यम, इन्द्र, वरुण और मरुत्

अदिति, दिति और कश्यप 

--

वाल्मीकि रामायण और पुराणों में वर्णित की गई कथा के अनुसार अदिति और दिति दोनों बहनों का विवाह प्रजापति कश्यप ऋषि से हुआ था। अदिति की संतानें अग्नि, इन्द्र, वरुण, सोम आदि सभी देवता Celestial, Cosmic Divine थे, जबकि दिति की संतानें दैत्य (Dutch, Deutsche) थे। दैत्यों के पुरोहित और आचार्य शुक्र अर्थात् भृगु (Brigit / brigade) थे और जिन्हें भार्गव, अरुण, उद्दालक और कौशिक भी कहा जाता है। जिबरील, गेब्रिएल और इंजील, एन्जिल इनके ही अपभ्रंश हैं। ये सभी ऋषि अंगिरा अर्थात् Angel हैं। 

परशुराम इन्ही भार्गव के कुल में उत्पन्न हुए। परशु का ही अपभ्रंश वर्तमान फारस है। और इससे ही व्युत्पन्न है :

इटैलियन "फासीवाद" (Fascism) की मुद्रा / icon  घास या लकड़ी के गट्ठर पर रखा परशु / कुल्हाड़ी है। 

कठोपनिषद् और श्रीमद्भग्वद्गीता में वर्णित "उशना" ही भृगु ऋषि के ही कुल में वाजश्रवा के रूप में उत्पन्न हुए थे नचिकेता उनका ही पुत्र था। 

उशन् ह वाजश्रवसः ...(कठोपनिषद्) और कवीनामुशना कविः (श्रीमद्भगवद्गीता) में इनका ही उल्लेख है।

इन्द्र ने संग्राम में दिति के पत्रों का संहार किया तो दिति ने पुनः इस संकल्प के साथ गर्भ धारण किया कि इससे उत्पन्न पुत्र इन्द्र और दूसरे भी सभी देवताओं को परास्त कर देगा। 

जब दिति गर्भवती हुई तो इन्द्र "मौसी" की सेवा-टहल करने के बहाने हर समय उनके साथ रहने लगा। वह जानता था कि दिति के गर्भ में पल रहा शिशु "इन्द्रशत्रु",  जन्म लेने के बाद उसे और दूसरे भी सभी देवताओं को परास्त कर उनका राज्य छीन लेगा।

ऐसे ही एक दिन दिति अपनी शैया पर बैठी हुई विश्राम कर रही थी और उसे झपकी लग गई। इन्द्र इसी अवसर की ताक में था। जब दिति सो रही थी और उसके केश शैया से बाहर झूल रहे थे। जैसे ही केश धरती को छूने लगे, इन्द्र उन केशों के माध्यम से दिति के भीतर प्रविष्ट हो गया और दिति के गर्भ में पहुँच गया वहाँ जाकर गर्भ के सात टुकड़े कर दिये। जब गर्भ रोने लगा तो दिति की निद्रा भंग हुई। तब इन्द्र पुनः दिति के केशों के मार्ग से बाहर निकल आया। दिति ने समझ लिया कि प्रमादवश उसकी भूल से ही इन्द्र को यह अवसर मिला था। तब वह इन्द्र के छल पर हँसने लगी। गर्भस्थ शिशु के सात टुकड़े है जाने पर और उसके रुदन को सुनने पर इन्द्र ने हँसते हुए उससे कहा - 

मा रुद् 

रोओ मत। 

इस प्रकार मरुत् का जन्म हुआ।  

गर्भ से बाहर आकर उन सात के समूह में से प्रत्येक की सात विशेषताओं के कारण उन्हें कुल ४९ मरुद्गणों का रूप प्राप्त हुआ -

पवन चले उनचास।

उनचास कोटि प्राण।। 

इसलिए पवनपुत्र जो अञ्जनिपुत्र और केसरीपुत्र भी हैं, रुद्र के भी अंश हैं।

सप्तर्षि आकाश में स्थित ऋषिगण हैं, सप्त स्वर ऋषि नारद के द्वारा उद्घाटित किए गए।

सप्त द्वीपों का निर्माण ब्रह्मा के पुत्र विश्वकर्मा ने किया।

और तीन ग्राम ही तीन गुण हैं। 

सप्त सुरन तीन ग्राम उनचास कोटि प्रान।

मुनिजन सब करत गान, नादब्रह्म जागे।।

सुर अलौकिक अलंकार, मूर्च्छना विविध प्रकार।। 

तन मन सब वार वार अर्पन प्रभु आगे।।

***

The Impossible Question.

May I possibly die? 

--

We all have an inherent Unexamined belief that one day I will have to die.

Everyone, without exception.

This belief is so firm that no one ever can imagine that it is really and basically an unfounded idea only.

This question is not only unfounded, it's as well irrational too. 

Still hardly anyone would doubt if it may be basically an invalid and wrong too! 

Even questioning so and asking this looks ridiculous to us. 

We are so dead certain that whosoever is born is going to die some day, in the near or perhaps a distant future.

Here is the catch. 

What looks like almost inevitable truth may prove really absolutely irrational, unexamined and therefore a blind belief only. Even more true is the fact that no one who-so-ever can examine or verify it's truth. Neither in experience, nor through debate or by example.

The Whenever there is "Death", there's it's never that "You"  die!  It's invariably and inevitably always really someone other, and never "You", who appears and is said to have "died".

