Thursday, September 15, 2022

SANATANA DHARMA , HINDUISM EXHUMED AND RESURRECTED, PART 146 , SOUL MATTERS – CAPT AJIT VADAKAYIL

 

 THIS POST IS CONTINUED FROM PART   145


https://ajitvadakayil.blogspot.com/2022/09/sanatana-dharma-hinduism-exhumed-and_23.html


ahamkara means ‘i-maker’, it is the sense of ‘i-ness’ within you. it is not the self in self-awareness, but it is a vritti and thinks it is the ‘self’. it masquerades as the self and ahamkara is just a mental a wave form, ‘i’ or ’self’.

 

if ahamkara was the self, it would never feel incomplete, inadequate and get only momentary doses of bliss and happiness – it would always feel complete and have continuous ananda.( bliss)

 

the vrittis, from the 5 senses and also the chitta, the memory bank of past events, is presented to the ahamkara.   you have object vrittis coming in from your senses. the ahamkara now has to interact with these vrittis.

 

buddhi could handle parallel processing by handling multiple inputs at the same time.  the interaction between ahamkara and these wide range of object vrittis happens only one at a time. 

 

you can only have one experience at a time. the ahamkara interacts only with one vritti at a time and it gives ‘my-ness’ to the vritti .

 

how does ahamkara choose between the different vrittis which are available. there are two ways this can happen

 

ahamkara chooses a vrittia  , vritti chooses ahamkara

 

whenever ahamkara interacts with an object vritti, it will modify the object vritti according to its likes and dislikes. in vedanta this is called raga and dvesha.

 

ahamkara is also a mental waveform and when it interacts or superimposes with the object vritti the resultant vritti is a vritti modified by raga and dvesha.   if you like something you will modify the vritti differently than when you dislike something.

 

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन् |

 

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति || 64||

 

raga-dvesha-viyuktais tu vishayan indriyaish charan

 

atma-vashyair-vidheyatma prasadam adhigachchhati

 

translation

 

bg 2.64: but one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the grace of god.

 

raga-dvesha, is the cause of bondage

 

raga (attraction), dvesha (repulsion) and tatastha vritti (indifference) are the three important vrittis of the mind.

 

raga and dvesha (like and dislike or love and hatred or attraction and repulsion) are the two currents in the mind which bind a man to the samsaric wheel of birth and death.

 

raga and dvesha are the two doshas or faults in the mind that have brought you to this world. the svarupa of bandha (bondage) is raga and dvesha. the svarupa of ajnana is raga and dvesha.

 

all the emotions come under the category of raga-dvesha. these two currents are the dharma (characteristics) of the mind and not of the spirit. pleasure and pain, harsha and soka, exhilaration and depression are due to raga-dvesha. if raga and dvesha vanish from the mind, harsha-shoka also will disappear.

 

the bottom line is that the ahamkara modifies the incoming vritti according to its own disposition. if ahamkara is feeling angry, it will react to the vritti differently than it would if it is feeling happy and peaceful.

 

ahamkara or ego adds a personal touch to the interacting object vritti. in fact, it also adds the ‘i-ness’ to the vritti.

 

ahamkara can become attached or addicted to certain vrittis because they give it momentary happiness and it wants to repeat these moment of happiness.

 

the sanskrit term ‘ahankara’ literally means ego.  ahankara has deep importance in a person’s life.  it is the ahankara which makes a person to involve in the worldly activities, at the same time it is responsible for many of our problems in life.

 

vedanta teaches to balance this difference.  ahankara according to vedanta is ‘the thought which creates the concept of i-sense’.

 

the fundamental ahankara, the i-sense is pure.  however, gradually the ahankara turns into a bundle of thoughts and concepts about our own self.  when a child is born it has pure ahankara.

 

it expresses only its individuality and it is of pure nature.  when the child gradually matures in to different stages,( by the age of 27 months )  the pure ahankara associates itself with different concepts and experiences, then the pure ahankara becomes a collection of labels and concepts like ‘i am rich, i am fat, i am educated and so on’.

 

at this stage ahankara involves in comparison and it becomes a problem..  ahankara is a great obstacle for a person’s spiritual and intellectual evolvement.

 

spirituality helps to understand this profound concept and when understood properly, it transforms a person in to a free person.

 

in sanskrit, thoughts are called vrittis.  mind itself is a pool of vrittis.  mind is the manifestation of the supreme consciousness and so are the thoughts.  mind exists in consciousness.  vrittis can be otherwise said as the form of consciousness.  consciousness is limited by the form of vritti.

 

just as the brightness of the reflected sunlight depends on the medium (waves and purity of the water), the reflected consciousness depends on the vrittis of the mind.  when the vrittis are fewer and pure, the reflected consciousness is brighter.

 

this bright reflection is seen in jnanis and spiritually evolved persons.  they represent the pure form of consciousness.  the vrittis of their mind are fewer and pure and they do not distract the reflected consciousness.

 

reflected consciousness is said as an experience and every experience is a conditioned consciousness.  when the consciousness illumines the mind full of worldly vrittis, the reflected consciousness mingle with worldly vrittis, and hence the reflected consciousness is said as experience.

 

consciousness is all pervasive, but experience makes it appear as limited.  each of our experience is consciousness in the form of vritti.  vrittis are superimposed on consciousness.  for instance, a wave is nothing but water in the form of a wave.  likewise, experience or reflected consciousness is nothing, but consciousness in the form of vritti.

 

worldly matters occur between the subject (i-sense) and the object (worldly activities).  all the worldly experiences appear as vrittis in the mind.  every individual has a basic concept of their own and this is ahankara, the subject.

 

the life full of karmas (actions) and experiences are based on this ahankara and they are considered as objects.  for example, when i say, “i am writing”, the ‘ i ‘ represents the ahankara (subject), and ‘writing’ is an experience (object).

 

the ahankara ‘ i ‘ is identified with the different experiences.  all our experiences are the combination of the subject and the object.  when the ahankara gets identified with the body, mind, emotions, feelings etc, it is defined accordingly.  when ‘ i ‘ say, ‘i am a woman’, the ahankara gets identified with the body.

 

when i say, ‘i am sad’, the ahankara gets identified with the emotions.  thus the mind has only two types of vrittis, the ahankara vritti and the virttis of different experiences.

 

failure to recognize ahankara as a vritti is the cause for all kinds of suffering.  ahankara is an assumed concept and it keeps on changing according to experiences and situations, we ignorantly consider it as the real self.

 

ahankara is a vritti, and the self, the supreme consciousness illumines that vritti.  a being is much more than a mere vritti,   vritti keeps on changing, whereas the soul is omnipresent and omniscient.

 

when i say, ‘i am talented’, the ‘ i ‘ belongs to the ahankara and the ‘talent’ belongs to the buddhi.  they both are mere vrittis.  an ignorant person unnecessarily associates both with the atman, the self.

 

this is the root cause for samsara and it is the real problem in life.  when the body is ill, then it is a fact, but when the ahankara associates with the body deeply, then it is suffering.

 

suffering is a vritti, it can be made to disappear by diverting the attention.  considering a vritti as permanent is the next problem.  the suffering and excitement are vrittis and they should not be associated with the real self.

 

“identification of ego with reflected consciousness is like a glowing hot iron ball.  due to identification of ego with that (reflection) the body gains sentiency” (drig-drishya viveka, verse 7).

 

when an iron ball is placed in fire, the heat of the fire is superimposed on the iron ball, and the iron ball glows like a fire ball.  similarly, the experiences are superimposed on ego and the ego also identifies with the experiences.

 

by this superimposition, the ego feels that, ‘i have this experience’.  when ahankara identifies itself with other vrittis, it limits itself.  only when the ahankara identifies with the body, the body gains sentiency.  the ahankara identifies with the other vrittis and thus it involves in the worldly activities.

 

“identification of the ahankara with reflected consciousness, body and witness is natural, due to karma and due to ignorance – each of these three respectively”, (drig-drishya viveka, verse 8).

 

identification of ahankara is analyzed in three fundamental ways.

 

1. identification with the reflected consciousness – it is natural

 

2. identification with the deha (sthula and suksma sarira) – due to karma

 

3. identification as the sakshi (witness-consciousness) – due to ignorance

 

the identification of ahankara with the reflected consciousness gives us various experiences.  adi sankaracharya says that this identification is natural.  it cannot be destroyed but can be ignored.

 

when the ahankara fails to identify with the worldly experiences, it cannot do any karma and it is difficult to survive in the world.  at the same time, when it identifies with the worldly experiences, it is suffering and excitement.

 

therefore, there must be some functional identification to solve this problem.  since the vrittis and its mutual identification are natural, vedanta tells to destroy the ignorance associated with the vrittis and not the vrittis itself.

 

due to ignorance we think that the vrittis are the reality.  by knowledge one must treat the vritti as the mere appearance.

 

.yoga is control of the mind, restraint of the mind-stuff. yoga is chitta-vritti-nirodhah. as a word, vritti means literally vortex (of consciousness), or “circular activity with no beginning and no end”.

 

 training in yoga in the larger sense – namely, concentration, attention, and meditation – can help stop these fluctuations and quiet the chatter, so that you can get in touch with a truer sense of self, and a more peaceful, watchful sort of awareness.

 

in the context of hinduism and yoga, vrittis refer to different tendencies, or psycho-physical propensities, which give scope for the mind to express a variety of feelings and emotions.

 

hindu texts describe samskaras to be a result of past actions and experiences that have left an imprint on the mind. the expression of samskaras gives rise to vrittis, which collectively represent the behaviour that makes each person unique: their desires and repulsions, their predispositions and complexes

 

in the context of yoga, the presence of vrittis in consciousness is regarded as impediments to enlightenment. 

 

the goal of yoga to “still” or “silence’ the modifications in consciousness, the vrittis, and thereby set the stage to learn the technique of samadhi, an advanced mental method for achieving enlightenment.

 

the goal of the yogi is thus not to suppress, or annul their vritties, rather it is to find a harmonious balance, and ultimately, to channelize these tendencies inward mind gains great strength when the vrittis are harnessed.

 

when the seer is perceived as distinct from the “i” that claims, the yogin then loses interest in the generation of compulsive chitta-vrittis (mind chatter )..

 

raga (attraction) in the mind is as much dangerous as dvesha (hatred or repulsion). whenever there is raga, there is dvesha also.

 

not only the dvesha-vritti (the modification of dislike), but also the vritti of raga gives pain to man. if an object gives pleasure, you get raga for the object. but when there is viyoga (separation) from the object, as in the case of death of your dear wife or son, you get immense pain which is indescribable.

 

raga-dvesha has four avasthas, viz., dagdha (burnt up), tanu (attenuated or thinned out), vicchinna (concealed) and udara (fully expanded). the first two states pertain to a yogin; the last two to worldlings. in a fully developed yogin, the vrittis of raga-dvesha are burnt up by nirvikalpa samadhi.

 

they are dagdha (like burnt-up seeds). in a yogin who is practising, the impressions of raga-dvesha are tenuous. they are in a fine state. he has control over these two vrittis.

 

in those who are given to enjoyments (ordinary mortals), they are concealed and fully expanded. in the vicchinna state, they are concealed.

 

when the wife shows affection to her husband, when the raga-vritti is in operation, her anger and hatred remain concealed for the time being. the moment she gets displeased with him for some reason or other, the dvesha-vritti manifests itself.

 

in the last (expanded) state, the samskaras of raga-dvesha, having favourable surroundings, attain to great activity. a worldly-minded man is a mere slave of raga-dvesha currents.

 

he is tossed about hither and thither by these two currents of attraction and repulsion. that yogin or jnanin who has destroyed these two vrittis of raga and dvesha is the highest man in the three worlds.

 

he is the real king of kings, emperor of emperors. the chief linga or distinguishing mark of a jivanmukta or a liberated soul is freedom from raga-dvesha.

 

even if a jnanin or yogin sometimes exhibits traces of anger, it is abhasamatra (mere appearance). just as the impression made in water with a stick passes away soon, as also the anger will disappear in the twinkling of an eye, even though it manifests in a jnanin. this can hardly be understood by worldly people.

 

 amongst the several vrittis in the mind, raga-dvesha and moha are very deep-rooted. they demand strenuous and persistent efforts for their eradication.

 

in your mental lives, you can either keep hold of the rudder and so determine exactly what course you take, what points you touch or you can fail to do this and, failing, you drift and are blown hither and thither by every passing breeze, by every emotion, by petty raga-dvesha currents.

 

ego is a vritti or modification of the mind. first aham vritti manifests and then all other vrittis cling to this aham vritti.

 

from ego is born mind. reflection of intelligence that is associated with ego is jiva. it makes the jiva identify himself with the physical body. then the notion of ‘i’ in the body arises. this is the cause for human sufferings and miseries.

 

egoism is the self-arrogating principle in man. it is a vritti or modification that arises in the mind. patanjali maharshi calls it by the name, asmita. the same mind assumes the form of egoism when man begins to self-arrogate. ahankara manifests first and then comes mamata or attachment.

 

the literal meaning or vachya artha of ‘aham’ pada is the aham vritti that arises in the mind, the little ‘i’ which identifies itself with the physical body. the indicative meaning or lakshya artha of ‘aham’ pada is atman or brahman or the infinite ‘i’.

 

mere illusion or maya is the cause of egoism. knowledge is the cause of egoism. knowledge is produced through the illusory objects such as, the body, tree, river, mountain, animals, etc. if the objects do not exist, we can neither think of, nor know anything.

 

if there are no objects, we will have no knowledge of objects at all. then egoism, the seed of manas will be absorbed.

 

the idea of ‘i’ which is the nest, containing all frailties is the seed of the tree of mind. the sprout which at first germinates from the seed of ahankara is buddhi or intellect. from this sprout, the ramifying branches called sankalpas take their origin.

 

through such a differentiation, the mind, chitta and buddhi are but the different names or qualities of the one ahankara. the branches of vasanas will naturally produce innumerable crops of karmas, but if, with the sword of jnana, you sever them from the heart’s core, they will be destroyed.

 

cut the branches of the dire tree of mind and eventually destroy the tree at its root completely. cutting the branches is only a secondary thing-the primary being the eradication of the tree at its root.

 

if you through virtuous actions destroy the idea of ‘i’ at the root of the tree (mind), then it will not spring up. atma jnana or knowledge of the soul is the fire which destroys the conception of the ahankara, the seed of the tree (mind).

 

THE ULTIMATE AIM OF YOGA IS COMPLETE FREEDOM FROM THE MIND AND ITS MODIFICATIONS (VRITTIS). Capt Ajit Vadakayil

 

while brahmacharya and grihasta show the ‘ pravritti  marga ‘ (towards theworld) , vanaprasta and sannyasa indicate the ‘ nivritti marga’ (away from theworld) through introspection and renunciation.

 

“ahimsa paramo dharmah” “non-violence is the supreme dharma.” this is applicable only in the sannyasa stage.. not in  brahmacharya / grishasta / vanaprasta stages when you must fight evil and eliminate  it to sustain dharma.. ganddhi was rothschilds agent..

 

https://ajitvadakayil.blogspot.com/2020/01/the-father-of-our-nation-is-chanakya.html

 

ahimsa cannot be strictly practiced by householders .  it can be practiced by sannyasins who tread the nivritti marga. real sannyasins do not defend themselves even when their lives are in danger, because, they know that existence is in reality changeless. a sannyasin is one who has no body, and who identifies himself with brahman or the atman.

 

annihilation of lust, anger, etc., leads to thinning of egoism.

 

through repetition of acts, lust, anger and pride are strengthened. they become deep-rooted or inveterate. you must struggle very hard with great patience and indomitable will to eradicate these evil vrittis. .

 

wherever there is ego, there are selfishness, likes, dislikes, arrogance, conceit, impertinence, vasanas, trishnas or cravings, vrittis and sankalpas, clinging to earthly life of hypocrisy and the idea of agency and doership.

 

you must have a very clear understanding if you wish to annihilate this ego. only patient and sustained efforts can give you success.

 

||23||द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम् ॥२३॥draṣṭṛ-dṛśy-opa-raktaṁ chittaṁ sarva-artham ||23||the actual purpose of that which is mutable in human beings (chitta) is to see close up both the observer (drashtu) and the observed object. ||23|-  patanjali yoga sutra 5000 bc …

 

mad fellow charles darwin, in an 1881 book on earthworms, wanted “to learn how far the worms acted consciously and how much mental power they displayed.” tee teee.. this cunt’s theories are 100% bullshit..

 

darwin can shove his goody bag of finch beaks and toes up the kosher chrons asshole of karl marx..

 

http://ajitvadakayil.blogspot.com/2010/12/charles-darwin-and-his-apple-capt-ajit.html

 

this quantum compass relies on the interaction of electron spin with the geomagnetic field. the quantum body resonates with any atom of the cosmos. the resonance brings about the direct knowledge of the universe.

 

what kind of action is a simple observation? it is nothing but the act of consciousness , a field of scalar energy. all orderliness that we find exhibited in all levels of nature – from the smallest atom, through the living organisms, to the largest cluster of galaxies – is the expression of the infinite orderliness that is contained in consciousness..

 

all spacetime events are conscious: they are conscious of other space time events.. longitudinal scalar waves which travel faster than light from your mobius supercoil dna couples with intention and consciousness. intentions enhance the body’s natural flow of scalar energy produced by dna. .

 

zero point field is an information field as it encodes everything that has left its traces in the form of scalar waves in this universe. this boils down to the recording of every little thought that was ever thought and every little move that was ever made.

 

it is from this field that maharishis downloaded the vedas.. sanatana dharma is the only religion which is not man made.. consciousness creates our space time. since quantum stuff reacts to consciousness, the universe is constructed by consciousness. by adding the dimension of time to 3d space, our consciousness is given the ability to evolve..

 

 without change there is no evolution, hence the vortex golden spiral. what appear to us as fundamental dimensions and attributes of the physical world—space, time, matter and energy—are but the fundamental dimensions and attributes of the forms appearing in consciousness.

 

thus the smallest item would be a unit of perception, a unit of experience. it would be a quantum of consciousness, a quantum of chitta. cells themselves have the ability to perfectly reprogram their own dna when the external environment demands it. how were the ancient maharishis able to record the distances between planets and their diameters? why is 108 a divine number in sanatana dharma?

 

http://ajitvadakayil.blogspot.com/2016/12/108-numerical-equivalent-of-hindu-king.html

 

.yoga is control of the mind, restraint of the mind-stuff. yoga is chitta-vritti-nirodhah. as a word, vritti means literally vortex (of consciousness), or “circular activity with no beginning and no end”.

 

 training in yoga in the larger sense – namely, concentration, attention, and meditation – can help stop these fluctuations and quiet the chatter, so that you can get in touch with a truer sense of self, and a more peaceful, watchful sort of awareness.

 

in the context of hinduism and yoga, vrittis refer to different tendencies, or psycho-physical propensities, which give scope for the mind to express a variety of feelings and emotions.

 

hindu texts describe samskaras to be a result of past actions and experiences that have left an imprint on the mind. the expression of samskaras gives rise to vrittis, which collectively represent the behaviour that makes each person unique: their desires and repulsions, their predispositions and complexes

 

in the context of yoga, the presence of vrittis in consciousness is regarded as impediments to enlightenment. 

