SIVOHAM

'Sivam' + 'Aham' is "SIVOHAM", otherwise popularly recognised as "SOHAM".
Sivam represents 'Life' and Aham represents 'Living'. Life and Living are 'Existence' and 'Sense of Existence' respectively. They are also indicated by the terms "I" and "I AM". With the analogy of 'Ocean' and 'Waves' and 'dancer' and 'dancing', we can constantly remember Sivam and Aham. In the form of 'ArdhaNareeswara' we see both the dancer and the dancing together, as we see 'ocean' and 'waves' together. "OM", 'SOHAM' AND 'SIVOHAM' are synonyms.

"BRAHMAM" is 'Absolute Truth' which is beyond 'Sivam' and 'Aham'. "Absolute" cannot be defined by any terms. although we name the same as "Brahman". Absolute is beyond 'life' and 'living'. In B.Geetha this Absolute is named as "Purushottama". Purushottama is beyond Akshara Purusha and Kshara Purusha. Happiness, Enjoyment and Pleasure relatge to Akshara and Kshara aspects. They emanate from sense of existence, mind and intellect and mind and senses respectively. PEACE (SHANTY) is 'I Consciousness' above Happiness, Enjoyment and Pleasure, symbolically Shiva linga.

We should analyse all activities as to whether they relate to pleasure, or enjoyment or hapiness. In "PEACE" all mental and intellectual activites end, emotions and concepts end and it is Pure Consciousness. Peace is the 'expression' of Brahman, as in the case of Light and day-light.

PEACE is 'Existence Pure'('I'); HAPPINESS is the highest stage in the 'sense of Existence' (I AM); Enjoyment is that of the mind and intellect ("I AM THE INDIVIDUAL"); Pleasure is that of the senses (INDIVIDUALITY).Enjoyment becomes Happiness when turned towards God.

An individual breathes in 'Life Consciousness'('SIVAM') and breathes out 'Living'('AHAM'), and this cycle continues till death. One should contemplatively be conscious (passive awareness) of this great truth of 'Life' and 'Living' in every breath-in and breath-out. 'Living depends on 'Life'. 'Life' is the expression of the highest truth -Infinity. 'Infinity' is the base, Life is the substratum and living is an appearance on the substratum.

'SIVOHAM' or 'SOHAM' should be meditated upon till such time the 'individual' realizes his true nature. Meditation is focussing attention to a particular thought. The thought should be "Breath-in Peace (Shivam) and Breath-out Happiness (Aham). Enjoyment and pleasure relating to intellect, mind and senses are only reflections of Happiness as 'illusion' (mitya) and 'delusion' (bramam). Contemplative Awareness is the realization of PEACE - one's true nature. A striking analogy of Sage Ramana is worth recollecting in this context: A man enacting a female role in a drama is contemplatively aware of his true nature, throughout the drama! He need not remind himself 'I am man'!! This is 'contemplative awareness'.

To sum-up: BREATHE-IN PEACE; BREATHE-OUT HAPPINESS IN UNIVERSAL LOVE, AND VIEW HARMONY IN APPRENTLY CONFLICTING CONCEPTS. EXPERIENCE PEACE AND EXPRESS HAPPINESS. OM SHANTY-SHANTY-SHANTY.

ILLUSION AND DELUSION

Concepts, in dual nature, are caused by Illusion (Mitya), and emotions are caused by Delusion (bramam). Both Mitya and bramam are as a result of Avidya caused by Maya. The world appearance is an illusion (mitya). It is similar to innumerable waves on the surface of the Ocean. It is said that in the case of an individual, 'deha-bhodam' is 'mitya' (illusion) and 'deha-abhimanam' is 'bramam'. So long as 'deha-bhodam' exists, one cannot escape concepts. However, one can come out of emotions by gaining knowledge (vidya) although both vidya and avidya emanate from Maya - a power inherent in Brahman.

Emotions arise only when concepts are viewed in dual nature and reacted upon by the individual mind. If only concepts are viewed together
with the help of knowledge, one can outlive emotions. One's understanding of the Reality behind the dual appearance, through vidya (knowledge) helps in this respect.

