Wednesday, July 20, 2022

SOUL MATTERS , PART 30- Capt Ajit Vadakayil


 

 

THIS POST IS CONTINUED FROM PART 29, BELOW--

 

 

 

 

FOREIGN FUNDED LOOKING LONDON SEEING TOKYO TRISHA SHETTY RIDICULED YOGA AS MERE GYMNASTICS..

 

CHECK OUT WHAT KERALA MAHARISHI PATANJALI WROTE 7000 YEARS AGO ABOUT THE WORKINGS OF MIND AND SOUL.. 

 

THE WHITE MAN WAS RUNNING AROUND NAKED , HIS BALLS AND PINK WEE WILLY WINKIE , FLAPPING, DOING GRUNT GRUNT FOR LANGUAGE

 

4.34- — purusharthashoonyanan gunanan pratiprasavah kaivalyan, svaroopapratishtha va chitishaktireti

 

kaivalya, liberation, comes when the yogi has fulfilled the purusarthas, the fourfold aims of life, and has transcended the gunas.

 

the yogi with the stream of virtuous knowledge is devoid of all aims of life as he is free from the qualities of nature. purusarthas are man’s four aims in life – dharma (science of duty), artha (purpose and means of life), kama (enjoyments of life) and moksa (freedom from worldly pleasures).

 

 they leave the fulfilled seer and fuse in nature.  patanjali speaks of the purusarthas only in the very last sutra. his thoughts on the purusarthas are implicitly contained in the earlier chapters, and expressed clearly at the end.

 

thus, the four padas are, consciously or unconsciously, founded on these four aims and stages of activity.  dharma is the careful observation of one’s ethical, social, intellectual and religious duties in daily life.

 

strictly stating, this is taught at the level of studentship, but it must be followed throughout life; without this religious quality in daily life, spiritual attainment is not possible. 

 

artha is acquisition of wealth in order to progress towards higher pursuits of life including understanding the main purpose of life. if one does not earn one’s own way, dependence on another will lead to a parasitic life. one should never be greedy while accumulating wealth, but only to meet one’s needs, so that one’s body is kept nurtured and one may be free from worries and anxieties.

 

in this stage one also finds a partner with whom to lead a householder’s life. one comes to understand human love through individual friendship and compassion, so that one may later develop a universal fellowship leading to the realisation of divine love.

 

the householder is expected to satisfy his responsibilities of bringing up his children and helping his fellow men. thus, married life has never been considered a hindrance to happiness, to divine love or to the union with the supreme soul. 

 

kama means enjoyment of the pleasures of life, provided one does not lose physical health, or harmony and balance of mind. the self cannot be experienced by a weakling, and the body, the temple of the soul, has to be treated with care and respect.

 

asana, pranayama and dhyana, therefore, are essential to purify the body, stabilise the mind and clarify the intelligence. one must learn to use the body as a bow, and asana, pranayama and dhyana as arrows to be aimed at the target – the seer or the soul.

 

moksha means liberation, freedom from the bondage of worldly pleasures. it is the experience of emancipation and beatitude, possible only when one is free from physical, psychological, intellectual and environmental afflictions , and from poverty, ignorance and pride. in this state one realises that power, knowledge, wealth and pleasure are merely passing phases.

 

each individual has to work hard to free himself from the qualities of nature (gunas) in order to master them and become a gunahtan. this is the very essence of life, a state of indivisible, infinite, full, unalloyed bliss. these aims involve virtuous actions and are linked with the qualities of nature and the growth of consciousness.

 

when the goal of freedom is attained, the restricting qualities of consciousness and nature cease to exist. at this point of fulfilment, the yogi realises that the seeker, the seer and the instrument used to cognise the seer is atman. this absoluteness of consciousness is nothing but the seer. now, he is established in his own nature. this is kaivalyavastha. 

 

the practice of yoga serves every aim of life. through the proper use of the organs of action, senses of perception, mind, ego, intelligence and consciousness, their purpose of serving their lord, the seer, comes to an end, and these vestments of the seer, along with the qualities of nature, coil and withdraw, to unite in the root of nature (mula-prakrti).  there, they are held and isolated.

 

by this, the chitta becomes pure and supreme. in this supreme state, chitta divinely merges in the abode of the seer so that the seer can shine forth in his immaculate, pure and untarnished state of aloneness. now, the yogi shines as a king amongst men.

 

he is crowned with spiritual wisdom. he is a krtarthan – a fulfilled soul, who has learned to control the property of nature. he brings purity of intelligence into himself. he is now free from the rhythmic mutation of gunas, of time, and thus released from aims and objects, as his search for the soul ends.

 

all the twenty-four principles of nature move back into nature and the twenty-fifth, the seer, stands alone, in kaivalyam. he is one without a second; he lives in benevolent freedom and beatitude. with this power of pure consciousness, chitta shakti, he surrenders completely to the seed of all seers, paramatma or god.

 

krishna, in the bhagavad gita (xviii.6i-62), explains that ‘the supreme ruler abides in the hearts of all beings and guides them, mounting them on wheels of knowledge should seek refuge by surrendering all actions as well as himself to the supreme spirit or god’ so that he journeys from self-realisation towards god-realisation. 

ईश्वर: सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति |

भ्रामयन्सर्वभूतानि यन्त्रारूढानि मायया || 61||

 

ishvarah sarva-bhutanam hrid-deshe ‘rjuna tishthati

bhramayan sarva-bhutani yantrarudhani mayaya

 

translation

bg 18.61: the supreme lord dwells in the hearts of all living beings, o arjun. according to their karmas, he directs the wanderings of the souls, who are seated on a machine made of material energy.

the  lord dwells in the hearts of all beings, o arjuna, causing all beings, by his  illusive power, to revolve, as if caught in a machine.

 

the  relations of our inborn nature and its fateful compulsion are regulated by the  divine who dwells in our hearts and guides our development. the power that  determines events is not a blind, unthinking will which we call fate or  destiny.

 

the spirit that rules the cosmos, the lord who presides over the  evolution of the cosmic plan, is seated in the heart of every being and will  not let him rest.

 

the  supreme is the inmost self of our existence. all life is a movement of the  rhythm of his life and our powers and acts are all derived from him. if, in our  ignorance, we forget this deepest truth, the truth will not alter. if we live  consciously in his truth, we will resign all actions to god and escape from our  ego. if we do not, even then the truth will prevail.