 

the goal of yoga to “still” or “silence’ the modifications in consciousness, the vrittis, and thereby set the stage to learn the technique of samadhi, an advanced mental method for achieving enlightenment.

 

the goal of the yogi is thus not to suppress, or annul their vritties, rather it is to find a harmonious balance, and ultimately, to channelize these tendencies inward mind gains great strength when the vrittis are harnessed.

 

when the seer is perceived as distinct from the “i” that claims, the yogin then loses interest in the generation of compulsive chitta-vrittis (mind chatter )..

 

the idea of ‘i’ which is the nest, containing all frailties is the seed of the tree of mind. the sprout which at first germinates from the seed of ahankara is buddhi or intellect. from this sprout, the ramifying branches called sankalpas take their origin.

 

through such a differentiation, the mind, chitta and buddhi are but the different names or qualities of the one ahankara. the branches of vasanas will naturally produce innumerable crops of karmas, but if, with the sword of jnana, you sever them from the heart’s core, they will be destroyed.

 

cut the branches of the dire tree of mind and eventually destroy the tree at its root completely. cutting the branches is only a secondary thing-the primary being the eradication of the tree at its root.

 

if you through virtuous actions destroy the idea of ‘i’ at the root of the tree (mind), then it will not spring up. atma jnana or knowledge of the self is the fire which destroys the conception of the ahankara, the seed of the tree (mind).

 

the ultimate aim of yoga is complete freedom from the mind and its modifications (vrittis).

 

while brahmacharya and grihasta show the ‘ pravritti  marga ‘ (towards theworld) , vanaprasta and sannyasa indicate the ‘ nivritti marga’ (away from theworld) through introspection and renunciation.

 

“ahimsa paramo dharmah” “non-violence is the supreme dharma.” this is applicable only in the sannyasa stage.. not in  brahmacharya / grishasta / vanaprasta stages when you must fight evil and eliminate  it to sustain dharma.. ganddhi was rothschilds agent..

 

https://ajitvadakayil.blogspot.com/2020/01/the-father-of-our-nation-is-chanakya.html

 

ahimsa cannot be strictly practiced by householders .  it can be practiced by sannyasins who tread the nivritti marga. real sannyasins do not defend themselves even when their lives are in danger, because, they know that existence is in reality changeless. a sannyasin is one who has no body, and who identifies himself with brahman or the atman.

 

annihilation of lust, anger, etc., leads to thinning of egoism.

 

through repetition of acts, lust, anger and pride are strengthened. they become deep-rooted or inveterate. you must struggle very hard with great patience and indomitable will to eradicate these evil vrittis. .

 

wherever there is ego, there are selfishness, likes, dislikes, arrogance, conceit, impertinence, vasanas, trishnas or cravings, vrittis and sankalpas, clinging to earthly life of hypocrisy and the idea of agency and doership.

 

you must have a very clear understanding if you wish to annihilate this ego. only patient and sustained efforts can give you success.

 

the mind is guided in such a way that it becomes absorbed, and imbues towards its source. movements in the form of thoughts in the mind are the waves, and chitta, or the seat of consciousness, is the ocean.

 

the sadhaka must learn to keep the chitta motionless and thoughtfully silent, without creating waves of thought. this effort of stilling and silencing the chitta brings forth the sorrow less effulgent light of the soul

 

one can also contemplate each stage of an asana or each movement of breath in order to bring the chitta to a state of desirelessness. if consciousness is kept free from desire, it becomes chaste.

 

whenever a yogi meditates he can keep out all other thought; he becomes identified with that on which he mediates; when he meditates he is like a piece of crystal; before flowers the crystal becomes almost identified with flowers. if the flower is red, the crystal looks red, or if the  flower is blue , the crystal looks blue.

 

with refinement, the consciousness becomes exceedingly sensitive, choiceless, untainted and chaste. the perceiver, the instrument of perception and the perceived object, evidently reflected, are nothing but the seer. like an object reflected immaculately on a clean mirror, the perceiver, the perceived and the instrument are reflected

 

transparent reflecting quality of consciousness is termed samapatti, which means assumption of the original form of the seer. patanjali’s description of samapatti emphasises the subtle distinction between yoga, samadhi and samapatti.

 

 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 cilia 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 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.

 

). in the yoga sutras of patanjali, samapatti is discussed as the universal form of the yoga called samprajñāta-samadhi, or savikalpa samadhi, followed by asamprajñāta-samadhi, or nirvikalpa samadhi.

 

 it has as its prerequisite the annihilation of all (non-sattvic) modifications (vṛtti) of consciousness (chitta). 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.

 

, 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 chitta 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 chitta is dependent on an object, idea or symbol, the state is called sabija samadhi. in nirbija samadhi, chitta 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.

 

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. .

 

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.

 

krishna advises arjuna that “he who sees himself not to be the doer, he sees indeed (bhagawad gita  xiii:29). when the seer is perceived as distinct from the “i” that claims, the yogin then loses interest in the generation of compulsive chitta-vrittis (mind chatter )..

 

nothing is claimed by the “i”. with this movement the sediment of prior conditioning (samskara) is cleared away; objects shine forth devoid of inherent, defined form (svarupa-sunya); the consciousness-of or “i-vs.-that” consciousness has retreated; pure witnessing takes place.

 

in this state of pure consciousness, attention cannot be separated from the intended: awareness is both subject-free (anahamvadi) and object-free (nirvastuka). yoga may thus be defined not as a union of appropriating self with objects, even religious objects of appropriation, nor as cartesian separation of thinker from thought, but rather as a moment in which there is the nonseparation of knower, knowing, and known.

 

 the point of yoga is to have direct access to the intended world without the interference of impure residues. yoga seeks to sever projects, present from a time without beginning, that obscure direct perception through the seer. the yogi excises a part of his corpus of being–chitta vritti–so that the unseen seer, the witness, may be known.

 

‘mind’ is not a proper english translation of what the yoga calls ‘chitta’, especially in the system of patanjali. the entire mind-stuff is called chitta. it is better to use the word ‘psyche’ instead of the word ‘mind’, because the former denotes a larger composite structure than the single function indicated by the word ‘mind’.

 

mind is that which thinks in an indeterminate manner; the intellect is that which thinks in a determinate manner; the ego is that which asserts the individuality of one’s own self. there are other functions of the psyche such as memory, often associated with the subconscious level.

 

it is impossible for anyone to be aware that something is outside, unless there is an isolated thinking or an individualising principle, known in the vedanta psychology as the antahkarana, and in the yoga psychology of patanjali as chitta. “antahkarana” is a sanskrit term, which literally translated into english, would mean, “the internal organ”. that is perhaps the best way we can put it in english.

 

 the internal organ, by which we cognise or perceive things outside, is the antahkarana. the same thing is called chitta in yoga psychology. yoga is control of the mind, restraint of the mind-stuff. yoga is chitta-vritti-nirodhah. as a word, vritti means literally vortex (of consciousness), or “circular activity with no beginning and no end”.

 

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 chitta), restraining consciousness (nirodha cittta), sprouted or individualised consciousness (nirmana cittta), tranquil consciousness (prasanta chitta), attentive consciousness (ekagrata chitta), fissured or rent consciousness (chidra chitta) and ripe or pure consciousness (paripakva or divya chitta).

 

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 chitta-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 chitta-vrtti-nirodah). the profound and sacred trans-rational (nirvikalpa), trans-cognitive (asamprajnata) and all encompassing non-dual truth of reality-as-it-is is self revealing once the doors of perception are opined — once the practitioner gets in touch with the intrinsic light of wisdom within and the veil is lifted.

 

 various applications of samyama can lead to the siddhis (accomplishments, abilities, masteries, and powers), but they are not to be seen as attainments because no ego attains or possess it.

 

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 (chitta samyama) and soul (atma samyama), each realising its own individual identity. expertise in yoga will bring this sevenfold knowledge.

 

concentration on the regulation of breath (prana vrtti), exhalation (bahya vrtti), inhalation (antara vrtti) and retention (stambha vrtti) is called sabtja (seed) pranayama, because attention is on the breath itself. inhalation moves from the core of being – the seer – towards the consciousness.

 

 as mahat or cosmic intelligence is the first principle for nature’s activity, its individual counterpart – chitta, acts to excite the soul to activity. the inbreath is made to touch the five sheaths of the body – anandamaya, vijnanamaya, manomaya, pranamaya and annamaya, or the elements – akasa, vayu, tej, ap and prthvi; while the out breath touches in the reverse order.

 

bracing of the inbreath is the evolution of the soul or the ascending order of the purusa. when the self comes in contact with the physical body, inhalation is complete. here, the purusa encompasses prakrti.

 

the outbreath moves from the external body towards the seer, layer after layer. it is involution, or the descending order of prakrti to meet its lord, purusa. if the inbreath is the divine union of purusa with prakrti, the out breath is the union of prakrti with purusa.

 

retention of the former is antara kumbhaka, retention of the latter is bahya kumbhaka. if antara kumbhaka establishes dedication of the seer (svarupa pratistha), bahya kumbhaka releases one from the four aims of life (purusartha sitnya).

 

kumbhaka is the pause between an inhale and exhale. retention or holding the breath, is a state where there is no inhalation or exalation.   the khumbhaka which follows the inhale is called the bahya kumbhaka and that which follows the exhale is called the antara kumbhaka. (bahya means outer/exterior. antara means inner/interior).

 

 antar kumbhaka,is ceasing of breath when the inhalation (or poorak) is complete and the lungs are filled up with air. in this kumbhaka, inhalation is recommended to be slightly forceful to take more air than normal and ceasing it as per one’s ability.

 

bahya kumbhaka, is ceasing of breath when the exhalation (or rechak) is complete. it is also recommended to exhale more than normal and then cease it as per one’s ability.

 

sahit kumbhaka, is the kumbhaka performed with inhalation or exhalation.  in kevali kumbhaka, inhalation or exhalation is not required or not focussed in exercising kevali kumbhaka. it is the extreme stage of kumbhaka which is attained only by continuous long term pranayama and kumbhak exercises.

 

respiration includes inhalation and exhalation. in between these two processes there is a very minute gap or pause (normally in milliseconds) which is usually not noticed and it recurs, i.e., inhalation-pause-exhalation-pause-inhalation…. and it continues.

 

the maximum gap or pause is observed in the state of rest. kumbhak enforces to increase the pause by ceasing the breath routinely and continuously by various types of pranayama and kumbhaka exercises.

 

it has been said that it is being observed that the more time spent for pranayama (and kumbhaka); the more is the concentration and the better is the control over mind. various ancient yogis (expert in yoga and pranayama) noticed the importance of respiration and its correlation with activities of mind and vital forces.

 

aging is also seen proportional to frequency of respiration or respiratory rate, i.e., frequency of inhalation and exhalation in one minute. medical science recorded normal respiratory rate in humans as 12-16 breaths per minute with life span of 70–80 years.

 

practicing kumbhaka for a long time increases endurance of physiological as well as psychological structure of an individual. continuous and long term practicing increases the hold or control on breath up to an extent where it reaches to its extreme stage (kevali kumbhak) and the respiration is ceased permanently unless desired to get into normal state.

 

aging is proportional to metabolism which in turn is proportional to respiratory rate. metabolism lowers down as the respiratory rate decreases and this helps prevent aging or at least lowers down the process.

 

 it has not been recorded scientifically whether kevali kumbhaka can increase age (or can make immortality a fact) by lowering down the basic reactions which support life, however, various yoga sutras and religious scriptures define samadhi and immortality an approachable aspiration for determined individuals.

 

the pranayama technique intends to shorten the period of these inhalation and exhalation processes in order that the force with which this process goes on, or continues, is brought to the minimum so that there is no strength in this flow, though the flow is tending to go outward and inward as it has been doing ever since the birth of the individual.

 

how long does the breath remain outside in exhalation? how long does it remain inward in inhalation? these are the things to be observed.  we have to infer the movement of the prana when we inhale merely by feeling its movement within.

 

if we are cautious and contemplative, we can feel how the prana moves when we deeply breathe in. the purpose is to stop this lengthening of the breath, outwardly as well as inwardly – to shorten it as far as possible, until it becomes so short that there is practically no movement at all. that cessation of movement is called kumbhaka.

 

this cessation of the breath can be brought about in many ways. though the yoga shastras speak of several types of pranayama or kumbhaka, patanjali concerns himself with only four types – which are actually not four, really speaking. they are only one, mentioned in four different ways.

 

bāhya ābhyantara stambha vṛttiḥ (ii.50) are the terms used in the sutra. bahya is external; abhyantara is internal; stambha is sudden retention; vritti is the process. the external retention is what is known as bahya vritti,the internal retention is what is known as abhyantara vritti, and the sudden retentionis what is known as stambha vritti.

 

these vrittis, or the processes of the movement of the prana, are measured across different parameters, as enumerated through the other terms in the sutra, deśa kāla saṁkhyābhiḥ (ii.50), for calculating the retention of the breath.

 

 the prana can be stopped by way of retention after exhalation. this was referred to in an earlier sutra where a particular method of breathing was prescribed as a way of bringing about peace of mind when the mind is very much disturbed. that sutra is in the samadhi pada: pracchardana vidhāraṇābhyāṁ vā prāṇasya (i.34). pracchardana is expulsion; vidharana is retention.

 

the expulsion and the retention of the breath are supposed to be one of the means of bringing about composure of mind.  this is almost the same as one of the pranayamas mentioned here as bahya vritti. we breathe out, gradually and intensely, in a very spontaneous, flowing manner, and then do not breathe in; this is one pranayama.

 

we can press the abdomen inward and then raise up the diaphragm. after the inhalation, generally the chest is forward at this time. the breath is then blown out – not suddenly with a jerk, which should not be done – but very calmly so that we will not even know that it is blowing out. then, we do not breathe in immediately; we see how far we can maintain this position of expulsion without it being followed by inward breathing.

 

this sort of retention of the breath, which means to say the cessation of breathing in after the breathing out, is called bahya vritti – the pranayama, or the kumbhaka, which follows expulsion. or there can be abhyantara vritti, which is retention of the breath after inhalation.

 

we breathe in, in the same way as we exhale – calmly, forcefully, deeply – and then do not breathe out. that retention of the breath after deep inhalation is a pranayama by itself. the way in which we retain the breath is called kumbhaka. kumbha means a kind of pot which can be filled with things. we fill our system with the whole prana in pranayama. though the prana is moving everywhere in the system even at other times than during the time of kumbhaka, something very peculiar takes place during kumbhaka which does not happen at other times.

 

 during kumbhaka the prana in the system is filled to the brim, and it remains unmoving and unshaken, just as a pot may be filled to the brim and the content or liquid inside does not shake due to its being filled up to the brim, to the utmost possible extent. there is no movement of the prana in kumbhaka; it is not trying to escape from one place to another place.

 

the escaping of the prana from one place to another place actually means the difference which it introduces in the density of its activity, which is the cause of unequal distribution of energy in the system. because there is no equal distribution of force in the body, there is difficulty – physiological as well as psychological.

 

the senses, especially, become very active and uncontrollable on account of the unequal distribution of energy, or prana, in the system and a capitalist attitude of the prana towards the senses only, where it is stored up in an excessive measure, depriving the other parts of the required energy.

 

 when a particular sense organ is very active, there is an excessive measure of prana supply given to that particular location of the organ which intends to fulfil itself. there is the irritation of the senses or an itching of the particular organ due to the excessive flow of the prana there. it may be the eye, the ear, or any organ. we have ten organs, and one of the organs will start itching.

 

this itching, or irritation, or craving of a particular organ is due to an abundant supply of prana in that particular part of the body, which implies a deprivation of other parts of the body from the requisite energy.

 

 the kumbhaka process is a technique by which this excessive emphasis which prana lays on any particular part of the body is obviated, and it is allowed to equally distribute itself in the whole system, which is another way of saying that the rajas of the prana is made to cease.

 

 the excessive emphasis of the prana in any particular part of the system is due to rajas, which means there is movement. without movement, how can there be any kind of unequal distribution of energy? this is prevented by the process of kumbhaka. the filling of the system with the pranic energy means distributing the energy equally in the whole system and making it felt everywhere equally, with equal intensity, and without the special favour it sometimes does to a particular limb or organ.

 

this is what happens in kumbhaka. it can be done, as mentioned, either after exhalation or after inhalation. either we breathe out and retain the breath, or we breathe in and retain it. these are the two types of kumbhaka mentioned as bahya vritti and abhyantara vritti.

 

 there is a third type called stambha vritti, which is not followed either by inhalation or exhalation. any kind of sudden stopping of the breath is called stambha vritti.

 

when we are deeply absorbed in a particular thought, very deeply absorbed, and we are not able to think anything other than that one particular thought due to intense affection or intense hatred, or for any reason whatsoever, the prana stops; there will be no breathing at that time.

 

when we are overpowered with the emotion of love, or fear, or hatred, there will be a stoppage of prana. thus, raga, bahya and krodha are the causes of the prana suddenly stopping – intense raga, intense bahya and intense krodha. here we are not concerned with bahya or krodha, or with raga of the ordinary type; but if we want to call it raga, we may call it so.

 

it is a great love for the great ideal of yoga; the ardour that is expected in every student of yoga. the yearning that he cherishes within, the longing that is uncontrollable for god-realisation may be regarded as a kind of superior raga that is present, which prevents the mind from thinking anything else. when the prana is suddenly withheld – not accompanied either by expulsion or inhalation – that type of retention which is suddenly introduced, for any reason whatsoever, is called stambha vritti.

 

they are the three types of kumbhaka mentioned in the sutra, bāhya ābhyantara stambha vṛttiḥ.  now patanjali mentions deśa kāla saṁkhyābhiḥ paridṛṣṭaḥ (ii.50). the measure or the calculation of the method of breathing for the purpose of retention is referred to here. we can find out to what extent we have mastered the technique of pranayama by the extent of the length of space occupied by the movement of the prana, externally or internally.

 

 a cotton fibre held near the nostrils will give us an idea of the space that is occupied by the prana in expulsion. when we have greater and greater mastery over the prana, the distance will be lessened gradually so that we may have to bring the cotton fibre nearer and nearer the nose to see its movement.

 

so also is the case with internal movement, or inhalation. this has to be practised very, very gradually. what the sutra tells us is that kumbhaka, or retention of the breath, should be acquired by a gradual diminishing of the distance covered by the movement of the prana in expulsion as well as inhalation; that is desa. kala means the time, the ratio, or the proportion that is maintained in the processes of inhalation, retention and expulsion.

 

there are various views or opinions expressed by the yoga shastras and by adepts in yoga in regard to this proportion. proportion means the time that we take to inhale, the time that we retain the breath for, and the time that we take to exhale. this is what is called prop

 

ratio.

 

 there should be no retention at all in the earlier stages; there should be only deep inhalation and exhalation. for some days and months perhaps, we may have to practise only inhalation and exhalation without retention. later on, when retention is introduced, it should not be in this ratio of one to four to two, as it is a more advanced practice. there should be only a comfortable retention, to the extent possible, even if the ratio is not maintained.

 

by the measurements of the processes of breathing, in respect of place, time and number, the quality of the pranayama should be determined. it is either dirgha or it is sukshma; it is elongated, protracted, or it is short and subtle.

 

it may be a protracted breathing, or it may be a very subtle breathing, which means to say that it can be elongated in quantity and intensified in quality; that is the meaning of dirgha.