Concepts shall continue to exist even after realization of their true nature. The appearance of mirage shall continue to remain even after our gaining knowledge about its true nature. Similar is the case in the analogies of 'rope and snake' and the 'ocean and waves'. We may name the terms 'mirage', 'rope' and 'ocean' as primary illusion and the appearance of 'water on the mirage', 'snake on the rope' and 'waves on the ocean' as 'secondary illusion' (deception). Reality is that state where all the three 'knower, knowledge and known' become One. So long as 'knower' is there, there shall be a distinct 'knowing' and 'known object'.
It has been asserted by the Ancients thus: "Aham bhojanam, naiva bojyam na bhoktha" (I am neither the food nor the eater nor the act of eating). This declaration, of course, is from the Absolute level of Truth.
At the conventional level, all the three - knower, knowledge and known shall be distinct. At the 'divine level' knower and known shall be absorbed by pure knowledge, and only knowledge shall remain as 'Chit'. At the Absolute level, "Bliss" alone 'is'.

A few concepts (illusion) and emotions (delusion) are listed hereunder, to make this passage more understandable:

Concepts: subject-object; spirit-matter; birth-death; male-female; good-bad; eternal-temporal; small big; knowledge-ignorance; harmony-diversity; static-dynamic; cause-effect;

Emotions: attraction-repulsion; pleasure-pain; love-hatred; agitation-calmness; pride-humility;

BRAHMAN, GOD AND UNIVERSE

All 'Adwaidins' recognize BRAHMAN as the Supreme Reality. Brahman is beyond concept and not explainable by words. Then, there came the concept of God as well as 'Maya". It is said that God is a reflection of the Supreme Reality, in the curtain of 'Maya'. It can also be interpreted that Supreme expresses God wearing the costume of 'Maya'.

'Avidya' and 'vidya' (ignorance and knowledge) are the designs appearing on the costume of Maya. Black, gray and white dots on the costume, represent the three gunas - satwaguna,. rajoguna and thamoguna. God, with the costume of Maya with 'vidya-avidya', and gunas, brings out the Universe, as if a dancr projects a dance.

"Brahma Satyam, Jagat mitya, Jeevo Brahmeva napara" - Brahman is the only Reality; Universe is an illusory appearance and Jeeva is 'Brahman' only.

The above aphorism attributed to Sri Sankara, can be understood with the analogy of Ocean and wave. Ocean with innumerable waves representing the Universe, and individual wave representing jeeva, are in reality, Water. They appear different from Reality because of illusion and delusion. Illusion (mitya) and delusion (bramam) are different expressions of Maya.

It is said that after realization, (contemplative Awareness of Reality), the illusory nature of the universe and the delusive nature of jeeva disappear. The individual (Jeeva) and the universe would, however. continue to remain similar to the moon, seen on the sky during day time.

Illusion brings in concepts and delusion (bramam) brings in emotions. Illusion relates to the Universe, and delusion relates to the individual.

There are views that one could overcome delusion ('bramam') through Knowledge (vidya); but to overcome illusion ('mitya'), one should be blessed with God's Grace, although, ultimately, both knowledge and grace are from the Divine.

To sum up: Whatever was viewed before 'realization', continues to exist after realization, but observed in 'Passive Awareness'. A few other terms such as 'Witnessing', 'Natural State', 'Contemplative Consciousness', are used to indicate this state of Awareness.

RITAGUM SATYAM PARAM

This title is from a mantra appearing in 'sandyavandanam' as well as in Narayana suktham.

'Ritagum' denotes a rhythm in the phenomena, 'Satyam denotes 'Existence' or 'Consciousness' and 'Param' is beyond ritagum and satyam.

We observe in the 'Phenomena', a rhythm in the change of seasons, in the rising and setting of Sun, in the waxing and waning of moon; and even in the very growth from childhood to old age. Natural calamities occur when there is a change in rhythm. Satyam (Consciousness) is never changing, and therefore, the law of rhythm is not relevant. From the standpoint of Satyam, the rising of sun, waxing of moon etc., are only relatively real (unreally real).


Satyam ( Consciousness ) is the substratum, and the apparent vibration on the surface appears as 'phenomena' which is regulated by rhythm. When rhythm is applied to mankind, to their thoughts and actions, it is known as 'dharma'. Dharma is as essential to our 'living' as rhythm is essential to Nature (phenomena). Dharmic living is 'living in rhythm'. At this stage, concepts like good-bad, positive-negative have a value, and Dharma guides us to adhere to goodness and positive qualities.

