions with his guru, as memory aids or clues and maximum thoughts were compressed in a few words which were unambiguous, giving the essence of the arguments on the topic..
When I gave extempore speeches in school, I hurriedly wrote such sutras on a piece of paper. I bagged all prizes..
Each sutra is any short rule, like a theorem distilled into few words or syllables. The Sanskrit/ Malayalam word Sūtra means "string"..
A sūtra is a condensed rule which succinctly states the message.. 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"
BELOW: IN ANCIENT INDIA PEOPLE LIVED LONG BECAUSE OF THE MIRACLE OF SANNYASA. THIS MAN IS NOW 125 YEARS OLD..
As soon as the Sannyasin sits in meditation, he sinks into a transcendental consciousness - a consciousness, where there is no past, no thoughts of the future. He sinks into a perpetual now, like in deep-sleep state.
In deep sleep there is not though of past or future. It is an immediate now. This state is called transcendental consciousness, because it is beyond thoughts, beyond the space-time universe, beyond every kind of finite experience, finite phenomena.
Its properties are described as empty, devoid of objects, yet wakeful, alert and conscious of self. although wide awake, mental activity ceases as normal thought is transcended.
Where normally the object of experience is not the same as that which is experiencing (in other words, the subject), here subject and object are the same Transcendental Consciousness is said to take place in a fourth major state of consciousness.
This profound state of inner peace is known in Sanskrit as samadhi ("unwavering mind"), or simply turiya ("the fourth”). during this experience, hidden reserves in the brain are mobilized, enlivening brain functioning over a wide area.
Ordinarily, during the waking state of consciousness, EEG patterns are scattered, disorderly, and rapidly changing. As the mind settles to Transcendental Consciousness, by contrast, brain waves tend to become rhythmic and orderly, and to move synchronously over large areas in the frontal regions of the brain , extending eventually toward the posterior regions as well.
Transcendental Consciousness enlivens and coordinates brain activity over a wide area—stimulating “total brain functioning.”
Transcendental Consciousness is characterized by (1) a uniquely deep state of physiological rest and relaxation, and (2) the enlivenment and integration of large areas of the cortex (featuring significantly increased alpha power and long-range coherence). This physiological signature is unique to this fourth state of consciousness, and never appears in waking, sleeping or dreaming.
There are two types but the one we practice most is Vikalpa Samadhi, like in meditation we hold on to a set of ideas to get back to the consciousness. It could be a verse or an image or a mantra.
In nirvikalpa Samadhi there are no set images. All of those images are dissolved. The spirit within rises and there are no waves, only the ocean.
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20|| ( Bhagawad Gita 6.20 , 4000 BC)
yatroparamate chittaṁ niruddhaṁ yoga-sevayā
yatra chaivātmanātmānaṁ paśhyann ātmani tuṣhyati
BG 6.20: When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the inner joy.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्त्वत: || 21|| ( Bhagawad Gita 6.21 , 4000 BC)
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na chaivāyaṁ sthitaśh chalati tattvataḥ
BG 6.21: In that joyous state of Yog, called samādhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22|| ( Bhagawad Gita 6.22 , 4000 BC)
yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ
yasmin sthito na duḥkhena guruṇāpi vichālyate
BG 6.22: Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.
तं विद्याद् दु:खसंयोगवियोगं योगसञ्ज्ञितम् |
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा || 23|| ( Bhagawad Gita 6.23 , 4000 BC)
taṁ vidyād duḥkha-sanyoga-viyogaṁ yogasaṅjñitam
sa niśhchayena yoktavyo yogo ’nirviṇṇa-chetasā
BG 6.23: That state of severance from union with misery is known as Yog. This Yog should be resolutely practiced with determination free from pessimism.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: |
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: || 24||
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया |
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् || 25||
saṅkalpa-prabhavān kāmāns tyaktvā sarvān aśheṣhataḥ
manasaivendriya-grāmaṁ viniyamya samantataḥ
śhanaiḥ śhanair uparamed buddhyā dhṛiti-gṛihītayā
ātma-sansthaṁ manaḥ kṛitvā na kiñchid api chintayet
BG 6.24-25: Completely renouncing all desires arising from thoughts of the world, one should restrain the senses from all sides with the mind. Slowly and steadily, with conviction in the intellect, the mind will become fixed in God alone, and will think of nothing else.
The goal of the meditator is attaining serene quietitude when his mind becomes completely restrained and gains an experience of the Self, not as an entity separate from himself but as his own true nature. This self discovery of the mind is nothing other than the process by which ego's identification with body, mind and intellect is replaced by the principle of Divine Consciousness. The experience of the self is an enduring state from which there is no return.
Krishna says that having gained this Infinite Bliss; no one can come to the worldly sorrows and feel the urge to go after the worldly objects and pursuits. The Yogi who attained the state of Supreme Truth will consider no other gain as equal to it and worth comparable.
Thus Krishna defines Yoga as a state of “DISUNION FROM EVERY UNION WITH PAIN”.
The term yoga means contact. Man is always in contact with finite worldly objects through the instruments of body, mind and intellect and gets finite joy only. When this temporary joy ends on account of the cessation of the instrumentality of the senses, sorrow begins. Therefore it is said that life through these matter instruments is called the life of union-with-pain.
Detachment from this union is the process in which we disassociate ourselves from the fields of objects and their experiences. As mind cannot exist without any attachment, once it is detached from the unreal and pain giving world of objects, it has to get itself attached to the Real and Permanent Bliss, which is called meditation. In deep meditation, the senses do not function; they are resolved into their cause i.e. the mind. And when the mind becomes steady and cognition alone functions, then the indescribable Self is realized.
Thus Yoga is nothing but a man's renunciation of contacts with sorrows and turning towards Bliss which is his real nature. Krishna says that this Yoga is to be practiced with an eager and decisive mind. Success in meditation is possible only when it is carried out with firm conviction, perseverance and an un-despairing heart as the Yoga or connection with the Real can be gained only with Viyoga or disconnection from the Unreal. There should be no relaxation of effort even though there is no quick result and the practice appears difficult. If living among the finite objects with its limited joys is sorrow, then to get away from it all is to enter the realm of Bliss which is the Self. This is Yoga.
PATANJALIS YOGA IS CONCERNED WITH LIBERATION THROUGH MEDITATION. THE FIRST CHAPTER IS "SAMADHI PADA" A STATE OF EVENNESS WHERE ONE IS TOTAL AND CENTERED IN ONE SELF WITHOUT DISTRACTIONS. IN THIS CHAPTER THE YOGA, THE MODIFICATIONS OF THE MIND, "SAMADHI" AND THE CONCEPT OF "ISVARAH" GOD ARE EXPLAINED.
THE SECOND CHAPTER "SADHANA PADA" IS THE PRACTICE OF A YOGI. THE CHAPTER STARTS WITH A THE BASE CONDITIONS TO START YOGA " TAPAH SVAHDYAYA ISHVARPRANIDHANANI KRIYAYOGAH" AUSTERITY, SELFSTUDY AND SURRENDER OF THE EGO IS YOGA OF ACTION. PATANJALIS DEFINITION OF YOGA OF ACTION IS KRIYA YOGA.
THE THIRD CHAPTER, "VIBHUTI PADA" IS CONCERNED WITH YOGIC POWERS.
THE FOURTH CHAPTER " KAIVALYA PADA" IS THE LAST IN THE YOGA SUTRAS . THE DIFFERENCE BETWEEN THE MIND, CONSCIOUSNESS AND WITNESSING AND THE SOUL ARE EXPLAINED.
