Karma Dharma Moksha

Being able to do, what we want to do, when we want to do it, without, hurting others and ourselves in the process is Moksha. There is no buddhist, islamic, hindu, or any other world religion that tells us otherwise. Doing what we do to the best of our abilities is karma, it is also dharma. The side effect is Moksha. Moksha is not a destination. There is no destination. That’s the beauty of it all. When we know there is nowhere to go, does it matter if we have little or more time. There is just action to be done.

Gods aren’t liberated beings, they need to take a corporeal form to get liberated. Gods are alpha, beta, delta, gamma, omega beings that yearn to be born in a human form. So that they can liberate themselves to join the Overmind. Gods like to do karma and reinstate such karma as dharma to get Moksha. Manifestations to perform various karmas, to get to Moksha happen in an event based space called the Universe. Ths is Karma kshetra, it is the dharmakshetra and is the kurukshetra.

Do not follow a buddha, or become a buddha, do not let ideas, incept ideas in you, that is not you. If you have a idea first within you, and then you see that someone has put it in good words, you can point to that, but thats that. Forget that idea, let it pass. Do not hold on to it.

 

Bramha, Vishnu and Shiva: A Yogic Explanation

A Yogic Explanation by H. H. Shri Shailendra Sharma

Brahma, Vishnu and Shiva

Ancient sages realized three states of the creation and introduced their presiding gods as Brahma, the creator; Vishnu, the fosterer; and Shiva, the destroyer. A pondering on these symbols from modern perspective leads us to a new meaning of all these symbols.

The principal basis of the creation is matter. As far as eyes can see, there are very many forms of matter that are visible. Right from the gross to the subtle, the matter with its entire immensity is present within the infinitude of the universe. The term Brahma means ‘unlimited immensity’. It is a symbol of the immensity of matter, the principal basis of this creation, or it may be said that the root consciousness of the conscious matter was adorned by the term ‘Brahma’ by the sages.

Lord Vishnu contains the creation and while containing it, he also fosters it. We have read this in the scriptures. After pondering upon this we find that the element that contains the matter is ‘void’ or the empty space. So much so that upon studying the smallest unit of matter – the atom, we find that the void exists between the centre of the atom and the particles moving around it. The support of the movement of matter is the void. Sages realized the capacity of the void to contain the matter and gave the name Vishnu to the consciousness of the conscious void.

When we split the matter and reach the atom, and then split it too, we can experience pure energy. In our quest for analyzing the energy or searching the root source of the energy, when we reach the original source, we are able to see that the advent of energy takes place from pure thought. Pure thought, which we can also term as the consciousness of the matter, is born from the conscious void. Pure thought alone is the link that establishes a relationship between the matter and the void. Continue reading

Karma

There is so much information about karma. Karma is cause and effect. Karma is fatalistic. Karma is the sum of all actions of a person in one of his successive states of existence, viewed as deciding his fate for the next. Karma is volitional action, or that is done knowingly or deliberately. Karma is made up of Prarabdha (so much of past actions as has given rise to the present birth), Sanchita (the balance of past actions that will give rise to future births – the storehouse of accumulated actions), Agami or Kriyamana (acts being done in the present life).

All of that is true. Simply put, Karma is displacement. It is the state of being ‘besides one self’. This is the reason, why the law of karma is typically inevitable. The root cause from which all causes spawned, is the cause of the displacement from self. The displacement is self individuation. Imagine a point out of which all of a sudden an infinite yo-yos, shot out. Each yo-yo oscillates on its own, coming closer and going farther, from the point of origin. As long as yo-yo doesn’t reach the origin, it oscillates back and forth. This is karma. The back and forth oscillation.

We are special yo-yos, we are autonomous yo yos. We can control  whether we wish to continue oscillating or rush back to the origin. All we have to understand, that there is an origin.