 

or it can be contracted, and reduced in quantity as well as in quality; that is sukshma. when this is acquired, this mastery is gained, some sort of a control is maintained over the pranic movements. great consequences – unexpected and unforeseen – will follow. we will see strange phenomena appear within us as well as outside us if we gain mastery over the prana, because this kumbhaka that we are speaking of is nothing but another form of concentration of mind, as the mind is associated with the prana always.

 

the object, or the ideal before oneself, is united with the meditating consciousness in a fast embrace, as it were, when the prana is withheld, and it is made to stick to one’s consciousness inseparably.

 

it becomes one with one’s own self, and there is a sudden impact felt upon the object on account of the kumbhaka that we practise. the kumbhaka, the retention of the breath that we practise, coupled with concentration of mind on the object that is before us, will tell upon the nature of that object which we are thinking of, whatever be the distance of that object. it may be millions of miles away – it makes no difference.

 

this is because prana is omnipresent. it is like ether, and so it will produce an impact upon the object that we are thinking of in our meditation. it will stir it up into an activity of a desired manner, according to what we are contemplating in the mind. this effect cannot be produced if the prana is allowed to move hither and thither, distractedly.

 

if we want quick success in meditation, the retention of the breath is absolutely necessary because it is this that impresses upon the object of meditation the necessity to commingle itself with the subject. therefore, a combination of pranayama and dharana, concentration, is the most effective method of bringing about a union of oneself with the ideal of meditation.

 

 

as a bird cannot fly if one of its wings is cut off, so is it in the case of the sadhaka. the two wings of yoga are practice, from yama to pranayama, and renunciation, from pratyahara to samadhi.

 

both are necessary for flights. then the yogi dwells in his soul, perceiving all things directly, without the intrusion of chitta – the conscious faculty. in ordinary everyday life, consciousness helps the senses see the objects of the world with thoughts of acquisition, rejection and resignation.

 

 they become hypnotised by them, and are drawn outwards, towards pleasure. in pratyahara, the senses are directed inwards, towards the realisation of the soul. pratyahara is the withdrawal of the mind from its contact with the senses of perception and organs of action; then its direction is towards the soul.

 

the relationship between the mind and the senses is justly compared to that of bees following the queen bee. if the queen bee moves, the others follow. when she rests, the others rest. they do not function independently from their queen. similarly, when the mind stops, the senses, too, stop working. this is pratyahara. it is the beginning of man’s return journey towards his maker.

 

it is the science of restricting the senses by depriving them of that that feeds them – the external objective world. it liberates them, by denying the supply of nourishment in the form of desires and their fulfilments. nature consists of five gross elements : earth, water, fire, air and ether with their five subtle counterparts : smell, taste, shape, touch and sound. these interact with the three gunas – saliva, rajas and tamas. chitta, comprising ego, intelligence and mind is the individual counterpart of mahat, cosmic intelligence.

 

this cosmic intelligence is the unevolved primary germ of nature, or the productive principle, for creation of all phenomena of the material world.

 

. internally, the mind penetrates the soul, the core of one’s being – the object is, in reality, pure existence. for higher meditation, everything is within the mental and emotional energy fields.

 

the paradox of it is this: the very same mental and emotional energy which caused us to become attached to this world, can also in turn, cause liberation. the gate for exiting this world is in the same mento-emotional energy (chittasya).

 

concentration (dharana) is holding the mind within a center of spiritual consciousness in the body, or fixing it on some divine form, either within the body or outside it.

 

the mind has reached the ability to be directed [dharana] when direction toward a chosen object is possible in spite of many other potential objects within the reach of the individual. a perennial flow of dharana is called dhyana or meditation.

 

if dharana is the drop, dhyana is the river. many concentrations make a meditation. qualitatively they are non-different, but functionally there is a distinction between them. when the student enters into dharana, he can know something of his personal structure. he becomes an observer of himself and an object of his study

 

even this perfection of dharana, dhyana and samadhi appears external to one who has experienced the seedless samadhi, the direct vision of the soul.

 

chitta is divided into five states: 1. ksipta, a mental force, which is scattered, in a state of disarray and neglect 2. mudha, a foolish and dull state 3. viksipta, agitated and distracted, neither marshalled nor controlled 4. ekagra, a state of one-pointed attention 5. niruddha, where everything is restrained, for the sadhaka to reach the threshold of kaivalya. as samyama is dependent on a support or a form, it is called ‘external’ compared to nirbija samadhi.

 

once the vehicles of nature (body, organs of action, senses of perception, mind, intelligence, reason and consciousness) cease to function, the soul (atman) shines forth, and the sadhaka dwells in kaivalya and not on its threshold. sleep comes naturally when mental activities cease without effort.

 

in the same manner, perfection in sabtja samadhi takes one towards the seedless state of samadhi or kaivalya, as smoothly as falling asleep. the soul surfaces of its own accord.all eight rungs of the yoga sutras come to be seen as external practices, when considered in relation to nirbija samadhi.

 

the state where the mind has no impressions of any sort and nothing is beyond its reach [nirbijah samadhi] is more intricate than the state of directing the mind towards an object [samadhi]. however, these three practices are external, and not intimate compared to nirbija samadhi, which is samadhi that has no object, nor even a seed object on which there is concentration.

 

3.09 — vyutthananirodhasanskarayorabhibhavapradurbhavau nirodhakshannachittanvayonirodhaparinamah

 

study of the silent moments between rising and restraining subliminal impressions is the transformation of consciousness towards restraint (nirodha parinamah).

 

transformation by restraint of consciousness is achieved by study of the silent moments that occur between the rising of impressions and one’s impulse to hold them back, and between the restraining impulse and the resurgence of thought. sensory involvement leads to attachment, desire, frustration and anger. these usher in disorientation, and the eventual decay of one’s true intelligence. through the combined techniques and resources of yama, niyama, asana, pranayama and pratyahara one learns control.

 

these are all external means of restraining consciousness, whether one focuses on god, or the breath, or in an asana by learning to direct and disseminate consciousness. all this learning develops in the relationship between subject and object. it is relatively simple because it is a relative, dual process. cutting one’s ties to sense objects within one’s own consciousness carries immensely more weight than any severance from outside objects; if this was not so, a prisoner in solitary confinement would be halfway to being a yogi.

 

through the inner quest, the inner aspects of desire, attraction and aversion are brought to an end. 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.

 

the method consists of noticing, then conquering and finally enlarging those subliminal pauses of silence that occur between rising and restraining thoughts and vice versa. as long as one impression is replaced by a counter-impression, consciousness rises up against it.

 

 this state is called vyutthana chitta, or vyutthana samskara (rising impressions). restraining the rising waves of consciousness and overcoming these impressions is nirodha chitta or nirodha samskara.

 

the precious psychological moments of intermission (nirodhaksana) where there is stillness and silence needs to be prolonged into extra-chronological moments of consciousness, without beginning or end. the key to understanding this wheel of mutations in consciousness is to be found in the breath.

 

 between each inbreath and outbreath, one experiences the cessation of breath for a split second. without this gap, one cannot inhale or exhale. this interval between each breath has another advantage – it allows the heart and lungs to rest.

 

this rest period is called ‘savasana’ of the heart and lungs. the yogis who had discovered pranayama called this natural space kumbhaka, and advised humans to prolong its duration.

 

so, there are four movements in each breath – inhalation, pause, exhalation and pause. consciousness, too, has four movements – rising consciousness, a quiet state of consciousness, restraining consciousness and a quiet state of consciousness.

 

inhalation actually generates thought-waves, while exhalation helps to restrain them . the pauses between breaths, which take place after inhalation and exhalation are akin to the intervals between each rising and restraining thought. the mutation of breath and mutation of consciousness are thus identical, because both are silent periods for the physiological and intellectual body.

 

they are moments of void in which a sense of emptiness is felt. sadhakas are advised by patanjali to transform this sense of emptiness into a dynamic whole, as single-pointed attention to no-pointed attentiveness this will become the second mode – samadhi pannama.

 

in this process one often loses awareness on account of suppression and distraction. having understood these silent intervals, one has to prolong them, as one prolongs breath retention, so that there is no room for generation or restraint of thoughts (lord krishna says in the gita that ‘what is night for other beings, is day for an awakened yogi and what is night for a yogi is day for others’ (11.69) this sutra conveys the same idea. when generating thoughts and their restraint keep the seeker awake, it is day for him, but night for the seer.

 

when the seer is awake in the prolonged spaces between rising and restraining thought, it is day for him, but night for the seeker. to understand this more clearly, one can imagine the body as a lake.

 

the mind floats on its surface, but the seer is hidden at the bottom. this is darkness for the seer. yoga practice causes the mind to sink and the seer to float. this is day for the seer. just as one feels refreshed after a sound sleep, the seer’s consciousness is refreshed as he utilises this prolonged pause for rejuvenation and recuperation. but at first, it is difficult to educate the consciousness to restrain each rising thought.

 

it is against the thought current (pratipaksa) and hence induces restlessness, while the movement from restraint towards rising thought is with the current (paksa), and brings restfulness. 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 pannama. 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 pannama. when a serene flow of tranquillity is maintained without interruption, then samadhi pari-qatna and laksana pannama 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 pannama) eternally. this final goal is reached through ekagrata pannama.

 

 

 

 

SOUL MATTERS , PART 29- Capt Ajit Vadakayil

THIS POST IS CONTI UED FROM PART 28, 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 PIN WEE WILLY WINKIE , FLAPPING, DOING GRUNT GRUNT FOR LANGUAGE

 

Chitta prasadanam is a Sanskrit term meaning “a mind with a sweet disposition.” Chitta may be translated as “that which is conscious,” “ordinary consciousness” or “the act of mental apprehension”; and prasadanam may be translated as “happiness,” “filled with grace,” “joyfulness” or “limitless sweetness.”

 

A chitta prasadanam mind is considered favorable, wholesome and pleasant. Its consciousness is full of non-dual love and compassion for all beings, and it is measured by equanimity. As such, chitta prasadanam is considered something yogis should aspire to.

 

In “The Yoga Sutras of Patanjali,” cultivating citta prasadanam is considered a task of great importance.

 

The Sutras teach that citta prasadanam is developed through meeting happy people with friendliness, those who are suffering with compassion, those who are virtuous with delight.

 

Chitta Prasadan is a sublime way of clearing the mind from impurities by developing four important mental virtues Maitri (Friendliness), Karuna (Compassion), Mudita (Joyfulness) and Upeksha (Dispassion).

 

3.10 — tasya prashantavahita sanskarat  Panatnjali Yoga Sutra 5000 BC

 

the restraint of rising impressions brings about an undisturbed flow of tranquillity.

 

by maintaining perfect awareness in the intervals between rising and restraining impressions, steadiness becomes effortless and natural. then the stream of tranquillity flows without any ripples in consciousness.

 

by adept, repeated efforts, consciousness is transformed, cultured, refined and polished. it produces freedom from all forms of fluctuations, so that undisturbed peace can flow.

 

as each drop of water aids to form a lake, so one must continue to prolong each tranquil pause between rising and restraining impressions.

 

an expert of abhyasa and vairagya keeps himself steady, so that calmness can flow uninterruptedly. thus he released from all previous impressions of consciousness.

 

the words used by patanjali for the state of tranquillity constitute atia prasadanam, adhyatma prasadanam, svarasa vahini and ananla samapattih. when agitated, consciousness is brought to an undisturbed state; it is chitta prasadanam (favourable disposition of chitta).

 

 when sorrows are subdued, it is svarasa vahini (flow of the soul’s fragrance). when exertion in search of the soul ceases, it is ananla samapattih (assuming the original and eternal form). expertise in meditation is adhyatma prasadanam (manifestation of the light of the soul).

 

all convey a similar meaning – that 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

 

3.11 — sarvarthataikagratayoh kshayodayau chittasya samadhiparinamah  Patanjali yoga Sutra 5000 bc

 

the weakening of dissipated attention and the rise of one-pointed attention in the chitta is the transformation towards samadhi.

 

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. chitta has two properties – dispersiveness (sarvarthata chitta) and one-pointedness (ekagrata chitta), with which it can direct its attention externally or internally. it can unite these two powers into one, to move towards spiritual absorption.

 

chitta assumes the form of any object seen, observed or thought of. it can spread itself as much as it wishes to. when it spreads, it is multi-faceted; when it remains steadily focused, it is one-pointed. when it is scattered, distraction and restlessness sets in.

 

this restlessness can be curbed, but nothing which exists can be destroyed; it can only be transformed, made to disappear or fade by thoughtful attention, enabling the stream of conscious restfulness to flow unwaveringly.

 

in this manner, consciousness is influenced by its own action. it forms the habit of absorbing in a single thought, which prepares one for spiritual absorption. this type of attention, 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 paririama. 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. it does not mean that those countless objects themselves go away, as they are not destroyed.

 

what it does mean is that the inclination of the mind towards this stance of all-pointedness subsides. in other words, it is only one thing that is subsiding, and that is the tendency towards the endless diversity presented to the mind.

 

the state of one-pointedness refers to the tendency of the mind to concentrate or focus on a single point. if you observe your own mental functioning, you can easily see both tendencies. the mind tends both to the diversity of all-pointedness, as well as to one -pointedness.

 

we all experience both of these tendencies in daily life. here in this sutra, it is this one-pointedness that is arising.  here, 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. this weakening of distractive nature of the mind is the sadhana. strengthening of the force of one pointedness is a prerogative of sadhana.

 

this taming 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 quietitude. 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.

 

3.12 — tatah punah shantoditau tulyapratyayau chittasyaikagrataparinamah  Patanjali Yoga Sutra 5000 BC

 

when rising and falling thought processes are in balance, one-pointed consciousness comes forth.

 

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. occasionally, consciousness is thoughtfully silent, but then it suddenly spirts out into vivacious activity. in a split second, this activity may be controlled and balance regained. this control needs effort, and effort calls for time.

 

by skillful practice, the depth of silence, which at first appears only in fleets, is made to interpenetrate and fill the entire chitta. then the feeling of time disappears.

 

past and future are reabsorbed into the timeless. mind and time are interdependent. as the moments of the mind come to an end, so does time. chitta and the seer (atman) are the two sharp edges of a blade. in one-pointed attention (ekagrata samskara) the energies of the seeker and the seer become one.

 

when the state of restraint is reached (nirodha samskara), glimpses of silence are nurtured and fill the consciousness (samadhi samskara). then the 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.

 

samadhi, according to vedanta, is a state where a person transcends into a higher state of consciousness.  he is no more said to be connected the world and all its happenings and can see life in a clearer light. it is a spiritual state of consciousness, samadhi is attained by meditation..

 

samadhi is the highest state of consciousness one can achieve through meditation. it consists of a yoga practitioner reaching spiritual enlightenment where the self, the mind, and the object of meditation merge together into one.

 

samadhi is a state of profound and utterly absorptive contemplation of the absolute that is undisturbed by desire, anger, or any other ego-generated thought or emotion. it is a state of joyful calm, or even of rapture and beatitude, in which one maintains one’s full mental alertness and acuity.

 

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

 

3.14 — shantoditavyapadeshyadharmanupati dharmi   Patanjali Yoga Sutra 5000 BC

 

the substratum is that which continues to exist and maintain its characteristic quality in all states, whether manifest, latent, or subdued.

 

the integral characteristic quality of nature (mula-prakrti) has three properties – pacified or calmed (santa), manifested (udita) or latent (avyapadesa). they appear indistinctly or clearly, according to one’s intellectual development. the substratum of nature remains the same for all time, though transformations take place.

 

the moulding of consciousness takes place owing to the changes in the gunas of nature. patanjali explains the three phases of consciousness as rising, being restrained and the pauses between the two. in iii.10, he describes these pauses as tranquil consciousness.

 

if these pauses are prolonged, all pointedness and one-pointedness meet, and there is no room for rising or subsiding of thoughts explains that maintaining these quiet moments gives rise to a balanced state of consciousness.  as a cultured and harmonious state. rising and restraining thoughts are the inclinations (dharma) of the chitta, and the tranquil state is its characteristic quality (dharmi).

 

the rising chitta is felt in the sensory body. chitta then appears at the external level as bahirahga chitta. watching the movement of rising thoughts is an external or bahirahga sadhana.

 

the delicate restraint of rising thoughts moves chitta inwards from the peripheral body – this is inner or antarahga sadhana. stabilising the tranquillity that takes place in the intervals is innermost or antaratma sadhana – that state is considered to be an auspicious moment of consciousness.

 

it is like re-discovering the dust, which existed before the pot. consciousness has three phases – external, internal and innermost. as one traces and retraces these, their relevance can be noticed to an individual’s practices of asana, pranayama and meditation, in which consciousness moves from the skin inwards, and each cell and fibre is infused with the tranquillity of the seer.

 

today, everyone is aware of constant ‘stress and strain’ in life. these aspects of consciousness which confuses life are by no means new to mankind.

 

patanjali’s word vyutthana, used to designate the ’emergence of rising thought’, is equivalent to the appearance of ‘stress’. nirodha, ‘restraint of rising thought’ is equivalent to the ‘strain’ of trying to control that stress. striking the balance between the two is called ‘relaxation’ (santi chitta).

 

3.52— sthanyupanimantrane sanggasmayakarannan punah anishtaprasanggat

 

When approached by celestial beings, there should be neither attachment nor surprise, because undesirable connections can happen again.

 

The yogi must maintain his hard-won freedom, and must not fall prey to temptations that can raze him down from the height of spirituality. There are four types of yogis. They are known as – prathama kalpika, madhubhumika, prajnajyoti and atikrantabhavamya.

 

Prathama kalpika yogis have worked hard in their yogic practices, and the power of progress has just begun to dawn. Madhubhumika yogis have learned to distinguish between chitta and the seer and try to achieve further mastery. (They are also called rtambhara prajnas.)

 

The prajnajyotis have succeeded in subduing the elements of nature, the qualities of the senses of perception, mind and desires and have realised the seer, while the atikrantabhavamyas have attained the highest knowledge of the seer and have the power of olparavava-gya (highest dispassion).

 

4.04- – – nirmannachittanyasmitamatrat

 

Constructed or created mind springs from the sense of individuality (asmita).

 

Asmita is characterised by thoughts such as “I am better than you”, “I am right”, “I know more than you”. As humans we are all subject to asmita (ego). In fact we all need a little bit of ego to have a healthy view of ourselves! But when it becomes a dominant force in how we communicate and make decisions it can bring suffering to our lives.

 

From a sense of self-awareness, numerous activities become associated in one’s consciousness, thereby giving rise to mental states called moods, which form themselves into nirmita, or cultivated chitta. They ruin, distort and disturb the intelligence, creating various sufferings and fluctuations. If this distorted consciousness is re-channelled in the right direction, it develops sophistication and sensitivity.

 

Then nirmita chitta changes into nirmana, or sasmtta, chitta, or a sense of sattvic individuality, and nature makes the intelligence wise, which in turn keeps the consciousness pure.  This sutra explains the quality of constructive and creative mind through asmita. The seat of the mind-matter is the brain. It produces fluctuations, bias and prejudices, which cause pain and distress, and need to be held back.

 

The mind at its source is single and pure. It is known as the core of the being (atman) or the seat of the spiritual heart. When it sprouts into a seedling, it becomes the self-conscious centre (antahkarana), and forms sasmita or a sense of sattvic individuality.