PATANJALI YOGA SUTRAS DECLARE THAT THE ROOT OF SORROW IN THE FORM OF REPEATED BIRTHS AND DEATHS LIES IN THE CONTACT BETWEEN THE SUBJECT AND THE OBJECT OR IN THE LIAISON DUE TO IGNORANCE BETWEEN THE SOUL AND THE OBJECTIVE WORLD. WITH THE TERMINATION OF THIS CONTACT, SORROWS AND SUFFERINGS ALSO COME TO AN END FOR ALL TIME.
SAMADHI (TOTAL AWARENESS AND EVENNESS "SAMA" OF ONES TRUE SELF WITHOUT CONFLICTS) RESTRAINING THE FLUCTUATIONS OF THE MIND IS THE GOAL ( SAMADHI ).
THE HINDU GOD IS THE SCALAR FIELD OF CONSCIOUSNESS
YOUR CONSCIOUSNESS IS POWERED BY YOUR SOUL. YOU CAN BE IN A COMA BUT AS LONG AS YOUR SOUL IS WITHIN YOU, YOU ARE CONSCIOUS..
THE SANNYASI ENTERS THE “SCHOOL OF CONSCIOUSNESS AT THE AGE OF 75 “..
HE IS IN SEARCH FOR “THE THEORY OF EVERYTHING”.. HE IS THE ULTIMATE SCIENTIST. TRYING TO DECIPHER THE SRI YANTRA WHICH HAS THE TOE INHERENT
BELOW: CHECK OUT 8.58 OF THE VIDEO BELOW--
Cogito, ergo sum, (Latin: “I think, therefore I am) is a dictum coined by the French philosopher René Descartes in his Discourse on Method ..
Vedanta deduces the thought from the thinker and not the thinker from the thought-- "I am, therefore I think."
YOUR BRAIN IF HEALTHY, IS A MEDICINE FACTORY , WHICH DISPENSES CORRECT DOSES OF CORRECT MEDICINE , DIVINELY TAILORED / BLENDED FOR YOU, WITHOUT SIDE EFFECTS..
A SANYASI DECELERATES AGING OF THE BRAIN.
YOU WILL NEVER SEE A FAT SANNYASI.
VIRGIN COCONUT OIL , FRESH TURMERIC, GOOD REM SLEEP , AND A SENSE OF GRATITUDE NOURISHES YOUR BRAIN.
When you meditate your brain goes from Beta 25 Hz to Alpha 12 Hz and then to Theta 7 Hz. Delta is the slowest of all 5 brain frequencies- others being , alpha, beta, theta and gamma . Your brain goes into the delta range of 1 to 3 Hz range during deep non REM dreamless sleep.
You also go to this range when you are knocked unconscious in a boxing bout, or if you are given anesthesia in the hospital. Masters of meditation and the ancient Indian rishis could go into this range easily ( Samadhi ) and still be conscious and aware .
During this delta range the brain is at the lowest frequency but at the highest amplitude.
Theta brain waves are associated with " subconscious mind " -- while delta is connected with " unconscious mind ".
Beginners of meditation can go only to alpha and theta.
The lesser ancient Vedic rishis took Soma , a potent drug stronger than LSD ( iridium nano colloids which breached the blood brain barrier ) to go into the delta range for terrific intuition .
Maharishis with 12 strand DNA and a king sized pineal gland did NOT need soma. They could tap into " universal knowledge " of akasha ( the mind beyond our own or the collective unconscious )
This inward journey disengages the consciousness from external objects.
Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.'
Four types of awareness develop through practice and detachment. Absorption of the consciousness, achieved through engrossment in conjecture, inference and analytical study; synthesis, consideration and discrimination; bliss ; and a state of pure being, make up samprajnata Samadhi. Vitarka is root cause analysis . Swadhyaya or contemplation by the self of the self helps shed ego. Samadhi is super conscious state - an eighth limb of Asthanga Yoga system of epistemology as the final destination. In Raja Yoga, nirvikalpa samadhi is a synonym for Asamprajnata Samadhi, the highest stage of samadhi. Nirvikalpa samādhi, absorption without self-consciousness, is a mergence of the mental activity (cittavṛtti) in the Self, to such a degree, or in such a way, that the distinction (vikalpa) of knower, act of knowing, and object known becomes dissolved — as waves vanish in water, and as foam vanishes into the sea. Without seeds or Samskaras -all the seeds or impressions are burnt by the fire of knowledge--all the Samskaras and Vasanas which bring on rebirths are totally freed up. All Vrittis or mental modifications that arise from the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated . . When you are in nirvikalpa samadhi, you see the universe as a tiny dot inside your vast heart. In nirvikalpa samadhi there is infinite bliss. Nirvikalpa Samadhi is the culmination of all practices that are Spiritual and is the perfect flowering of a Human Being .
1.18-- viramapratyayabhyasapoorvah sanskarashesho anyah
There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain.
Patanjali suggests another state of Samadhi experienced with the termination of all functions of the brain, leaving behind only the residual merits, or samskaras, of good practices. In this state one is liberated from passions, wants and appetites. The word used for this state is 'virama pratyaya'. In it, the sadhaka rests in a highly evolved state .. The moment one loses the feeling of 'I', one is in this state of virama pratyaya.. It is a state of suspended animation in the consciousness. Patanjali refers to this state as a different type of samadhi (anyah). It is not deliberate but natural. In deliberate or samprajnata samadhi, the intelligence dissolves, but the sense of self stays on. The samskaras of good practices remain and all other fluctuations terminate. This state becomes a plateau, from which the aspirer may climb further up the spiritual ladder. As it is only a passing state, one must take care that stagnation does not set in - it should not be taken as the ultimate. . Virama pratyaya is a perilous state. It may bind the sadhaka forever, or it may uplift him. Patanjali advises in that those who have reached virama pratyaya should not stop there, but should escalate their efforts with faith and courage, memory and contemplative awareness. This is the perfect superconscious Asamprajnata Samadhi, the state which gives us freedom. . Its method is to hold the mind as the object, and whenever through comes, to strike it down, allowing no thought to come into the mind, thus making it an entire vacuum. When we can really do this, in that moment we shall attain liberation. . When this state, Asamprajnata, super-consciousness, is reached, the Samadhi becomes seedless .Asamprajnata Samadhi brings Kaivalya (liberation )- the mind is perfectly steady. All Samskaras are fried up. There is perfect awareness. . There is Prajna or pure consciousness. This is the state like ocean without waves. . In Samprajnata Samadhi there is only a partial inhibition of mental functions. Asamprajnata Samadhi destroys the impressions of all antecedent mental functions, and even goes so far as to tide over even Prarabdha. A Yogi has no Prarabdha at all. The mind having no object to grasp, becomes as it were, non-existent. .