 

 sooner or later we will  yield to the purpose of the lord. the supreme desires our free co-operation.  when we become the media for the light of god, he uses us for his work.

 

as  puppets are moved by a string-puller seated behind the scene, so also the  created beings move and act on the stage of the world under the control of the  lord seated in the hearts of all. compare this with 9.10.

 

मयाध्यक्षेण प्रकृति: सूयते सचराचरम् |

हेतुनानेन कौन्तेय जगद्विपरिवर्तते || 10||

 

mayadhyakshena prakritih suyate sa-characharam

hetunanena kaunteya jagad viparivartate

 

translation

bg 9.10: working under my direction, this material energy brings into being all animate and inanimate forms, o son of kunti. for this reason, the material world undergoes the changes (of creation, maintenance, and dissolution).

 

by  reason of my proximity, prakriti produces all things, the moving and the unmoving;  because of this, o kaunteya the world revolves.

 

the  finite acts because of the infinite and yet the infinite is said to be neutral.  this strange relationship between the finite and the infinite is explained  here. the lord presides over only as a witness; nature does everything. by  reason of his proximity or presence, nature sends forth the moving and the  unmoving. the prime cause of this creation is nature or prakriti.

 

although  all actions are done with the help of the light of the sun, yet the sun cannot  become the doer of all actions. similarly, the lord cannot become the doer of  actions even though nature does all actions with the help of the light of the  lord.

as  the self illumines ignorance or maya, which is the material cause of this  world, the self is regarded as the cause of this world. the magnet is indifferent  although it makes the iron pieces move on account its proximity.

 

similarly,  the lord remains indifferent although he makes the nature-prakriti- create the  world. he presides over the world which consists of moving and unmoving objects  as a witness. by his presence the wheel of the manifested and unmanifested  beings revolves round and round.

 

the  question why the lord created the world when he is a mere witness is a mystic  one. we cannot say that the purpose of creation is meant for the enjoyment of  the supreme; for the supreme is devoid of desire and does not enjoy. it is pure  consciousness, a mere witness.

 

and there is no other enjoyer for there is no  other consciousness; a question arises whether is creation intended to secure heaven  for it is opposed to heaven. thus the question regarding the purpose of  creation cannot be asked if one remembers that creation is maya or an illusion.

 

patanjali began the journey towards the spiritual kingdom with the word atha, meaning ‘now’. he ends with the word iti, meaning ‘that is all’. the yogi has reached his goal. the whole drama of the world goes on due to the emergence of the three gunas (or prakruti) as the coverage or aavarana around the purusha – making him dance with the mind-field and its vrittis.

 

now, they have resolved back into their original form into the prakriti, leaving the purusha free from the covering, or from the barriers created by them. the chitta vrittis were the barriers. purusha has scored a total victory over them now.

 

therefore, the three gunas resolve back to their original position in the prakriti. the yogi has conquered the chitta vrittis completely. he is now liberated from all of them, totally. he has emerged enlightened . he is now established in his original nature. this is kaivalya.

 

when those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature. when those primary elements or gunas involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness (purusha) becomes established in its true nature .

 

such an enlightened yogi is purely spontaneous, with no actions whatsoever being motivated by the inner drives of samskaras and karma. one hundred percent of actions are from the here-and-now response to the needs of the moment, in relation to the service of other beings. this is easy for such a yogi, as there is no i and no other; it is all a constant flow of pure, undivided consciousness (purusha), that only seems to play, here, there, and everywhere.

 

kaivala, liberation, comes when the yogi has fulfilled the purusarthas, the fourfold aims of life, and has transcended the gunas. aims and gunas return to their source, and consciousness is established in its own natural purity.

 

since the gunas no longer have any purpose to serve for the atman, they resolve themselves into prakriti. this is liberation. the atman shines forth in its own pristine nature, as pure consciousness. when the highest purpose of life is achieved the three basic qualities do not excite responses in the mind. that is freedom.

 

in other words, the perceiver is no longer colored by the mind. when those primary elements involve, or resolve themselves back into that out of which they emerged, there comes liberation, wherein the power of pure consciousness becomes established in its true nature.

 

here ends the exposition of kaivalya, the fourth pada of patanjali’s yoga sutras. the target audience is lcd ( “not too bright” , lowest common denominator ). 

 

according to the law of karma, every condition in the nature of human birth and life stem from one’s past actions, and are responsible for the experiences, pleasant or otherwise, which one meets in life.

 

the fruits of the actions gathered in this  past lives  are called soul samskaras, which become residual imprints or impressions.   soul samskaras are impressions remaining unconsciously in the mind from past good or bad actions, giving rise to pleasure or pain. 

 

samskaras become the cause of future actions. every action leaves a deep trace in the chitta as printing or impression ( samskara ). all the impressions accumulated in the chitta and which is the fruit of action is what we mean by karmāśaya.

 

1.31— duhkhadaurmanasyanggamejayatvashvasaprashvaa  vikshepasahabhuvah

 

sorrow, despair, unsteadiness of the body and irregular breathing further distracts the chitta.

 

there are four more causes of distraction – sorrow, despair or evil disposition, tremble of the body and irregular or laboured breathing (  hyperventilation taught by fake gurus ).  these cause further distractions which excites the mind and consciousness.

 

these hindrances are of three kinds – self-inflicted (adhyatmika), imbalances of elements in the body (adhibhautika) and problems arising from fate, e.g. genetic defects (adhidaivika). they need to be fought and curbed through yogic disciplines.

 

 concentration will bring perfect repose to mind and body every time it is practised. when the practice has been misdirected, or not enough controlled, these disturbances come.

 

repetition of om and self-surrender to the lord will strengthen the mind, and bring fresh energy. the nervous shakings will come to almost everyone. do not mind them at all, but keep on practising. practice will cure them, and make the seat firm.

 

the three gunas are expounded in great detail in the post below-

https://captajitvadakayil.in/2021/02/03/sanatana-dharma-hinduism-exhumed-and-resurrected-part-107-capt-ajit-vadakayil/

 

 

rajo guna

 

the principle of transformation and change.

the principle of action.

the principle of evolution.

basis of pulsations, vibrations, oscillations, and fluctuations in nature.

basis of time.

basis of energy.

symmetry breaking tendency.