Chakras DeMystified – Part 2 – Prana: The Universal Life Force

If ‘steadfast awareness or super subtle pure conscious’ is the quintessence that permeates everything in the observable universe and beyond, then Prana is its universal principle of energy or force. It is the sum total of all energy that is manifest in the universe, all the forces in nature and powers which are hidden in men and which lie everywhere around us.

Swami Sivananda Saraswati says:

Prana is force, magnetism and electricity. Radio waves travel through prana. That which moves the steam engine of a train and a steamer, which causes the motion of breath in lungs, that which is the very life of this breath itself, is prana. It is prana that pumps the blood from the heart into the arteries or blood vessels. Through prana digestion, excretion and secretion take place. Prana digests the food, turns it into chyle and blood, and sends it into the brain and mind. The mind is then able to think and enquire into the nature of Brahman.

Prana is the link between the astral and physical body. When the slender thread-link of prana is cut, the astral body separates from the physical body. Death takes place. The prana that was working in the physical body is withdrawn into the astral body.

How is Prana related to the Chakras?

In the pranic body, prana flows through nadis, energy channels, and is stored in chakras, energy vortices. According to some researchers, the electromagnetic energy in prana gives rise to radiation in which the waves of electric energy and magnetic energy are at ninety degrees to each other, resulting in what looks like a spiral. Indeed, the spiral radiation structure around chakras has been seen, described and drawn by sages and savants from all parts of the world at different times.
At the pranic level, in their initial stages the practices of pranayama clear up the nadis, energy pathways in the body. The scriptures say there are over 72,000 nadis or pathways of prana in the pranic body and six main chakras. However, in the average individual, many of these pathways are blocked and the chakras release energy only partially. In other words, we do not utilize our full potential in terms of energy, mind and consciousness. The negative conditions we experience, whether physical or mental, are the cause as well as the consequence of the blockages. The state of our nadis and chakras are defined by our samskaras, conditionings carried in seed form, as well as purushartha, self-effort and anugraha, grace. When these pathways of energy are gradually freed so that prana moves through them smoothly.


Nāda: The MicroCosmic and MacroCosmic Rhythm

Most of us can remember a fundamental concept taught to us in school when we learned of Molecular Motion, States of Matter and Gas Laws:

“All molecules are in constant motion. Molecules of a liquid have more freedom of movement than those in a solid. Molecules in a gas have the greatest degree of motion.”

We now know that even atoms and sub atomic particles are in constant motion. Everything from within the microcosm to the macrocosm is in perpetual motion. Incidentally, this concept has also been integral to the authoritative religious texts in Hinduism. Some intuitive findings of the ancient seers or Rishis, of India,  are based on the premise that the entire cosmos and all that exists in the cosmos, including human beings, consists of sound vibrations, called nāda. This concept holds that it is the sound energy in motion rather than of matter and particles which form the building blocks of the cosmos.

Dr. Robert E Svoboda maintains, in his article THE SOUNDLESS SUSURRATION OF THE KINDLY HEART ” Viewed from the perspective of creation, nada is “that which expresses,” the sound current from which manifestation occurs. From the perspective of dissolution, however, nada is the resonance that follows bindu, the last point that the experiencer holds to before relinquishing all sense of time and space. The transcendent bruit that is nada begins to reverberate through one’s self-awareness as soon as all differentiating thought disappears. Nataraja straddles the bindu fence between creation and destruction, everlastingly awash in the nada tide that He Himself engenders.