1.19— bhavapratyayo videhaprakritilayanam
In this state, one may experience bodilessness, or become merged in unitive consciousness
In this samadhi, which is balanced between labija and nirbija samadhi, the sadhaka is liberated from all fluctuations, but subliminal impressions, samskaras, bounce to life the moment he comes out of that state. Some evolved entities become absorbed in the elements of nature. Caught in the mesh of bodiless feeling, or unifying in nature, they forget to climb to the topmost rung of the spiritual ladder, and fail to reach nirbija samadhi. The sadhaka, having reached a state of isolation but not emancipation, must come out of it if he does not wish to lose the path of kaivalya. One whose soul moves without a body is a videhin.. Levitation is NOT about the human body floating up, but an out of body flight experience. This experience is the conquering of the principles or tattvas of nature - prakrtijaya. When an individual soul establishes permanent and constant union with Supreme Being, we say that he is enjoying the Turiya consciousness. Here the seeker reaches the absolute height of evolution. The soul now has the highest frequency of brahmAn, the mother field. Sleep is a natural condition of consciousness; samadhi is a super-conscious state. In deep sleep one is dead to world but Samadhi one has added dimension of being awakened to Brahman while being metaphorically dead to world. If deep sleep is undifferentiated darkness then Samadhi is undifferentiated illumination. In sleep, everything is inert, tamasic; in samadhi everything is luminous, untainted by the gunas.
. As the seer becomes more advanced, dwelling in the subsequent stage of Dhyana, consciousness of the act of meditation disappears, and only the consciousness of being/existing and the object of concentration register (in the mind). In the final stage of Samadhi, the ego-mind also dissolves, and the seer becomes one with the object
Yoga is the utilisation of the means to attain samadhi. Samadhi is profound meditation and total absorption. Samapatti is the equilibrised state of mind of the seer who, having attained samadhi, radiates his own pure state. Yoga and samadhi, in other words, can be looked upon as practices; samapatti stands for the state towards which they lead. When all the fluctuations of mind's sattvic, rajasic and tamasic nature reaches a culmination, mind quits to gather and convey information, and chitta is like the placid, clear water of a calm lake. It transforms itself to the level of the seer, and reflects its transparency without refraction. Like a transparent jewel, it becomes at once the knower, the instrument of knowing and the object known. Thus the sadhaka experiences the true state of the soul. Samapatti is enshrined in abhijatamani, which means faultless jewel. Chitta ( consciousness ) is now a faultless jewel. By yogic discipline and contemplation, the sadhaka develops these intuitive qualities of transparency and honesty and realises the faultless quality of consciousness. Through it, he becomes the seer and emanates rays of wisdom through his words, thoughts and actions.
1.42— tatra shabdarthajnanavikalpaih sankeerna savitarka samapattih
At this stage, called savitarka samapatti, the word, meaning and content are blended, and become special knowledge.
Sampathi is similar to Samadhi . Samapatti stands for correct (samyag) acquisition (apatti) of Truth. It is a form of alaukika-pratyakṣa (extraordinary perception) forming thus a legitimate part of the perceptual (pratyakṣa) instruments of adequate knowledge (pramaṇa). In the Yoga Sutras of Patanjali, samapatti is discussed as the universal form of the Yoga called samprajnata-samadhi, or savikalpa samadhi, followed by asamprajnatata-samadhi, or nirvikalpa samadhi. It has as its prerequisite the annihilation of all (non-sattvic) modifications (vṛtti) of consciousness (citta). Savitarka meditation relates to concentration on a gross object while still accompanied with other activities of the mind. It involves the co-mingling of three things: the object itself, the word or name we give to the object, and knowledge related to the object. There are many different gross objects on which one might meditate at the Savitarka level. In the refined state of consciousness, words and their meanings are simultaneously and tunefully coalesced with understanding, so that consciousness becomes enwrapped in a new kind of knowledge. This is savitarka samapatti. When you contemplate the whole universe as if it is in space and time, it is the lowest samadhi – savitarka. When you are struggling to obviate the interference of space and time and attack the universe as it is in itself, without any kind of association of space and time, that is nirvitarka samadhi, a higher state. Sound here means vibration; meaning, the nerve currents which conduct it; and knowledge, reaction. All the various meditations we have had so far, Patanjali calls Savitarka (meditations with reasoning). Later on he will give us higher and higher Dhyanas. In these that are called “with reasoning,” we keep the duality of subject and object, which results from the mixture of word, meaning, and knowledge. There is first the external vibration, the word; this, carried inward by the sense currents, is the meaning. After that there comes a reactionary wave in the Chitta ( consciousness ), which is knowledge, but the mixture of these three makeup what we call knowledge. In all the meditations up to this we get this mixture as object of meditation. The next Samadhi is higher.
1.46— ta eva sabijah samadhih
These constitute seeded contemplations.
The states of samadhi described in the previous sutras are dependent on a support or seed, and are termed sabija. The savitarka, nirvitarka, savicara, nirvicara, sananda and sasmita satnadhis are known as sabija (seeded or with seed) satnadhis. Beyond both Savitarka and Nirvitarka is Savichara. With Savichara, the gross thoughts (Vitarkas) have subsided, but there are still subtle thought patterns, which are called Vichara. Savitarka Samapatti and Savichara Samapatti are similar processes, though one is on gross thoughts, while the other relates to subtle thoughts. Nirvichara is concentration in which there are no longer any extraneous gross or subtle activities in the mind. This purity of mind comes through the processes of meditation and non-attachment. In Nirvichara Samapatti, the engrossed mind completely takes on the coloring of the subtle object of meditation, much like a pure crystal will take on the coloring of whatever color it is near. With increasing mastery of Nirvichara, the eternal Self begins to shine for the aspirant. All the states of samapatti described in 1.17-19 and 1.42-45 are seeded samadhis. All these satnadhis are dependent on an object which includes the intelligence (buddhi) and the I principle (asmita). Their seed is the nucleus of the being, the only seedless seat in individuals. Asmita is a very fine level of individuality or ego, meaning the way thought impressions become colored by I-am-ness, so as to mistakenly think that this thought pattern or memory is related to me. Meditation on Asmita gradually reveals the individuality, standing alone, underneath all of the attractions, aversions, and fears. It is remarkable to note that the six samapattis mentioned so far belong to the functions of the brain. The source of analysis (savitarka) or absence of analysis (nirvitarka) is the frontal brain. For investigation and examination (savicara) or absence of them (nirvicara), the source is the back brain. The source of joy (ananda) is the base of the brain, and of individuality (asmita), the top of the brain. Through the disciplines of yoga, the sadhaka transforms his attention from the gross to the subtle. When he reaches the summit of nature, the brain being a part of nature, he attains precision in controlling the modes of consciousness. He is able to stop all functions of the brain, deliberate and non-deliberate, at will. That is why it is termed samadhi with seed. Whatever is dependent on nature for contemplation is seeded samapatti. The contemplation of the seer, who is the source of all seeds, is without support. Though both seer and nature are eternal, nature is changeable while the seer remains the same, irreversible, not dependent upon any support except his own self. That is why contemplation of the seer is seedless or supportless (mrbija) samadhi. Similar to the petals of a lotus, which blossom forth as the sun rises, and closes as it sets, the petals of the brain retreat from the fringe to its source, its stem, or bud, and all its functions stop. This is commonly called asamprajnata samadhi. It is the threshold between sabija and nirbija samadhi. If the sadhaka remains on the threshold, he barely subdues the elements. If he falls back, he is caught in pleasures and pains. If he crosses over, he achieves freedom and beatitude. Patanjalis Yoga is concerned with liberation through meditation. Samapatti in yoga, is a state of equilibrium or stillness of the mind where the mind no longer colors the perception of objects.
1.47— nirvicharavaisharadye adhyatmaprasadah
From proficiency in nirvicara samapatti comes transparency. Sattva or luminosity flows undisturbed, kindling the spiritual light of the self.