 

 

tamo guna

 

qualification principle.

limiting, localizing, encircling, internalizing action.

basis of dualities.

basis of all forms (mental and physical)

the principle of stability and staticity.

structure forming tendency.

the origin of coupling/interaction in general.

the source of all physical forces: gravitation, electromagnetic force, strong nuclear force, weak nuclear force.

nonlinearity (outcome of coupling/interaction)

curvature (outcome of nonlinearity)

scale (emerges from curvature and nonlinearity)

space (a manifestation of scale)

gravity

 

 

 

 

sattva guna

 

the soul principle

the principle of sentience.

principle of unity and unification.

principle of symmetry

freedom, salvation, liberation.

resistance to binding action.

resistance to curvatures in general.

resistance to both positive and negative space-time curvatures

resistance to chitta forms (samskaras or memory seeds)

de-coupling and un-tangling principle.

anti-objectivation tendency

anti-coupling tendency

anti-nonlinearity tendency

anti-scale tendency

anti-space tendency

anti-time tendency

anti-formation tendency

basis of quantum mechanical (freedom seeking) behavior

facilitates the reflection of consciousness in the unit structure (whether the unit is the most basic unit of matter or whether it is the most advanced organism).

 

1.16–tatparan purushakhyatergunnavaitrishnyam

 

the whole of nature consists of three qualities; one is called tamas, another rajas and the third sattva. these three qualities manifest themselves in the physical world as attraction / creation, repulsion / destruction , and control/ mediation ( done by brahma/ vishnu/ shiva ) .

 

everything that is in nature, all these manifestations, are combinations and recombinations of these three forces. this is the bedrock of dvaita vedanta—dance of opposites controlled by a mediator ( preserver ) . if through abhyasa one can activate and purify one’s energy, through vairagya one can disinvolve oneself from involvement in even the subtlest manifestations of the phenomenal world.

 

the creation of energy alone, without control or restraint, cannot lead to freedom. here, one sees the unfolding of nature from its noumenal (alihga) state into the lihga state, through mahat; then from the non-specific (aviiesa) phenomena, including ahamkara, ego or ‘i-consciousness’ to the manifest (visesa) expressions of nature, which forms the foundation of one’s experience of everyday reality.

 

 the reverse or involutionary process, which is the path of yoga, can be seen as the ascension of a ladder. abhyasa furnishes one the necessary impulse for the rise; by vairagya one draws up the ladder behind them.

 

when that mental desire has faded away, years later, the body cells may spontaneously rekindle attachment. this sutra relates to the ultimate freedom achieved through paravairagya – here phenomenal nature ceases to exist, as the gunas are transcended, drawn back into their noumenal root.

 

by transcending the gunas, one unlocks that which binds one to nature. when this is achieved in all the involvements, the soul is fully perceived. the consciousness has now, by the power of wisdom, gained everything that had to be acquired, and tossed away everything that had to be discarded.

 

the sadhaka is liberated from all bondage; there is no feeling of birth and death. kaivalya is accomplished. this is the effect of the twin disciplines of abhyasa and vairagya, through which the sadhaka turns wise and free, untarnished by the influence of chitta. prasahkhyana, means ‘highest knowledge’, purusakhyati, means ‘perception of the soul’..

 

2.19 — visheshavisheshalinggamatralinggani gunnaparvani

 

the gunas generate their characteristic divisions and energies in the seer. their stages are distinguishable and non-distinguishable, differentiable and non-differentiable.

this sutra analyses nature (prakrti) by distinguishing the progressive layers of its manifestation, from the most specific and definable, up through the non-specific and non-distinguished and back to the undifferentiated or universal.

 

the individual counterpart of cosmic intelligence (mahat) is consciousness, or chitta. chitta consists of mind (manas), which reviews sensory and vibrational stimuli, intelligence (buddhi), which is the discriminative faculty and ego or small self (ahamkara) which is the individual ‘i’.

 

in addition, hidden deep within man’s nature is a powerful hidden spiritual weapon – ‘conscience’ (antahkarana or dharmendriya) which personifies ethical and moral principles. antahkarana observes right and wrong in one’s conduct and motives, helps to cultivate chitta and directs it to perform only the righteous actions.

 

there are also the five senses of perception – ears, tongue, eyes, nose and skin, and five organs of action – legs, arms, speech, genital and excretory organs. these are the principles of prakrti. the five elements, intelligence, senses of perception and organs of action are distinguishable, i.e., physically manifest in concrete form.

 

 the other parts, the five subtle manifestations of the elements and the ‘i’ consciousness (ahamkara, antahkarandand asmita) exist in a non-distinguishable or vibrational form, being non-primary and un-evolved matter. yet, all these revolve around the three gunas of nature – tamas, rajas and sattva.

 

the principles (tativas) of distinguishable elements (visesa) give rise to changes which may be pleasant, unpleasant or dazed (a state of suspended or deadened sensibility). the unspecified principles (avisesa tattvas) are un-evolved matter, and when such matter is transformed into a specified state, creation takes place. this is called pravrttimarga.

 

the reverse process, mvnti marga, is the unifying of the specified in the unspecified, of the non-specified in and of nature into the universal spirit (purusa). the fusing of nature into spirit is a heavenly marriage, which becomes possible through the work of yoga.

 

 human mind is a part of that cosmic intelligence. tanmatras, cannot be sensed by ordinary men. if you practice yoga, however, says patanjali, after a while your perception will become so fine that you will actually see the tanmatras.  tanmatra means – rudimentary or subtle element, merely that, mere essence, potential or only a trifle.

 

 there are five sense perceptions – hearing, touch, sight, taste and smell, and there are the five tanmatras corresponding to the five sense perceptions and five sense-organs. the tanmatras combine and re-combine in different ways to produce the gross elements – earth, water, fire, air and ether, which make up the gross universe perceived by the senses.

 

the senses play their part by coming into contact with the objects, and carry impressions of them to the manas which receives and arranges them into a precept. the five substantial elements of the physical world are – ether (akasha), air (vayu), fire (agni or taijasa), water (ap) and earth (prithvi) in the order of their development, these are the five bhutas from whose unlimited combination everything results including the living bodies which are material forms living in space and time.

 

https://captajitvadakayil.in/2021/02/25/sanatana-dharma-hinduism-exhumed-and-resurrected-part-137-capt-ajit-vadakayil/

 

according to the vedic theory of creation, the tanmatras are the basis of all corporeal existences because from them evolve the bhutas, the building blocks of the perceptible universe. the tanmatras, the subtle matter, vibratory, impingent, radiant, instinct with potential energy and collocations of original mass units with unequal distributions of original energy, evolve out of the bhutadi which is only an intermediate state.