Ritagum, Satyam and Param are otherwise known by the terms "I AM", "I", and "BEYOND - I". They represent the 'conventional truth', 'Divine truth' and Absolute Truth - Vyavaharikam, Satyam and Paramarthikam. All the three are to be respected and viewed in the proper perspective.

In the field of vyavaharikam i.e., in the field of phenomena, concepts of good-bad etc., exist; in the Divine truth, conceptual dualities get synthesized and Divine truth is neither concerned nor unconcerned with good/bad. When it comes to Absolute Truth, there is neither good nor bad; IT is beyond concepts.

At the conventional level (vyavaharika), one should necessarily follow dharma (ethical living). At the Divine level, one is gifted with an attitude of 'equanimity' ('samatwam) least affected by good or bad, positive or negatiove happenings. At the same time, he treads the path of goodness, compassion, love towards fellow beings and a spirit of sacrifice. He raises himself to be a Witness and is able to view events taking place in himself as well as outside, with a mental attitude of equanimity. His mind is always filled with God-thought.

PARAM (Paramarthikom) is Absolute Truth, and is beyond concepts. None is competent to 'talk' of PARAM.

"RITAGUM SATYAM PARAM BRAHMA" = DHARMAM SATYAM BRAHMAN

CONCENTRATION, MEDITATION AND YOGA

The terms Concentration, Meditation and Yoga are quite often confused with different interpretations. Let me share my thoughts with the readers:

'Concentration' means 'bringing together the scattered energy'. Meditation is a practice to be 'contemplatively conscious of one's Reality'. 'Yoga' means 'sense of Equanimity'.

Attentiveness, 'sraddha', 'dharana', mindfulness - all these come under the definition of 'concentration'. Efficiency in 'action' comes as a result of concentration. 'Action' includes 'karma; 'gnana' and 'bhakthy'. All these get the status of 'yoga', when done with sraddha and mindfulness. In many places 'sraddha' and 'bhakthy' are mentioned together which means 'bhakthy' attains perfection only with 'sraddha'.

Next, coming to 'meditation', it is 'dhyana' the seventh step in the Ashtanga yoga of Sage Patanjali. To be contemplatively conscious of one's 'Reality' - swaroopa (as against 'appearance-swabhava') majority of us adopt a 'mantra' - "OM", "SIVOHAM" AHAM BRAHMASMI" etc., which serves as a vehicle to arrive at the contemplative consciousness. After realising the 'Reality' the mantra becomes superfluous. There is no need for a man to remind himself by repeating "I am Man". The 'Sense of Existence' immerses in "Existence". The concepts, name and form and time and space would continue to remain even after realisation of their ultimate Reality.

A drama actor is contemplatively conscious of his true person all the time, even while enacting different roles and enacting different emotions in the drama-stage. Similarly, in our life-living drama, we should be contemplatively conscious of our Reality even while living amidst various concepts and emotions.

YOGA the third factor under discussion, is well defined in B-Geetha as "samatwam yoga uchyathe" - "Equanimity is Yoga". An individual who has realised the Reality and is contemplatively conscious of the same, never gets agitated by opposing conceptual dualities. He also outlives emotional dualities. With an attitude of Equanimity he performs his duties efficiently, with Wisdom Knowledge - expression of Consciousness.

VISWAM VISHNUM

A few thoughts on Vishnu Sahasranamam:

VISWAM VISHNUM: Viswam denotes the Universe and Vishnu the never-changing Consciousness. Viswam and Vishnu are equated. When we view Viswam as ever changing, the same is 'mithya' as declared by Sri Sankara in the aphorism "Jagan mithya". When the Reality behind the changing form of the universe is realized, we see the entire universe is nothing but Consciousness. It has to be understood that the universe is nothing but an "appearance" of Consciousness. In the Isavasya upanishad it is declared "Isavasyamitham sarvam". Again, in the Purusha suktham it is said "Purushaevathegum sarvam".

Bhootha Bhavya Bhavat Prabhu: "Time" is a concept. The concept of past and future arise because of the present. Consciousness (Vishnu) is ever present and without THAT there is neither past nor future. Past and future have no separate existence. Consciousness which is ever present is thus the Master of the past and future.