In the state of nirvichara where deliberate argumentation, analysis, etc. cease, the logical function of the mind comes to an end and there is no deduction or induction process any longer – there is only direct visualisation. Here, the peace of the Self manifests itself. Where does it manifest itself? In the luminous condition attained through the meditation known as nirvichara. Prasadah is peace, serenity, tranquillity – complete self-absorption free from all distractions and rajasic agitation. The concentration “without reasoning” being purified, the Chitta becomes firmly fixed. When intelligence and consciousness, the substance of man, remains non-reflective, profound and unconditioned, the vehicles of the soul - the anatomical body, the organs of action, the senses of perception, the mind, intelligence and consciousness - are illuminated. Knowledge and understanding of the real state of the soul manifest in luminosity. Present is the reality. The past is finished, and the future doesn’t exist. When the Kundalini rises she elongates those thoughts and establishes in the center where there is complete thoughtless awareness. And spiritually you grow in that thoughtless awareness which we call as Nirvichara Samadhi.
1.50— tajjah sanskaro nyasanskarapratibandhi
A new life begins with this truth-bearing light. Previous impressions are left behind and new ones are prevented.
When the power of the intellect springs from passionate insight, that insight neutralises all previous residues of action, movement and impression. Vritti (whirlpool, thought-wave) arises in the mind-ocean. It operates for sometime. Then it sinks below the threshold of normal consciousness. From the surface of the conscious mind wherein it was uppermost for some time, it sinks down deep into the region of the subconscious mind (Chitta). There, it continues to be a subliminal action and becomes a Samskara (impression). A conscious action-whether cognitive, affective or conative-assumes a potential and hidden (Sukshma and Avyakta) form just below the threshold of consciousness. This is termed a Samskara. The Samskaras (impressions) are embedded in the subconscious mind or Chitta. The past is preserved even to the minutest detail. Even a bit is never lost. When the fine Samskaras come up to the surface of the conscious mind back again as a big wave, when the past Vritti comes back to the surface of the conscious mind again by recollection, it is called memory or Smriti. No memory is possible without the help of Samskara. A Samskara of an experience is formed or developed in the Chitta at the very moment that the mind is experiencing something. There is no gap between the present experience and the formation of a Samskara in the subconscious mind. A specific experience leaves a specific Samskara. The memory of this specific experience springs from that particular Samskara only, which was formed out of that particular experience. New samskaras may continue to come forth due to the vacillations of the mind, and this may obstruct real knowledge. These mental impressions must be supervened upon by the power of discrimination, and then all doubts fade away. When doubts are cleared, the sadhaka has to dispose off even this discriminative knowledge. The new illuminating wisdom is free from doubts and discriminations; it blazes forth, a shimmering beacon of knowledge. The only way of attaining to that super-consciousness is by concentration, and we have also seen that what hinder the mind from concentration are the past Samskaras, impressions.. Brain cannot distinguish between an image of experience and one of vivid imagination. Intentions are positive signals which we give to our subconscious mind as something acceptable and true. This is one of the secrets of breaking coconut with intention..The subconscious mind cannot tell the difference between a real experience and one that you vividly imagine. You can fool it or condition it. The subconscious mind does not think—it is only a store house of our experience. It has no sense of time. It cannot differentiate between positive and negative input. It cannot tell the difference between real and imagines experience. The conscious mind can be engaged 100% in talking or deep thinking while the subconscious keeps the car on the road. The conscious and subconscious minds are connected through a filter. So we cant read the contents of our subconscious mind.. The conscious mind has limited memory. The subconscious mind has unlimited memory. Subconscious mind never sleeps even in a coma. The Subconscious has a tendency to accept what it imagines as real. . Thinking is not an action of the mind , but an action of our entire body. Tell your subconscious what you want repeatedly and it will produce it. You can call this visualization or intention. The subconscious has a perfect memory. Every thing you have experienced using your 5 senses is part of the permanent memory of the subconscious mind, which never sleeps Data that cannot be recalled are retained in the subconscious. A person may be unconscious of ever having been locked in a closet as a child, yet under hypnosis he may recall the experience vividly. Negative suggestions with growing children gets rooted in their subconscious mind and is reflected later in their behavior. During hypnosis –our conscious mind goes into a trance and suggestions are given directly to the subconscious mind, which cannot argue but accepts the suggestion at its face value. We do self hypnosis unknowingly several times an a day while doing our day to day activities. This is how our body learns to relax otherwise we would die of stress at a very early age.. There are samskaras of past life on the soul which causes phobias in current life. They can be dissolved by meditation . A child is born with his Samskaras. A child is born with his past experiences transmuted into mental and moral tendencies and powers. By experiences, pleasant and painful, man gathers materials and builds them into mental and moral faculties. The aim of a Sadhaka is to fry out or burn or obliterate all these Samskaras through Nirbija Samadhi. Sadhana consists in wiping out the Samskaras. Jnani is without Samskaras. They are fried out by Jnana. No doubt, the force of the Samskaras remains in the Antahkarana. But they are harmless. They will not bind the Jnani.
Samskara is the Malayalam / Sanskrit word for an indelible impression, from a current or past life, stored in the subconscious mind which cannot be easily recalled to the conscious mind and generates a predetermined thought pattern, behavior or influence that can negatively affect one’s current life.
By erasing the influence of the Samskara, a person can become free of its effect in order to lead a more conscious, productive, happy, and fulfilled life. Psychotherapy only approaches specific Samskaras from our current life, such as child hood issues. However, many Samskaras from a previous life or lives can still have an influence in and upon our current life. Samskaras which have left a very deep impression on our personality. Samskara has nothing to do with our intellect or buddhi. We should not look at things only from the intellectual standpoint but from the aspect of the total personality. This is what meditation teaches.
1.51— tasyapi nirodhe sarvanirodhannirbijah samadhih
When that new light of wisdom is also relinquished, seedless samadhi dawns.
The sadhaka must learn to hold back even this new impression of truth-bearing light. When both old and new impressions are dissolved, a state of seedless enlightenment arises, in which all illusions and delusions cease. This is nirbija samadhi - the state of absolute identity with the seer. Even this distinctive knowledge of insight (1.50) has to be checked, curbed and moderated. Then, as rivers cease to have their individual existence on uniting with the sea, all volitions and impressions of the unconscious, subconscious, conscious and super-conscious mind cease to exist. All these rivers of consciousness unify with the ocean of the seer. Nirbija samadhi is the conquering of the citta where the root mind is one with the seer. As all invading thoughts are brought to an end by practice and detachment, the soul is freed from the pinions of earthly vehicles - the body, senses, mind, intelligence and consciousness. The seer is in the amanaskatva state. When citta is dependent on an object, idea or symbol, the state is called sabija samadhi. In nirbija samadhi, citta dissolves and no deposit of impressions remain. All residual impressions, the thinking faculty and the feelings of 'T' are extinguished without trace and become universal. The soul alone manifests and rages without form, in immaculate clarity. You remember that our goal is to perceive the Soul iself. We cannot perceive the Soul because it has got mingled up with nature, with the mind, with the body. The most ignorant man thinks his body is the Soul. Samskaras cover the Soul. The real nature of the Soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. Red Adiar put out large oil rig fires by using the same medium ( not water , it wont work ) --- he produced a second HUGE fire which he could control by remote, it just ate up the smaller oil rig fire-- and then he put it off by remote. The truths of life are congruent till a laxman rekha-- after that the reverse happens-- When only one wave remains, it will be easy to suppress that also, and when that is gone, this Samadhi of concentration is called seedless; it leaves nothing, and the Soul is manifested just as It is, in Its own glory. Soul cannot be born, It cannot die, It is immortal, indestructible, the Ever-living Essence of intelligence. It is a part of the mother field of brahmAn.