So how one can infer and conclude that one is going to die someday at some time in the near or a distant future?

It's quite and perfectly evident plain and simple a fact, a truth that really no one can ever examine, even experimentally verify it's truth.

By contradiction too, if "You" really "die" how "You" could "know" you're  "dead"? The very "knowing" implies that there is "someone" who knew that  "I'm dead" ! That "someone" can neither die nor could be said to have "died".

Isn't the "living" and the life of "myself" is such an undeniable fact for everyone that it could never be denied. What we refer to and declare "death" always  of someone else only. How one would possibly apply this word with reference to oneself? Isn't that ridiculous only?

But because of the ignorance and never questioning that if there is, and such a possibility could ever exist, without even thinking a little about, we tend to believe this as an inevitable truth and at once cling to this idea, which is fundamentally a false one. Even in a dream we wouldn't believe that this is just impossible!

Again by the same logic; if I really die, how would and could I know, see or tell to someone : I've died, I'm dead?

And how someone else could tell me :

"You are no more!"

The same is true about the concept or the idea of so-called a "God". The existence of any such a "God" could not, by no means what-so-ever be experienced, proved or known directly in the same way as you see, or know someone - any sentient life-form or some object, an insentient one which is supposed to be not alive.

There are believers and there are also the sceptics who have an "idea", a "thought" of such a " God", either in the form of a "belief" or in the form of a "doubt" but nevertheless an idea or a thought about the "God" - never either direct perception of such a "God" nor practical experience or encounter any. Therefore the belief and the doubt about the existence of "God" is repeatedly vehemently adamantly forced by those who "believe" and also by those who "doubt" or "deny" the existence of a "God" or "Gods".

Thinking or talking about the element of truth of "Death" or about the existence of "God" isn't it rather far more important and urgent a need to try and finding out exactly "Who" or "What" dies?

The matter and the material objects are neither alive nor could be said to die. The "consciousness" of those material objects is the only criteria and a basis which too could never be said to die.

Both of these Realities in a way, are ever so "Immortal".

Consciousness of being however is a fact, that is though imperceptible, it's the only ground and support of all "knowing". The "knowing" through the sense-organs and  the information in terms of knowledge is again never the "Consciousness". There is this object-oriented consciousness where the focus of attention is about the known, while there is also the another, where the focus of attention is about the 'self', and where this 'self' is "known", though never like the objects - never like the knowledge or the information.

This "knowing" of the 'self' is always in the form of  "Awareness", and though the 'self' is known through and in Awareness only, this Awareness could neither be an object nor a 'self'.

Awareness too is beyond Life and Death.

It's never born nor could ever die, for it is Deathless Reality. The 'self' is associated with consciousness of the body to which 'self' claims itself it's own and moreover, "I'm" the self, this idea itself is identified as being oneself the body. And therefrom arises the thought or the conflict "I'm the body" and "I'm the self" 

The consciousness of the sentient body thus assumes the sense : I'm this body, which is basically a wrong assumption, because I know I've this body  

The Sense "I'm this body" persists only in the waking state of consciousness, while the sense of "I'm" prevails even when one is asleep or going through a dream.

Does this sense die?

Is not the idea / thought of committing suicide a contradiction in itself? 

Still many people get overwhelmed by this absurd thought in an untoward situation and so try to kill themselves / oneself. 

Sheer stupidity!!

Only if they could know the importance of Awareness of the self / I'm, and give their  attention to this truth, they would never.

***

  

Prayer / प्रार्थना

 ॐ

रोगं शोकं तापं पापं हर हर मे

हर मे भगवति कुमतिकलापम्।।

--

सरल अर्थ :

हर हर महादेव! हे परमेश्वर शिव!

अर्थात् - हे परमेश्वरी महादेवि!!

मेरे समस्त रोग, शोक, ताप और पाप, कुमति (दुर्भाग्य) और कुमति से उत्पन्न होनेवाले मेरे सारे क्रियाकलापों,  और उनके अशुभ तथा अनिष्ट प्रभावों को हर लो और स्थायी शान्ति, अपने पावन चरणों की परम और नित्य भक्ति प्रदान करो।।

***

English Translation is left for those who might make out far better and a simple translation of this Sanskrit prayer.

*** 

SatyakAma JAbAla

सत्यकाम जाबाल

The Two Streams :

The Upanishads in the यजुर्वेद are of the two kinds :

The शुक्ल यजुर्वेद and the कृष्ण यजुर्वेद.

This is what I think as a student of the Upanishads. No claim is made that my knowledge is correct and perfect. Please check yourself if you don't agree.

The story of Satyakama JAbAla is about a disciple of JAbAla Rishi who was sent by his mother to the Gurukul of JAbAla Rishi for learning the VedaVidyA from the Rishi.

Rishi JAbAla asked him, - who was his father? Satyakama, a mere boy of 6 or 7 years of age didn't know the answer. So the Rishi told him to ask about this to his mother. Satyakama went to his mother. His mother told him that she had been a housemaid in many a houses and didn't know who might have fathered him.

SatyakAma returned to the Sage / Rishi JAbAla and told Him what was told to him by his mother.

Hearing this JAbAla thought a little and said to Satyakama : You speak whatever your mother told to you without fear. I  take it that your Father was therefore of the Brahmin class (ब्राह्मण वर्ण). However I give you my JAbAla Gotra / जाबाल गोत्र.