 

they have some mass and the energy and physical characteristics like penetrability, powers of impact, radiant heat and viscous attraction etc., and have effect on the sense after assuming the form of paramanus or atoms of the bhutas (the created ones) which process is tattavantraparinama or primary evolution.

 

in evolution the total energy always remains the same redistributed between causes and effects, the totality of effects exists in the totality of causes in the potential form. the collocations and regroupings of the three gunas (attribute or property) induce more differentiated evolutes; they constitute the changes leading to evolutions i.e. from cause to effect, which process is based on satkaryavada, the doctrine the effect is existent in the cause even before the causal process has started to produce the effect operating in accordance with the two laws of conservation of matter and energy.

 

according to satkaryavada  theory the effect is existent in the cause; the original cause of everything that is perceived is prakriti. satkaryavada is a hypothesis according to which the effect pre-exists in a potential state. the causal process involves a modification of a stable underlying reality.

 

the effect is not produced as a reality that is distinct from its underlying cause. it is a specific rearrangement of that causal substrate. the samkhya system is based on the principle of satkaryavada. the effect pre-exists in the cause here. cause and effect are seen as temporal aspects of the same thing. it is considered as theory of existent causes.

 

the effect lies latent in the cause which in turn seeds the next effect. it maintains that effect is real. before its manifestation it is present cause in a potential form. according to satkaryavada principle the cause is hidden inside the effect.

 

this effect exists due to several reasons- 1.what is nonexistent cannot be produced; 2.for producing a specific material cause is resorted to; 3.everything cannot be produced; 4.a specific material cause is capable of producing a specific product alone that effect; 5.there is a particular cause for a particular effect. adi sankaracharya found satkaryavada as a useful tool against the doctrine of annica or momentariness.

the object of the buddhist doctrine of momentariness ( bullshit )  is not the nature of time, but existence within time. rather than atomizing time into moments, it atomizes phenomena temporally by dissecting them into a succession of discrete momentary entities.

 

satkaryavada is the samkhya theory of the pre-existent effect, that the effect (karya) already exists in its material cause and therefore, nothing new is brought into existence or produced in the process of creation.

 

according to satkaryavada the effect pre-exists in a potential state. the causal process involves a modification of a stable underlying reality. the effect is not produced as a reality that is distinct from its underlying cause. it is a specific rearrangement of that causal substrate.

 

cause and effect are seen as temporal aspects of the same thing. it is considered as theory of existent causes. the effect lies latent in the cause which in turn seeds the next effect. it maintains that effect is real. before its manifestation it is present cause in a potential form.

 

study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodha parinama). nirodha parinama is associated with the method used in meditation, when dharana loses its sharpness of attention on the object, and intelligence itself is brought into focus.

 

in dharana and nirodha parinama, observation is a dynamic initiative. through nirodha parinama, transformation by restraint or suppression, the consciousness learns to calm its own fluctuations and distractions, deliberate and non-deliberate.

 

to transform the consciousness into a pure sattvic state of dynamic silence, one must learn by repeated effort to prolong the intermissions . if no impressions are allowed to intrude, the consciousness will remain fresh, and rest in its own abode. this is ekagrata parinama.

 

consciousness has three dharmic characteristics – to wander, to be restrained and to remain silent. the silent state must be transformed into a dynamic but single state of awareness.

 

patanjali warns that in restraint old impressions may re-emerge – the sadhaka must train to react instantly to such appearances and cut them off in their source. each act of restraint re-establishes a state of restfulness. this is dharma parinama.

 

when a serene flow of tranquillity is maintained without interruption, then samadhi pari-qatna and laksana parinama begin. during this phase the sadhaka may become trammeled in a spiritual desert. at this point he must persevere to reach oneness with the soul and abide in that state (avastha parinama) eternally. this final goal is reached through ekagrata parinama.

 

the impressions which normally arise are made to disappear by the appearance of suppressive efforts, which in turn create new mental modifications. the moment of conjunction of mind and new modifications is nirodha parinama. study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodhaparinamah).

 

the mind is capable of having two states based on two distinct tendencies. these are distraction and attention. at any one moment, however, only one state prevails, and this state influences the individual’s behavior, attitudes, and expressions.

 

that high level of mastery called nirodhah-parinamah occurs in the moment when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself. vritti’ means literally a ‘whirlpool’. it is a thought-wave in the lake of chitta. modification of the mind is known as ‘parinama.’

 

the seeker and the sought are one; that the seeker is the seer. that high level of mastery called nirodhah-parinamah occurs in the moment of transition when there is a convergence of the rising tendency of deep impressions, the subsiding tendency, and the attention of the mind field itself.

 

the steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. nirodha parinama is an advanced stage in a yogi’s spiritual journey.

 

 

in this stage, the mind is liberated and no longer influenced by thought-waves, or chitta vritti. the state of nirodha parinama is considered to be a transformational state because as the chitta vritti cease, the mind is freed to connect with the moment as it appears.

 

reaching a state of nirodha parinama takes a lot of practice and concerted, continual effort. it requires the yogi to have the power to command and restrain their own mind. when they are in this state, the yogi can immediately recognize any samskaras that accumulate and be in control.

 

the flow of nirodha parinama becomes steady through habit. the restraint of rising impressions brings about an undisturbed flow of tranquility. when this suppression of thought-waves becomes continuous, the mind’s flow is calm. by constant and uninterrupted practice the mind can remain in a state of attention for a long time.

 

the steady flow of this state (nirodhah-parinamah) continues by the creation of deep impressions (samskaras) from doing the practice. nirodha parinama brings about a free flow of peace, tranquility and spontaneous freeing of the mind, unencumbered by thought waves.

 

nirodha parinama is the first state of the three parinamas, or great transformations, which together bring the complete liberation of the mind..consciousness wavers between multi-faceted and one-pointed attention. when one-pointed attention is established, multi-faceted attention disappears; when one-pointed attention fades, consciousness is scattered.

 

observing these alternations and learning to hold unwaveringly to single-pointed attention is the second phase of the transformation – samadhi parinama. samadhi parinama, stabilises the state of restfulness. in nirodha parinama, the issuing of thought-waves is restrained and quietened.