2.02-- samadhibhavanarthah kleshatanookaranarthashch
This discipline is practised for the purpose of acquiring fixity of mind on the Lord, free from all impurities and agitations, or on One's Own Reality, and for attenuating the afflictions.
Most of us make our minds like spoiled children, allowing them to do whatever they want. Therefore it is necessary that there should be constant practice of the previous mortifications, in order to gain control of the mind, and bring it into subjection. The obstructions to Yoga arise from lack of this control, and cause us pain. They can only be removed by denying the mind, and holding it in check, through these various means. Deep peace is the side effects of this experience of “no-thing” or “no-thought.” It is the realization that you are more than your thoughts. Something is there beyond your mind. Negative thoughts create negative feelings and hence stress and illness. Our inner voice evaluates, judges, compares and worries. Most people live with such a tormentor in their head draining them of energy. It is an awful burden not to be able to stop thinking. Up to 90 % of most people’s thoughts are meaningless playbacks of old broken “records”. Silencing the body is easy, but silencing the mind is difficult in this modern age. Silencing is about grace, harmony and tranquility. Exhaustion or being drugged out of your mind is NOT tranquility. In the modern age people get stressed, and they need to still the mind--the chattering monkey, which remains entangled in the past and the imagined future, but never in the present. A person stops thinking either when he is dead or when he has realised. When your ego powered mind is chattering like a monkey or the angry sea, you miss the truth. Truth can be communicated only in silence. For this deep silence you need to have harmony between the mind, body and spirit via meditation.
In a fully developed Yogin, the Vrittis of Raga-Dvesha are burnt up by Nirvikalpa Samadhi. They are Dagdha (like burnt-up seeds)..
2.10 — te pratiprasavaheyah sookshmah
Subtle afflictions are to be minimised and eradicated by a process of involution
Afflictions may be gross or subtle; both must be neutralised and eliminated, quietened at their very roots. The Upanishads penned down 7000 years ago, mention past-life regression. Patanjali discussed the idea of the soul becoming burdened with an accumulation of samskaras ( impressions) as part of the karma from previous lives. Patañjali called the process of past-life regression prati-prasav (literally "reverse birthing"), and saw it as addressing current problems through memories of past lives. The five adversities - ignorance, egoism, lust, malice and attachment to life appear gross (sthula) on the surface, but their subtle nature may be either latent or highly lively, or may alternate between the two . Meditation helps to exterminate them. The subtle afflictions start with attachment to life, travel in the reverse order, contrary to spiritual evolution and end with the gross affliction, ignorance. Subtle afflictions need to be overcome before they lead to trouble. If a seed becomes seared, it cannot sprout; so one must render an affliction infertile by tracing it back to its source. The mother of subtle afflictions is the mind, whose movements should be directed towards the seer by the yogic process of involution (prati prasava). In this manner, subtle afflictions are crushed and an un-polarised state of pure knowledge is chanced upon. These, the subtle ones, can be reduced by resolving them backward into their origin.The kleshas can exist in one of two states, active and potential. A person in a fit of anger is expressing the klesha of dvesha in an active state. Through the practice of yoga a person may acquire the ability to remain calm in difficult situations. Even at that time the kleshas remain in a dormant or potential state where, given the right trigger, the kleshas can again become active. Essentially there are three stages of dealing with the kleshas – attenuation (tanukarana), converting to inactive (prasupta) state, and finally burnt seeds. Pratiprasava literally means to go back to the original cause. In the case of kleshas, avidya (ignorance) is the root cause of the subsequent kleshas. To eliminate the lowest level of klesha, abhinivesha (fear of death), we need to go to the cause which are raga (likes) and dvesha (dislikes). From there we need to trace the cause back to ego and then back to avidya. In order to uproot kleshas altogether we need to eliminate avidya and reach the state of kaivalya. As long as the seed remains, even though it may be in a potential (sushupta) state, it can still fructify given favorable triggers. To destroy the seeds completely, one needs to go through the various stages of samadhi and attain the state of "kaivalya". The word "pratiprasava", which is the opposite of "prasava", means resolving into the cause. These kleshas are subtle; they are destroyed when (the mind) dissolves back into its original matrix. When the mind has fulfilled its purpose of attaining "nirbija samadhi", then it dissolves back into prakriti. The mind at this point becomes redundant. The kleshas too dissolve along with the mind. Like burnt seeds, kleshas do not disappear as long as the mind is still active.Three stages of dealing with the kleshas:Attenuation (tanu-karana), Burning the seeds (dagdha bija),--by Prati Prasava we can accessing the deep hidden negative memories of the past this and previous lifetimes. These memories remain hidden deep in the subconscious mind though ‘forgotten’ by the conscious mind that are the root causes of our negative reactions, habits, and actions that cause more karmic, thus falling into the endless loop of cause and effect. In Prati Prasav sadhna all these deep-rooted emotions and psychic impressions are accessed and surfaced to be released and healed. Our present is nothing but the reflection of what we did in the past due to soul samkaras picked up in past lives. This explains phobias. The purpose of our birth is to resolve the issues that remained unresolved from our past lives. The circumstances and the problems one is facing is due the stored baggage of psychic impressions that one has collected in various lives with every action, word and thought. The psychic impressions are not just from past lives but also received and absorbed even in the infant and fetus stage in the mother’s womb. Obstacles in life indicates unresolved issues and more the obstacles and issues in life, the more are the unresolved issues, which need to be resolved so that one does not get stuck in similar circumstances again and again repeatedly, birth after birth. This unresolved issue is what is called as samskars or sanchit karmas or psychic impressions. In order to release the suffering, pain or disease of present life or to attain the higher level of spirituality and experience the ultimate truth one has to release the sanchit karma or samskaras or psychic impressions. Prati Prasav Sadhna teaches how to shed this heavy load and bring out the inner light in the form of health happiness and prosperity. By releasing these impressions which are the reasons behind the cause of our present sufferings, one is able to weed out the root cause of sufferings and blockages in one’s life. By Prati Prasav Sadhna we can dissolve fears, phobias, sufferings, limitations and awakening of your consciousness towards infinite dimension. In order to release the suffering, pain or disease of present life or to attain the higher level of spirituality and experience the ultimate truth one has to release the sanchit karma or samskaras or psychic impressions. . Our cellular memory can store the memory of physical trauma like accidents, wounds, surgeries, abuse,trauma , fear etc that manifests in low self-esteem, stress etc. When trauma is suppressed into the cellular memory, that energy can get stuckAll these modern psychiatrists talk about past life regression. This means they are Hindus or they have stolen from our ancient texts. For only in Hinduism we have endless re-births till a person obtains Moksha , as a result of NIL Karmic baggage . Past life regression a Vedic technique of Charaka is recommended for people who are willing and decided to change, to secure relief from vices, negativity, repetitive illnesses, phobias, separations and conflicts, inability to love,trust, learn. etc. Upon completion of the past life regression therapy, subjects are able to “reverse and resolve” phobias, negativity and vices which, they were unable to solve through any other modern treatment or therapy. Each cell in our body stores memories from early life, intra-uterine life, our parents and ancestors as well as, many past generations. A bio computer essentially acts like a file which when triggered causes us to act in a repetitive manner.. Erasing stored traumatic experiences from our cellular memory is akin to deleting a virus from a computer. All Vedic healers were psychiatrists . How many of modern psychiatrists are healers ? If each cell contains all of the information for the whole organism, then our experiences, good or bad, are also recorded on a cellular level. Those experiences that we perceive as life threatening will continue to resonate within the memory banks of the body’s crystalline cellular and molecular matrix because we were not able to resolve the conflict or dissipate its energy. Every cell in our body has the ability to remember. Cells retain the information of all life experiences that has been absorbed from genetic heritage, nothing ever experienced whether positive or negative escapes being programmed...Without past life regression therapy it can be almost impossible to heal, as the memories are suppressed and we are not aware of holding onto them. The healer helps the subject access the specific internal negative file and then reprograms or formats it. If you magnify your cells down to your atoms, you would see that you are made up of subtle bundles of "info-energy." Release stored emotions from your subconscious mind and cellular memory and find peace with your past, by past life regression. Cellular Memory is the term often used to describe subconscious body imprints. In the form of regression therapy it is essential to relive the past life as fully as possible during the session.. Trauma causes freezing and dissociation. One needs to uncover the depth of the past life characters experience to actually heal it. Reliving the past life helps in the ‘unfreezing process.’ In essence, unfreezing wakes up that soul fragment that may still be stuck or split off from the whole psyche. A dissociated memory is not an accurate account because, that part of the psyche split off as soon as things got difficult. Every past life we have had ended in death. Each death is a decisive transition stage for the soul. In therapy, this is where the most crucial part of the healing begins—finishing the unfinished business. Samskara is the Malayalam / Sanskrit word for an indelible impression, from a current or past life, stored in the subconscious mind which cannot be easily recalled to the conscious mind and generates a predetermined thought pattern, behavior or influence that can negatively affect one’s current life. By erasing the influence of the Samskara, a person can become free of its effect in order to lead a more conscious, productive, happy, and fulfilled life. Modern pychotherapy only approaches specific Samskaras from our current life, such as child hood issues. However, many Samskaras from a previous life or lives can still have an influence in and upon our current life. Some of the strongest impressions are from a traumatic death which then shows up as fears and phobias. Past life regression cannot erase past Karmas but helps in performing Karmas better by removing some of the impediments. Vasanas affect our ability to live fully in the present moment and curtail our true nature. The conscious mind can access the conscious mind, memories and intellect, but not the subconscious. Without making peace with the past we will not progress.. Karma is not punishment system. Karma is a feed back system through that we learn our lessons from the past and evolve. Past-Life-Regression helps individuals to understand the karmic patterns involved and the resultant energy blockages. It is these energy blockages that manifest as diseases, which are sometimes chronic. The understanding that flows clears the energy blockages and thereby the disease is healed. Past-Life-Regression helps us to explore our past lives and through this exploration we realize that we are eternal beings. We understand that death is a mere transition from one state to another and that the essence of our being continues into eternity as we have lived before and are going to live again after ‘death’. Samskaras which have left a very deep impression on our personality. Samskara has nothing to do with our intellect or buddhi.
2.27— tasya saptadhaa prantabhoomih prajna
Through this unbroken flow of discriminative awareness, one gains perfect knowledge which is composed of seven spheres.
According to Patanjali, the seven states of conscious awareness are - emerging consciousness (vyutthana citta), restraining consciousness (nirodha cittta), sprouted or individualised consciousness (nirmana cittta), tranquil consciousness (prasanta citta), attentive consciousness (ekagrata citta), fissured or rent consciousness (chidra citta) and ripe or pure consciousness (paripakva or divya citta). Samyama means integration. Dharana, dhyana (the seventh limb), and samadhi (the eighth limb) taken together compose samyama. By the practice of Samyama, the Yogi gets knowledge and powers. Patanjali says that samadhi appears when we are able to let go of our mental machinations, samskaras (past psychic imprints), klesha (afflictive emotions), karma (programming), vasana (habitual tendencies), and similar habitual impositions of conditioning and conditioned belief systems, which support the citta-vrtti (spinning or slant/tilt of the mindfield). Since samadhi is essentially nirvikalpa (beyond concepts), and since concepts are built upon words, then obviously the words have to be let go. Dhyana (meditation) brings forth the dawning of an extraordinary transpersonal (more rarefied than the most subtle) consciousness which can not be brought about without the complete stilling (nirodha) of the ordinary mind which is constantly being modified, colored, and disturbed (yogash citta-vrtti-nirodah). The yogi’s true insight has seven ultimate stages. There are seven frontiers to be integrated between the seen (prakrti) and the seer (purusa). They comprise - integration of the body (safira samyama), the senses (indriya samyama), energy (prana samyama), mind (mano samyama), intellect (buddhi samyama), consciousness (citta samyama) and soul (atma samyama), each realising its own individual identity. Expertise in yoga will bring this sevenfold knowledge.
2.29— yamaniyamasanapranayamapratyaharadharanadhy anasamadhayo-a-shtava anggani
Moral injunctions (yama), fixed observances (niyama), posture (asana), regulation of breath (pranayama), internalisation of the senses towards their source (pratyahara), concentration (dharana), meditation (dhyana) and absorption of consciousness in the self (samadhi), are the eight constituents of yoga.
This sutra sets out the eightfold path of yoga (astahgayoga), which Patanjali continues to describe in detail in the remaining sutras of sadhana pada. Restraints and observances that are bound by tradition and lineage follow uninterruptedly in the practice of yoga. Although asana, pranayama and pratyahara are separate entities, they depend on one another for expressing the hidden aspects of yoga. These stages, which enable the seeker to heighten in the art of yoga, are called progressive sadhana. Through them one achieves a higher and even more higher state. The first five aspects of yoga are individual efforts for the evolution of the consciousness, while dharana, dhyana and samadhi are the universal manifestation or the natural states of yoga (yoga svaritpa). The practice of yoga is an art and science dedicated to creating union between body, mind and spirit. Its objective is to assist the practitioner in using the breath and body to foster an awareness of ourselves as individualized beings intimately connected to the unified whole of creation. In short it is about making balance and creating equanimity so as to live in peace, good health and harmony with the greater whole. It is important to perform all the eight limbs successfully to attain the objective of yoga.
Mahasamadhi (the great and final samadhi) is the act of a jivanmukt consciously and intentionally leaving his mortal coil on his own time table , as soon has he has completed his self assigned prarabdhas ( responsibilities ) - an example is Adi hankaracharya 4000 years ago who distributed the 4 vedas to the 4 corners of india in four mutts he set up...
A realized and enlightened (jivanmukta), yogi (male) who has attained the state of Nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body and attains paramukti. This is known as maha samadhi. this is not the same as the physical death that occurs for an unenlightened person.
an example of which is adi shankaracharya , who mastered the vedas at the age of six. liberation, while living on planet earth , is called jivanmukti and those who have attained it are called jivanmuktas.
The soul of a liberated sage ( jivanmukt ) , is of highest frequency same as the field of brahman.. his karmic baggage is zero.. he has zero ego.. He is the prince of ascetics and has transcendental love. A jivan mukt is in turiya state , and hence is not affected by Maya.. he can see beyond the quantum veil of maya.. In the symbol of OM, Turiya is represented by the dot.
The jivanmukht does not need to think .. His brain does sphota triangulation — which is consciousness minus thinking . He has transcended worldy matters and has attained cosmic consciousness... This is the meaning of liberation.. He is now a sage , a witness sitting at the bindu and looking outwards ..
the jivan muktas soul has merged with brahman while alive on planet earth.. he does not need to be cremated for his soul to shoot up to the seventh astral layer.. he is literally god ( para brahman ) on earth..