Hence now onwards you will have this name : Satyakama JAbAla - The one in my Gotra (the Traditional branch of a Vedika Rishi / Sage).

Because Who-so-ever aspires for Truth is verily a Brahmin indeed and should be treated like one born as a Brahmin.

There are two major Upanishads in the name of JabAla / JAbAli Rishi. One of the two is JAbAlopanishad a short one, and another is somewhat detailed and is so named bRhajjAbAlopanishad.

We know KaThopanishad. This is about the story of Nachiketa and Yama. The father of Nachiketa was one वाजश्रवा / vAjashravA. Yama in this text addressed NachiketA variously also as Gautama, Kaushika, Bhargava, AruNi Ouddalaki as well. 

They all belong to Rishi bhRgu / ऋषि भृगु, विश्वामित्र, भार्गव . 

Rishi bhRgu is one amongst the 7 famous Sages together described as "Saptarshi". Gita tells

"ऋषीणामहं भृगुः" and "कवीनामुशना कविः।।"

Evidently, since times immemorial, the Sanatana Dharma prevailed all over the globe. We can connote "अङ्गिरा", "AngirA" to "Angel", and JAbAla-Rishi to Gabriel.

We know Gabriel was the Arch-Angel - आर्ष अङ्गिरा Who gave instructions to the three most Prominent Prophets of the three Abrahmic Religions.

The relevant point is : If many of those belonging to these religions aspire for getting connected to सनातन वैदिक धर्म /  Sanatana Vaidika Dharma, what might be their Gotra / (Gott in German, God in English)?

Shouldn't they give a thought to this?

Maybe they would wish to get connected to the JAbAla Gotra.

Again, to what Social Class / वर्ण they may select for them?

This depends purely, entirely upon their own understandaming, determination and inclinations. Everyone is always free in Sanatana Dharma to think for oneself  accordingly and no any one other could enforce upon him except the stream they want to join to.

The "Birth" in a race is the  जाति / "Caste" while the वर्ण - ब्राह्मण, क्षत्रिय, वैश्य  and शूद्र are a social class and depends upon the quality of actions and tendencies as is described in the Gita - Chapter 4, stanza 13 :

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।।

तयोस्तु कर्तारं मां विद्ध्यकर्तारमव्ययम्।।१३।।

(अध्याय ४)

Therefore it is implied that all humans are equal in their rights and are free to decide for themselves what Gotra /  गोत्र  and class वर्ण they might belong to, and no one else can impose upon him what  Class / Gotra according to and in what race one is born into.

The last but not the least important is the gender. Of course the gender has its own Dharma / nature and accordingly as no one can go against one's natural and Dharma / spontaneous tendencies, and the two genders have some different and basic characters of their own, this too is according to what one thinks fits for oneself and there is no conflict any in the Sanatana Vedika Dharma.

***

 

Thought, Effort and Will.

Automatic Divine Action

--

All sentient beings find themselves in a world where though they have a certain freedom of action, they are always in doubt if they have a future of their own choice. Every moment in their life a new perception of the world and of oneself arises and accordingly they begin to think what they want, what they hope and  what they fear, desire, what will make them happy. All the time all their priorities keep on changing constantly. It's only humans who can think of something as a God, Someone who controls the individual and the collective life and also the world around them. We don't know if the animals and all other living beings except the humans might have such a notion of God.

Only because of  the fear and desire, hope or despair, and because of the imagination of an assumed and unknown "future", one begins believeing in such a God in the imagination. There are others who too suggest, even force one to believe such a God of the imagination of their own. During long time, this becomes a tradition, and also part of the sub-conscious mind of all those who belong to that society. The sub-conscious however is the store-house where all information of the verbal kind and of the kind in the experience is maintained in the memory. There is also a strange pattern and all that which has been experienced so far is known as if is inter-related. So the memory causes the thought and conversely thought also stirs the memory and every moment an altogether new perception takes place. When the abstract notion of "I" / "Me" takes place, soon its counter-part "a World" also assumes Reality and though both the two thoughts are intertwined and interdependent Realities, the "I" / "Me" refers to the assumed "self", while the "World" is believed to exist independent, apart and "other" than the "self".

Memory strengthens the apparent duality of "oneself" and the "world" in memory, but one is always rather oblivious of the fact that the two are inherently one and the same aspects of a single phenomenon and perception.

The "Me" / "I" tries to attain certain objectives in a projected "future" in imagined, assumed "world".

The "I" / "Me" are thus but two branches of the one and the same thought and perception and none of them exists independently and apart from the other.

This is the root-cause of Conflict. There are certain physical needs and one can achieve many objectives at the physical level, but the "idea" "I shall try and achieve a certain goal" is basically a contradiction in itself. For the simple reason that the thought that says "I" / "Me" in the present moment is not the same as the thought that arises in the next moment as "I" / "Me". The two are two structures, entirely and altogether different configurations of the two different states of mind. The illusion that the two are one and the same is because of  In-attention only. When there is attention, mind becomes silent, fully aware of the situation or the phenomenon.

In this awarenes, "I" / "Me" is known and understood well in its entirety.

Though there is "no-one" who can claim to have known or understood.

Still, if given a thought to, everything appears as if repeatedly happening and unhappening. Whatever appears to have happened is no more in the next moment. That is what could be said "unhappening".