Avyaya Purusha Sakshi Kshetragna Akshara: Consciousness is always same, and shines as 'chaitanya' in everyone. Vishnu (Consciousness) is a 'sakshi' i.e. a witness to every happening. From the adwaithic standpoint, He is a 'swayam sakshi' - witnessing His own sankalpas. There is none other than He for the happening. Kshetragna and Akshara are identical. Akshara purusha, kshara purusha and purushottama are mentioned in B.Geta. They denote static energy, vibrant energy and potential energy respectively. Similarly, kshetragna is the static energy and kshetra is the vibrant energy.

Anadhinidhana Dhatha Vidhatha Dhatur-Uttama: He is beyond birth and death. He is ever present. He is the substratum of the so called Universe as it appears. All the apparent actions in the Universe are His sankalpas. Even Brahma (one of the trinity gods) is in His sankalpa only.

Aprameya: He is outside the purview of gnana and vignana (common knowledge and analytical knowledge). He is to be realized through 'Atma-gnana' (insight expressed as 'wisdom knowledge'). Even this Atma gnana is only a pointer to Reality and not Reality as such. Reality is beyond the concepts of knower, known and knowledge.

Prana: Prana is commonly known as life force to sustain life, It enters through breath. There are four other 'pranas' with different names viz apana, vyana, udana and samana, and they have different functions,viz., for the elimination of waste,for digestion, for producing sound, and for the movement of muscles. There are five upapranas also with distinct functions. Prana and mind are closely related for prana is regulated to control the thoughts of the mind which certain yogic schools teach. In the Taitireeya upanishad it is said "from the vital force springs all the beings; they live through the vital force and enter into the vital force. Thus the prana is equated to the Supreme Truth. In this context only, Vishnu (Consciousness) is praised as Prana.

Bhugarbha: He has got the world within. He carries the world within Himself. This confirms the earlier explanation for 'viswam vishnum'. Also it can be said that 'bhugarbha' is static form of energy - Akshara Brahman, before appearing as 'kshara' in the vibrant form.

Maadhava: This is an important ephithet. Silence, Meditation and Yoga. "Maunad dhyanad ca yoga ca viddhi". " He who can be realized only by silence, meditation and yoga". Silence is Consciousness. Meditation is a process of metamorphosis thereby "I AM" transforms into "I" Consciousness. The mahavakya "I AM THAT" is to be meditated upon. This technique is "Yoga".

Krithakritha: He is an effect as well as non-effect. He is the means as well as the result. He is a doer as well as non-doer. He is Universe as well as its cause. He is a Person, a Dancer with the dance robe and the dance as well. He is Reality, Expression and Appearance. He is Light, Day-Light and the forms projected in It.

Bhojanam: He is food for the living (beings) to sustain on It. Elsewhere it is declared 'Aham bhojanam naiva bojyam na bhoktha'. I am neither the food, nor the act of eating nor the eater. As He himself being the Universe of enjoyment, He is praised as "Bhojanam".

Viviktha: He who stands Alone; Untouched and unaffected inspite of manifesting as the Universe.

Athishtana: Substratum of the Universe. He in whom the Universe stays. There are terms Aadharam, Athishtanam, Abhasam, Prathibhasam. It seems they mean the Base, Substratum, Appearance and Reflection. Supreme is the Base, Consciousness is substratum, Cosmos is the appearance, 'individual' is reflection with a sense of ego. Individual under the deception of ego should come out of it and realize that he is Consciousness - expression of the Supreme.

Samayajnah: He who treats all as equals. He is personified in the most worthy form as "equanimity". In B.Geetha it is declared "samatwam yoga" Equanimity is Yoga. Through Yoga one attains Equanimity. 'Yoga' as already explained, is the transformation of 'individual' to the 'Universal'.

Karana Kaarana: He is the material as well as instrumental cause for bringing in the appearance of the Universe. An apt example to remind oneself of this truth is 'water and waves'.

Yagna: He is 'Yagna' personified. Karma interspersed with 'Yagna' - sacrifice - attains the status of 'karma yoga'. He is praised as 'Yagna Swaroopa'.Yagna is essentially offering the 'individual good' to the 'universal good' Karma performed without a selfish motive becomes dharma as well as yagna because such karma extends to the expanded Self.

