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.

K A R M A

The apparent vibration on the (surface) of the potential energy is "Karma". In subtle form it is known as thought. In the gross level, it is "action" explicit. The collective flow of thoughts is "mind". The 'thought' of 'individuality is "ego". The totality of the apparent vibration is "Maya". The three gunas "satva, rajas, thamas" are the thought structure. When the gunas are in a dormant state, we call that stage as 'deep sleep'. In the dream stage, subtle thoughts alone function. In the waking stage, thoughts are expressed as 'action', through 'indriyas'. Apart from ego and mind, there is another factor inherent in the apparent vibrant energy. That is "intellect". It distinguishes the thoughts, and help to bring back the stage of equilibrium i.e. a state without the influence of one or other of the gunas dominating, and thus arresting the clash between the apparent karmas in the subtle as well as gross levels.

To bring out this point more clearly, the analogy of water, ocean, waves and individual wave, would help. Water represents the "Source", i.e. beyond the potential energy. The Ocean represents the potential energy, waves on the surface represent thoughts in subtle and gross forms, individual wave represents individuality (ego sense of doership and enjoyership.

All these analyses are intellectual exercise which would, ofcourse, help to realise one's real nature (swaroopa as against swabhava). The potential energy is 'swaroopa' and the vibrant energy is swabhava. The intellectual exercise is a process of 'metamorphosis'. Intellect, as already mentioned, is a power inherent in the vibrant energy which has the capacity to distinguish thoughts. The intellect is of 'satwik' nature ('vidya' - a liberating power) as against 'thamasic' ('avarana'; non-understanding) and 'rajasic ('vikshepa'; mis-understanding power). The process of 'metamorphosis' is from the individuality to potential energy, from the wave to the ocean. It takes place through 'vidya' ('satwa guna'- the liberating power) and helpts one to outlive the other two gunas - rajo guna and thamo guna. In that state, all apparent karmas exhibit 'yagna spirit', brings in an attitude of 'equanimity' to the karma field, wipes out the feeling of doership and enjoyership (ego). Thus, through the intellect of satwic nature, the ego and mind subside and the individual thus refined, realises identity with the potential energy. He could distinguish 'swaroopa' and 'swabhava. He is least affected by 'swabhava and his 'swaroopa' stands as a witness to all the doings of swabhava like the dancer witnessing his own dancing.

The Source is ofcourse beyond ego, mind, intellect and even beyond potential energy. Man, so long as he expresses himself in the physical form with a sense of existence, can only realise his identity with the potential energy and witness the swabhava's play in him and around. Beyond the potential energy is Nirguna, the Ultimate. In vedantic language the potential energy is 'Akshara Purusha', the vibrant energy is 'Kshara purusha', and the Ultimate is "Purushottama".

I AM "I"

"I AM" is the Cosmic Ego which emerges as the first 'thought' in Consciousness". All concepts (thoughts) are the reflection of "I AM" the first thought. When thoughts arise, it is collectively known as 'cosmic mind'. Similar is the case with the individual ego and individual mind. An individual with 'Atma', Ego and Mind is the microcosmic aspect of the corresponding "Consciousness", Cosmic Ego and Cosmic Mind.


It can be seen that "I AM" the first thought, is apparently a vibration on the Consciousness, and thoughts arise similar to waves on the Ocean.


The problem of conflict and discord in the life of an individual arises because of a feeling of 'separateness' ('bheda bhavam') entertained (by the individual), thereby conceiving conceptual dualities like spirit-matter, day-night, male-female, good-bad, small-big, knowledge-ignorance etc etc. without understanding the unity behind all these apparent divisions. There may be divisions in our concepts, but essentially there is no separateness. Once this 'understanding' of basic oneness is dawn in the mind of the individual, the individual overcomes conflicts and discord. He realises that all the apparent dualities get synthesised in CONSCIOUSNESS. In Sri Lalitha Sahasranamam, as well as Sri Vishnu Sahasranamam, we can see many epithets praising Devi and Sri Vishnu (both representing Consciousnes) synthesising apparently conflicting dualities. Some of them as in Sri Lalitha Sahasranamam are listed below:

Om Nishkalayai namah (Salutations to Her who is the Partless Unitary Whole)
Om nirvikarayai namah (Salutations to Her who is not subject to change)
Om nishprapanchayai namah (who is beyond the sphere of multiplicity)
Om nir-antharayai namah (Salutations to Her who is without any division)
Om nirbhedayai namah (who is beyond differences)
Om dhyana-dhyatr-dheya namah (Salutation who is meditation, the person meditating and the object meditated upon)
Om dharm-adharma vivarjitayai namah (who transcends both good and evil)
Om nama-rupa vivarjitayai namah(As ParaBrahman is without name and form)
Om vyakta-avayakta swarupinyai namah (manifest and unmanifest)
Om vidya-avidya swaroopinyai namah ((both knowledge and ignorance)
Om chetana rupayai namah (who is Pure Consciousness)
Om jada saktyai namah (manifesting as mechanical force)
Om sad asad rupayai namah (takes the form of both being and non-being
Om dvaita varjitayai namah (without any duality)
Om Brahmatmaikya swarupinyai namah (symbol of oneness of Brahman and Atman)
Om Bhava-abahava vivarjitayai namah (beyond being and non-being)
Om kshara-aksharatmikayai namah (both changeful and changeless)
Om Paraaparayai namah (both Absolute and relative)
Om samarasya parayanayai namah (harmony of all diversities)
Om Pasa hastayai namah (who binds all samsara)
Om pasa-hantrayai namah (who cuts the bond of samsara)
Om Moorthayai namah (who has forms)
Om amurtayai namah (who is formless)
Om karya-karana nirmuktayai namah (not subject to laws of cause and effect)
Om tat-twamartha swarupinyai namah (who is both 'tat' and 'twam' (I & I AM)
Om jnana-jneya swarupinyai namah (both knowledge and object of knowledge)

From Sri Vishnu Sahasranamam the following are listed:

Om Nimishayai namah (who is asleep in yoga-nidra)
Om animishaya namah (who is ever awake)
Om ekasmai namah (who is adwadiya)
Om naikasmayai namah (who has many forms)
Om achalaya namah (who is static)
Om chalaya namah (who is vibrant)
Om Anave namah (who is minutest)
Om Brihathe namah ( who is big enough to be omnipresent)
Om Krisaya namah (who is thin)
Om sthoolaya namah (who is wide enough to cover the prapancham)




Apart from conceptual dualities, an individual is caught in the deception of independent doership and enjoyership, (i.e. 'little ego') thereby he experiences emotional dualities such as attraction-repulsion, pleasure-pain, love-hatred etc. Thus both the conceptual dualities and emotional dualities are the cause for conflict and discord. They shadow the Peace and harmony. While Cosmic Ego is the cause for conceptual dualities, the little ego in the individual brings in emotional dualities.

A few of the emotional dualities (only the negative aspect) as seen in Sri Lalitha Sahasranamam are listed below: Devi (God-Consciousness) has no such dualities caused by the little ego. Further she destroys them in the individual:

Nirakulayai namah (never agitated)
nishprapanchayai namah (beyond the sphere of multiplicity)
niragayai namah (without passion)
raga madanayai namah (destroys passions in the mind of devotees)
nirmadayai namah (without pride)
mada nasinyai namah (destroys all pride)
nishkrodayai namah (without anger)
krodha samanyai namah (destroys the tendency to get angry)
nirlobhayai namah (free from greed)
lobha nasinyai namah (destroys greed in Her devotees)
nishsamsayayai namah (has no doubts)
samsayaghnyai namah (effaces all doubts in Her devotees mind)
nir-bhedayai namah (beyond differences -separateness)
bheda nasinyai namah (destroys the sense of separateness in her devotees)



By wisdom-knowledge gained through 'insight', one can outlive emotional dualities. But only through divine grace (Arul-gnanam) one can outlive conceptual dualities. Peace in the individual is disrupted more by emotions than by concepts. Emotions are caused by Avidya whereas conceptual dualities are caused by Maya. When one feels he is an 'individual' he is caught in 'avidya' and consequent emotional dualities. When one feels he is a part of the Universe, he is still under 'maya' and bound by conceptual dualities. Consciousness as perceived through Maya is the Universe, and as perceived through avidya is an 'individual'


According to 'vedantins' Ishwara with Maya (cosmic ego) expresses conceptual dualities and Atma with Avidya (the little ego) expresses emotional dualities. Brahma Chaitanyam only expresses as 'Ishwara' and 'Atma' i.e. CONSCIOUSNESS. Maya is an illusion and Avidya is a deception. As 'Ishwara' is to the Universe so is "Atma" to the individual and both Ishwara and Atma are the expressions of one and the same 'Consciousness'.

What we seek, pray and crave for is "PEACE" within and "Harmony" with out. Basically we are "Consciousness" (Atma). This Consciousness only appears as I AM, brings in dualities. In one of the Upanishads, it is declared "That Supreme, though one and devoid of any quality, projects various forms with the help of Its own power, for His own inscrutable purpose, and dissolves the whole world of diverse forms in Himself at the end; May that Eternal Effulgent - Being endow us with enlightenment."(Swetha..upanishad) In Yoga Vasishta it is declared "Just as Brahman - Supreme Reality - and the Jivatma (individual soul) are non-different, Jivatma and chitta (mind, intellect and ego) are one and the same, the chitta and the Cosmos are also identical." Such is the Adwaitic Truth declared by the 'Ancients'. The realisation of the truth "I AM THAT" i.e. "I AM CONSCIOUSNESS" is possible only through the Grace of that CONSCIOUSNESS.