"Worry","Fear","doubt","conflict","suspicion" "apprehension","agony", anxiety", excitement, "depression, all arise and soon dissolve too. But whatever could be said to "happen" and "unhappen" remains as the underlying Fact, The Automatic Divine Action, if you would like to give it a name.

He was asking -

"Why do people commit suicide?"

The evening was approaching at the door. The delicate sun-rays were illuminating the sky. 

Giving continuity to thought is tremendously grievous a happening.

Unfortunately and sadly, though one may or may not escape from the thought. Attention and awareness is the only way to freedom from the thought. Attention and awareness is not an action to be performed or to be done deliberately through effort or will.

Attention and Awareness is therefore :

The Automatic Divine Action.,

Worth the name.

***

CPTSD

Understanding The Complex Post Trauma Stress Disorder.

--

Came across a post about this in WP.

It's really a praiseworthy one.

Still in the whole world, I have yet to find one who is not afflicted with this!

Life of all and every individual soul is such a nightmare! I do suspect if even a so-called liberated / enlightened is free from this.

Yes, Such is the Fact / Reality.

Fear and greed follow desire and hope. This basic instinct becomes a tendency in the individual that gets transformed  soon into what we call C P T S D. 

abhinivesha / अभिनिवेश is a single word in the Vedanta and Yoga that explains well the full sense of this term :

C P S T D. 

With "अभि" and  "नि" उपसर्ग / prefix, √विश् the verb-root, the word अभि-नि-विश् then  becomes अभिनिवेश .

The word prefix "अभि" implies -- from behind and in front as well. The word prefix  "नि"  implies -- utmost, extreme,  complete. The verb-root √विश् conveys the sense of entering, being possessed and being possessed by.

Interestingly the verb "possess" itself is  द्विकर्मक धातु  in the संस्कृत language. 

In Sanskrit language a verb-root could be either सकर्मक and / or अकर्मक or even द्विकर्मक  in some cases.

Another way to explain this is the form of a verb-root as :

परस्मैपदी, आत्मनेपदी, and उभयपदी .

For example a verb where there is an object and the agent (कर्ता) the action performed upon the object by the agent makes the verb  परस्मैपदी .

"Ram goes to school" is the example of such an action.

"Mohan is laughing / smiling" is another where there is no specific object of the action.

"Ram is sad". It's still another example where there is either a hidden object or no object at all.

An activity / action could be either pure physical / instrumental one or a mental where the consciousness is implicit or explicit.

Consciousness  itself is therefore kind of a vector entity. Consciousness alone the one that possesses and also what is  the possessed.

The physical body and the world also both are made of the same material elements but organism is an animate / animated being because of the vital Force possessing and possessed by the physical body.

This vital Force (प्राण) is the "known", while the "consciousness / चेतना" is always the "knowing" only.

In between the two and as a complex of both, there arises a sense of being "I" .

This very sense of  being "I" identifies the body as itself and is identified as oneself also.

This is therefore the very C P T S D.

Consciousness keeps on incessantly identifying with so many objects and therefore with the very first sense of being "I" gets transformed into the thought "I am".

Basically it's always non-verbal, but as soon it arises becomes a thought in the verbal form - especially in the humans just because only the humans have a language in the thought-form.

The salient question therefore is :

"Exactly 'who' is there possessed by and possessing the C P S T D?"

Therefore literally and as a fact, there could be no one indeed, who could said to be free of this disorder.

***

 

Identification

Identifying anything,

And

Identification / Identifying oneself with anything.

--

Consciousness is attention only, and conversely; attention is consciousness only. Neither of the two exists in the  absence of the other.

Consciousness is ever so the ground upon which attention keeps shifting frim one to another object.

During the three states of mind, namely - the waking, the dream and the deep dreamless sleep Consciousness is ever so evident that only because of it all and every perception takes place, yet it is never the object of attention. On the other hand, the attention is so obvious a fact moment to moment, no evidence is  needed to prove its existence. Attention is ever so conspicuous, consciousness is so inconspicuous.

Consciousness and the attention, are so intimately associated with one another  that either of the two can be recognized and identified as such as the form of the other.

A person in the world, one as the "self" is the individual consciousness where one finds oneself as such, with so many others here, like him. Though all share the same material world and space in the waking state of mind, everyone has  a mental world also of one's own very distinct and very individual.

Does and could any individual "self" share his mental world with another?

This gives rise to the doubt

"Is there really a world common to all?"

The material world is no doubt is the same and common to all, but the world in the mind differs from man to man.

The same is also true about the world, as experienced during the dream-state of the mind.

Again, in the deep dreamless sleep state of mind all experience a deep sense of peace and tranquility where mind is free from any kind of misery or grief. One neither enjoys nor suffers still is perfectly happy in that state.

And at the same time it's also true that there is no one else there in that state where one could share this experience with another.

The experience during the waking and the dream state is unstable and differs from person to person, while the deep dreamless state is so evident, authentic and common to all that could never be doubted nor denied.

Why?

Only because during the state of deep dreamless sleep, one is so perfectly identified with the sleep state that all division disappears, while during the other two states of mind, namely the dream and the waking, there is always a partial identification with one or the other object of perception.

Let us consider - "Fear", to understand this.

In the dream state and also, just like as in the waking state, the moment "Fear" is experienced, there is identification of the object of which one is scared and there is also the acceptance of oneself, who is scared. As soon as the "Fear" is gone, the experience / experiencing and the one who was identified with the "Fear" also disappears. The mind then experiences another kind of feeling of respite or relief from "Fear".