 

This develops into consciousness {chitta), which branches out into ego (ahamkara), intelligence (buddhi) and mind (manas). These manifest themselves as multiple thought-waves, which, if allowed free play, give rise to sufferings and waverings (vyutthana chitta).

 

By regular practice, the fire of yoga develops the sadhaka’s ability to discriminate between the original mind and its offshoots, single mind and multifaceted, complex mind. He does this by careful observation of his behaviour, channelising his energies to retrace the source of these thought-waves (chitta vrttis) and exterminate them at their very source.

 

This is santa chitta or samahita chitta, which takes the sadhaka to the threshold of the single state of consciousness, and converts the sprouted or created consciousness into a cultured consciousness – nirmana chitta.

 

This, in turn, traces the core of his individual existence. This becomes meditation – dhyana, at which point the distortions of the multiple mind disappear. The conscious awareness of head and heart unite, and the consciousness becomes mature and pure (divya ana). This pure chitta is the root consciousness – miila chitta.

 

4.05- – – pravrittibhede prayojakam chittam ekam anekesham

 

Consciousness is one, but it branches into many different types of activities and innumerable thought-waves.

 

Consciousness, though single, directs multiple thoughts, sometimes creating discrepancies between words and deeds. It is indirectly responsible for several activities, and becomes the source of desires and their satisfaction. If it stops directing thoughts, the need to culture the consciousness towards transformation (nirmana chitta) does not arise.

 

Patanjali wants everybody to channelise the energies of the multiple mind in the right direction, so that no discrepancies or distortions arise among words, thoughts and deeds.

 

It has already been said that multiple thoughts arise from the sense of ‘ I’ consciousness in the sphere of activity. Owing to lack of understanding – avidya, their fluctuations create doubts, confusion, desires and avarice, bringing sufferings that disturb the mind.

 

These are ‘weeds’ of the mind (vyutthana or nirmita chitta). By using the discriminative faculty (mrodha chitta) gained through yoga, and analysing the fluctuating changes, the weeds are eradicated and a state of silence (prasanta chitta), is created – an intermediate state between the original, universal mind and the individual mind. In that state of silence, comes a refining and purifying spark from within (divya chitta).

 

When this occurs, nature becomes a real friend to consciousness culturing and transforming it, with its abundant energies, and cleansing the intelligence of the heart. Intelligence and consciousness then realise that they are one, not disconnected and different, and all sorrows and joys reach a culmination.

 

The ego-centred and ego-based mind-fields that the Sadhaka constructs consciously, to serve him may exhibit diverse tendencies and may look like many mind-fields. But, in reality, there is a single root mind-field behind all of them, which controls all these diverse external expressions or mind-fields.

 

This means, we have come with an original mind-field, which is the real controller behind all the diverse mind-fields that the EGO goes on creating. While the activities of the emergent mind fields may be diverse, the one mind is the director of the many.

 

The root aspect of mind that emerges from individuality or asmita  is the core out of which there may emerge many clusters of mental identity. All of the mental constructs of who we think we are, are false identities that are secondary to that central mental identity.

 

4.06- – – tatra dhyanajam anashayam

 

Of these activities of consciousness of perfected beings, only those, which proceed from meditation, are free from latent impressions and influences.

 

Having explained the creation by the single mind of multiple thoughts, which disturb the poise of the original mind, Patanjali explains here that this sprouted mind should be cultured, tranquillised and silenced through profound meditation. This puts an end to the influence of impressions, and liberates the consciousness from entanglements with objects seen, heard or known.

 

Meditation not only liberates consciousness from past impressions, but also removes the hindrances towards progressive evolution of the mind. Impressions of attachment and affliction continue to torture others. These obstacles, lust, anger, greed, infatuation, pride and jealousy, are the spokes of the emotional wheel.

 

Meditation assists to subdue them, so that the emotional centre (the consciousness of the heart) can expand in a new dimension of spiritual growth. Then consciousness will have neither merits nor demerits, virtue nor vice, fluctuations nor afflictions. It becomes ‘cultured’ (samahita chitta), and is conducive in experiencing kjnalya.

 

When the constructed mind-fields are many, amongst them, the one born out of Meditation is the one which is free from the Karmic impressions of the past.  In meditation, we dissolve all other mind-fields. Only one original mind, with which we are born cannot be dissolved by us in mediation. It is the purest, in which we find no further reflections of other mind-fields

 

4.10- – – tasam anaditvam chashisho nityatvat

 

These impressions, memories and desires have existed eternally, as the desire to live is eternal.

 

Just as the universe is eternal, so are impressions and desires. They have existed from the distant past, beyond anybody’s memory. For one whose seeds of blemishes are eliminated, and whose desires have come to an end, the turmoils of the universe appear to have come to an end.

 

Nobody knows the timeless, primordial, absolute One, or when the world came into existence. Both purusa and prakrti, spirit and nature, existed before man appeared. When creation took place, man was empowered with consciousness, intelligence, mind, senses of perception, organs of action and body.

 

At the same time the characteristics or qualities (gunas) of nature, illumination (sattva), action (rajas) and inertia (lamas) entered man’s body. Set on the wheel of time with the spokes of the gunas of nature, man began to function in conformity with these three fundamental, intermingling qualities.

 

Though born with an unpolluted heart, he gradually became caught in the snare of nature and fell victim to the polarities of pleasure and pain, good and evil, love and hatred, the permanent and transient.

 

That is how desires (vasana) and imprints (samskara) rooted themselves in man’s life, and why this sutra says that desires have existed from time immemorial.

 

Caught in these reverses, man felt the need of a personal divinity, unaffected by afflictions, untouched by actions and reactions, and free from the experience of joy and sorrow. This led to a search for the highest ideal embodied in purusa, or God. Through this search arrived culture, and finally civilization.

 

Man learned to differentiate between good and evil, virtue and vice, and what is moral and immoral. That is how yoga was discovered. Through yoga sadhana, the desires that have existed since the beginning of time are eliminated so that kaivalya can be experienced.  Patanjali speaks of pure actions, which collect and store no imprints.

 

The essential nature of chitta is tranquillity – santa chitta. When the sadhaka does not permit thought-waves to arise (vyutthana chitta), naturally there is no need for their restraint, nirodha chitta. As both are filtered by santa chitta, the sadhaka resides in this quiet state and performs his duties. His actions are pure, and their outcome too will be pure..

 

Due to ignorance, joy and sorrow occur and deepen, according to one’s surroundings. If allowed free rein, they agitate the serene state of consciousness and the gates of kaivalya may remain closed forever. But one can sever the links of desires by developing the mind through the grace of yoga. As long as one practices yoga, one is free from desire.

 

Dedicated, life-long practice of yoga stops the wheel of desires, so that one lives in the state of poise and peace. Desires started is us – when we started our life journey. They are born along with us. It emanates from our will to live.

 

Patanjali says that desires and their innate vasanas have no beginning.  But, he has not said that they do not have an end. If we recognize the nature and consequences of desire, vasanas, and the consequent karmas and karmaphalam

 

Patanjali shows us the way out of their cycle. Samadhi is essentially intended to end this cycle. There is no beginning to the process of these deep habit patterns (samskaras), due to the eternal nature of the will to live.

 

The will to live is the primordial out-flowing of the urge to manifest. This eternal process of cause and effect means that there is also no beginning to the process of deep habit patterns (samskaras) springing forth into thoughts and actions, and their subsequent creation of memories and impressions .

 

The cycling process of deep impressions, actions, consequences, and storage of memories is without beginning. Self-realization is not from regression analysis:

 

Therefore, the approach to Self-realization is other than tracing back our individual personality development in some linear regression of cause preceding effect. In some approaches of psychological examination this might be a valid method, but not in the case of seeking enlightenment.

 

In spiritual matters, it ultimately provides little fruit to try to figure out how we got to our present circumstances. It is far better to seek the direct experience of the eternal core of our being, regardless of the nature of the wrappings of false identities.

 

With the removal of obstacles, that realization naturally flows. Those memories and impressions are primeval, without a beginning, hope and desire energies are eternal as well.

 

When a yogi sees that the hope and desire energy is eternal, he makes a decision to let it be and to detach himself from the urges.  He must, by all means, get himself separated from the mento-emotional force or remain a victim of it.  The memories and the circumstance-forming impressions will be there for all eternity.   A yogin has no choice but to extract his existence from the realm of it.

 

4.20- – –  ekasamaye chobhayanavadharannam

 

Consciousness cannot apprehend both the seer and itself at the same time.

 

It cannot comprehend subject-object, observer-observed, or actor-witness at the same time, whereas the seer can. Day and night cannot exist simultaneously. In the same way, restlessness and restfulness cannot co-exist in absolute juxtaposition. In between night and day there is dawn.

 

Likewise, there is space between the flow of restlessness, chittavritti or chittavahini, and restfulness, prasanta vritti or prasanta vahini. In between these two rivers of restlessness and restfulness, and underneath them, flows the concealed invisible secret river – the river of the soul. This is dawn, or the sudden arrival of enlightenment.

 

For a yogi, restlessness is the night and restfulness is the day. In between, there is a third state which is neither day nor night, but dawn. It is the dispersion of consciousness, in which the rivers of restlessness and restfulness unite in the seat of absolute consciousness.

 

When the water of a lake is tranquil, the reflection of the moon on its surface is crystal clear. Similarly, when the lake of consciousness is serene, consciousness disperses itself. This is known as a glimpse, or a reflection of the soul. The seer, being constant and unchangeable, can perceive the fluctuations as well as the serenity of consciousness.

 

If consciousness itself were self-luminous, it too could be the knower and the knowable. As it does not possess the power to be both, a wise yogi disciplines it, so that he may be alive to the light of the soul.  It is stated in the Bhagavad Gita (11.69) ‘One who is self-controlled is awake when it appears night to all other beings, and what appears to him as night keeps others awake’.

 

या निशा सर्वभूतानां तस्यां जागर्ति संयमी |

 

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुने: || 69||

 

ya nisha sarva-bhutanam tasyam jagarti sanyami

 

yasyam jagrati bhutani sa nisha pashyato muneh

 

Translation

 

BG 2.69: What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.

 

A yogic sadhaka thus realises that when consciousness is active, the seer is asleep and when the seer is awake, it is night to the consciousness.  Similarly, in the Hatha Yoga Pradipika, the word ha is used to indicate the seer as the ‘sun’, which never fades, whereas tha represents consciousness as the ‘moon’, which eternally waxes and wanes.

 

We know that mind itself can be cognized. But, the whole cognition process happens only through the mind. It must be clear to us that cognition of the mind and cognition of the external matters and objects cannot happen simultaneously through the same mind itself. Nor can both the mind and the illuminating process be cognized simultaneously.

 

Awareness of mind and witness don’t coexist: It is not possible to be aware of an object in the mind field at the same time there is awareness of one’s true nature as the illuminator of the mind. It cannot execute the focus of both at the same time. If the mind were self-luminous it would be able to cognize everything at the same time, which it cannot.

 

If the mind were self-luminous there would be no limit to the impressions it could receive. The Purusa can cognise all in one moment; therefore the Purusa is self-luminous, and the mind is not.  Consciousness cannot comprehend both the seer and itself at the same time.

 

4.21- – –  chittantaradrishye buddhibuddheratiprasanggah smritisankarashcha

 

If consciousness were manifold in one’s being, each cognising the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory.

 

Plurality of consciousness would result in lack of understanding between one mind and another, leading to utter confusion and madness. Patanjali thus concludes that consciousness is one and cannot be many.

 

As a tree has numerous branches, all connected to the trunk, similarly, the various wavelengths of thoughts are connected to a single consciousness. This consciousness remains unadulterated and divine at its source in the spiritual heart.

 

When it branches from the source towards the head, it is called created consciousness – nirmita chitta, which, being fresh, is inexpert and uncultured. The moment it comes into contact with objects, it becomes tainted, creating moods in the thought-waves.

 

These moods are the five fluctuations (vntis) and five afflictions (klesas) . Moods should not be mistaken for a plurality of minds. The mind stays the same, but moods generate an illusion of several minds. If the minds were really many, then each would have its own memory and intelligence. This becomes outrageous. J

 

ust as a room fitted with mirrors baffles the onlooker, similarly, the idea of many minds causes confusion and irrationality. The practice of yoga disciplines and cultures the consciousness of the head, by which it perfects the art of analysis (savitarka), judges precisely (savicara), experiences unalloyed bliss (ananda), becomes auspicious (sasmi-ta) and moves towards mature intelligence (consciousness of the heart) and unalloyed wisdom (rtambhara prajna).

 

If one mind were illumined by another, as its master, then there would be an endless and absurd progression of cognitions, as well as confusion. The Yogi seeks only pure consciousness: Since the mind is not self-illuminating, and there is not endless chain of minds, the Yogi seeks only to have the direct experience of the pure consciousness or purusha .

 

If consciousness were manifold in one’s being, each cognizing the other, the intelligence too would be manifold, so the projections of mind would be many, each having its own memory. Unless there is a spirit behind a mind, there would be no perception in that energy.

 

4.22- – chiterapratisankramayastadakarapattau svabuddhisanvedanam

 

Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source – the changeless seer – and assumes his form.

 

Through the attainment of pure consciousness comes knowledge of the unchangeable seer, who rests on his own intelligence and nowhere else.  When consciousness no longer fluctuates, then its pure nature surfaces to comprehend itself.

 

Consciousness has two facets – one pure, divine and immutable, the other changeable, transient and exhibitive. It has no light of its own but acts as a medium or agent between the seer and the objects seen. Due to ignorance, it does not realise that it is impersonating the seer.

 

But the seer has knowledge of the movements of the consciousness.  When one facet of consciousness ceases to operate, it ends its contact with the external world and stops collecting impressions. The other facet is drawn to the seer, and the two unite. Intelligence and consciousness fuse in their abode – the atman, and the soul comes face to face with itself.

 

A dirty mirror mists reflection; a clean mirror reflects objects clearly. The illumined consciousness becomes purified and reflects objects exactly as they are. The reflector is called bimba-pratibimba vada, or the elucidation of double reflection.

 

There is no difference between the source object and the reflected image. The soul reflects the soul. It is the fulfilment of yoga; Chitta is identified with the seer. This is svabuddhi samvedanam or intuitive understanding of the inner voice.

 

An everyday instance of human consciousness taking on the absolute quality and form of the object one observes is when one gazes into the dancing flames of a fire, or at the waves of the sea, or the wind on the tree-tops. One feels absolutely engrossed in watching, without thought or impatience, as if one was the unending waves or the flickering flames, or the windswept trees.

 

Chitta by itself has no illuminating power or power of cognition. That Power rests with the Purusha or Consciousness.

 

Purusha is at once self-illuminating and one who illuminates the mind as well. Purusha does not operate  by himself to experience the world of objects.  Purusha experiences the whole world, only through the mind, which operates through the senses. But, Purusha does not need another illuminator for itself.

 

Purusha stays as the witness of all that the mind projects through mind itself. Purusha however undergoes no changes whatsoever by all these inputs from the mind. He remains the unchanging witness. When the mind stays very pure, without the usual colouring of the senses, it receives the illumination from Purusha to the fullest extent, and the cognition process is in its finest form.

 

This means that Chitta now remains clean and clear and unwavering. Then, the Chitta’s awareness of the process of cognition also is at its peak. It poses no hindrances before the final witness of the Purusha in the cognition process.

 

When the unchanging consciousness appears to take on the shape of that finest aspect of mind-field, then the experience of one’s own cognition process is possible.  Consciousness provides the light or life force so that the subtlest aspect of mind-stuff can operate, yet like with the mirror, it cannot itself be grasped and is unchanging.

 

It is as if the consciousness, though unchanged, wraps itself around the subtle object called mind, and, in turn, all of the objects of the mind. This has been described in the beginning of the Yoga Sutras as the essential obstacle to be transcended, or disidentified with.

 

The tool must be set aside: By realizing the extremely subtle nature of how the consciousness allows the mind-field to be active, it is evident that to know the absolute, unchanging Truth or Reality, one must let go of even this finest instrument. Through that letting go, the experience of the unchanging, eternal consciousness is there, standing alone, and this is the experience of Self-realization. It is the meaning of resting in one’s True nature that is introduced in the beginning of the Yoga Sutras .

 

The consciousness of the Purusha is unchangeable; by getting the reflection of it, the mindstuff becomes conscious of the Self. Consciousness distinguishes its own awareness and intelligence when it reflects and identifies its source — the changeless seer — and assumes his form.

 

The pure consciousness of the Atman is unchangeable. As the reflection of its consciousness falls upon the mind, the mind takes the form of the Atman and appears to be conscious. When the mind is not linked to external objects and it does not respect an external form to the Perceiver, then it takes the form of the Perceiver itself.

 

Patanjali says that knowledge is not a quality of the Purusa. When the mind comes near the Purusa it is reflected, as it were, upon the mind, and the mind, for the time being, becomes knowing and seems as if it were itself the Purusa.

 

4.23- – drashtridrishyoparaktan chittan sarvartham

 

Consciousness, reflected by the seer as well as by the seen, appears to be all-comprehending.

 

Consciousness, being in conjunction both with the seer and the seen, appears to an average individual to be all pervading, omniscient and real. When one is cultured and purified, one realises that consciousness has no existence of its own but is dependent on the seer.

 

As the physical frame is the body of consciousness, therefore consciousness is the body of the seer. Consciousness is the bridge between nature and soul, and its conjunction is either illumined by the seer or tainted by the seen. The wise yogi frees consciousness from the qualities of nature; he keeps it clean, so that it is reflected without distortion both by the seer and the seen.

 

When the waves of the sea subside, they lose their identities and become the sea. In the same way, when the waves of the seer – the senses of perception, mind, intelligence and consciousness – subside, they lose their identities and merge in the ocean of the seer, for the seer to blaze forth independently. This is the sight of the soul.

 

Patanjali explains that consciousness is no longer a subject but an object. It is not a knower but the known. As it is trained by sadhana towards maturity (paripakva chitta), it gains purity (suddha chitta) through pure intelligence (iuddha buddhi).

 

Until now, consciousness was under the impression that it was the reflector (bimba) and all other images were its reflected reflections (pratibvhba). This sutra explains that consciousness in its immature state takes itself to be all-powerful and all-pervading, but the truth is that the seer is actually the reflector. Patanjali illustrates that the impersonating consciousness is transformed to the level of the seen, so that both the reflector and its reflection, gitta, are identical.

 

It is said in the Bhagavad Gita (vi.19) that as a lamp in a windless place does not flicker, so the sheaths of a cultured yogi do not shake.

 

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |

 

योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||

 

yatha dipo nivata-stho nengate sopama smrita

 

yogino yata-chittasya yunjato yogam atmanah

 

Translation

 

BG 6.19: Just as a lamp in a windless place does not flicker, so the disciplined mind of a yogi remains steady in meditation on the Supreme.

 

They remain untouched by the wind of desires for the seer to reflect his own glorious light,  atmajyoti, and to dwell in that light – purusa jnana. Purusha is the seer and the witness of all that is seen. All objects received through the senses and the mind are the seen.