Sat-Asat: That which exists is Sat and that which appears is Asat. One is 'never changing Reality' and the other is 'ever changing Appearance'. 'Existence' (Consciousness) is 'Sat' denoted by the term "I" and the appearance is "I AM". Here in this ephithet, both Sat and Asat are synthesised and Vishnu is praised as Purushottama who is beyond Sat and Asat. Sat is the expression and asat is the appearance of the same Ultimate Reality. In other words Purushottama is both Akshara and Kshara.

Avignatha: Agnana, gnana, vignana and atmagnana are some of the terms used to indicate absence of knowledge, common knowledge, analytical knowledge and wisdom knowledge. Here, Vishnu is praised by the term avignatha to indicate He cannot be grasped by analytical knowledge. Only through wisdom knowledge, a unitary knowledge, He can be realized. A very few - sage Ramakrishna, sage Ramana, Nisargadatta maharaj, were blessed with wisdom knowledge direct and there was no need for them to undergo analytical knowledge. (analytical knowledge arise from flow of thoughts whereas wisdom leads to the source of thoughts)

Gnanagamya: He cannot be known through Karma or a combination of karma and analytical knowledge. He can be known only through Atmagnana - wisdom knowledge gained through insight.

Jiva: Soul reflecting as 'individual'. Atma (Self) with the upadhy of 'avidya' reflects jiva and attaches itself to anthakarana, prana and indriyas to bring out a psychosomatic form of 'individual. Ishwara with the upadhy of 'Maya' (vidya roopini) brings out the Universe. The ultimate source is one and the same - Supreme Reality. Sri Sankara's aphorism "Brahma Satyam, Jagat mitya, jivo Brahmeva napara" may be recalled. Neither the universe nor the soul has independent existence. Whatever is, is Supreme Reality.

Chaturatma: anthakarana viz mind, intellect, chitta and ahamkara are meant by 'chathuratma. Reality is One and It appears and reflects bringing out universe and individual.

Ekapath: One fraction of Him constitutes manifestation. "Pathosya Viswa bhoodani" in Purusha Suktham, may be recalled. Sri Narayana Guru has brought out this in his saying "Azhiyam, thirayum, kattum, azhamum...(ocean, waves, wind and still water in the depth)) and compaires the same with Ishwara, universe, Maya and Reality. Only a part expresses manifestation on the surface.


Jana janmathi: Root cause of origin of Jeevas that come to have embodiment. All jeevas have their existence in Him. Supreme Reality expresses Consciousness which in turn brings out the appearance of Viswam. jeevas are the reflections in Viswam. Therefore Vishnu-Consciousness is the root cause of jeevas.


Prananilaya: Prana is the first expression of jeeva. Without jeeva there is no prana. Without Consciousness there is no jeeva. It is jeeva that enlivens prana, anthakarana (mind, intellect, chitta and ahamkara) and the physical structure with karmendriyas and gnanendriyas of the 'individual'. Thus, the prana and jeeva have their substratum in Vishnu-Consciousness.


Bhur Bhuvah Swastaruh tarah: The concept is that there are three regions - one for living beings, one for ancestors and one for devas. While chanting mantras these three are uttered with the prefix and suffix of OM, to remind onself that the concept of the three worlds has its beginning in OM and has its end in OM, pranava mantra (taraha mantra).


Sangabhrt, Nandaki, chakri, sarngadhanva, gadhadhara: Conch representing Cosmic ego; sword - vidhya - wisdom knowledge; wheel - mind(flow of thoughts); bows representing indriyas, mace representing intellect - thus Vishnu-Consciousness is conceived with Cosmic Ego, Wisdom-Knowledge, Mind, Indriyas and intellect. "I" is Vishnu-Consciousness, "I AM" is Cosmic-ego, "I AM THE UNIVERSE/I AM THE INDIVIDUAL represent mind, indriyas and intellect. Wisdom-Knowledge transforms I AM into "I-Consciousness". The little ego (representing concepts and emotions in man) dissolves in Atma-Chaitanyam.