During and through all this happening the experienced and the experiencing keep perfectly changing while the mind that is an expression of consciousness /  attention is in no way changed, is in no way affected at all.

Identification of the external things and Identification with the external things is therefore important to be considered. Identification of the things external to "self" is of help in getting free from them, while not identifying (oneself) with any of the external things results in freedom from all that that is the only essence and substance of all sorrow, misery. 

***

    

The Individualists.

Intellectuals and Ideologists.

ज्ञान-निष्ठा 

--

The most simple and  common people could be of the kind of those who are materialist. But essentially they are also seeker.

Everyone instinctively seeks comfort, joy and lasting security. They all seek something of permanent value that could never be lost. Not in the moment of death also.  Though everyone is a seeker, a materialist is one who begins with the idea that there is a world around him and there are many people and things in that world. Living and non-living. I am also one of them, seeking continuity of the pleasures and joy, lasting security and avoiding all pain and suffering.

This materialist who is essentially a seeker also, can never think,  imagine, nor believe that the world is false, unreal, something of the hypothetical kind only. He agrees that though the world is ever so changing, it is only the real a place somehow, not unreal.  It never occurs to him that there might be an underlying principle, where-from the world derives its apparent and ever-continuous existence. For him, it is always a reality, is always changing, but never unreal. 

A materialist can't think that the world could be unreal. He is always in kind of  intimate relationship with the world of his perceptions. He is the only center and the world of his perceptions revolves around him, he can never distinguish between him and the world and can't see the thin line of division between the two. There is of course a hazy borderline between him and the world like the hairline fracture. But it never occurs to him how he could separate the two in perfect isolation.

Let for the time being, the question be unresolved. Still every man without exception is either a materialist or a seeker. Or may be, he has both of these characteristics in him. What to say about the animals and the other kind of living beings?

We can take it that like the  humans, they never think, because thinking / thought depends on a language.

And Language depends upon a set of certain spoken words with a meaning or a sense attached to them. A meaning or sense could be in the form of some object or an abstract notion only.

This is what the  grammar tells us. Respectively -- about the common noun and the abstract noun. 

For living comfortably and happily, the materialist may or may not need word or a language at all. Still no doubt, like any animal, the I-sense prevails in and him without uttering this word "I".

In his case this "I" is rather inconspicuous. Still it reflects in all his actions and all his  behaviour. Thus "I" may be either a very narrow and extremely self-centred state of mind, or comparatively a  broad and may include others according to who fits in there well satisfactorily. This may create a sense of "others" who like him are also individuals or persons like him.

As a consequence he accepts a society of the people of his own kind.

After having accepted such a society he expects how he is related to other individuals and then he develops into an intellectual or individualist.

He may be happy or unhappy about it. He may then try to find out how he can help the world around him.

--

Having noted this much I felt have nothing more to say. So just closed the tab and put the device away.

It was 10:55 a.m. 25 minutes before now.

Thought of taking bath, but somehow skipped it and was feeling hungry and took the meals. 

While eating I was kind of watching myself in a way.

A comment from within my own came onto the surface of the conscious mind :

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।

A verse from श्रीमद्भगवद्गीता / Shrimadbhagvad-gita. 

And suddenly an old memory came in the mind.

During 1984, I was suffering from Jaundice and was on a long leave from the job.

Before that I had been (so as to say) meditating a lot. Had a few deeper experiences too.

During that time a man of my age came in my contact. Can't say, exactly what might have brought us together but now I saw he was in the same state of mind as of mine and how I am presently also. That may be how the above lines came to mind.

We didn't talked much, would meet once in a few days, but still had for sure some cord of deep connectedness. 

These were the days during 1995-97. My father passed away on 24th July 1997. After 2 days he too left his body. He breathed last in the hospital where he was admitted after a serious medical condition.

Like me, he too was a fan and fond of J.Krishnamurti.

Now after so many years I came to see what might have brough us together.

I don't remember if I ever had such a deep and close affinity with anyone else.

Now I see and I can dedicate this post to the memory that was such a great revelation

*** 

The Interpretations

The Poetic and The Political.

--

The scriptures of all religions could be read, interpreted and understood as if they are Poetry or Political Thought.

Their interpretations, implications, the repercussions, the reactions, the responses and the consequences too follow accordingly.

This is, how and why this world of ours is, looks to us or appears to us.

***

अश्विनी उपाध्याय

Ashwini Upadhyay 

--

From the very childhood when I was given the sacred thread I knew that I belong to the भारद्वाज गोत्र the lineage of a RShi  ऋषि :  bhAradwAja / भारद्वाज .

I spontaneously performed the practice accordingly that was my lot in this life.

In Vedika stream of knowledge, this is said to be as decided by brahmA /  ब्रह्मा  the Creator, who himself manifests with the manifestation of the world. And the world too is the individual only.

लोक / loka is the word that means the world of the individual as well as the individual himself too.

This manifestation and the dissolution takes place repeatedly for all and every individual without beginning or end.

In this program of the cycle of repeated manifestation and dissolution, after so many repeated births and subsequent deaths one gets finally liberated from this cycle and attains the Deliverance. This is again a way of explanation only and not a final, ultimate philosophical, hard and fast, strict conclusion. Because the logic / intellect too follows this rule. Following my destined course of life, I came to know what it is all about! 

Just for no specific reason, I learnt Veda and could understand the secret of the scriptures.