 

 in samadhi parinama, the intervals between the emergence and the restraint of thoughts and vice versa are studied. from this study issues a stillness which leads to silence. one should know that stillness is rigidity and silence is passive and meditative. in the state of silence, the fragrance of the soul emerges as the centre of attention. this is ekagrata parinama.

 

 the mind alternates between the possibility of intense concentration and a state where alternative objects can attract attention. the mastery called samadhi-parinamah is the transition whereby the tendency to all-pointedness subsides, while the tendency to one-pointedness arises.

 

the state of all-pointedness refers to the tendency of the mind to be drawn in countless different directions. in the state of samadhi-parinamah being described, this tendency towards all-pointedness subsides. in the high state of samadhi-parinamah, there is witnessing of this transition into samadhi, whereby the all-pointedness subsides, and the one-pointedness arises.

 

it is innate nature of the mind to be attentive to all the things at the same time. one-pointedness is also the nature of the same mind. this is the anatomy of the mind. the mind has to be trained and tamed. taming of the mind is a skilful art and should never be forceful and sudden. it has to be gradual.

 

this journey from many-pointedness to one-pointedness is the crux of mental transformation. the process has to be handled very delicately and effortlessly. that is the real mastery over the mind. we are aware of many things, since awareness from one thought/object shifts to another thought/object.

 

but at a single given moment and time the awareness is of only one thought/object. but the shifting is so fast that it appears that the mind is unbridled and disperse. this fastness has to be replaced with slowness and gradually let not the awareness shift from the single object.

 

 finally, the innate unmanifested quality to shift will be eliminated. this subtle transformation is termed as samadhi parinama. nirodha parinama is the awareness of the interval between two thoughts and samadhi parinama is the awareness of the quietude. cultivating one-pointedness infers holding the mind on a single object and vise versa.

 

there are various types of transformations, such as nirodha parinama, samadhi parinama, ekagrata parinama, dharma parinama, lakshana parinama and avastha parinama. these are the terms used by patanjali to indicate the types or kinds of transformation which the mind passes through in its processes of concentration, meditation and samadhi – which is samyama.

 

maintenance of awarenesss with keen intensity from one-pointed attention to no-pointed attentiveness is ekagrata parinama. even in this focus on the property of chitta alone, the sensitivity of attention may be intense or light.

 

to preserve a steady, uninterrupted flow and intensity of attention in chitta is the third phase of transformation. third phase of ekagrata samskara should be practised. here, the consciousness which was dependent on external objects moves inwards to infuse the seedless seat of the soul.

 

 patanjali explains the three levels of transformation of consciousness in sequential order – nirodha, samadhi and finally ekagrata. ekagrata, as explained earlier, has two meanings. one is concentration on a given object – at this external level it bears the same meaning as dharana.

 

the other is ‘one without a second’ – i.e., the soul. this level of transformation of consciousness is the highest. patanjali thus states his meaning as – ekagrata parinama is the final phase of the transformation in which consciousness is uplifted to the level of the soul, and is one with it.

 

the mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially. rising and subsiding of the same one-pointedness..when the subsiding past and rising present images are identical, there is ekagrata parinama (one-pointedness).

 

the mind becomes one-pointed when similar thought-waves arise in succession without any gaps between them. the mind reaches a stage where the link with the object is consistent and continuous. the distractions cease to appear. the mastery called ekagrata-parinamah is the transition whereby the same one-pointedness arises and subsides sequentially.

 

both purusha and prakriti are eternal. purusha remains perpetually changeless. prakrti goes on ceaselessly changing, due to the interaction between its own gunas of sattva, rajas and tamas. earth, water, fire, air and ether; their counterparts smell, taste, sight, touch and sound; the senses of perception and organs of action; mind, intelligence, consciousness and ego are all parts of nature.

 

ego, consciousness and intelligence are sensitive and elusive. they pile up experiences of objects perceived through the senses of perception, organs of action and mind. these experiences differ according to their relation to circumstances.

 

in this way, consciousness is throttled by the qualities of nature. it is also linked with time, because it fluctuates with thoughts of past, present and future. by disciplined study and effort, experiences are observed to move qualitatively towards the best. through study one realises that consciousness has four dispositions or attributes.

 

the first, when avidya is predominant, is its wandering nature – vyutthana samskara. the dawning power of discrimination leads to the second tendency – restraint, nirodha samskara, dharma parinama. the effect of restraint is the flow of tranquillity (prasanta vahita samskara), experienced between vyutthana and nirodha samskaras. this gives rise to the third tendency – laksana parinama. the effort to lengthen this silent intermission brings the sadhaka to the pinnacle of emancipation (avastha parinama) – the fourth or final attribute of consciousness.

 

 when consciousness loses all these tendencies and becomes contemplative, it rests in the seer. this affects the behavioural patterns in the body, senses and mind, which also remain peaceful. consciousness becomes pensive. this wholly peaceful state is ekagrata parinama. by thoughtful action, consciousness traces the source of its attributes, moves towards it, and is dissolves in that.

 

 

at that moment, body, senses and mind are devoid of evolution and dissolution, of birth and death. this is viveka khyati. the sadhaka transforms himself to an exhilarated state (dharma parinama), develops awareness of perfection (laksana parinama) and maintains himself, without losing the acquired perfection (avastha parinama).

 

 dharma parinama is the knowledge of prakrti and purusa; laksana parinama is the way one makes use of them; and avastha parinama is steadily maintaining them, once they have been purified of trial and error, in the established state. in this process the elements, organs of action, senses of perception and mind are transformed; purusa is recognised and understood.

 

all these transformations are stabilised, and the changing states in body, mind and ego come to a conclusion, enabling the sadhaka to rest in the eternal undying purusa. the search terminates and dichotomy between the seeker and the sought ends as the seer realises that he alone was the seeker, seeking his own form – svarupa.

 

from now on, he drinks the nectar of his own self-generating pure fragrance. these three phases of conscious transformation culminate in tranquillity. awareness flows peacefully, and virtue arises as dharma parinama. this is the true character of intelligence and consciousness. now, the sadhaka is highly sophisticated and civilized. this is laksana parinama.

 

 maintaining this qualitative state of conscious progression towards the pinnacle is avastha parinama. . parinama is a sanskrit term describing transformation or change, on both a philosophical and practical level.