Nothing in the universe moves but Nataraja; all else that shifts position, form or condition does so solely through His whirl. Nataraja is the perfect embodiment of a Vedic formula for compressing Reality into words: satyam, rtam, brhat (“the true, the harmonious, the vast”). Reality exists (it displays truth, satyam), it has a natural order or rhythm (rtam) which is self-perpetuating and self-correcting (it is harmonious), and it is all-pervasive, extending beyond the farthest reaches of the human imagination (it is vast, brhat). Nataraja’s form expresses the solidification of resonance, the congealing of music and dance into form. The word ambara can also mean “garment,” and chid-ambaram thus also means “clad in consciousness,” in the same way that a naked sadhu is sometimes spoken of as being dig-ambara, “sky-clad, clothed in the ten directions.” Awareness covers the Lord of Dance, it surrounds Him as it emerges from Him. Alone at the center of the cosmos, He is the embodiment of the consciousness that gave the cosmos birth. Within the human microcosm Nataraja relentlessly dances a tarantella of blood and lymph at the heart-center, thumping out the rhythm of heartbeats endlessly disseminating oxygen and prana, the life force. Like the heart, which sits at the core of the chest, the center of any space or image, in or out of the body, should be relatively empty of matter but full of prana. Any central area is a “heart,” a chid-ambaram that should reflect and express ultimate nature, ultimate sound and rhythm by concentrating prana there. Prana, mind and breath all work together, in the internal and the external universe alike.”

The power (Hara) of the unmanifested absolute (Shiva), when manifested becomes the dynamic cosmic energy (Shakti), much like potential energy transforming into kinetic energy, from inertia to motion. The sound of this energy when “expressed” as Svoboda says, creates matter in various forms and size, ranging from atoms to galaxies to universes.

In the human form, the energy itself, first, manifests into thousands of ethereal energy channels or meridians (72,000) that carry the nada in and out of the body. It is my supposition, that these channels are thus called the naadis.

Inherent, within the nada, are laya and taala, the tempo and the beat. It is no wonder then why human beings are inherently perceptible to music at any age. Rhythmic vibrations, interspersed with silence, pattern within silence and silence within pattern. Space within matter and matter within space, matter that is nothing but energy bound in certain vibrations. We and the whole universe is nothing but these vibrations within and without.

 

Caste Away

Purushasuktam

 The Purusha Suktam, to quote wikipedia, “gives a description of the spiritual unity of the universe. It presents the nature of Purusha or the cosmic being as both immanent in the manifested world and yet transcendent to it.[2] From this being, the sukta holds, the original creative will (later identified with Brahma, Hiranyagarbha or Prajapati) proceeds which causes the projection the universe in space and time.[3] The Purusha sukta, in the seventh verse, hints at the organic connectedness of the various classes of in the society.”

This is a verse from the Purusha Suktam.
Brahmanoasya mukhamasida bahu rajanyakritah. Uru tadasya yadvaishya padabhyam kshudro ajayat. (Rigveda 10.90.12, Yajurveda.31.11)

Despite other rich spiritually meaningful verses the sukta offers, this particular verse stands out. It seems to have deeply affected the development of Hindu beliefs and traditions as we know today.  The Hindu caste system or the Varnas, have an inseparable association with this verse. The inception of the varna {class} system can be traced back to this innocuous verse from the Vedas. 
 
Literally translated, the verse means, Brahmanas are the mouth of the Purushaha, Kshatriyas his arms, Vaishyas his thighs and Kshudras his feet. 
 
Gross misinterpretation of the Sanskrit verse, could be a probable cause of all contemporary communal feuds.  The Purusha suktam describes and glorifies the “Cosmic Being”. It quantifies and qualifies the physical, metaphysical and spiritual properties of the Purusha. Like in poetry, the opulence of the Purusha are metaphorically and exotically presented.
Since the sentiment is to describe the qualities of the Purusha, let us revisit the verse, with this sentiment. 
Brahmano-asya mukham-aasid
The mouth, more appropriately the quality of speech of the Purushaha is that of all the brahmanas combined. Thus the cosmic being possesses the collective knowledge of all creation.
Bahu rajanyakritah
The arms represent the collective strength of all the warriors. It should be noted that warriors were also called “Bahu balis” the one with strong arms. Thus the Purusha is poetically said to have immeasurable proportions of strength in his arms.
Uru tadasyad-vaishya
 Vaishyas represent, tradesmen, merchants, craftsmen and skilled workers who form the central support system of an economy. Comparable, to the femur (thigh bone), which  is closest to the centre of the body in all vertebrates. It is also the strongest and the largest bone in the body. The Purusha’s thighs are comparable to the combined reliability of support that all the Vaishyas have to offer. 
 