 

Chitta or mind receives the inputs and presents before Purusha. On one side,Chitta is colored by the Purusha. On the other side, it is coloured by the objects outside, the Drisya. Then, the dual colouring on it makes the comprehending process self-enabled and clear.

 

Mind always remains the medium through which the Purusha witnesses the world. The mind can now know all that can be known. It can know everything that can be known. But, in reality, it is only a medium and the actual knower remains the Purusha.

 

For Patanjali, the Purusha, who rules from behind the mind, the mind itself, the world  outside and the whole cognizing process are all real. Maya enters in when Purusha’s existence is not understood and mind starts thinking that it is the actual seer.

 

Therefore, the mind field, which is colored by both seer and seen, has the potential to perceive any and all objects. Coloured by the seer and the seen the mind is able to understand everything. The mind is able to perceive because it reflects both the Atman and the objects of perception. The mind field, which is colored by both seer and seen, has the potential to perceive any and all objects.

 

4.25- – visheshadarshin aatmabhavabhavanavinivrittih

 

For one who realises the distinction between chitta and atma, the sense of separation between the two disappears.

 

When the difference between consciousness (chitta) and the projector of the consciousness (citi) is recognised, the search for Self-Realisation ends.  Patanjali takes the sadhaka progressively to the realisation that consciousness is not the all-knower, but simply an instrument of the soul.

 

 For one who is not sure of the difference between consciousness and soul (chitta and citi), an analogy is given; the blades of grass which shoot up during the rainy season prove the existence of the hidden seeds.

 

In this sutra Patanjali explains that the seed of the soul (atma bija) is sown at the right time for the knowledge of the soul (atma jnana) to be securely established. As one mistakes a rope for a snake at first glance, but realises upon examination that it is a rope, consciousness at this stage realises that it is not all-knowing, but an instrument of the soul.

 

Avidya is vanquished and the practitioner thoroughly understands objective as well as subjective knowledge, without colourisation. Here all moods and modes cease to flow, and consciousness is elevated to the optimum degree to behold the inebriated state of the seer.

 

The yogi is no longer drawn towards the temptations of the world. His search for the self ends. He becomes a master of yoga and a master of himself. He is yogesvara. This is the substance (svarupa) of yoga and a distinct attribute of the seer (visesa darsinah).

 

For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one’s own self come to an end.

 

After the yogi has explored the many currents and cross currents of the gross and subtle mind, there comes the realization of the separateness from all of these levels and pure consciousness. It is then, that all of these questions cease. It is not a case that they are analytically answered in logical words. Rather, the questions are resolved; they simply evaporate in understanding.

 

Patanjali is now explaining the nature of that yogi who has realized the distinction between the seer, the seen and the mind very clearly. In other words, he is now the viveki, the one proficient in discriminating faculty; the one who can perceive the truth and differentiate it from the one which is not – easily.

 

At this stage, the mind also is the purest possible reflector of external reality, without any coloring either on itself  or on the scenery.  The seer, the Purusha, the pure consciousness knows this. He has experienced the external reality in its purest form, since no coloring affects it now.

 

There are now no false identities.  There is not even any further curiosity about the nature of one’s own self. There is complete cessation of all doubt between the seer, the seen and the nature of mind. There is a complete cessation of any desire, including the desire to reside in the Purusha.

 

The pure mind has come close to the Purusha and is accepting his Mastery. To one who sees the distinction between the mind and the Atman, thoughts of mind as the Atman cease forever.

 

For one who realizes the distinction between chitta and atma, the sense of separation between the two disappears. The man of discrimination ceases to regard the mind as the Atman. For one who has experienced this distinction between seer and this subtlest mind, the false identities and even the curiosity about the nature of one’s own self come to an end.

 

4.26- – tada vivekanimnan kaivalyapragbharan chittam

 

Then consciousness is drawn strongly towards the seer or the soul due to the influence  of the exalted intelligence.

 

Kaivalya, (Sanskrit: “separateness”) in the Samkhya Vedanta concept of Hinduism, a state of moksha that the consciousness of a soul (Purusha ) achieves by realizing that it is separate from matter (prakriti).

 

Kaivalya is the ultimate goal of aṣṭaṅga yoga and means “solitude”, “detachment” or “isolation”, a vrddhi-derivation from kevala “alone, isolated”.

 

Samadhi is the final limb of the Ashtanga Yoga where a yogi becomes one with his nature itself. It is called the ultimate tool of Yoga and not the ultimate goal. The ultimate goal of yoga is to attain Kaivalya, which can be referred the highest stage of Samadhi

 

When the exalted intelligence is ablaze, consciousness is illumined; it becomes free and tinged with the divine (chitta suddhi). Due to this divine light, chitta, with its exalted intelligence, is attracted as if by a magnet towards its source – the indivisible seer who is alone, free and full.

 

Before reaching the state of exalted intelligence, consciousness is attracted more towards the pleasures of the world. When intelligence is free from doubts and prejudices, it gravitates towards the absolute seer.

 

As a farmer builds dykes between his fields to regulate the flow of water, similarly, exalted intelligence builds a dyke for the consciousness, so that it does not move again towards the world, but turns and flows towards union with the divine seer. This is kaivalya, an existence filled with freedom and beatitude.

 

Such a yogi becomes a king amongst men. Viveka means clear discrimination between Truth and what is not truth. Truth liberates from ignorance, while what is not truth binds the sadhaka to Ignorance. The mind-field is always looking outward through the senses and its perception is always coloured. But, once the coloring is removed, the mind-field, the Chitta also becomes a clear, pure receiver of external wisdom because of the illuminating power that it has received from the Purusha.

 

Now, mind is inclined towards clear viveka or discrimination faculty in its power of perception and therefore, the ignorance binding it, comes down and down and tends to remove the veil of ignorance from the Purusha. Purusha is now shining clearly.

 

Mind also therefore gravitates towards total liberation. What is the liberation? It is nothing but the dropping of all barriers to wisdom, the barriers to truth that had arisen in mind due to the covering of Ignorance.

 

What is the ignorance of the mind-field? It is its identification with the body-mind complex. Once the self realizes that it is not the body-mind complex, the barriers covering the mind-field drop away easily. The mind-field should detach from the drisya and become and efficient aid of the real Master, the Prabhu, the Purusha, the self, the consciousness.

 

Now, all barriers drop off. Discrimination, viveka comes home automatically. Renunciation, vairagya and liberation happen effortlessly, effectively and automatically.

 

Then the mind is inclined towards the highest discrimination, and gravitates towards absolute liberation between seer and seen. When even the subtlest questions of life subside, there is only one direction left to go, and that is towards the realization of the absolute reality that is beyond.

 

This is not a case of a lethargic mind having no question about the meaning of life; such a mind has not even entered the path of Self-realization. Rather, it comes from having questioned, explored, searched, and longed, through the gross, subtle, and causal levels, until finally, the point of the final discrimination stands in front of the seeker.

 

When the mind is bent on the practice of discrimination, it moves toward liberation. And their clarity takes them to their only concern; to reach and remain in a state of freedom.  The yogi has to achieve this.  It does not come by wishful thinking.

 

Only through higher yoga can this be achieved consistently. Practice of Yoga leads to discriminating power, to clearness of vision. The veil drops from the eyes, and we see things as they are.  When discrimination comes by long practice fear ceases, and the mind attains isolation.

 

4.30- – tatah kleshakarmanivrittih

 

Then comes the end of afflictions and of karma.

 

The effect of dharma megha samadhi is freedom, freedom from the five afflictions and fluctuations. It is the highest form of intelligence and evolution. From this rain-cloud of virtue, sufferings cease of their own accord and in their place, divine actions with no reactions flow forth like a river from the yogi.

 

This is freedom. Avidya, the mother of afflictions, is eliminated, root and branch, along with residual subliminal impressions. The sadhaka will not deviate from the path of divinity nor perform an act that binds, hinders or preconditions his consciousness. He is free from the bondage of karma.

 

In the Bhagavad Gita (V 1.5),  Krishna says that each individual has to cultivate himself to become enlightened, and to learn not to degrade himself, for the Self alone is the friend of the individual self, and the Self alone is the enemy of the egotistical self.

 

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् |

 

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मन: || 5||

 

uddhared atmanatmanam natmanam avasadayet

 

atmaiva hyatmano bandhur atmaiva ripur atmanah

 

Translation

 

BG 6.5: Elevate yourself through the power of your mind, and not degrade yourself, for the mind can be the friend and also the enemy of the self.

 

As the light of a lamp fades as the oil runs out, so the lamp of the mind is extinguished as its fuel, the actions producing joys and sorrows, is exhausted.

 

As nirmana chitta is extinguished of its own accord, its root motivation is burnt out, leaving no opportunity for the production of effects The cycle of cause and effect is at an end, and the yogi is liberated from the grip of nature.

 

Even in this liberated state, he will not relinquish his practices. He will continue to maintain them as a divine command, so that the freedom earned may not be lost by neglect.

 

Patanjali says – if the yogi goes beyond even this barrier of virtuous cloud or Dharma megha, then, all the deepest impressions or samskaras in him dissolve totally and all the kleshas or sorrows, pains and afflictions cease totally and absolutely.

 

Dharma megha Samadhi is thus the last barrier to cross for the successful yogi.After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed.

 

Burning the seeds of karma: This is the final dealing with the colorings (kleshas). First, the mind was stabilized . Then these colorings were reduced in their gross form , then they were dealt with in their subtle forms. These kleshas (colorings) moved through four stages of active, separated, attenuated, and then were reduced to seed form.

 

Now, those seeds are parched, so as to not be able to grow again. First, there were glimpses of Truth, which had the effect of negating the obstacles . After a great deal of sadhana (spiritual practices), there came a temporary discriminative enlightenment that was accompanied by breaches . Now, with the neutralizing of the colorings of the samskaras that cause karma, the realization is finally firm of ground.

 

The yogi rests in the True nature of the Self . From that samadhi all afflictions and karmas cease. After that dharma-meghah samadhi, the colorings of the kleshas and the karmas are removed. From that comes cessation of pains and works.

 

When that cloud of virtue has come, then no more is there fear of falling, nothing can drag the Yogi down. No more will there be evils for him. No more pains  When the yogi reaches the causal level and sees the various clouds of energy (meghah) in which the dharmas or laws for righteous life, are created and maintained, he gets an ease in his higher yoga practice.

 

He smiles for he will never again fall into the trap of making spiritual missions to help or to save others

 

 

 

 

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-

 

 

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.

 

 

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?

 

 

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

 

 

 

 

SOUL MATTERS, PART 31- Capt Ajit Vadakayil

THIS POST IS CONTINUED FROM PART 30 BELOW-

 

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

 

the distinction between  the soul and the body and the mind is fundamental in vedanta.- capt ajit vadakayil

 

the word used in indian scriptures for self/ soul  is atman. the atman in vedanta is selfexistent as well as self-luminous. divine power is not a mere formless, impersonal material principle.

 

it is the source of all existence, knowledge and bliss. these are not  qualities of the soul, but its essence. it is identical with pure consciousness or  intelligence.

 

all living bodies possess a tripartite personality with soul, mind and body. there  cannot be a living organism without the coordination of these three.

 

vedanta holds that soul is beyond the intellect, mind, and ego – capt ajit vadakayil

 

the west never had the idea of soul  until they got it through sanskrit philosophy, 112 years  ago

 

in the western view, man consists of body and soul. here soul is synonymous with  mind, ego, and consciousness. in the west, generally, no distinction is made between mind and soul. tee heeeee.

 

according to vedanta, the human being is divine, as the soul is the inmost essence of man.

 

in the western view, god being the creator, is therefore the subject, while the created soul is the object; the two can never be the same ,a ridiculous concept.. while the self/ soul  of vedanta is not a created entity; soul in the west is created.

 

the doctrine of the eternal, pure, self-luminous and infinite self / soul was developed in vedanta alone.

 

in the christian view, the soul’s survival of death is essentially miraculous. the soul is  conceived as coming into existence with the birth of the body, and the thing to be expected is that it should perish when the body perishes. braaaayyyy.

 

in india the soul is essentially immortal. eternity is in its very  nature

 

the morphogenetic field or brahman , has a self organizing nature. this is a merged grand akashik field of several morphic fields of different nature by resonant coupling. this inductive field has consciousness and self initiating nature.

 

the fabric of the universe, the primal field, was created by consciousness and is held in existence by consciousness. the entire universe is the consciousness of the creator.

 

consciousness creates energy, it creates matter, and it creates the perspectives of space and time.

 

the taittiriya upanishad ( 5000 bc ) speaks of maharishi bhrigu, the son of varuna, approaching his father with the following prayer: — ‘adhihi bhagavo brahmeti. sir, teach me brahman.’ ..

 

varuna says, ‘yato va imani bhutani jayante; yena jatani jivanti; yatprayantyabhisamvishantiti; tadvijijnasasva; tadbrahmeti”. .. know that from which all beings originate, emerge; that in which all beings rest; and that into which all beings finally merge – that is brahman.’ (3.1.1)..

 

the vedas state that there are 8.5 million species of life in the material world. all these bodily forms are transformations of the material energy.. prakriti (nature) is the material from which the body and the sense organs are produced.

 

the five elements out of which the body is made and the five sense-objects are included under the term ‘body’ or ‘karya’ used in the verse. the sense organs are thirteen namely five organs of perception, five organs of action, the mind, intellect (buddhi), and i-consciousness (ahamkara). .

 

consciousness is the intelligent force that started the blueprint which ultimately manifested itself as a particular form.. there is a consciousness in every molecule of matter.

 

we see incredible order and harmony and pattern which no accident or darwin type evolution can produce.

 

charles darwin thought that any animal endowed with well-marked social instincts would inevitably acquire a moral sense or conscience, as its intellectual powers approximated man’s.

 

any body who knows the wonders of the human body will never be an atheist.  marx saw in darwinism a confirmation of his views—of course all this was the blue print of their master german jew rothschild..

 

 

 

the next revolution must be to destroy evil on this planet and it must be a revolution of kalki consciousness using the internet as the medium – capt ajit vadakayil ….

 

6000 years ago, when arjuna shot an arrow into the ruby red eye of a revolving fish overhead by looking at its unsteady reflection in a shimmering pool of water below, it was an ultimate test of skill and consciousness.

 

burn all school and college text books in india which teach mad man charles darwin’s evolution in this dna age.. we demand that this be substituted by intelligent design by brahman— the morphogenetic consciousness field.

 

none of the quantum scientists have categorized vedanta as a religious work. they have perused and found that it is a subtle mathematical or scientific analysis. .

 

vedanta and quantum mechanics describe the same subject—ultimate reality—from opposite points of view and perspective. vedanta examines evidence, asserts hypotheses, quotes established authorities both pro and con its thesis, and closely reasons its way to a well-substantiated conclusion..

 

even a half wit can figure out sanatana dharma is far far above the 4200 keechad single messiah single holy book religions.. the gap is wider than the one between the brilliant sun and a battery dead hand torch..

 

the planet’s oldest religion and the sole religion till three millenniums ago, sanatana dharma is rooted in consciousness, the only religion among 4200 odd religions to do so..

 

after vedas were penned down 7000 years ago, till today nobody has understood consciousness .. consciousness is advanced quantum physics.. imagine indian hindu sages dabbled in consciousness 400 centuries ago..

 

it was considered as savage superstition till the white quantum physicists conducted the double slit experiment of the conscious observer… shell shocked with the results, the entire quantum physicists threw away their bibles and torahs and picked up bhagavad gita penned down 6000 years ago..

 

they learnt sanskrit to do their own interpretation of the conscious observer called purusha in bhagavad gita ( sankhya vedanta ).. they found out that in the vedas were downloaded 400 centuries ago and penned down 70 centuries ago it is very clearly mentioned again and again that mind is over matter..

 

it was proved amply by the double slit experiment the consciousness of the observer brought the observed object into being. that our intentions ( scalar energy ) create our reality. .

 

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.

 

your dna can send and receive powerful data through the universal network of ether.. the arrogantly named ‘pure sciences’ such as physics, chemistry and biology regard consciousness and scalar energy as some philosophical backwater of savage superstitious hindus..

 

blinded by reductionism, neuroscience persists in attempting to reduce the action of consciousness to the physical laws that govern matter.. that there is a deep connection between consciousness and matter. .

 

the baffling implication of double slit experiment was that each particle passes simultaneously through both slits ( maya ) ..

 

these particles can behave like waves. that means they can undergo diffraction when a stream of them passes through the two slits, producing an interference pattern. simply by observing a particle’s path – even if that observation should not disturb the particle’s motion – we change the outcome..

 

the quantum double slit experiment has shown that a measured electron can appear either as a particle or a wave, but not both at the same time. T

 

he ancient maharishis and the modern quantum physicist has now arrived at the same conclusion; one starting from the inner realm, the other from the outer world.. if you are not shell shocked by the video below – you have not understood it..

 

 

an act of simple observation as shown in the double slit experiment is an action of consciousness—as expounded in the vedas 400 centuries ago.. any observer must be conscious, and therefore the consciousness of the observer is critical to the outcome of any quantum experiment.

 

it is no great coincidence that all the great quantum scientists were proficient in sanskrit and vedanta. why would an intelligent white man learn the language if savages , sanskrit?..

 

why would the greatest western universities have a sanskrit dept ? the timeless principles of wikipedia wont give blogger capt ajit vadakayil a page because i write about scalar energy.. these cunts do not know that all energy is scalar.. potential energy, kinetic energy—the whole lot..

 

vedas declared 400 centuries ago that energy cannot be destroyed ( only transformed ) and that matter and scalar energy are interchangeable.. cunt wikipedia does not know that potential energy and kinetic energy are scalar as they have no direction… i knew it as a eight year old boy..

 

energy is a scalar quantity as it has only magnitude. since force has a direction it can be regarded as a vector quantity. work is a scalar quantity, it has only magnitude not direction.. velocity, acceleration, force, and momentum are vector..

 

kinetic energy is energy possessed by a body by virtue of its movement. potential energy is the energy possessed by a body by virtue of its position or state.

 

while kinetic energy of an object is relative to the state of other objects in its environment, potential energy is completely independent of its environment.. potential energy isn’t transferable and it depends on the height or distance and mass of the object.

 

kinetic energy can be transferred from one moving object to another (vibration and rotation) and is dependent on an object’s speed or velocity and mass..

 

john stewart bell showed that if the two observers randomly and independently choose between measuring one or another property of their particles, like position or velocity, the average results cannot be explained in any theory where both position and velocity were pre-existing local properties..

 

if you rotate an electron by 360 degrees, its state will be inverted, just as an arrow, when moved around a 2d möbius strip, comes back around pointing the opposite way. brahmanas ( part 2) and aranyakas ( part 3 ) of vedas , stolen by jew rothschild, was the first to deal with mobius coil of tvasta ( dna ) and that electrons and particles have a scalar field generating mobius movement…

 

again, scalar quantities have only magnitude; vector quantities have both magnitude and direction. time is completely separated from direction; it is a scalar. .

 

the quantum world cannot be observed by our 5 senses, and they do not follow the cause and effect laws of classical physics the distinction between the self / soul and the universe is a false dichotomy..

 

any observer must be conscious, and therefore the consciousness of the observer is critical to the outcome of any quantum experiment. it is no great coincidence that almost all the great quantum scientists were proficient in vedanta. ..