 

patanjali outlined six kinds of parinama: nirodha parinama (the suppression of the vrittis), samadhi parinama (development of samadhi), ekagrata parinama (one-pointed transformation), dharma parinama (transformation of appearance), lakshana (transformation of character) and avastha parinama (transformation of condition).

 

both samkhya and yoga schools of hinduism believe that everything is a projection of something that has already been present or hidden. that is also why these schools of thought believe that the world has materialized out of the world that existed in a hidden way before. this is called the “parinama vada,” the transformation theory.

 

with reference to the antahkarana, the dharma that operates at the present moment is dharma parinama. with reference to what has passed and to that which is yet to come, it is lakshana parinama. if the present dharma increases or decreases, it is avastha parinama.

 

thus the three kinds of parinama occur in the bhutas and indriyas also. the mind assumes various forms. this is one kind of parinama with reference to form. when the change becomes manifest in relation to some time, past, present or future, it is called lakshana parinama.

 

when after this the particular property ripens into maturity or decay, it is called avastha parinama. the mind passes into various states. it is also avastha parinama. differences in changes in consciousness are caused by the changing order of sequences in the method of practice.

 

according to the sequence of practice, distinct transformations take place. the earthenware pot instance and look at the clay dust as the first principle of evolution, will help one understand the property (dharma) contained in it, the lump of pliable clay which embodies the qualitative mark (laksana), and the jar which culminates the process and which represents the evolved state (avastha).

 

only by following a certain sequence of actions can one turn earth into pottery. this is harmonious and organic growth. in yogic practice a regular sequence must also be followed.

 

the sadkaka first acquires restraint in consciousness (nirodha parinama) in order to experience tranquillity (samadhi parinama). then he proceeds towards the ‘one without a second’, the seer (ekagrata parinama).

 

the tendency for distractions to arise, stilled in samadhi parinama, is followed by tendency for the lack of impressions in the mind to continue; the only object to arise in the mind is that which arose previously, the essential object of samadhi. this is constantly repeated so the impression is of a single unchanging object of attention.

 

only then does he become a fulfilled yogi .

 

parinama is a sanskrit/ malayalam  term describing transformation or change, on both a philosophical and practical level. it is one of the most important ideas in "the yoga sutras of patanjali" and is described as the transformation which takes place when one is leaving a period of extreme suffering- THE DARK NIGHT OF THE SOUL

 

when the soul exits the human body , the human aura disappears . the soul is indestructible as per sanatana dharma.. much before you get cancer the human aura shows black holes.

 

the human aura is powered by the 7 chakras. the human aura affects water , which has memory. quantum computers of the future will have water for memory

 

microtubules (protein polymers) govern neuronal and synaptic function, and connect brain processes to self-organizing processes at the quantum level

 

the real evolution is soul evolution , not what mad man charles darwin wrote to remove god ( and conscience ) from the equation for jew rothschild to control the planet ..

 

in ancient hinduism, the soul was called the atman and the basic buddhist view was described as anattā (pali) no soul. this is why i say that pali speaking pig eating buddha never existed..

 

in buddhism, the term anattā (pali) says that there is no soul it is one of the seven beneficial perceptions in buddhism and one of the three marks of existence along with dukkha (suffering) and anicca (impermanence)..

 

the anattā doctrine is one of the main theses of buddhism anatta is a central pillar of buddhism with the doctrine of anattā, stands or falls the entire buddhist structure,

 

buddhism has defined nirvana as that blissful state when a person, amongst other things, realizes that he or she has “no self, no soul”..

 

the concept of anattā appears in numerous sutta(pali)/sutra(sanskrit) of the ancient buddhist nikāya texts (pali canon).

 

it appears, for example, as a noun in samyutta nikaya iii.141, iv.49, v.345, in sutta ii.37 of anguttara nikaya, ii.37–45 and ii.80 of patisambhidamagga, iii.406 of dhammapada.

 

it also appears as an adjective, for example, in samyutta nikaya iii.114, iii.133, iv.28 and iv.130–166, in sutta iii.66 and v.86 of vinaya..

 

fake buddha criticized the doctrine that posited an unchanging soul as a subject as the basis of rebirth and karmic moral responsibility, which he called “atthikavāda”.

 

buddha asserted that there is no soul, but there is rebirth for which karmic moral responsibility is a must.

 

in the buddha’s framework of karma, right view and right actions are necessary for liberation… tee heeeeeeeee..

 

gratitude is detected by the heart..

 

when you are in a state of gratitude with the spirit level of your inner ear ( cochlea ) balanced by sitting with an erect spine your body emanates a healing scalar field ..

 

yoga dealt with the vagus nerve and amygdala which modern science has not come in terms with till today.. yoga, ayurevda and kalari are intertwined.. all three belongs to kerala.

our vishnu avatar gods rama , krishna, ayyappa , parashurama had 13 strand dna and more– ( nil junk , while you and me have 97% junk )

 

people with 12 strand dna do not require computers. they are the computer.

 

when in a vimana they do not need a cockpit–they are the cockpit.

 

ancient astras ( missiles ) had mental passwords . No need to talk to ALEXA

 

the soul is the datum of all  experience and wisdom. the proper understanding of the nature of the soul will make  our life better, clearer, wider, and deeper.

 

the innate divinity, infinitude, luminosity and blissfulness of the soul was experienced by  the sages of the upanishads.

 

the rest and peace which are required for deep thought or for accurate observation of the movements of the soul, were  more easily found in the silent forests of india than in the noisy streets of our so-called centres of civilization"

 

THE CALICUT KING USED QUEEN DIDO TO CIVILIZE THE BARBARIC SAVAGE WHITE MAN USING PRINCESS DIDO..  THE WHITE MAN WAS THE BROWN MAN’S BURDEN.

 

KERALA THIYYA QUEEN DIDO WAS ALSO KNOWN AS THE WANDERING SEA QUEEN AS SHE SPENT HER TIME BETWEEN GLORIOUS ANCIENT CIVILIZATIONS SHE FOUNDED -- CARTHAGE ( TUNISIA ) , CORDOBA ( SPAIN ) , ALEXANDRIA ( EGYPT ) , TRIPOLI ( LEBANON ), CYRENE ( LIBYA ), UGARIT ( SYRIA ) SARDINIA ( ITALY ) ETC ..