The jivanmukt is the guru referred to in the vedas . He has reached the climax of perfection and the whole universe is a part of his body. The forces of the universe are his friends, not his enemies . This liberated sage does not care for public criticism.. A jivanmukt has sterling virtues like conscience, lack of ego, gratitude , lack of desires- selfishness- greed- jealousy- anger- and fear, unlimited compassion, respect for universal laws, raised consciousness and humility. He can access akashik records .. Every ancient maharishi was a jivan mukt.. They downloaded the veda srutis from akasha ..
A jivan mukt is buried in sitting meditative pose above the ground - in a signature dolmen ( muniyara ). he is not cremated as his soul does not need to be shot up to the seventh astral layer..
A jivanmukta has reached the imperishable turiya state. It means “consciousness minus thinking” . It represents supreme consciousness free from material influence . . In turiya there is the absolute awareness. It is the experience of ultimate reality and truth. In turiya, the self does not think, feel, or do, but rather observes thought, emotion, and action capable of truly understanding the totality of the universe. Turiya has no limits and no endpoint. It is infinitely transcendent, which means its potential is forever expanding. You are now a unique individual and you are a vital part of a larger universal life force that transcends everything on earth.. Reality and truth become more clearly defined, allowing you to perceive that which lies above, below, and beyond the human experience. This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity .. . you experience detachment and joy .
A saint is a very ordinary guy.. a sage is the extraordinary being .. a jivanmukta is a sage who is liberated from bondage even while living with a body. . A jivanmukta who has attained the state of nirvikalpa samadhi, will, at an appropriate time, consciously exit from their body and attains paramukti. This act of consciously and intentionally leaving one's body is called as mahasamadhi. When a rishi (seer sage) becomes a jivanmukta then that rishi is called as brahmarishi or maharishi..
A jivan mukt has 12 strand DNA, a king sized pineal gland and an aura with vibgour colors encased in a golden sheath.. his kundalini is raised to sahasrara chakra..
The mind gets agitated due to the continuous stimuli it receives from the external world through the sense organs. When an individual in spite of such disturbances and agitations of the mind does not lose his cool, inner serenity and equipoise, and remains concentrated in the knowledge of the Self, he is considered as having attained Yoga or Samadhi or Self Realization (God-Consciousness).
Samadhi is not the loss of consciousness but the highest kind of consciousness wherein the object with which the mind is in communion is the Divine Self which is the result of the discrimination between the Self and the Non-Self, the Real and the Unreal.
We must act with equanimity which is more important than the action itself. The question is not what shall we do but how shall we do and with what spirit shall we do? While Karma implies action, Buddhi implies how to act. Buddhiyoga is the method by which we go beyond Vedic Ritualsim and do our duty without any attachment for the results of our actions.
Krishna's advice made so far reduces the dejection in Arjuna and induces him to seek clarifications from Him as to what are the characteristics of the man who has attained wisdom through Samadhi.
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते |
न च संन्यसनादेव सिद्धिं समधिगच्छति || 4||
na karmaṇām anārambhān naiṣhkarmyaṁ puruṣho ’śhnute
na cha sannyasanād eva siddhiṁ samadhigachchhati
BG 3.4: One cannot achieve freedom from karmic reactions by merely abstaining from work, nor can one attain perfection of knowledge by mere physical renunciation.
Meditation means to be absorbed in this now. It is a timeless experience. He is beyond thoughts, beyond life and the world, in the now. He alone dwells - even should this whole world perish - in a state of absolute perfection. This now, this perpetual now, is his true countenance, his true heart, his true life. It is boundless light, boundless perfection.
Such a person is a pure person, embodies in himself purity, absolute purity. Where there is impurity there is the time-space world and the play of thoughts, feelings, emotions, experiences, events, problems, desires, frustrations, fleeting pleasures and lasting misery.
Lovers of the Divine get into the transcendental state of the perpetual now. No great personality can guide us here, for these great ones - thinkers, scientists, philosophers - all live in the world of thought. They remain suffocated in the illusions and limitations of thinking.
The Soul of the soul is in this now, this transcendental consciousness - beyond thoughts. In meditation one encounters this now and unites with it. One grows one with the invisible, inaudible Om, the absolute, transcendental consciousness. It is a soundless sound. It is a light of soundless sound.
Just as the essence of a lofty banyan tree is present in a tiny seed and slowly grows and takes concrete form, every monk has in him the essence or seeds of renunciation inside him/her, from early childhood, waiting to burst forth into subjective consciousness and drive the person towards “The Path”.
Ignoring all prejudices of caste, creed, class, colour, sex, or race, a Sannyasi follows the precepts of human brotherhood2.
And in order to deeply ingrain these lofty precepts (of annihilation of individual ego to realize the cosmic Ego) into the very life breath of a Sannyasi, he takes to a life of extreme sadhana (spiritual practice)
Since Sannyasis cut off their relationships with relatives, it becomes mandatory for the society to take care of their most basic needs of food ( shelter when they ask for it) in return for the selfless service they do.
This was well followed in olden days but in recent times, this practice of supporting Sannyasis has largely fallen by the wayside, what with the ‘secular’ mindset that parents bring up their children with nowadays!…
It is only bold sannyasins, who have cut off all ties and connections, who are fearless, freed from delusion, passion and selfishness, who can do real service to the world. One real sannyasin like adi shankaracharya can change the destiny of the whole world.
In Sannyasi life, there is a contentment, a different kind of contentment, where no matter how many difficulties come, you are fully charged, there is always an energy
The Vedas warn, "Behold the universe in the glory of God: and all that lives and moves on Earth. Leaving the transient, find joy in the Eternal. Set not your heart on another's possession."
The dawn of freedom from the cycle of reincarnation is called moksha (liberation), and one who has attained the state of liberation is called a jivanmukta (liberated soul).
Moksha means "release from worldly existence or transmigration; final or eternal emancipation." Moksha marks an end to the earthly sojourn
ANY THING ON THE PLANET WHICH GROWS AND LIVES HAS A SOUL WITHIN AND HENCE THEY ARE CONSCIOUS..
HUMANS WHO CAN SEE COLORS AND SEE THEMSELVES IN THE MIRRO HAVE HIGHER CONSCIOUSNESS.
A JIVAN MUKT MAHARISHI WHOSE SOUL FREQUENCY IS SAME A BRAHMAN THE MOTHER FIELD OF MORPHOGENETIC CONSCIOUSNESS, IS AT THE HIGHEST NOTCH OF CONSCIOUSNESS
THE BRAIN IS LOCKED INSIDE A BONY SKULL. ALL IT RECEIVES ARE AMBIGUOUS AND NOISY SENSORY SIGNALS THAT ARE ONLY INDIRECTLY RELATED TO OBJECTS IN THE WORLD.
PERCEPTION MUST THEREFORE BE A PROCESS OF INFERENCE, IN WHICH INDETERMINATE SENSORY SIGNALS ARE COMBINED WITH PRIOR EXPECTATIONS OR ‘BELIEFS’ ABOUT THE WAY THE WORLD IS, TO FORM THE BRAIN’S OPTIMAL HYPOTHESES OF THE CAUSES OF THESE SENSORY SIGNALS –WHAT WE SEE IS THE BRAIN’S ‘BEST GUESS’ OF WHAT’S OUT THERE.