 

‘om isha vasyam idam sarvam, yat kincha jagatyam jagat’…. “ all this- whatever exists in this changing universe, is pervaded by consciousness”.. isa upanishad- 5000 bc….

 

the timeless principles of vedanta is expressed in the technical language of quantum mechanics and the philosophy of science, even today with little or no attenuation of meaning..

 

an atom is pure scalar energy held together by a intelligent force. the conscious intelligent field lies in the empty space in between the electrons.. 99.99999 % of every atom is empty space.

 

what we perceive as physical dense matter is actually empty space which is actually a plenum.. we live in a universe created of “objects” that are actually 99.99999 % space.. we hindus call this empty space within the atom—brahman, our advaita god, which has the power to boil off entire oceans in seconds..

 

unlike electric waves, magnetic waves and electromagnetic waves, scalar waves possess a pattern that no known device can yet measure. because the wave pattern is circular and non-linear, the energy does not decay with the passing of time or space.

 

this means that scalar energy travels faster than the speed of light, penetrates all matter and carries a plethora of information. the zero-point field is essentially an entropic mess of scalar energy vibrating through an infinite number of possible frequencies until that energy is observed or the subject of consciousness, whence that energy becomes organized and transforms into matter.

 

scalar waves can be used in “precursor engineering” and can be coupled with intention and consciousness, and be used for healing and also to bring back the immune system in a previous blue print state.

 

this is the principle of vedic reiki.. scalar waves are not electromagnetic but composed of pure zero point energy.. scalar waves can pass through solid metal objects without loss of strength.. reiki energy is scalar and cannot be blocked by faraday cages ..

 

quantum entanglement is the basis for storage and processing of quantum information.. quantum entanglement is a phenomenon in which pairs or groups of particles that have been in contact with each other seem to remain connected over vast distances.

 

when actions are performed on one of the particles, corresponding changes are observed on the others. the blurring of boundaries between consciousness and matter challenges everything taught in western systems..

 

sapt rishis ( great bear constellation ) and their wives (pleiades constellation/ seven sisters ) are in quantum entanglement. there is no way cosmic allegory shiva can fuck these seven women from behind their husbands’ backs, as is tom tommed in every literacy fest.

 

shiva cant even look or have a bad intention on these wives without their husbands getting whiff of it.. tee heeee. .

 

through a trick of quantum mechanics, you can link two particles in a special way, separate them, and then observe the effects of one upon the other over large distances. this is known as quantum entanglement — placing two objects in the same entangled quantum state..

 

quantum entanglement breaks the bedrock rules of standard physics: that nothing can travel faster than light , that objects are only influenced by their immediate surroundings—that we need to verify by using our limited bandwith five sense for scientific approval..

 

through quantum entanglement, seemingly independent particles become intertwined. entangled atoms can no longer be considered separate entities, but make sense only as part of a whole — even though the atoms may be far apart.. quantum entangled particles can be used for “quantum communication” — a means of sending super secure messages that doesn’t rely on cables, wireless signals, or code..

 

entanglement can be demonstrated in the lab with particles of light. when these two particles, or photons, are separated over large distances, they are still correlated with each other.

 

 if you measure one particle, the other particle’s state will be determined immediately no matter how far it is away.. because any interference with an entangled particle, even the mere act of observing it, automatically affects its partner.( remember shiva showing his erect prick to the wives of the meditating sapt rishis ) — these missives can’t be hacked..

 

to hear quantum physicists tell it, entangled particles could help build a “quantum internet,” give rise to new kinds of coding, and allow for faster-than-light communication — possibilities that have powerful appeal in an era where hospitals, credit card companies, government agencies, even election systems are falling victim to cyber attacks..

 

quantum entanglement is a quantum mechanical phenomenon in which the quantum states of two or more objects have to be described with reference to each other, even though the individual objects may be spatially separated. this leads to correlations between observable physical properties of the systems..

 

western science like vedanta never devoted itself to who’s observing, and a science that does not take into account the observer, who is so fundamental to the observation, because without the observer there would be no observation – is an incomplete and mindless science..

 

by conscious observation we ourselves produce the results of measurements. stupid isaac fuckin’ newtons’s objective reality picked up by 5 human senses goes out of the window. our 5 human senses have deliberate narrow bands and are squelched to prevent human mind breakdown with excess information..

 

newton would have fainted if he saw the remote control of a simple laptop computer mouse or a child’s video game—leave alone a satellite bringing down a war drone by hijacking its chip..

 

stupid newton’s classical objective science is devoted only to that which is observed by 5 narrow band squelched human senses…

 

 soon psychology touted by mad jews like sigmund freud came along, to the process of observation.. mind and matter are both made of the same basic stuff. the difference has to be found in the composition of vibration or ripples.

 

quantum physics like vedas tell us that particles and waves are the same thing. your conscious intention determines whether you see a particle or a wave.. matter belongs to larger and slower waves, which implies that it possesses less scalar energy of the absolute. mind is made out of much finer ripples, which indicate that it contains more of the consciousness of the absolute..

 

in the effort to suck up to jew rothschild’s communism — scientists were reticent to implicate consciousness. they could be excommunicated . after all german jew rothschild controlled modern science..

 

check out hw baaad boy vadakayil ripped german jew karl marx’s kosher chrons laden ass apart.  i tore asunder his book das kapital, this planet’s no 2 read book after bible , into a zillion pieces.

 

 

 

 

 

 

 

 

 

 

why do you think google deleted y bogsite for three months?  they could not understand what vadakayil wrote about dad kapital, this planet’s most useless book ( fountain head of atheism and communism ) after the no 1 best seller..

 

 every copy of das kapital must be burnt in india.. this book penned by rothschild’s blood relative jew marx,  was the fountainhead of human misery on the planet taking 210 million innocent lives..

 

check out how baad boy vadakayil ripped aprt jew noam chomsky’s ass apart..   chomsky baby comes bounding in every time there is a naxal problem in india.. judiciary is afraid of him.

 

 

material science is based on objective forces in our universe that obey strict laws of behavior. were consciousness proven to exist, it would imply a force unknown to science and it has shades of religiosity that scientists recoil in horror..

 

if consciousness were proven to affect matter at the most basic level all of materialist science would collapse.. human consciousness can affect the very fabric of reality with no proximity limitation. from anywhere in the world, a 12 strand dna maharishi’s , or a 13 strand dna vishnu avatar’s intentions can collapse a particle wave function into a definite state..

 

quantum physicists had to admit that at the smallest levels of known reality, our universe is not objective or predictable.. you intentions and consciousness play a huge role. this explains the power of prayer and the placebo effect.. the whole of material creation is conscious.

 

what our consciousness can conceive , it can also create.. indians introduced prayer to this planet. indians introduced astrology.. consciousness is a form of matter just as matter is a form of consciousness.

 

all atoms in the entire universe are capable of mind reading and communicating with other atoms–the basis of astrology.. the kerala school of math used math as a spiritual activity –based on which astrology thrived. they used math as a most subtle and rigorous form of thought

 

 

each individual mind has access to the universal mind. human perception occurs because of interactions between the subatomic particles of our brains an the quantum energy sea. .

 

we literally resonate the cosmos. we know the principle of astrology are in consonance with the science of the future.. the quantum field or pure consciousness is influenced by intention.

 

longitudinal 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. your dna can send and receive powerful data through the universal network of ether..

 

today we find so many rationalists ( atheists in the payroll of nwo, and christians ) trying to run down astrology.. my wife matched more than 500 horoscopes to choose a bride for my elder son.

 

do i look like a cunt to you ?

 

to get the perfect theory of everything toi, consciousness has to be factored in by science. it will not be possible to understand gravity without doing this. every atom within us depends on the rest of the cosmos.. this is the basis for vedic jyothish or astrology.

 

there are very few real astrologists nowadays, most are pretenders as they were forced to starve during 800 years of slavery. the moment a dimwit rationalist in the pay roll of the nwo or the christian evangelists say that astrology is nonsense the deep state owned benami media makes him an instant eminent intellectual. .

 

imagine pea brained girish karnad / kalburgi / pansare / gauri lankesh / dhabolkar/ ur ananthamurthy / br ambedkar / evr periyar/ romila thapar and their ilk had a problem only with sanatana dharma, never the other 4200 cooked up useless religions

 

advaita vedanta represents our hindu god which cannot be picked up by the 5 senses. islam has lifted this as allah and then ridiculed hindus as idolator kaffirs..

 

the hindu advaita god is brahman, the morphogenetic field of consciousness. at a micro scale it is the empty space within an atom in which electrons whizz around in mobius perpetual motion , which is 99.9999 % of the atom ..

 

 at macro scale it is the akasha ( zero point field ) of the vast cosmos… by itself advaita field cannot do much.. this is why we superimpose the dvaita template on the advaita template..

 

god is more revealed in life than in matter, in consciousness than in life and in jivan mukt sages than in others.

 

the past is a memory of our experiences and our experiences don’t happen in a linear pattern… what we actually go through are cycles of energy – not passages of time. it’s because of our consciousness that we keep seeing things as we do.

 

our consciousness is a point of attention where we watch the movement of energy through a single point of perception. it is by this understanding that things appear to be…

 

 in fundamental reality, everything is existent, without any movement. movement only comes when we decide to fix our consciousness in the past, present and future…

 

the past, present and future, are all one and the same thing. this linearity is referred to as the oblique ray of time.. it only progresses this way because conscious humans exist to observe its passing.

 

verse no 5:–  10th mandala of the rigveda (10:129).. downloaded 400 ceturies ago and penned down 7000 years ago

 

तिरश्चीनो विततो रश्मिरेषामधः स्विदासी दुपरिस्विदासी. रेतोधाआसन् महिमान आसन् स्वधा अवस्तात् प्रयतिः परस्तात्.. rig veda 5000 bc….

 

tirashchino vitato rashmireshamadhah | svidasi duparisvidasi |..retodha asanmahiman asanna | svadho avastat prayatih parastat || 5 ||..

 

AN OBLIQUE RAY CUT BEING FROM NON-BEING .  what was described above, and what below this screen? above was the power of conscious intent , below was the strength of creative discipline…… ..###  meanings :  avastat – before time  / parastat –  beyond, further on……

 

singularity ( the bindu of sri yantra divine geometry of om )  , the is the point at which everything we experience arises from and ultimately falls back into.  it is where consciousness resides….

 

the future doesn’t exist until we create it. we conscious humans are the catalysts, the factors that decide whether our minds realize something or not…. the reality is, we can never isolate ourselves from the universe, because we form part of the equation, always. to get unbeatable bhishma to lay down his arms krishna stopped kala chakra.  arrows froze in mid air.

 

in vedas were downloaded 400 centuries ago and penned down 70 centuries ago.. it is clearly mentioned that mind is over matter.. all ridiculed this strange concept till quantum physics scientists did the double slit experiment..

 

modern science accepted consciousness only after it got shell shocked –nay- shat in their scientific pants or panties as applicable– by the results of the quantum double slit experiment.. as proved amply by the double slit experiment the consciousness of the observer brought the observed object into being. our intentions create our reality. there is a deep connection between consciousness and matter.

 

charvakas school teaches that there is nothing beyond the senses, consciousness is a lie, and that it is foolish to seek what cannot be picked up by the 5 senses .. charvaka philosophy rejects karma/ moksha/ re-birth theory which is the bed rock of sanatana dharma..

 

the deep state sponsors amish tripati who called himself a charvaka.. he is a valued guest in every desh drohi literary fest.. kayastha amitabh bachchan releases his books denigrating shiva…

 

 understanding the way karma works, the hindu naturally seeks to live a good and virtuous life through right thought, right speech and right action. . crime is less in hinduism . america knows that only the indian hindu is crime free..

 

if at all there has been a crime by a hindu in usa , it is to establish dharma or knee jerk reaction due to extreme provocation.. recently we had a hindu student killing his gay jewish professor because he gave away his phd project he worked on for years , secretly to a gay jewish student..

 

a fake sanskrit language white skinned scholar hiding the monier williams dictionary in a flash drive inside his pocket, can never understand subjective vedanta.. it is difficult to explain consciousness to the lcd ( lowest common denominator ).. i will try… the fake charvaka branch of sanatana dharma cooked up by jew rothschild teaches that there is nothing beyond the senses and that consciousness is a big lie..

 

a jivan mukt sage whose soul is at same highest frequency as brahman the field, does not dream, because he has no polarity. he’s just a witness. in turiya state , the self does not think, feel, or do, but rather observes thought, emotion, and action capable of truly understanding the totality of the universe. reality and truth become more clearly defined, allowing you to perceive that which lies above, below, and beyond the human experience.

 

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 the jivan mukt to perceive that which lies above, below, and beyond the human experience..

 

piercing the bindu finally allows one to attain the highest experience, and this comes after following the process of kundalini awakening. turiya is synonymous with videhamukti, liberation without a body. .

 

when you become a witness in your life, life becomes absolutely simple. . you cannot call it waking, because this witness never sleeps; you cannot call it dreaming, because for this witness no dream ever appears; you cannot call it sleep, because this witness never sleeps. it is eternal awareness, this is nirvana or enlightenment..

 

potential is manifested only when we provide the frequency information, through our thoughts and intentions—the concept of “mind over matter”..

 

the jewish deep state and vatican are using their paid agents in kerala to shut down trissur pooram festival and sabarimala pilgrimage.. both are exercises in consciousness of brahman the field..

 

this is why people attend it ( even muslims and christians ).. the animal lover foreign funded ngos want hindu kerala temples to substitute live conscious elephants ( who can watch themselves in mirror and see colour ) with elephant statues

 

http://ajitvadakayil.blogspot.com/2013/04/thrissur-pooram-festival-mother-of-all.html

 

http://ajitvadakayil.blogspot.com/2018/11/5900-year-old-sabarimala-this-planets.html

 

akasha, the macro morphogenetic consciousness field , as per vedanta is the source of everything that exists, and in which the memory of the cosmos is encoded. by consuming soma, lesser rishis were able to access the akashik knowledge bank.  consciousness ( brahman ) is the only element in creation that knows itself..  “prajnānam brahma”–   brahman knows everything..

 

in the two verses below krishna becomes a mouth piece of brahman the morphogenetic field of consciousness ..the hindu advaita god..  mortal avatar krishna is not vishnu as cult iskcon thinks.

 

vishnu is a cosmic allegory..  all hindu gods are cosmic allegries except mortal avatars of vishnu (supermen with 13 strand dna ) rama/ krishna/ ayyappa..

 

 

 only vishnu as mediator/ preserver/ sustainer can have mortal avatars

 

 

the universe is woven from consciousness .. it knows what goes on in your mind.. karma is “intention based ” not action based.. if you do a bad deed with good intention, you dont get bad karma– and vice versa. .

 

karma is that catalyst that connects actions and thoughts with the quantum ripples of energy that in essence creates this dynamism in life here and hereafter.. this is why intention is such a powerful thing. it moves the cosmos.. the thing with karma is that it doesn’t always happen immediately.

 

sometimes we have to wait for years. sometimes our karma arrives without us even knowing it, or knowing what form it has taken.. don’t dwell on your past mistakes or worry about what might happen in the future because that will attract negativity into your life. when you are unconcerned about what life deals you, you will probably find that you achieve success effortlessly.

 

western science has operated for centuries on the assumption that we can understand the universe without understanding ourselves. we are just now seeking to make the necessary connection between the general laws of nature the those of our own (inner) nature. but the job won’t be done with “massive injections of the new consciousness”; we cannot democratize the sacred by cheapening its demands…

 

 the soul of a hindu who drowned at sea can be propelled by the solition wave of a coconut bust into a suitable deserving astral layer.. the whole of the west ridiculed the power of consciousness of hindu vedanta, as coolie verses and mumbo jumbo–about conscious observation, human intention and coconut breaking in rituals.. not anymore!.. the vedic system speaks of interconnectedness between the observer and the observed.

 

vishnu’s avatar no 1 is the conscious dolphin. the dolphin can pass the mirror and color test which can be passed only by humans and couple of animals like elephants and bonobos. . only conscious mammals can think clearly and make plans..

 

india ruled the whole planet before 7000 bc.  we hindus gave values.  we gave and never took. even today nobody eats dolphin meat—though the meat is tasty and nutritious ..

 

that killing a dolphin is akin to killing a man.. vishnus matsya avatar told us about om,  the frequency 7.83 hertz ,  about dna, about consciousness— these are primal truths.. yet the white historian calls hindu indians pagan ,heathen savages. not any more !..

 

the quantum world cannot be observed by our 5 senses ( never mind what idiot newton said ) , and they do not follow the cause and effect laws of classical physics..  the whole cosmos is interconnected in this field and speed is not restricted to speed of light.  both “time” and “space” exist within the realm of our all pervading consciousness ..

 

the white jew stole the diary of ramanujan and claimed several nobel prizes for math.. we know who they are..,.

 

http://ajitvadakayil.blogspot.com/2011/11/fractal-mind-of-srinivasa-ramanujan.html

 

the pineal gland shoots a spark into the pituitary, and the door of brahman ( consciousness ) , the brahmarandhra, is opened, never to close . you become highly perceptive and can see complex problems as fractal geometry.

 

raising the kundalini  can be equated with the awakening of the silent areas of the brain . our present consciousness is not independent, as the mind depends on the information supplied by the senses.

 

if you have no eyes, you can never see. however, when the super consciousness emerges, experience becomes completely independent and knowledge also becomes completely independent, as you can access akashik records.

 

the past is a memory of our experiences and our experiences don’t happen in a linear pattern… what we actually go through are cycles of energy – not passages of time. it’s because of our consciousness that we keep seeing things as we do. our consciousness is a point of attention where we watch the movement of energy through a single point of perception.

 

it is by this understanding that things appear to be… in fundamental reality, everything is existent, without any movement. movement only comes when we decide to fix our consciousness in the past, present and future…

 

the past, present and future, are all one and the same thing. this linearity is referred to as the oblique ray of time.. it only progresses this way because conscious humans exist to observe its passing. singularity ( the bindu of sri yantra divine geometry of om ) , the is the point at which everything we experience arises from and ultimately falls back into. it is where consciousness resides….

 

the future doesn’t exist until we create it. we conscious humans are the catalysts, the factors that decide whether our minds realize something or not…. the reality is, we can never isolate ourselves from the universe, because we form part of the equation, always…

 

your consciousness creates space, time and matter. according to physics when your mind observes something, you change that something. it’s called “the observer effect“. you make the future happen. humans are on the highest level of consciousness in the reachable universe yet. because besides socializing, we understand time. past, present, and future.

 

we have temporal consciousness in addition to spatial and social… hinduism is not a religion, it is the practice of spirituality by elevating human consciousness in the personal quest for truth. islam and christianity are religions. these religions had inquisitions

 

sub atomic particles behave in unpredictable ways. sometimes, a particle is a ‘wave’ and at some other times it is a ‘particle’. this starting discovery marked the starting point of quantum physics. this was mentioned in veda srutis 400 centuries ago. without factoring in consciousness there can be no theory of every thing (toe) and grand unification theory (gut).

 

it will not be possible to understand gravity without doing this. every atom within us depends on the rest of the cosmos. when science meets the consciousness field of vedanta written 7000 years ago, the last frontier can be breached.

 

consciousness is created by quantum mechanical phenomenon that takes place in brain cells. this is why a supercomputer cannot recognize a joke or tell the moral of a story like “ unity is strength” .