 

though a mere agent of the richest man on the planet, the calicut king, queen dido in her own right was the richest woman on the planet.. queen derived great respect and power because she was an awesome combination of grace/ femininity/ brains/ beauty / fighting skills and a natural leader of men..

 

the kerala hindu thiyyas have been trading with egypt, crete , island of thera etc since 4000 bc.. the temple of baal in tripoli lebanon is a shiva temple.. the 12,000 year old ancient hindu baalbek temple is still standing.. jewess helena cooked up that israel’s destruction in 722 bc is because jews failed to obey gods fiat to eliminate pagan god baal.. tee heee..

 

queen dido was the one who made kerala "damascus sword " in ugarit syria.. this sword which could not be broken or edge chipped was in great demand by foreign kings..

 

kerala thiyya merchants stayed in the most opulent quarters of any foreign city , including rome. they had so much gold with them, yet nobody dared attack them due to their kalari fighting skills..

 

ancient hindu kerala thiyya sailors traded with the island of thera ( spot of eternal fire temple like at baku ) , and crete , when there was a clear sea passage to crete from kerala via red sea to mediterranean.. a mighty volcanic explosion on the island of thera ( modern santorini ) creating a mighty tsunami , 36 centuries ago, blocking the suez canal area with sand..

 

after that kerala kings shipped spices from muziris ( protected kodungallur port owned by the calicut king ) were landed in salalah ( dhofar –modern oman ) or gwadar ( in pakistan ) , egyptian red sea port of berenice for onward transfer by camel/ mule caravans ..

 

 the planets first computer antikythera mechanism was retrieved from the sea in 1901.. this computer had perpetual motion.. like in kerala astrology planets uranus ( shweta ) , neptune ( shyama ) and pluto ( teevra ) were ignored. instead rahu, ketu and moon were used..

 

the world famous antikythera mechanism was owned by kerala thiyya astronomers who made the almanac (panchangam ).. they were able to predict the volcano explosion at thera island, and all were able to abandon the area will in advance and ride out the tsunami..

 

the antikythera ( ganit + karta + thera ) mechanism has a dial for the callipic cycle and the 76 years .. it had 54 gears inside in shiva/ shakti format in consonance with hindu king mantra om digital vaue of 108 ( sri yantra ).. the front dial has two concentric circular scales that represented the path of ecliptic through the heavens and only indian astronomers knew “precession” those days..

 

on the inner ring there is a second dial marked with hindu signs of the zodiac , divided into degrees.. kerala navigators used the antikythera mechanism with perpetual motion to create a nautical almanac for 100 years providing declination ( lat of star ) and right ascension ( longitude of star ). till the ancient greeks came to kodungallur university , owned by the calicut king to study astronomy,

 

only indians knew how to make a panchang – nautical almanac valid for one century..

 

WHY SHOULD GOOGLE DELETE THE BLOGPOST BELOW? 

 

PRAY?

 

PRITHEE?

 

https://captajitvadakayil.in/2022/02/17/google-deleted-my-post-claiming-it-contains-hate-speech-7000-year-old-shakti-peetham-fire-temple-at-island-of-thera-capt-ajit-vadakayil/

 

 

rig veda down loaded by 12 strand dna ( nil junk ) kerala danava maharishis 400 centuries ago , and penned down 70 centuries ago in sanskrit grantha script, declared “ the soul sleeps in minerals, awakens in the vegetable, walks in animal, and thinks in humans”..

 

evolution is of soul.. soul is part of god ( brahman the field of morphogenetic consciousness ) .. unlike lower species like animals and birds, only humans can do swadhaya or contemplation..

 

we can take subjective decisions approved by our conscience .. conscience an aspect of extended consciousness beyond survival-related dispositions . conscience is a gift of crisis, it tells you the right thing to do when you don't have time to figure it all out.

 

fanaticism has never slept in christianity and islam.. it has never been stopped by conscience nor has it ever pressed conscience into its service. in hinduism it is your own conscience, (which arose out of awakened consciousness ) which connects you to the greater metaphysical unity.

 

conscience never makes a mistake—reason and faalthu objective logic makes mistakes, always. the divine right of conscience does not allow a christian or a muslim to arbitrarily disagree with gospel teaching and claim that one is acting in accordance with own conscience.

 

you conscience is always the first to accuse you. sanatana dharma has given you free will to exercise the choice of conscience . a man of conscience does not jump into the bandwagon, rather he will stand a fight all alone, against the howling mob. dignity consists not in possessing honors, but in the consciousness that we deserve them. all seasons are beautiful for the person whose happiness comes from within..

 

 scalar waves from your mobius supercoil dna couples with intention and consciousness. intentions enhance the body’s natural flow of scalar energy produced by dna.

 

consciousness shapes our material world. dna about which darwin had zilch idea , is a transceiver of information, some from the space time dimension and the other form the quantum world. advanced quantum physics shows the world as being created out of energy.

 

our cells’ membranes contain special proteins called integral membrane proteins (imps) that respond to energy signals from the external and internal environment. our biological behavior can be controlled by “invisible” energy forces, which include thought and intention.

 

 consciousness is the dance of chemical molecules within your brain, the scalar field created by resonance of your pineal gland with your mobius dna and the whirling of your chakras . without factoring in consciousness there can be no theory of every thing (toe) and grand unification theory (gut) represented by sri yantra the geometry of om , with a digital value of 108.

 

when science meets the consciousness field of vedanta written 7000 years ago, the last frontier can be breached

 

the powerful mudras and kolams have never been written down. a sage can go to the alpha brain wave mode as soon as he does the gyan mudra and download information from akasha. the alpha frequency is the gateway that leads into deeper states of consciousness.

 

modern science now embraces the idea of vedanta that the universe is made of energy. spanda .or “primordial vibration” refers to the creation of the universe— the transcendental cause of the universe.

 

spanda is the same supreme vibration that pervades both the energies of one’s body and the energies of the whole universe. spanda is a sort of bridge between energy and consciousness. .

 

in the process of its five primary actions (emanation, dissolution, existence, bestowal of grace and concealment), spanda becomes the first flutter of pure consciousness.

 

spanda is also primordial energy is the first stage of consciousness before it crystallizes into the reasoning process. people have asked me about my sphota 4d triangulation thinking while sitting at the bindu looking outwards.. well let that remain a secret..