Thereafter I was given the knowledge of the Abrahmic religions, and their significance, relevance with reference to and in contrast with the original Vedika stream of knowledge.

My all search and research concluded when I came to know Sri Ashwini Upadhyay through his videos and his approach to Dharma or the Sanatana Dharma.

I thereafter related all my knowledge in a way so as to find how rShi Jabala ऋषि जाबाल was / is the very origin and source of Abrahmic religions.

On the internet I came across about the information how Gabriel was the Angel who delivered the sacred knowledge to all the three prophets of the Abrahmic religions, namely the Jew, the Christian and the Islam.

I through the insight and the evidence also knew that the word Angel was but a cognate of Sanskrit अंगिरा / अंगिरस्  that finds mention in the famous Vedika text Mundakopanishad  / मुण्डकोपनिषद् .

The words "Anglo-Saxon" is again also a reminder of how the Sanskrit words : अंगिरा शैक्षं might have assumed this in the old English. However there were also  the Greek and Roman influences upon this, which modified this all stream of languages to such an end that the very origin was lost to sight.

In my I've written about the story of Nachiketa / and the Kathopanishad.

This whole chain is with reference to ushanA who finds a reference in the Gita  कवीनामुशना कविः।।

The  गोत्र  / Gotra / descendence of all is from the rShi  ऋषि भृगुः / भार्गव / गौतम, and there we discover how Buddha too belonged to this because Buddha was referred to as " गौतम / gautama".

Therefore we could conclusively infer that सनातन वैदिक धर्म / Sanatan Dharma is the only Dharma that was prevalent all over the globe ever so timelessly.

Again about Ashwini Upadhyay

अश्विनी उपाध्याय 

If you can watch this Hindi video you can at once see what I want to point at. 

I've elsewhere stated that the word God / Gott is but the cognate of this Sanskrit word  गोत्र.  The  देवता  has quite different a meaning, not sane as the Gotra. Hence and therefore there are / were so many Gotra or the lineage of the sages / ऋषि. 

Once we discover the roots of humanity and the human, and find out our Gotra all differences and disputes will come to end. Indian or any other, all people can discover for themselves this truth. 

***

या देवी सर्वभूतेषु

The Divine.

इस नवरात्रि 

This navarAtri

--

एक मित्र ने  मुझे नवरात्रि पर्व की शुभकामनाएँ  देते हुए दुर्गासप्तशती से संबंधित ब्लॉगपोस्ट लिखने का अनुरोध किया। 

Extending Greetings of the navarAtri Festival, A friend inspired / suggested me to write down a post about this.

बचपन में कभी दुर्गासप्तशती ग्रन्थ को पढ़ा था। ऐसे ही जैसे बच्चे किसी पुस्तक को पहली बार पढ़ते हैं। स्पष्ट है कि बचपन में न तो बुद्धि पूरी तरह विकसित हुई होती है और पूरी तरह से परिपक्व। समय बीतने के साथ ही यह विकसित और परिपक्व होती है। इस तरह से मैंने इस पुस्तक का केवल कथा अंश ही पढ़ा था। यह मेरे लिए एक रहस्य-कथा ही तो थी और इस बारे में मेरा कोई दृष्टिकोण, आस्था या अविश्वास आदि तब पैदा तक नहीं हुए थे। इसलिए यह कथा सत्य थी या कल्पना आदि इसे समझ पाने का प्रश्न ही नहीं था। उस समय मुझे संस्कृत का थोड़ा सा, इतना ही ज्ञान था जितना कि कुछ स्तोत्रों आदि का नियमित पाठ करने से किसी को हो सकता है। पाठ और पठन रुचि के कारण भी हो सकता है जिसमें आस्था, विश्वास, अविश्वास, कर्तव्य या संदेह के लिए कोई स्थान नहीं होता। उम्र बढ़ने के साथ साथ रुचि भी बच्चों की तरह स्वाभाविक नहीं रह जाती है और प्रायः किसी बाह्य प्रभाव के कारण आवश्यकता या दबाव में पैदा हो जाया करती है। आवश्यकता और दबाव इच्छा भय और लालसा से उत्पन्न होते हैं, जबकि इस सब के मूल में संवेदनशीलता ही मौलिक तत्व होता है। जीवन और संवेदनशीलता एक ही वास्तविकता के पर्याय हैं, एक दूसरे से अभिन्न, एक की अनुपस्थिति में दूसरा भी नहीं हो सकता। अंग्रेजी में संबंधित शब्दावली क्रमशः sentience, sensation, sensitivity, sensibility, sense हो सकती है जो पुनः संस्कार के ही भिन्न भिन्न प्रकार होते हैं। संस्कार शिक्षा, दीक्षा और आवश्यकता अनुभव होने के कारण किए जानेवाले अनुसंधान से प्राप्त होनेवाले आविष्कार का परिणाम हो सकते हैं।

Sentience - चेतनता, किसी भी विषय का वह सहज संवेदन जो किसी चेतन सत्ता में ही संभव है, इस चेतन को ही 'पुरुष' कहा जाता है, इसकी तुलना में विषयमात्र को 'प्रकृति' की संज्ञा दी जाती है। इसलिए जो सर्वत्र है, वह प्रकृति और पुरुष ही है। चेतनता ही इस प्रकार इन दो आभासी रूपों में सदैव ही व्यक्त हुआ करती है।