FREEDOM OF THOUGHT

Thought is the apparent vibration on Consciousness. As an individual, one has no control over his thoughts. So to say, man is entangled in thoughts. Thought produces concepts and emotions. When an individual has no control over his 'own' thoughts and actions, how can he expect control over others thoughts and actions? The fallacy of freedom over our thoughts and actions, is evidenced by our dream thoughts and actions. As we wake up from the dream, we realize this truth. Our assumption that the intellect directs our thoughts, is also another thought! We all know that mind is a flow of thoughts. The assumption is that thoughts are transmitted to the intellect for process, and decisions arrived at are sent back to the mind for action. In the process, a feeling of 'individuality' (ego) interferes and directs the intellect to take decision so as to protect self-interest.Thus, man in general, is selfish, and chaos and clashes prevail in humanity.

When we trace back the origin of thoughts, we come to the conclusion that 'Consciousness' otherwise known as 'Existence', is the substratum on which a 'sense of Existence' emerges, and thoughts emanate from it, as if waves appear on the Ocean. The universe is a cosmic mind (totality of thoughts) and the 'individual' is a part of it. (a wavelet in the ocean of thoughts).

Self-interest of each individual causes clash and chaos. Man pursues this path under the wrong notion that self-interest would bring him Peace. Peace is the nature of Consciousness; but a veil of ignorance covers him with 'individuality' and tempts him to preserve self-interest by wrongly assuming that he could enjoy peace by that. To the extent man sacrifices his self-interest, he comes out of the veil of selfishness, and starts enjoying Peace, his true nature.


A philosopher has said that there is a 'world mind' which has created you and me for the purpose of maintaining its status quo, its continuity. It can maintain its continuity only through the creation of 'individual mind'.

We are integral part of Nature. Unfortunately, through our independent/individual thinking, we have separated ourselves, and this is the cause for chaos in our personal life.

Another philosopher has suggested to connect all thoughts to the unitary whole instead of attaching the same to the individual, which would save us from reactions and agitation of the mind, and thereby restoring Peace - our true nature. Enlightenment is nothing but Peace within and Harmony with-out. This is possible only if and when Consciousness Wills so!

ABUNDANCE AND OPULENCE

Abundance is a state of mind experienced as contentment, peace and harmony. Opulence is also a state of mind which triggers wishes and desires leading to possession of materials and money. While Abundance may be termed as spiritual, Opulence is material. In other words Abundance is 'Life' and Opulence is 'Living'.Abundance is intrinsic and opulence is incidental. Both the abundance and opulence can go together provided the individual is contemplatively conscious of the abundance even while pursuing the path of opulence. Possession of opulence alone cannot bring in the feeling of abundance. At the same time even without opulence one can feel abundance. Such a personality gives only secondary importance to opulence. When chance brings him money and materials in abundance, he accepts the same and in case, by another chance, the possessions are taken away from him, he doesn't mind it. His state of mind of contentment and peace (a sign of abundance) is never lost in either stage. Abundance is our true nature and opulence is only a dress put on it.

An ideal man lives a life of 'sacrifice' meaning thereby he distributes his abundance to the society at large and feels harmony with the socoety. He considers himself as a medium chosen by Lord to build in a 'unified society' thereby no one considers himself as separate, and every member of the society leads a life experiencing Peace, contentment and harmony. This is the goal all spiritual schools aim at and all religions strive for.

"Each for All and All for Each" should be the motto thereby 'each' merges with All' without a feeling of separatness. A feeling of contentment with what we have and a feeling of sacrifice with what we can, bring in Harmony with-out and Peace within.

Both Abundance and opulence, apparently opposite synthesize in the Supreme Truth which is beyond the conceptual dualities. Lord Vishnu with SriDevi and Bhoodevi (representing spiritual and material) standing on either side, is probably indicative of this truth. By remembering this truth one enriches his opulence with abundance.


























an ideal man

PAIN AND SUFFERING

Pain and suffering are the products of thoughts analysed by the brain and passed on to the physique and mind respectively. Pain and suffering need not go together. One can have pain without suffering; so also one can have suffering without pain. While pain is inevitable, suffering is optional.Many a times pain causes fear which leads to suffering. It cannot be said that pain is illusory. At the same time if and when pain does not influence the mind, one need not suffer on account of pain.

Saints and Sages have undergone physical pain; but they never suffered on that account because of their entertaining only positive thoughts in their mind.