 

.lord ganesha is mentioned in the rig veda (2.23.1) written in 5000 bc, as the lord of mantras and seer among seers.. the veda sruti experts are called "ghanapathins" .. they can recite the vedas in mobius coil ( elephant trunk ) pattern, which creates a massive scalar consciousness field..

 

turiya consciousness is the ultimate goal of spirituality for here you know what freedom is all about.. what which we know as the world is only the periphery; the centre is hidden.

 

the centre is transcendental.. it cannot be seen by the eyes, it cannot be heard by the ears, it cannot be touched by the hands, yet it is, it can only be experienced.. turiya is mahamauna, the great cosmic silence that cannot be fully defined but is subject to experience ..

 

 it is self luminous, self existent, and the substrata of the physical states of human experience. it is sakshi, the witnessing consciousness.. the aim of yoga is turiya..

 

when modern science explores the brain for understanding consciousness, it is like measuring a man by examining the movements of his shadow.. hindu thought teaches us first how to transcend the brain along with its biological limitations and compulsions, then how to transcend the mind, which is individualized consciousness.. om has been hijacked by christians as amen and jews as shalom without understanding..

 

turiya means “consciousness minus thinking”..

 

mantras, or sacred sounds, are used to pierce through sensual, mental and intellectual levels of existence (all lower strata of consciousness) for the purpose of purification and spiritual enlightenment.. “by sound vibration one becomes liberated” (vedanta-sutra 4.22)… bhagawad gita needs no new editions every year.. what was written 6000 years ago is valid even today.. .

 

 this is the temple dance ..  erwin schrodinger wrote: “vedanta teaches that consciousness is singular, all happenings are played out in one universal consciousness and there is no multiplicity of selves.”

 

our conscious mind gives us executive control of our mind. with consciousness, we can think, judge, feel and experience with awareness

 

the maharishis with12 strand dna did not need soma.. they knew how to harness the golden spiral.. you can do the same thing with the kozyrev mirror—expand your consciousness , do astral travel ( soul),  access the akashik knowledge bank, mental image telepathic transfer to the other side of the planet..

 

vishnu avatars rama/ krishna/ ayyappa had 13 strand dna ( nil junk ).. . this planet’s electromagnetic field,y the “veil” which filters time and place down to our everyday newtonian reality could not affect vishnu avatars.. this is why we call these mortals gods.. all other hindu gods are cosmic allegories



TO BE CONTINUED




CAPT AJIT VADAKAYIL

..


11 comments:

  1. https://captajitvadakayil.in/2022/07/20/soul-matters-part-30-capt-ajit-vadakayil/

    MESSAGE FROM THIS PLANET’S NO 1 THINKER/ WRITER TO LOOKING LONDON SEEING TOKYO TRISHA SHETTY

    TRISHA BABY

    ENEMIES OF INDIA, AAPKA MOONH MEIN EKK BORI GHEE, AUR DOH BORI SHAKKAR DAALELA HAI.

    BUT I DONT HAVE ANY GHEE SHAKKAR WITH ME .. GAREEB ADMI HOON.

    INSTEAD I AM SENDING ONE GIFT HAMPER FILLED WITH CHITTA PRASADAM..

    AFTER ALL YOU DECLARED THAT YOGA IS GYMNASTICS AND AYURVEDA IS SNAKE OIL SCIENCE..

    JAMAA NAHIN.. NEXT TIME THODA CHOONA LAGAANA..

    YOU CAN DISTRIBUTE IT TO ALL TRAITORS WORKING IN YOUR NGO..

    TRISHA BABY, LIKE YOU TEESTA SETALVAD WAS CARELESS WITH FOREIGN DONATIONS—JUDAS SILVER.. BEWARE..

    Capt ajit vadakayil
    ..

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  2. https://captajitvadakayil.in/2022/07/20/vadakayil-says-ex-mumbai-police-commissioner-sanjay-pande-is-just-a-scape-goat-to-protect-rich-indian-jewish-friends-of-narendra-modi-poll/

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    Replies
    1. Posted:-
      https://twitter.com/Avii02379630/status/1549634480444678144?t=mcq5s20wfcOMXXZuMlmdxQ&s=19

      https://twitter.com/Avii02379630/status/1549635871003258882?t=0LTo66PjeoySnP_h9djTqA&s=19

      https://twitter.com/Avii02379630/status/1549636618499530753?t=oQhVMnNcAXLH4lsnXox-Rg&s=19

      Delete
    2. emails sent to

      alokmittal.nia@gov.in,
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      s.powale

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  3. Tony Blair says East can now be on equal terms with West. Must be hard to digest India is racing to be the super power. Let him have his illusion.
    https://greatgameindia.com/western-dominance-ending/

    ReplyDelete
  4. Dear Ajitji,
    As per the below statement, will all human souls attain Vaikunta, before pralaya happens?
    "for the hindu, there is an assurance that all souls will eventually enjoy liberation, and that includes ourselves and all of our friends and family.

    ReplyDelete
  5. during covid pandemic Yandex mail did not allow me to send emails using your blogs content and saying ivermectin, even blocked my email now we know whY

    https://www.haaretz.com/israel-news/tech-news/2022-04-06/ty-article/yandex-ceo-relocates-to-israel-cannot-work-for-a-country-at-war/00000180-5bb7-d615-a9bf-dff7344d0000

    The head of the Russian internet giant Yandex has left Russia and relocated to Israel, people with knowledge of her whereabouts confirmed to Haaretz.

    Media reports in Russia had suggested that Elena Bunina had fled the country in the wake of its invasion of Ukraine and the wave of sanctions that the offensive triggered.

    Now even protonmail has blocked me from sending your emails

    s.powale

    ReplyDelete
  6. Hello Sir,
    Sadguru is stealing your important yoga revelation grounding, in a deceiving way.

    Sadhguru | Worlds No 1 Yoga Mat | Sadhguru Darshan
    https://www.youtube.com/watch?v=sYU49Dnly6Q&ab_channel=SadhguruDarshan

    Its a recent published video, where he claims that yoga needs to be done grounded to earth.

    He says it pains him that Isha is selling rubber mat for yoga.

    so he suggests people to put mud or clay on the floor and put his cotton mats on top of that and do yoga ....... TEEEEE HEEEEEEEEE

    basically he doesn't want to lose his mat business.

    https://www.ishalife.com/in/yogastore/yoga-mats

    https://www.ishalife.com/in/cotton-yoga-mat-rubber-coated

    ReplyDelete