 

this universe cannot exist without vibrations between two poles. to the spiritual eastern mind, the story of samudra manthan produces amazing acts of faith like the kumbh mela , which has been going on since antiquity. .

 

 the mind of god represented by the sri yantra is cosmic music resonating through hyperspace—the theory of everything is inherent in this mystic 3d geometry..

 

the musical analogies of maths , physics , chemistry, quantum particles and contained in this diagram in the form of notation, harmony , melody and notes. purusha symbolizes consciousness, the masculine principle. prakriti symbolizes the feminine principle, the activating energy. .

 

matter constantly makes choices for alternate possibilities. all orderliness that we find exhibited in all levels of nature – from the smallest atom, through the living organisms, to the largest cluster of galaxies – is the expression of the infinite orderliness that is contained in consciousness. quantum coherence in the microtubules of every cell is the key to consciousness.

 

there are structures inside the brain neurons called microtubules, which are sources of laser-like coherence for the brain’s vibrational hierarchy. consciousness resides, in the microtubules of the brain cells, which are the primary sites of quantum processing. upon death, this information is released from your body, meaning that your consciousness goes with it.

 

quantum coherence and quantum entanglement are both rooted in the superposition principle—the phenomenon in which a single quantum state simultaneously consists of multiple states—but in different ways.

 

. what kind of action is a simple observation? it is nothing but the act of consciousness , a field of scalar energy. all orderliness that we find exhibited in all levels of nature – from the smallest atom, through the living organisms, to the largest cluster of galaxies – is the expression of the infinite orderliness that is contained in consciousness..

 

all spacetime events are conscious: they are conscious of other space time events.. longitudinal scalar waves which travel faster than light from your mobius supercoil dna couples with intention and consciousness. intentions enhance the body’s natural flow of scalar energy produced by dna. .

 

this quantum compass relies on the interaction of electron spin with the geomagnetic field. the quantum body resonates with any atom of the cosmos. the resonance brings about the direct knowledge of the universe. what kind of action is a simple observation?

 

it is nothing but the act of consciousness , a field of scalar energy. all orderliness that we find exhibited in all levels of nature – from the smallest atom, through the living organisms, to the largest cluster of galaxies – is the expression of the infinite orderliness that is contained in consciousness..

 

all spacetime events are conscious: they are conscious of other space time events.. longitudinal scalar waves which travel faster than light from your mobius supercoil dna couples with intention and consciousness. intentions enhance the body’s natural flow of scalar energy produced by dna.

 

an atom can be a wave or a particle depending on the conscious observer’s perspective. in plasma we can see that the gaseous electrons show intelligence. in biology the organic matter shows intelligence. in inorganic chemistry the elements show intelligence. we live in a universe created of “objects” that are actually 99.999999 % space.   R

 

idiculous it indeed was to all classical newton follower and all established science. it meant that all of science has to be rewritten , with the human conscious mind factored in.  as per quantum physics micro repeat micro matter do not exist in its physical form, unless they are observed by a conscious observer.

 

in every experiment when an observer expected energy to behave as a particle, it did so. when he thought it would probably be wave-like, it was. and when observers believed it might start out as one form and end up as another, it did so. 

 

an atom can be a wave or a particle depending on the observer’s perspective.  an atom is pure energy held together by a intelligent force.  the conscious intelligent field lies in the empty space in between the electrons. 99.999999% of every atom is empty space.

 

what we perceive as physical dense matter is actually 99.999999 %  empty space – large electron fields with very little matter in the center.  we live in a universe created of “objects” that are actually 99.999999% space.  we hindus call this empty space within the atom—brahman.  one electron drops orbit, or flies off — the element changes .

 

this intelligent field of brahman decides why a electron should remain in a particular orbit. : electrons can change position instantly without taking time. they suddenly appear in another orbit of higher or lower energy or distance from the nucleus.  the universe is in perfect harmony and balance.

 

 the cosmos is a unified system. a little disharmony and the entire matter of the universe will go back into the black hole.

 

8500 year ago kanada muni propunded that when time comes for pralaya and brahma inhales, what happens is that all vibrations stop which makes matter disappear.  there is no annihilation of matter as such.   rather, the collection of anu (atoms) reaches a quiescent state where they do not undergo any motion and thus become invisible to observation. the anu in itself is not observable, and is thus an abstraction.

 

kanada’s  framework defies the usual categories of realist versus idealist, since for him matter in itself is a result of motion. in this framework, time and space arise out of the motion that anu obtains due to its interactions. to this extent, the conscious observer is central to kanada’s scheme.

 

 modern science has lifted from basic vaisheshika concepts, where the division of time as past, present and future as understood by the observer is said to be a consequence of the fact that time is a function of movement.

 

 vaisheshika at the micro level is conscious observer centric but it acknowledges that certain entities are necessary within the conceptual framework although there is no direct way of experimental verification of these entitites.  for example, anu – the fundamental particle of matter – is said to be beyond direct perception irrespective of the kind of instrument that is used to view it.

 

nevertheless, its presence can be inferred indirectly. dravya are the building blocks of 108 elements which is inherent in the sri yantra .   kanada in his sutras enumerates real entities irrespective of whether they can be perceived through the sense organs or not.

 

these are conceivable by the mind of the observer who is central to his world.  these are the nine dravyas ( 9 triangles of the sri yantra ) and these alone describe everything existing in the universe. these are the building blocks of kanada’s world described through their gunas/attributes and karma/motion.  space is one among these nine and kanada recognizes it as an independent positive entity which is neither absence of matter nor an abstract concept.

 

as per quantum physics micro subatomic  matter do not exist in its physical form, unless they are observed by a conscious observer.  in every experiment when an observer expected energy to behave as a micro particle, it did so. when he thought it would probably be wave-like, it was. and when observers believed it might start out as one form and end up as another, it did so.  in tantra, consciousness is called shiva, and manifestation, which is also seen as power, is called shakti.

 

in brahman, shakti only exists as a potential. . shiva as an observer is called para shiva and the observed is called para shakti.  vedanta has always spoken about the importance of the conscious observer. the mystic and the physicist has now arrived at the same conclusion; one starting from the inner realm, the other from the outer world. 

 

no fundamental deficiencies have been found in quantum mechanics, since the past 7 decades .  newton’s classical objective  science is devoted only to that which is observed.

 

soon psychology came along, to the process of observation.  but western science like vedanta  never devoted itself to who’s observing, and a science that does not take into account the observer, who is so fundamental to the observation, because without the observer there would be no observation – is an incomplete and mindless science. 

 

we cannot call it a science; unless we include consciousness. the upanishads are not philosophy but are darshanas, “something seen” and therefore to be realized.  sankhya is a theory of evolution and understanding the universe.  the dancing girl prakriti dances as long as the male observer purusha  is there. the moment the observer ceases to look at her and understands the dance perfectly, she fails to amuse him anymore.

 

 purusha simply just is. but, because of the presence of prakriti, purusha gets attracted to nature in the way a man is attracted when he watches a beautiful woman dancing. he cannot help but try to get closer. and then the disaster occurs: purusha becomes trapped inside prakriti.

 

purusha gets more and more entangled in prakriti. soon purusha forgets that it was ever separate and ceases to struggle to regain its freedom.  prakriti means that which is found in its natural, unaltered form. its opposite is vikriti, which means, that which is deformed or altered from its natural state.

 

 meditation (along with concentration and samadhi) is a tool for examining the inner world, so as to experience the center of consciousness. with meditation, there is still an observer observing an observed. when the observer becomes so absorbed in the process of observing the object that there seems to be only the object, that is the beginning of samadhi.

 

it is as if the observer, the process of observing, and the object being observed all three collapse in such a way that the only thing remaining is the object.  perceptions and responses differ from mindset to mindset – due to the division of the ways of perception. we are all different in our mindsets.

 

 we all differ in our perceptions. but, external objects, happenings are same. patanjali is offering us a psychological explanation of why the turmoil and differences in the world. due to the variance in the quality of mind-content, each person may view the same object differently, according to his own way of thinking. 

 

the characteristics of an object appear differently, depending upon the different mental states of the observer.  the wonders of the human body is yet to be unearthed. probably it will take another 600 years.

 

 today intelligent scientists  consider  the subjective as an intrinsic aspect of reality ..  in considering fundamental questions of cosmology, such as why the universe is so precisely suited for the evolution of complex life, to how reality self-generates its own existence, to the mysteriously observer-dependent character of the universe revealed by modern physics our thoughts are electric, feelings are magnetic, intentions are scalar ..

 

universal consciousness (brahman) drives everything in the universe.). and the need for an observer (which is the role of brahma : universe gets created when brahma opens his eyes) ..

 

 quantum physics says that the observer affects the observed reality.  advaita vedanta says that there cannot be a ‘known’ without a ‘knower’; further on, there is the ‘drishtisrishtivaada’ in vedanta, which says that the perception of the ‘objective reality’ (srishti) depends on, and changes in accordance with, the ‘vision’ (drishti) of the seer.

 

a conscious human observer is required to bring a particle into existence from its multitudinous possibilities.   this idea is expressed repeatedly in the upanishads and the vedas as ‘advaitya’ and adventa’ .

 

sub atomic particles behave in unpredictable ways. sometimes, a particle is a ‘wave’ and at some other times it is a ‘particle’.   this discovery marked the starting point of quantum physics.

 

vedanta teaches us that the mind is made of waves or ‘vrittis’ and these mind waves become the objects ‘ ( “manomatram jagata”, “manahkalpitam jagata” ), which we see around us in this physical universe.   wave function collapses only in the presence of an observing system and becomes a particle .if there is no observer the particle will remain as wave ( double slit experiment).  

 

similarly vedanta also says that it is the drashta (observing system in qp) that makes this srishti/drishya ( observed system in qp) to appear or exist.  parabrahmam splits himself as 33 creators or keep creating infinite creators of galaxies and remain undivided.  koti is not crore or ten million

 

i am from the same clan who provided all 100% egyptian kings and queens since antiquity – the kerala thiyya hindu.. the proudest of all world clans.. the calicut king is the only king who has real balls. i am from calicut..

 

 

never mind jew rothschild converted us from world rulers, the clan who civilized the planet, the first world navigators, who downloaded vedas, created sanskrit, to coconut tree climbing toddy tapping monkeys..

 

 http://ajitvadakayil.blogspot.com/2020/05/thiyyas-of-kerala-are-not-ezhavas-capt.html

 

the only clan on the planet in ancient period who had a matrilineal system was kerala thiyya. the ancient egyptian royal families were almost expected to marry within the family by a system known as murapennu.. it is a foul lie by rothschild’s historians that egyptians kings and queens committed incest and married each other.. brothers marrying own sister.

 

when i visited petra in jordan , i knew it was a hindu temple.. all idols with multi arms were chipped off .. yesterday i saw on al jazzera tv, they called these gods nabaten.. well nabateans were hindus.

 

. the calicut king owned the kingdom of dhofar which is east yemen and west oman ..  king of calicut landed his spices by ship at port salalah and port gwadar ( pakistan ) .  spices from salalah port went by camel land route to mecca/ petra/ and then jerusalem..    the kerala semites ( jews ) controlled the spice depot at jerusalem..

 

 

 

.the spices landed at gwadar went by land route ( mules ) bypassing the bholan/ khyber pass to batumi georgia and then to istanbul.. the batumi spice depot and istanbul spice depots were controlled by kerala semite ( jews ).. gwadar had a fire temple like at baku..

 

 

 this is why jews infested jerusalem and istanbul.  be middlemen , easy money—no hard work.. just cheat and embezzle.   jewish dna  mystery solved..

 

jewess helena wrested away jerusalem which was owned by the calicut king like istanbul.. we will take it back one day.

 

 

 

   like in malabar, they followed the matrilineal system.. on thiruvathira nights women sing vadakkan pattukal ( ballads of north kerala ), the stories of queens who ruled north kerala ( malabar ) and the planet..

 

one of them is deadly thiyya urumi fighter unniyarcha of the chekavar tharavadu who was famous for her great beauty…

 

https://ajitvadakayil.blogspot.com/2017/11/urumi-invincible-kalari-sword-wootz.html

 

in kerala every body knows of the thiyya female warrior queen unniyarcha , she was the murapennu of chandu whom she did not like… if some malayali has not heard of unniyarcha , he is a pseudo malayali..

 

in north kerala, hindu thiyya clan you can marry your cousin – with a caveat—only if she is your father’s sister’s daughter or your mother’s brother’s daughter. ancient ayurveda had a deep understanding of mitochondrial dna.

 

all other cousins are considered to be your brothers and sisters. unlike nuclear dna, which comes from both parents, mitochondrial dna comes only from the mother.. in sexual reproduction, mitochondria are normally inherited exclusively from the mother; the mitochondria in mammalian sperm are usually destroyed by the egg cell after fertilization. …

 

the fact that mitochondrial dna is maternally inherited enables genealogical researchers to trace maternal lineage far back in time.. marumakkathayam was a system of matrilineal inheritance prevalent in what is now kerala, india. descent and the inheritance of property was traced through females.

 

a matrilineal society is one where inheritance is counted through the female line. kerala thiyya society was a matriarchial society is one where women rule. females have political power.

 

queen of sheba burst into the court of king solomon. she climbed up the sandalwood stairs ( which she has gifted ) with her voluptuous breasts with bullet type nipples swing freely, as she swung her wide hipped ass, long black hair flowing behind with three cute tiger cubs running to keep pace with her ..

 

on her waist was coiled the most deadly weapon known those days, the kerala urumi made of wootz steel.. by tradition you cannot carry this urumi around your waist unless you are a champion among champions.. then she lifted her dress a wee bit and king solomon fell for her hairy legs..

 

solomon’s father king david had fallen for kerala woman bathsheba for her bushy twat and wide hipbones . she was bathing nude . it was a sin to peep and she was the wife of his best friend and army general , kerala thiyya uriah. king david murdered uraih to usurp bathsheba..sheba was the name of malabar ( north kerala/ ophir/ punt/ mitanni )..

 

 getting back—.. the joint family under the matrilineal system is known as tharavad and formed the nucleus of the society in malabar.. by ancient tradition a man had the first right to his murapennu.. his father’s sister’s daughter or his mother’s brother’s daughter..again, the egyptian royalty never married their own brother of sister..

 

it was between cousins ..there was a caveat in egyptian royalty that you cannot marry far out of the family.. for a boy prince – his dad’s sisters daughter and mom’s brothers daughter are his murappennu.

 

this led to inbreeding and a peculiarity , the elongated royal skull. queen nefertiti, considered by egyptians as their most beautiful queen ever, had an elongated skull and was considered a great charm of her beauty…

 

there was a time in bollywood where the heroines would elongate their heads by hiding a black bun in the back of their heads under the hair.. marumakkathayam act stood repealed by the kerala joint hindu family system abolition act 1975 (act 30 of 1976).. this system ran for millenniums..

 

in 1912, kingdom of travancore controlled by jew rothschild, gave its first boost to nuclear families, modeled on the patriarchal style.. by 1923 the call was final: matriliny should be abolished and individual partition was to be the weapon of choice. india’s no 1 problem is sub-division and fragmentation of fertile land.. this was stopped by parashurama 6000 years ago..

 

http://ajitvadakayil.blogspot.com/2011/10/worst-racists-on-planet-earth-capt-ajit.html

 

the elder male was considered the head known as karanavar and the entire assets of the family were controlled by him as if he was the sole owner. the properties were not handed to his sons but to the daughters of his sons or to their sisters… the karnavar who had the final say in all matters- there was no bullshit khap or court system..

 

when two family karanavars , men of honour, clashed one thing was 100% sure—blood would flow. today kerala is ruled by commie beggars ( atti mari gang ) dressed up as kings..

 

in the system of matrilineal society (not to be mistaken for matriarchy) descent was traced through females and the succession of property was from mothers to daughters..

 

in kerala in ancient time no man stepped out of house without his long sword. if it was raining he might neglect his umbrella, but not his sword.. it was commonplace for a man to die early..

 

his code of conduct was 100% focused on his motherland’s honor and then his own honor.. family, succession, children and economic resources were left to women to take care of simply because men had different priorities at the time.. boys were sent off to train in military gymnasiums ( kalari ) from the age of eight, and their sole occupation thereafter was to master the art of warfare.

 

 for them death by any other means than at the end of a sword on the battlefield was a mortifying ignominy and in their constant zeal for military excellence and glorious bloodshed, they had no time to husband women or economic resources..

 

now check out a kerala muslim man being kicked by a shit ass saudi man who thinks he is senior muslim.. in antiquity the saudi arab would be made to eat his own balls.. he does not know that his al saud king is a jew..

 

 

muslims live with dignity only in india..  we have 230 million muslims, yet we are not part of oic – of 54 nations.. wee nations like qatar/ kuwait/ bahrain ( ruled by crypto jew royal bloodlines established by rothschild’s agent jew lawrence of arabia ) think they own islam just because they have money..

 

 the fact remains that mohammad the prophet was a malayali..

 

 

the second mosque on the planet is the cheraman perumal mosque where the original koran was written by a malayali named malik deenar..

 

 the kaaba shiva temple and the mecca oasis belonged to the calicut king ( my hometown ).. this is why the calicut king was never defeated in battle, till german jew rothschild used jew tipu sultan and his father jew hyder ali to surprise attack the calicut king with long range rockets.

 

 the calicut king when he was defeated by jew hyder ali, committed suicide by blowing himself up inside his palace..

 

it was the first time a calicut king had been defeated in battle since antiquity..

 

https://ajitvadakayil.blogspot.com/2011/10/tipu-sultan-unmasked-capt-ajit.html

 

when it came to personal honor the calicut king was the real deal.. he proved in public that he was worthy to sit on the throne of calicut.. he hung out his own life for anybody to take at the 12 yearly mamankam fest and thousands including foreigners watched him become perumal the undisputed champion king…… this was not some bullshit ashwamedha yagna ..

 

https://ajitvadakayil.blogspot.com/2019/10/perumal-title-of-calicut-thiyya-kings.html

 

kerala thiyya queen hatshepsut was a full fledged powerful pharoah.. this is because the egyptian royalty was a matrilineal clan.

 

https://ajitvadakayil.blogspot.com/2017/05/land-of-punt-ophir-and-sheba-is-north.html

 

there were many other full fledged powerful female pharoahs like.. sobekneferu , neithhotep, meritneith, cleopatra etc. the egyptian throne succession was matrilineal: one became pharaoh by marrying the throne princess, the daughter of the previous throne princess and her pharaoh husband.

 

egyptian kings claimed a right to the throne through marriage to the eldest egyptian princess. by marriage, she transmitted the crown to her husband, but he only acted as her executive agent. the pharaohs, as well as the leaders of smaller localities, adhered to this matriarchal system.

 

if the pharaoh/leader had no daughters, then a dynasty ended and a new dynasty began, with a new revered maiden woman as a new seed for a new dynasty.. when i went to kannur for my wedding my father gave me an envelope containing money.. he said it is machoonapanam ..

 

this was bribe cash to be given to my first cousin , as he had the first pecking rights to his murapennu .. this is just in jest..

 

 sometimes the wedding would be held up for a few minutes, if the cash was not good enough.. all part of the ritual, not to be taken seriously..