PEOPLE CONSCIOUSLY SEE WHAT THEY EXPECT, RATHER THAN WHAT VIOLATES THEIR EXPECTATIONS
THE CLASSICAL VIEW OF PERCEPTION IS THAT THE BRAIN PROCESSES SENSORY INFORMATION IN A BOTTOM-UP OR ‘OUTSIDE-IN’ DIRECTION: SENSORY SIGNALS ENTER THROUGH RECEPTORS (FOR EXAMPLE, THE RETINA) AND THEN PROGRESS DEEPER INTO THE BRAIN, WITH EACH STAGE RECRUITING INCREASINGLY SOPHISTICATED AND ABSTRACT PROCESSING. IN THIS VIEW, THE PERCEPTUAL ‘HEAVY-LIFTING’ IS DONE BY THESE BOTTOM-UP CONNECTIONS.
PERCEPTUAL CONTENT IS CARRIED BY PERCEPTUAL PREDICTIONS FLOWING IN THE OPPOSITE (TOP-DOWN) DIRECTION, FROM DEEP INSIDE THE BRAIN OUT TOWARDS THE SENSORY SURFACES. PERCEPTION INVOLVES THE MINIMIZATION OF PREDICTION ERROR SIMULTANEOUSLY ACROSS MANY LEVELS OF PROCESSING WITHIN THE BRAIN’S SENSORY SYSTEMS, BY CONTINUOUSLY UPDATING THE BRAIN’S PREDICTIONS.
, PERCEPTION IS A CONTROLLED HALLUCINATION, ( PREDICTIVE PROCESSING) IN WHICH THE BRAIN’S HYPOTHESES ARE CONTINUALLY REINED IN BY SENSORY SIGNALS ARRIVING FROM THE WORLD AND THE BODY.
‘I’ COMES IN, AS THE EXPERIENCE OF BEING A CONTINUOUS AND DISTINCTIVE PERSON OVER TIME, BUILT FROM A RICH SET OF AUTOBIOGRAPHICAL MEMORIES.
AND THE SOCIAL SELF IS THAT ASPECT OF SELF-EXPERIENCE THAT IS REFRACTED THROUGH THE PERCEIVED MINDS OF OTHERS, SHAPED BY OUR UNIQUE SOCIAL MILIEU.
BODILY SENSES INCLUDE :
PROPRIOCEPTION, WHICH SIGNALS THE BODY’S CONFIGURATION IN SPACE,
INTEROCEPTION, WHICH INVOLVES A RAFT OF INPUTS THAT CONVEY INFORMATION FROM INSIDE THE BODY, SUCH AS BLOOD PRESSURE, GASTRIC TENSION, HEARTBEAT AND SO ON
PROPRIOCEPTION ENABLES A PERSON TO CLOSE THEIR EYES AND TOUCH THEIR NOSE WITH THEIR INDEX FINGER. OTHER EXAMPLES OF PROPRIOCEPTION INCLUDE: KNOWING WHETHER FEET ARE ON SOFT GRASS OR HARD CEMENT WITHOUT LOOKING (EVEN WHILE WEARING SHOES) BALANCING ON ONE LEG
INTEROCEPTION IS DEFINED AS THE SENSE OF THE INTERNAL STATE OF THE BODY. THIS CAN BE BOTH CONSCIOUS AND NON-CONSCIOUS. IT ENCOMPASSES THE BRAIN'S PROCESS OF INTEGRATING SIGNALS RELAYED FROM THE BODY INTO SPECIFIC SUBREGIONS—LIKE THE BRAINSTEM, THALAMUS, INSULA, SOMATOSENSORY, AND ANTERIOR CINGULATE CORTEX—ALLOWING FOR A NUANCED REPRESENTATION OF THE PHYSIOLOGICAL STATE OF THE BODY
INTEROCEPTIVE AWARENESS – THE ABILITY TO IDENTIFY, ACCESS, UNDERSTAND, AND RESPOND APPROPRIATELY TO THE PATTERNS OF INTERNAL SIGNALS – PROVIDES A DISTINCT ADVANTAGE TO ENGAGE IN LIFE CHALLENGES AND ON-GOING ADJUSTMENTS
IN THE BROADER CONTEXT OF YOGA, WE PRACTICE ASANA TO BUILD AWARENESS THROUGH THE BODY. WE WANT TO BE AWARE OF NOT JUST THE MECHANICS OF THE POSTURES, BUT ALSO THE SUBTLE SENSATIONS THAT ARISE BECAUSE OF THEM.
YOU MUST PAY ATTENTION TO HOW THE BODY FEELS BEFORE A POSE AND THEN THE IMMEDIATE AFTER-EFFECTS OF A POSTURE. I
N THE YOGA CONTEXT, THIS DIFFERENCE IS EVIDENCE OF THE MOVEMENT OF PRANA, SUBTLE ENERGY. THE BRAIN DOESN’T KNOW THE DIFFERENCE BETWEEN IMAGINING AND DOING. ELITE ATHLETES USE VISUALIZATIONS TO IMPROVE PERFORMANCE
ALL PERCEPTIONS ARE ACTS OF INTERPRETATION. THEY'RE ACTS OF INFORMED GUESSWORK THAT THE BRAIN APPLIES WHEN IT ENCOUNTERS SENSORY DATA THERE IS NO LIGHT IN THE SKULL, AND THERE'S NO SOUNDS.
ALL THAT'S GOING ON IN THE BRAIN ARE ELECTRICAL IMPULSES WHIZZING AROUND IN COMPLEX PATTERNS. AND OUT OF ALL THIS - ALL THIS PATTERN-MAKING IN THE BRAIN, A WORLD APPEARS.
OUR SCRIPTURES STATE THAT COLORS - RED, YELLOW, GREEN, ET CETERA - COLORS ARE NOT OBJECTIVE PROPERTIES OF OBJECTS IN THE WORLD.
THEY ARE ATTRIBUTES OF REFLECTED LIGHT. AND THE BRAIN - THE VISUAL SYSTEM WILL MAKE INFERENCES BASED ON WAVELENGTHS OF LIGHT ABOUT WHAT COLOR SOMETHING IS. SO SOMETHING AS BASIC AS COLOR IS NOT SOMETHING THAT WE JUST PASSIVELY RECEIVE FROM THE WORLD.
WE ACTIVELY ATTRIBUTE IT TO THINGS OUT THERE IN THE WORLD.
EVERYTHING THAT WE PERCEIVE IS A CONSTRUCTION. DON’T EVER THINK A SANNYASI IS NOT IN BLISS.
WE DON'T JUST PASSIVELY PERCEIVE THE WORLD. WE ACTIVELY GENERATE IT. THE WORLD WE EXPERIENCE COMES AS MUCH, IF NOT MORE, FROM THE INSIDE OUT AS FROM THE OUTSIDE IN.
EVERY ACTION THAT WE EXPERIENCE AS VOLUNTARY IS SHAPED BY OUR WHOLE HISTORY OF PREVIOUS VOLUNTARY ACTIONS THAT WE'VE EXECUTED DURING OUR LIFETIMES OF OUR SOCIAL AND CULTURAL CONTEXT, OF OUR DEVELOPMENTAL AND EVEN OUR EVOLUTIONARY HERITAGE, INDEED. ALL OF THESE FACTORS PLAY IN TO EVERY ACTION THAT WE DO,
THIS POST IS NOW CONTINUED TO PART 129 , BELOW-
CAPT AJIT VADAKAYIL