The pain and suffering are the individual's concern and the same cannot be shared by others except in the form of sympathy. Although sympathy is also a bad emotion it is not as bad as suffering. Sometimes sympathetic words of others may help to some extent to come out of suffering. In the process of expressing sympathy the sympathiser gets caught in emotion. Instead, if he is in a higher state of mind, his soothing words would help the other to come out of suffering to some extent. Ultimately, the individual concerned has to develop a positive attitude and reach a higher state of mind to escape from suffering.

In circumstances when an individual is in pain, he should be able to entertain a thought that the pain is only temporary and would pass on with time. With that thought, the suffering would get reduced. To the extent one identifies himself with his body alone, he distance himself from the positive side of his mind and the result is suffering and pain. A typical example is that of a pregnant woman's mind which never suffers even when she is in the pangs of delivery pain.

According to Hindu view, pain and suffering are a part of unfolding of 'karma' and pain and suffering are the consequence of one's past inappropriate action. The pain and suffering should not be viewed as a punishment but as a natural consequence of the moral law of 'Prakrithy'. "Sukasya dhukkasya no kopi datha; paroda - dathithi kubuddhyresha; aham karomeethy vridhabhimana; swakarma soothra grathathathi loka" says the Ancients. Pleasure and pain are not caused by anybody; if they are attributed to others, it is ignorance to think so;if one claims himself to be the doer it is a misplaced pride; the truth is that the world is knit by the thread of one's own karma.

The very sense of 'individual existence' ( 'entertaining sense of individuality') along with attraction and repulsion('raaga and dwesha') is the cause of suffering. One should perceive "Life" as a whole, to escape suffering. Similarly, Pain has to be viewed as a warning signal, for any disease in the human mechanism, which has to be remedied early.

Pain and suffering are a part of living and they appear in life's path. A person has to focus his mind on God-thought, thereby he is relieved of the pain and suffering to a great extent. 'Acceptance'of a higher Will - in other words learning the Art of Divine Acceptance would relieve us of all problems and bring in Peace.

PARA-PASYANTHY-MADHYAMA-VAIKARI

In Vedantic texts there appear four terms viz Para, Pasyanthy, Madhyama and Vaikari. There is yet another term 'Paratpara' which I believe is the base for the above four aspects.

While Paratpara is the Supreme (Ultimate) Truth equated with Brahman, Para is Consciousness equated with 'Iswara'. Pasyanthy is the Cosmos and Madhyama and Vaikari are the total sum-up of concepts and emotions respectively.

The above mentioned five aspects are otherwise explained by the terms 'Beyond I, I, I AM (Cosmos), I am the individual and Individuality. Further the terms 'Bhodadeetham, Bhodam, Viswam, Vyakthy and vyakthitwam; convey the same meaning.

'Beyond I' is inconceivable. This is known as 'Brahman'. 'I' is the first expression as 'Consciousness. While Brahman is similar to Light, 'Consciousness' is similar to day-light. This 'I' is described in 'Lalitha Sahasranamam' as 'Para pratyak chitiroopa'. "I AM' is the appearance projected as Cosmos - described in Lalitha sahasranamam as 'Pasyanthi para devada'. Thereafter comes 'I am the Individual' with concepts and then 'Individuality' with emotions (both of them described together as 'Madhyama vaikariroopa bhaktha manasa hamsika' to convey the idea of 'concepts and emotions' expressing through individual/individuality. While intellect entertains concepts, egoistic mind (individuality) entertains emotions. Man with a physical structure is thus a bundle of concepts and emotions.

Some of the conceptual dualities are: male-female, good-bad, birth-death, sukha-dukka, silence-noise, beauty-ugly, sweet-bitter, good smell-stink. Similarly some of the emotional dualities are: calmness-anger, attraction-repulsion, pleasure-pain, loving nature-fighting nature, contentment-greediness.

The emotional dualities can be overcome, to some extent, by coming out of individuality (egoistic mind) as a result of wisdom knowledge. Conceptual dualities would however remain as long as we are conscious of 'I am the individual' i.e., body-consciousness ('dehabhodham'). Only through Atma-gnanam - a Divine Grace,one would come out of the conceptual dualities such as right and wrong.