 

in my case he just said machoonapanam kuranju poyi ketto! ( hey, you gave me a mere pittance ) ..

 

scientific vedanta factoring in the morphogenetic consciousness field or brahman is indeed the last frontier . vedanta had recognized the transcendental nature of consciousness, and the practical ability of directed consciousness to act, in effect, as co-creator of the universe to realize its full potential..

 

none of the quantum scientists have categorized vedanta as a religious work. who cares for rothschild’s agents br ambedkar and evr periyar!. . quantum scientists have perused and found that it is a subtle mathematical or scientific analysis. .

 

vedanta and quantum mechanics describe the same subject—ultimate reality—from opposite points of view and perspective. vedanta examines evidence, asserts hypotheses, quotes established authorities both pro and con its thesis, and closely reasons its way to a well-substantiated conclusion..

 

vedas were the first to deal with consciousness 400 centuries ago. vedanta delves deeper into the immovable permanent reality. it continues and completes the puzzle created by quantum physics..

 

when the gita says “the universe produced phenomenally in me, is pervaded by me. . . from me the world is born, in me it exists, in me it dissolves.” it can only be understood if we understand consciousness.

 

collective consciousness is a life force flowing through the universe. consciousness of the observer brought the observed object into being. nothing in the universe existed as an actual thing independently of our perception of it. all orderliness that we find exhibited in all levels of nature – from the smallest atom, through the living organisms, to the largest cluster of galaxies – is the expression of the infinite orderliness that is contained in consciousness..

 

unlike vedanta western science never devoted itself to who’s observing, and a science that does not take into account the observer, who is so fundamental to the observation, because without the observer there would be no observation – is an incomplete and mindless science. but we cannot call it a science; unless we include consciousness.

 

the upanishads are not philosophy but are darshanas, “something seen” and therefore to be realized. consciousness is the intelligent force that started the blueprint which ultimately manifested itself as a particular form.

 

the upanishads form the concluding portions of the veda and therefore called the “vedanta” or the end of the veda and contains the essence of vedic teachings. the vedas in its unchanged unabridged format in sanskrit verses , have guided the indian’s religious direction for ages and will continue to do so till our sun goes supernova. .

 

the vedic metaphysician was a sort of super scientist, unlimited in his curiosity and gifted with a capacity for putting together other people’s findings with a skill and imagination that none of them individually commands. the sanskrit word for philosophy is darshan or ‘seeing’, which implies that sanatana dharma is is grounded firmly on human consciousness and perception. .

 

vedas introduced consciousness , the most valuable thing on this planet , to western philosophical thought.. vedas are considered to be eternal, without beginning and end as they represent the divine truth itself as perceived through the elevated consciousness of great seers..

 

the ancient vedic rishis in all their wisdom said that our universe is not woven from matter but consciousness.. the vedic sages who discovered brahman had depersonalized themselves in the search for truth. unlike modern western philosophers who lift vedic ideas without any understanding , and patent it in their own names.

 

the zero-point field is essentially an entropic mess of scalar energy vibrating through an infinite number of possible frequencies until that energy is observed or the subject of consciousness, whence that energy becomes organized and transforms into matter. scalar waves can be used in “precursor engineering” and can be coupled with intention and consciousness, and be used for healing and also to bring back the immune system in a previous blue print state.

 

this is the principle of vedic reiki.. scalar waves are not electromagnetic but composed of pure zero point energy.. scalar waves can pass through solid metal objects without loss of strength.. reiki energy is scalar and cannot be blocked by faraday cages

 

if all 4200 religions on this planet is a drop of dirty stinking vermin laden water, sanatana dharma which introduced the concept of soul and consciousness 400 centuries ago is the endless pristine bottomless ocean..  capt ajit vadakayil

 

jesus christ who said, “what shall it profit a man, if he shall gain the whole world, and lose his own soul?”   bullshit of the first order

 

 

CONCEPT OF SOUL CAME TO THE WEST ONLY 112 YEARS AGO

 

JESUS CHRIST WAS FIRST DEPICTED ON A CROSS ONLY 1152 YEARS AGO

 

christ is named after krishna after a huge debate at the first council of nicea e in 325ad. jerusalem was owned by the calicut king ( my hometown )..

 

this spice hub was known as yadu + alayam ( the home of yadus ). krishna’s kerala thiyya clan were called yaduvas.. . j and y are interchanged in palestine. . so is d and r in india.. ..

 

what was the reason of the first people’s crusade led by jew peter the hermit under instructions of the jewish pope urban ii ?.. the jewish pope urban ii sacrificed an entire “peoples army ” of 43,000 , carrying sticks and shovels , led by his agent jew peter the hermit , to draw the european nobility into his attempt to capture jerusalem and drive all those who did not submit to the authority of jewish pope away..

 

 ALL POPES TILL ISLAM WAS BORN WERE JEWISH.

 

ALL OTTOMAN SULTANS AFTER SULAIMAN THE MAGNIFICENT WERE JEWS..

 

ALL MUGHAL EMPERORS AFTER HUMAYUN WERE JEWS

 

the armenian genocide was all about jews killing christians … not muslims killing christians  ..

 

 

there was no religion on the planet other than sanatana dharma before 2950 years . every ancient structure in jerusalem is hindu.. today muslims/ jews/ christians are fighting for it.  hagia sophia mosque in istanbul was a hindu temple.. muslims and christians must stop fighting over it.

 

objective moral values of abrahamic religions are independent of the conscience of human beings. natural justice or dharma is totally scuttled .. on the other hand subjective spirituality like sanatana dharma is rooted in natural justice and conscience..

 

no hindu carries the subjective bhagavad gita around the way muslims carry around their objective dogma laden koran threatendendending blasphemy and death .. no hindu will rush out of a temple after friday noon prayer to kill non-beleiever kaffirs enmasse

 

king david , a devil of planet earth existed…he was the father of king solomon.. jew rothschild  injected samuel into koran, like fake characters moses, abraham, sara, gabriel, noah, jesus  etc..

 

samuel is seen as a prophet and seer in the islamic faith.. saul’s son ish-bosheth was murdered by son-in -law david who became second king of israel. . david’s best friend was uraih with a beautiful hindu kerala namboodiri wife name bath sheba..

 

 uraih made david king– but ungrateful david had uraih murdered in a far away land , to usurp his wife .. david  saw bathsheba naked while she was taking an open bath ( as is kerala namboodiri women tradition ).

 

he saw her wide hips , bullet like nipples and bushy twat and spent sleepless nights lusting for her.. .david raped a drugged bathsheba and made her pregnant..  king maker uraih was murdered by his best friend king david..

 

when bathsheba heard of her husbands uriahs death she delivered a still born child in grief..  it is a lie that the child survived for 7 days after birth.. later david forced vulnerable bath sheba to marry him.

 

david had saul and his son jonathan killed so that he can grab the throne.. in reality king saul did not commit suicide..  mind you , king saul made david the commander of his army and gave him a room in his own palace..

 

 such was midget david’s gratitude..

 

saul had told that he would give his daughter michal to the man who killed goliath.. and david lied that he killed goliath.

 

in reality a hindu named elhanan killed goliath..  midget david ( 5 feet one inch ) was too much of a sly deceitful coward..

 

the killing of goliath propaganda a major factor in david being chosen as a future king. david is referred to by zionist jews as an epitome and example of righteousness –when in reality he was a mean son of a bitch..

 

cheat david is the role model of zionists of israel.. second samuel 1:10 relates than an agent of david killed saul. he came back to david with news of the murder and placed saul’s golden crown on his head and wrapped the royal arm band on david’s arm ( for a reward ).

 

every thing is fudged to show evil david as a knight in shining armour.  (2 samuel 1:6–10)..  david had a son with bath sheba and his name is solomon, the third king and a hero of israel..

 

SOLOMON’S ROYALS SEAL WAS IN MALAYALAM , MY LANGUAGE..

 

king solomon married kerala thiyya queen of sheba ( sheba/ ophil/ malabar/ punt/ / mittani/ kerala  )..

 

king david conquered jerusalem in 993 bc, and his son solomon, built a temple to his god, in 951 bc.. according to the bebrew bible, there were a canaanite tribe who inhabited jerusalem prior to its conquest by joshua (11:3 and 12:10) or king david (2 samuel 5:6-10).. 

 

the capture of hindu kingdom jebus is mentioned in 2 samuel 5 and 1 chronicles 11..  after this, the hindu jebusites disappear from history..

 

 in syria tablets mention jerusalem as yabusiim ( centuries before judaism and david was born ).. according to the bible, david wanted to construct a temple there, but this was left to his son solomon, who completed the task in 951 bc with the construction of the first temple..

 

according to the book of samuel, mount zion was the site of the ancient hindu jebusite temple.. matthew runs jesus’ line of descent through david’s son solomon, while luke has it going through david’s son nathan. .

 

jesus was cooked up by jewess helena in 325 ad modeled after kerala thiyya sage apollonius of tyana ..

 

according to the hebrew bible, there were a canaanite tribe who inhabited jerusalem prior to its conquest by joshua (11:3 and 12:10) or king david (2 samuel 5:6-10).  i am a canaan. as the jewish encyclopedia put it, “david waged a sacred war of extermination against the amalekites,” the son of boaz was obed, grandfather of david.

 

boaz is an ancestor of jesus of nazareth. ( whom jewess helena cooked up in 325 ad ).. nazareth is not the name of a place.. the historian flavius josephus ( born 37 ad ) mentions 45 towns in galilee, he never mentions nazareth or jesus or mary even once. the name is rooted in nazara , a drishti seer , a maharishi jivanmukt .. 

 

kerala sage apollonius of tyana on whose life jesus was cooked up by jewess helena in 325 ad was a nazara..

 

the term nazarene was adopted into the arabic language as singular naṣrani.. pliny the elder mentioned a people called the “nazerini” in his historia naturalis (book v, 23)..the terms “sect of the nazarenes” employ the adjective nasraya..

 

the greek epithet nazōraios is applied to jesus 14 times in the new testament, and is used once in acts to refer to the sect of christians of palestine..

 

why did jewess helena get the capital of the roman empire shifted from rome to istanbul in 328 ad?.. where is the justification?..

 

well , all popes from 325 ad , the time christianity / jesus/ bible/ torah and the post of pope was created were jews, till islam was founded. .

 

all temples / majestic structures in rome till 325 ad were hindu..all roman emperors and senators since rome was founded by king rama ( romulus ), a kerala thiyya hindu etruscan were hindus..

 

there were no popes before the first council of niceae in aug 325 ad.. in this council jewess helena sat on the pope’s chair ..

 

the first male pope chosen by jewess helena was jew  sylvester i  (  till 31 december 335 ad ) ..

 

the great library of alexandria was burnt by the jewish pope in 391 ad , to destroy all traces of kerala sage apollonius of tyana on whom jesus christ ( who never existed ) was modeled, and all records of ancient hindu glory…

 

the jewess mother helena of roman emperor constantine the great, personally destroyed all hindu temples in jerusalem and built christians monument on its foundation , to erase hinduism from jerusalem history..

 

HINDU KING CONSTANTINE THE GREAT WAS POISONED BY HIS OWN CHRISTIAN CONVERT SON CONSTANTINE II .. AN HOUR AFTER HIS DEATH HE PROPPED UP HIS DEAD HINDU FATHER AND GOT HIM BAPTIZED , AS IF WAS ALIVE AND IT WAS HIS LAST WISH, TO CHRISTIANITY TO FOOL THE PEOPLE..

 

there was an orgy of violence to get hindus converted to christianity.. and imagine rothschild’s historians wrote that jews were tortured.. jews love to moan from imaginary persecution mania to garner sympathy. 

 

the pope was left alone in rome / vatican with an instruction— destroy every vestige of evidence / information that the glory of rome belonged to hindus from kerala, india..

 

destroy every evidence that jesus christ was cooked up based on the life of kerala sage apolloius of tyana from kerala. the jewish pope did well. the pope bribed foreign vandals/ visigoths and sacked his own bastion rome three times to destroy all magnificient temples built for kerala sage apollonius of tyana..

 

the present ruins you see in rome is a result of that. to kill rome as a city , the vandals / visigoths ( cannibals paid in pepper by the jew pope ) cut of fresh water supply by damaging critical parts of the roman aqueducts built by founder kerala thiyya king rama ( romulus )..

 

i am an etruscan.

 

 

 

 

 

SOUL MATTERS, PART 32 – Capt Ajit Vadakayil

THIS POST IS CONTINUED FROM PART 31 BELOW.

 

READERS – I AM TRAVELLING AND A BIT GROGGY.. WITH PART 32, I TERMINATE MY “SOUL MATTERS” SERIES.

 

I HAVE KEPT IT AT LCD LEVEL.. I CANNOT THINK CLEARLY

 

unlike lower species like animals and birds, only humans can do swadhaya or contemplation.. we can take subjective decisions approved by our soul powered 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. we cannot command our conscience to use it at will. it just surfaces spontaneously when certain circumstances are present—it suddenly appears as a feeling.

 

subjective bhagawad gita is our guide not fake objective ashtavakra gita cooked up by jew rothschild with dos and donts.. fake ashtavakra gita tells hindus “do this – dont do that !” ( like a zionist multinational company set of rules in the blue book ) ..

 

sorry, in hinduism , you are asked to use your own conscience . in bhagavad gita krishna after his long discourse tells arjuna to do what he feels like using his soul powered conscience.

 

subjective morality ( powered by soul ) is one rooted in human feelings and conscience. natural justice is inherent. these are the things that are most important to hindus, indeed the only things important to us!..

 

western tourist come to india not to see the land and monuments but to watch hindu culture. bigg boss realty show shit on tv is not hindu culture, they figure it out easily.

 

objective moral values ( powered by mind ) of abrahamic religions are independent of the conscience of human beings.  natural justice or dharma is totally scuttled .. on the other hand subjective spirituality like sanatana dharma is rooted in natural justice and conscience..

 

no hindu carries the subjective bhagavad gita around the way muslims carry around their objective dogma laden koran threatendendending blasphemy and death .. no hindu will rush out of a temple after friday prayers to kill the non-believers.

 

we hindus do not need a conman messiah to tell us what is right and what is wrong based on his bullshit experience –say—at the burning bush.. like this blogsite sanatana dharma tells all to use their soul powered conscience..

 

 

objective morality breeds false excuses.. tangible law is the objective form of morality. objective is independent of peoples conscience based opinions. objective morals for christians emanate from the ten commandments given by moses who never existed..

 

objective morality ignores context and even the time axis.  christian / muslim morality is objective, the single messiah and single holy book dictates the dogma..

 

atheist communists ( mao’s little red book ) and single messiah / holy book religions which are objective with morality, have failed miserably. the world is coming back to hinduism, the only religion on the planet before 950 bce.

 

religion is doing what you are told regardless of what is right. rules don’t make us moral. sanatana dharma is subjective. subjective is strictly within humans beings –it derives from our intangible conscience alone.

 

no man can manipulate or silence his conscience. we are not the source of our own conscience. hidden deep within man’s nature is a powerful hidden spiritual weapon – ‘conscience’ (antahkarana ) powered  by the soul which personifies ethical and moral principles..

 

never mind the foul propaganda of rothschild’s agents br ambedkar and evr periyar, –   manu , a noble kerala maharishi ,called upon man to use his conscience..

 

sanatana dharma helps you to burn your ego—lest it clouds your conscience.. in subjective morality perception within perimeter of context is paramount. . no man can manipulate or silence his conscience. you soul, a splinter of brahman the fied ( albeit at lower frequency ) is the source of our own conscience.

 

you have to exercise your conscience at every step— do your duty while being rooted in the moment. this is the essence of bhagavad gita..

 

conscience is a needle that points steadily to the pole star of eternal justice. conscience is a great ledger book. all your offences are written and registered in this ledger. it is a terrible witness. karma watches and knows everything inside your mind.

 

conscience is the best minister of justice. it threatens, promises, rewards and punishes, and keeps all under its control. if conscience stings you once, it is an admonition; if twice, it is a condemnation.

 

conscience warns you like a teacher or a friend, before it punishes as a judge. to act against conscience is to act against reason and divine law. a virtuous person alone can use the instrument of conscience. he alone can clearly hear the inner voice of the soul.

 

in a wicked person, this faculty becomes dead. the sensitive nature of conscience is destroyed by base actions or corruption. hence he is not able to discriminate right from wrong.

 

sanatana dharma has charmed the world with its inherent based on acceptance, appreciation, compassion, and interdependence. it held within dharma, the conscience based law powered by the soul that governs all action.

 

it has its own beliefs, traditions, advanced system of ethics, meaningful rituals, philosophy and theology—with zero superstition, unless you want to claim that advanced quantum physics is savage superstition..

 

the inner mechanism of conscience is very subtle. keep it sensitive by doing virtuous deeds only. keep the conscience always bright and sharp by adhering to truth, dharma and virtue. it will be your constant, elevating companion.

 

virtuous acts, charity, benevolence, nobility, generosity, acts of mercy and practice of truthfulness, ahimsa sharpen the conscience, the reason why hindus are vegans.. a person of clear conscience is ever pure, joyful and cheerful.. he derives great joy from the free things of life, which are the greatest.

 

a person of guilty conscience is dead even while living. he hardly gets rem sleep. a person of pure conscience with high soul frequency and low karmic baggage is a veritable god on this earth.

 

that noble man who has a clean and pure conscience is not afraid of anybody in this world. he is not afraid of death and is called a jivan mukt..

 

 

the greatest natural beauty in the world is honesty and moral truth. be beautiful within. be virtuous. physical beauty fades .. jew rothschild used his agents like jew gandhi to suppress our conscience . gandhis ahimsa was purely selective

 

this rogue gandhi is this planets no 1 recruiter of civilians for violence to do the bidding of the evil white invader ( to carve out the state of israel ) –he can never ever be surpassed in the list of evil men..

 

when rothschild’s agent martin luyher king jr made his iconic “ i have a dream “ speech, all his cronies around him wore gandhi topi

 

 

kathiawari jew gandhi was brainwashed by rothschild’s agent german ew olstoy

 

 

jew gandhi was rothschild’s opium drug running agent. 

 

 

rothschild who ruled india was also this planet’s no1 drug cartel owner and the largest slave runner.

 

 

 

sanatana dharma is clear with conscience powered guidelines ( not rules ) – there is no need for a hindus to over analyze and then declutter his mind or tonsure the past with booze and drugs.. a hindu has the unique ability to play a bad hand well. this is why a poor hindu is happy..

 

have you seen how rip-roaring our festivals are ?.

 

check out the zest and enthusiasm for simple things of life . have you seen an indian crowd during a cricket game ? kindness, generosity, patience, tolerance, humility, fairness , helping others to grow and reach their potential — all create happiness.

 

 

a hindu does not allow beautiful things to own him. happiness is not in the mundane, but in the deep ocean of happiness that lies beneath. i would rather go to buy veggies and fruits with my wife or play a game with my son , rather than go to taj and meet chootiya prince charles ( like worms suhel seth or shobhaa de ) , hoping that my mangy mug will come in the next days newspaper.

 

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.

 

THIS POST IS NOW CONTINUED TO PART  147 


https://ajitvadakayil.blogspot.com/2022/09/sanatana-dharma-hinduism-exhumed-and_56.html


CAPT AJIT VADAKAYIL

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