Sensation - इन्द्रियगम्यता, कुछ विषय तो इन्द्रियगम्य होते हैं जबकि अनेक इन्द्रियों की बोधक्षमता से बाहर भी होते हैं। इन्द्रियगम्यता पाँच ज्ञानेन्द्रियों का कार्य होती है, जो क्रमशः गंध, तेज, स्पर्श, रस और श्रवण के माध्यम से संभव होती है। इन्द्रियगम्यता के इन पाँच प्रकारों को ही तन्मात्रा कहा जाता है जिनके विषय क्रमशः पृथ्वी तत्व, अग्नि तत्व, वायु तत्व, जल तत्व और आकाश तत्व हैं। 

Sensitivity - ग्रहणशीलता - जजिस तरह कानों से सुना जाना ही संभव होता है, किन्तु शेष चार प्रकार की इन्द्रियगम्यता नहीं हो सकती है। इसी प्रकार से आँखों से केवल देखने का कार्य हो सकता है। और त्वचा से केवल स्पर्श का कार्य ही, जिह्वा से केवल रस या स्वाद के ज्ञान का कार्य होता है,  और अंत में नासिका से गंध का ज्ञान हो सकता है, शेष कार्य नहीं हो सकते। 

Sensibility - मनोगम्यता - किसी इन्द्रियानुभव या  इन्द्रियगम्य ज्ञान को प्रभाव या वृत्ति के रूप में स्मृति में संचित रखने का कार्य मन का है, इसलिए मनोगम्यता स्मृति का कार्य है। 

Sense - आशय या भाव - स्मृति अनुभव के रूप में किसी विशेष भावना से रहित अर्थात् भावना-निरपेक्ष या केवल प्रभाव अर्थात् भावना के रूप में भी हो सकती है। अनुभव इन्द्रियगम्य वास्तविकता होता है जबकि भावना काल्पनिक यथार्थ। प्रायः दोनों अत्यन्त घनिष्ठतापूर्वक इस तरह परस्पर मिल जाते हैं कि उनमें भेद कर पाना कठिन हो जाता है। उनमें भेद करने का कार्य भी बुद्धि कपर ही अवलंबित होता है और बुद्धि प्रायः अनिश्चय से ग्रस्त होती है। अनिश्चय का कारण है वास्तविकता और सत्य से अनभिज्ञता होना। विज्ञान अनुसंधान के माध्यम से सत्य के स्वरूप का निश्चय करने का प्रयास करता है। इसलिए विज्ञान से केवल भौतिक सत्यों को ही सुनिश्चित किया जा सकता है।

चेतनता / Sentience  वह दिव्य / Divine  तत्व है जो सर्वत्र व्याप्त है और जिसमें सब कुछ है। इसी तत्व को दुर्गासप्तशती में देवी की संज्ञा प्रदान की गई है।

हमारी आज की सभ्यता और संस्कृति में हमें जो शिक्षा, दीक्षा प्रदान की जाती है उससे हमारी बुद्धि विकसित और परिपक्व भी हो जाती है किन्तु हमें स्वाभाविक रूप से विद्यमान संवेदनशीलता शायद ही ठीक से विकसित और परिपक्व हो पाती है। और इतना ही नहीं उसका आविष्कार करने के लिए भी हमें न तो कोई प्रेरित करता है और न ही हमारा अपना ध्यान इस ओर जा पाता है। अवधान / ध्यान -attention का वह मौलिक तत्व जो हमारे हृदय में नित्य स्फुरित रहता है, उसकी ज्योति भी संसार की बाह्य चमक दमक से अभिभूत होकर दृष्टि से ओझल हो जाती है। जबकि यह ज्योति ही तो सर्वत्र ही विद्यमान देवी Divine है!

इसी दिव्य तत्व देवी की अभिव्यक्तियों को नौ रूपों में इंगित करते हुए दुर्गासप्तशती नामक ग्रन्थ का कथानक  निर्मित किया गया है। मूढता, तमोगुण अर्थात् प्रमाद या In-attention और अज्ञान अर्थात्  Ignorance से आच्छादित मन ही महिषासुर है, चेतना और चेतनता ही दिव्यता Divine / देवी जो संपूर्ण जगत् की माता, जगज्जननी, जगत को धारण करनेवाली और उसे संचालित करनेवाली शक्ति दुर्गा है जो कि जगत् की एकमात्र गति और गतिशीलता है।

दुर्गे दुर्गतिनाशिनी दुर्गा! 

अब जब किसी की प्रेरणा से इस नवरात्रि पर यह पोस्ट प्रस्तुत है।

माता देवी संसार का सदैव कल्याण करे, यही प्रार्थना है।

जय माँ!! 

*** 

Verses 20,21,22

समाधि साधन विभूति कैवल्य।। 

Next to the yesterday's post :

पातञ्जल योग : भूमिका

Few Introductory Verses  

to

Patanjala Yoga

--

पातञ्जल योग : एक भूमिका

इन संस्कृत पद्यों की रचना मैंने केवल अपने ही अध्ययन और अनुसन्धान के ध्येय से की है, और उनमें से कुछ मेरे अपने यू ट्यूब चैनल पर प्रस्तुत करने का विचार है।

--

I have composed these verses for my own study only and may share few on my YouTube channel.

Wish to edit them if I feel something is lacking.

--

बुद्धावतार

धर्म और परम्परा 

--

Dharma and Religion.

--

Dharma is the very first purpose / principle of all life and living beings. Next to Dharma, There are Artha, KAma and MokSha.