To the extent we overcome emotions we regain PEACE. So long as we entertain concepts our intellect is confused with the thought of right and wrong and to that extent PEACE is disturbed. "Sankalpanam paro bandha; that abhavo vimukthatha" ('concepts are the bondage and absence of the same is liberation') says the Ancients. The irony is that for those who pursue wisdom knowledge, occasional emotions would come as a nuisance. Similarly those who are blessed with atma-gnanam are occasionally disturbed by intellectual concepts of 'right and wrong'.

Apart from concepts and emotions, an individual is compelled to meet bodily needs such as hunger, sleep etc which are taken care of by instincts - a physical mechanism.

An individual with a combination of body mind and intellect, is a reflection of 'I AM' (the source of I AM being "I") and is caught by the deception of 'individuality' (i.e. Ego) a feeling of 'I am the doer; I am the enjoyer'.

Scholars have given different meaning to the sloka appearing in Lalitha Sahasranamam "Para Pratyak chiti roopa; pasyanthy para devada; madhyama vaikari roopa bhaktha manasa hamsika' explaing the same as Transcendent Word, speech in the inaudible stage, speech in the middle stage of its external expression and uttered audible speech.
There is yet another interpretation I came across recently in a website. According to that Para denotes One who is outside the meaning of everything; Pratyakchitiroopa means One who makes us look for wisdom inside. Pasyanti denotes one who sees everything in Herself; Paradevada is interpreted as one who gives power to all gods; Madhyama means One who is in the middle of everything; Vaikariroopa is one who is of the forms with words and Bhaktha manasa Hamsika means One who is like a swan in the lake called mind. However, it is my humble opinion that a different interpretation as explained in this Post is also possible.

To sum-up: Emotional dualities can be overcome by wisdom knowledge and conceptual dualities get synthesised in Atma-Gnana.

CONCEPTS AND EMOTIONS

Man, the individual, is a bundle of concepts and emotions. Concepts arise in "I am the individual" which is a reflection of "I AM". "I AM' is a sense of existence appearing in "I Consciousness". This 'I Consciousness' is otherwise termed as "Existence", "God", and is the expression of the SUPREME. Thus, one and the same source, expresses, appears and reflects as "I", "I AM" and "I AM the individual". In the 'vedantic languiage', the above aspects are termed as 'Brahman', "Ishwara", 'Viswam' and 'jeevatma'. They are also known by the terms Purushottama, Akshara Purusha, Kshara-Akshara Purusha and Kshara Purusha.

As already said, concepts arise in "I am the individual". Emotions corrupt the individual with a feeling of independent doership and enjoyership ('Karthritwam' and 'bhokthritwam'). When "I am the individual" is corrupted thus, he is known to possess 'Individuality". This 'individuality' entertains concepts and emotions. Concepts and Emotions together disrupts PEACE which is the 'true nature' (swaroopa) of every individual.

The individual mind entertains concepts and the little ego (individuality) brings in emotions. The concepts are general in nature and emotions are individual's reaction to such concepts. Thus man, the individual, is a bundle of concepts and emotions. To mention a few, spirit-matter, day-night, birth-death, male-female, good-bad, small-big, knowledge-ignorance are concepts. Similarly emotions are attraction-repulsion, pleasure-pain, love-hatred. agitation, pride, anger, greed, sacrifice, possessiveness etc.

Through wisdom-knowledge (Understanding), one can come out of the deception of 'individuality' and thereby free himself of the emotions. To be free from 'concepts' is not that easy so long as one has the feeling of 'I am the individual' i.e., body-consciousness ('dehabhodham'). This may be possible in 'nirvikalpa samadhy' or finally when the physical structure falls down in death.

An individual free from individuality through wisdom-knowledge, would view the concepts similar to a dancer witnessing his own dance-movements (swayam sakshi-bhava). The concepts wont disturb the individual's peace since he is contemplatively ever aware of 'I-Consciousness' - his true nature, and he views the concepts as mere appearance.

The entire show of one Supreme Power 'expressing' Consciousness which in turn appearing as Universe and reflecting 'I am the individual' adding a deception of 'individuality' is indeed a mystery.

Let me constantly and continuously entertain the single thought "I AM THAT" (sense of Existence merging with EXISTENCE-Pure) if "THAT" (EXISTENCE) wills so.