Alternatively it can also signify the sedentary working style of the Vaishyas and might be an allegorical reference to the ones who are seated all the time.  
 
Padavyaam kshudro ajayat
Those who perform hard labor, masons, laborers et al, are the foundation of development of a system. The Purusha’s body is such a system, of which the feet are the foundation. Again an allegorical attempt.  
 
The stratification of the zones of the Purusha’s body are allegorical representation of delegation of responsibilities within a system. It does not dictate or suggest any economic discrimination or social discrimination. Any individual is free to choose any of the four responsibilities, with the implicit urge to fulfill the responsibilities reliably. 

The path to salvation is open to all the four sects of responsibility.  

 

Bhakti, Gnyaan, Karma et al

Bhakti yoga, Gnyaan yoga or Karma yoga, it really does not matter. Our breath is in fact a perpetual chant. A chant that is on even before our birth and continues even after we die. Each sentient being is chanting the ajapa japa, literally meaning – the unchanted chant, at all times, periodically, rhythmically and diligently. Thus we are automatic proponents of bhakti yoga.
Since all doing or non-doing constitutes karma, merely by breathing we are automatic proponents of karma yoga.
When we summon our limited attention and knowingly mingle it with the breath, we are automatic proponents of gnyaan yoga.
The said nature of our true self is unlimited, stead fast attention. Observant, silent, formless, pure energy.
The said expression of the self is a limited attention encapsulated in a corporeal form.
Param atma – {Universal set, mathematically} all knowledge, eternal infinite ocean of knowledge
Atma – {A set}, contained knowledge, atoll lagoon of the ocean
As instruments of scriptures (theory) and theosophy, the three margas {paths, ways} can be understood thus:
Bhakti {like fusion reaction},
Advocates complete submission of the limited attention = {ego, intellect, mind and memory} to infinite attention. The objective is to bring the four faculties of the conscious self together, like bringing together four quadrants of a hollow cylinder {fontanelle to coccyx}
It is comparable to nuclear fusion, it takes considerable amount of effort to combine the four faculties, however when done, results are tremendous.
The moment they connect, the body then becomes a conduit for pure energy flow. When there is infinite attention, it can access all knowledge. Thus proponents of bhakti can savor gnyan as a definite side-effect.
Gnyaan {like fission reaction},
Uses a variant of the divide and rule modus operandi. It pits three faculties together{intellect, mind and memory}, to collectively quell the {ego}. Starving the ego, of gratification of the other three, eventually arm-twisting it to join forces with them. With systematic questioning, we drill down to the singular root cause of all thought, belief  and conditioning of the mind.  The ego is simultaneously the most formidable adversary and ally.
Once quelled and humbled, the ego is pure dark energy that instantly dissolves the {intellect, mind and memory}, liberating them from causality, by merging into a singularity {the cause of all causes, the root cause}.  Again we see the unification of the four faculties into a single channel of pure energy. As the proponents of gnyaan, unravel each thought, ego begins to disintegrate, love for the process and a resulting devoted state develops. Thus gnyaan reinforces bhakti, and proponents of gnyaan can enjoy bhakti as a side effect.
Karmaa {Action, Reaction}, Pure Karma : Sat Karma {Radioactive Decay}
Happens spontaneously. There is always something being done. Whether we act or don’t act, we are still doing {different from akarma or inertia}. Unless there is a cessation or inertial dissolution of all faculties physical and internal, there is always action, ergo there is always karma.
Karma yoga path, relies heavily on the art of misdirection. The energy of the {ego} is kept busy in performing rational {mind, intellect and memory aided} action. Thus employing all four faculties collectively, again forming a channel for the flow of pure energy. The {ego} here is devoted ~ bhakti. The {mind, intellect and memory} are involved in gnyaan.
So we observe that none of the paths undermine the other. All are equidistant from the desired destination. Since the distance {d} is constant, it is the velocity {v} that will determine, how soon the destination arrives.