These four together are the way of life, and everyone has to follow this way fou-fold way of life. The same has been pointed out in the  following :

अहिंसा परमो धर्मः धर्म हिंसा तथैव च।।

धर्म सर्वदा वर्तते आपद्धर्म कदाचन।।

Accordingly, Dharma is Prakriti / nature, or the very essential tendency inherent in all. This is again of the four kinds :

आहार, निद्रा, भय, मैथुन। 

Or, the breath, hunger and thirst, sleep, fear and progeny.

For example, a carnivorous animal tries to prey for the food, while a herbivorous one never. A lion or a tiger can't feed in grass, but a cow or a goat will feed grass or such other vegetables kinds of food. In case, their natural food is not available, a cat or a dog may try and relish something like milk.

A cow is an example of a vegetarian animal,  its nature or natural Dharma is non-violence or अहिंसा, but in case, there is danger or fear to life, to defend itself becomes aggressive and violent. 

The chemical element Phosphorus is a word derivation from the Sanskrit verb-root :

√स्फुर् - स्फुरति -प्रस्फुरस् - phosphorus.

स्फुर्  is synonymous with resplendent,  self-shining. 

The word "spirit" is cognate of "स्फुरति" .

Dharma is the natural tendency that arises from within. Therefore the Dharma is verily what is the "Spiritual".

Mind of the human is verbal memory, while that of an animal is a memory of the sensory perceptions only. May be the photographic or of the audio-visual kind.

The transition of consciousness :

The ten avatar in the Sanatana Dharma is symbolic of the transition of consciousness in the life of species, what Charles Darwin might have tried to study.

The mankind is such a stage of evolution in this transition of consciousness. The man or the mankind is the only living being that has designed and devised language to speak and convey the assumed and intended meaning of a "spoken word" . And subsequently has developed the same to a great extent.

Gita 4/1 points out :

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।।

विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।१।।

(अध्याय ४, Chapter 4,verse 1)

In the stage of evolution the same knowledge of Yoga came to man from विवस्वान्  The Sun, for the Sun Himself received this knowledge from the

Ultimate Supreme Principle the "Self " / Atman / आत्मा / आत्मन्,

This is evident that the "Self"  / "self" or the consciousness alone is the

The Ever- present, Ever-known  Reality ,

Always available to all and everyone without exception. Rationally, logically also, no one can ever deny or refute this spontaneous Realization, that comes to one from within. Therefore this Dharma or The Spirituality is what prevails always at least in all the living beings or the living organisms.

Owing to this inherent spontaneous Dharma that is verily the Spirituality only, evolution of all life assumes the manifest form.

Everyone indeed without exception knows this truth that is otherwise called the 

"The I-am sense". 

But it is only for the humans who are also  aware of this truth. 

अजोऽपि सन्नव्यात्मा भूतानामीश्वरोऽपि सन्।।

प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।६।।

(अध्याय ४,  Chapter 4, verse 6)

Who is "विवस्वान्" the literal meaning is :

One who is present immanent in all beings.

But "life" as such is because of the Sun only, therefore the Sun is synonymous of life and of "vivaswan" also.

After the life was manifest, consciousness was manifest and evolved in and through different innumerable forms.

That is that Supreme Truth I-am is ever so known to one and all without exception or doubt.

The I-am is verily the cognate of the Sanskrit word  अहम्  -- meaning the self or the Self.

After the evolution of species took place the consciousness too evolved in the following in this sequence :

कूर्म / कच्छप - मत्स्य - वराह - नृसिंह - वामन - परशुराम - राम - कृष्ण-बलराम - बुद्ध - कल्कि

कूर्म / कच्छ / कच्छप  us the shell - the transition from शिला shell - cell to first life-form.

मत्स्य / the cell into the fish,

वराह / the boar 🐗 

नृसिंह / half man half lion,

वामन / वा मन / बौना / the dwarf / pygmy,

परशुराम / भार्गव / गौतम / कौशिक / उलूक / ओलूक्य --

all these are the tribals, those manlike living in forests, woods and jungles, wielding a परशु / sword / scythe.  

राम / Rama wielding an arrow and bow.

He was accompanied by वानर  / वन  वानर, vAnara  those who lived in forests, woods and jungles.

The two, namely Parashurama and Rama as above had this weapon, but Rama was the one living in a city, an अर्वण् / urban, 

ऋग्वेद describes this how the mankind began to establish a colony / city and the kingdoms evolved.

I have written about this in one of my posts where Rigveda describes the origin of  अर्वण्  from the ocean or from the sands.

After Rama, the evolution of the collective consciousness manifested in the  avatar  or the form of Krishna-Balarama 

This is symbolic of when mankind began to learn and discover use if the weapons.

Afterwards we see The Buddha The limit of and beyond the बुद्धि / Intellect .

बोध   / The Intelligence.

The present age is of the

कल्कि-अवतार / Kalki avatara.

Kalki 

symbolizes संकलनं / कलनं / कला  / calculation.

This is the "The Conclusion"

The end of the evolution in consciousness.

May be, the beginning of End.

***

We, The People of India

That is Bharat,

--

The above beginning of the Preamble in the 

Constitution of India That is Bharat

Is clear in itself that the two names of our country hold the same status and could be used interchangeably without any doubt what-so-ever.

Still the name "India" reminds us :

The British India,

While,

Bharata  / Bharat

connects us to our ancient history and the identity since times immemorial.

***