Consciousness is similar to day-light and "I AM" is the shadow bringing thoughts. The shadow would ultimately merge with Consciousness ("I"). What best an individual can do is to remember constantly and continuously the Source of "I AM " and the respective positions of "I" and I AM", so long as they appear to be separate, so that 'thoughts' (I AM) wont be of a disturbance to Peace and harmony, to the individual.


To sum-up: "I" is CONSCIOUSNESS, "I AM" is 'thought'. Without CONSCIOUSNESS 'thought' has no existence. In other words, "I" is day-light and "I AM" is a shadow. Light can remain without shadow; but shadow has no independent existence. "I" would ultimately absorb "I AM" similar to Ocean absorbing the waves.

KARMA - FREE WILL AND FATE

Every soul is tied with three knots viz Maya, Anavam and Karma (Delusion, Ego and Action) and because of this, the soul is unable to find its real nature i.e. Consciousness. One may wonder whether the soul is fated to be tied with the knots forever, or it has a freewill to untie the knots and merge with the source.

Free Will and Fate are myths. This concept
arises because of the assumed binding of an assumed soul with the knots. It is the Cosmic Ego (I AM), the first appearance of Consciousness that brings along with it the Cosmic Will or Universal Will. This only reflects as 'fate' and free will' on the assumed soul. Once we have the UNDERSTANDING of the source, we are free from the dispute of 'free will' and 'fate' and also free from the knots. Thereafter, there wont be an individual soul and only Consciousness would shine. When we feel 'individuality' (ego sense of doership and enjoyership) we are ruled by 'karma' and the result of 'karma' affect us. When we realise the presence (consciousness) in us, we let go the 'karma's play' and we are least affected by the result thereof.


'Karma adheenam' and 'Iswara adheenam' are intermingled in every 'karma. 'Iswara adheenam' (i.e.Consciousness and 'cosmic will') predominates and 'karma adheenam' has only a secondary role. When we are not aware of the presence of Consciousness and Cosmic Will, then karma adheenam dominates and we are affected by 'sukha and dukka'. Ultimately the truth is that there is only Ishwara (with the expression of cosmic will) and the 'karma adheenam' is a delusion functioning under the cover of 'individuality' (i.e.ego sense of doership and enjoyership).


In the analogy of 'dancer' and 'dancing', the former is 'Iswara adheenam' and the latter is 'karma adheenam'. The dancing pattern has already been decided (in advance) by the 'dancer'!. The dancing cannot overtake the dancer. The dancer should be contemplatively aware of his real person even while appearing as a dancer in the dance costume and performing the dance as per the pattern already set. Unfortunately we are dancing forgetting the presence of the 'dancer' and the true 'person' who expresses as 'dancer' and projecting the dance.

Only the Consciousness knows why it has reflected a soul and three knots and in what way it has organised the functioning of the so- called soul. "Consciousness reveals by itself" the Upanishad declares. When an individual (soul) is bestowed with this UNDERSTANDING, he merges with Consciousness. There is no more influence of the knots on the so-called individual. Every thought and action is caused by Consciousness. This realization dawns only when the Consciousness wills it so.

An individual is no more an individual thereafter. He becomes one with Consciousness although the physical body would linger on for some more time. He is free from delusion. He has no feeling of either doership or enjoyership. He knows that he is a projection of Consciousness and he moves in Consciousness. He is never caught in emotional dualities like pleasure and pain and never indulges in the discussion of conceptual dualities like spirit-matter, birth-death, dharma-adharma, rhythm-satyam.

To sum-up "Whatever is, is Consciousness". Concepts like soul, ego, karma including Maya have only that much value like a mirage in the dessert. In the vedantic language, all these concepts are 'vivartam'.It is Consciousness that prevail in all our concepts and actions. Let Consciousness make us remember this Truth, constantly.

BHAKTHY-SRADDHA

Bhakthy and Sraddha are often mentioned together in religion similar to Satya and Dharma. It is through sraddha, bhakthy gets fulfilment and it is through dharma one experiences Satya.


In one of the concluding verses of Vishnu Sahasranamam it is mentioned "Imam stavam adhiyanah sraddha bhakthy samanvitah; Yujyet atma-sukha-ksanti sri-driti-smriti-keertibhi" meanin g - one who reads this hymn (Vishnu Sahasranamam) every day with devotion and attention attains peace, prosperity, mental stability memory and reputation.


Bhakty is an attitude developed through faith, sraddha and worship. Faith towards a higher value (say God) and scriptures which proclaim a higher state of mind to experience peace within and harmony with the enviornment we live in.


Faith is an essential requirement in our endeavour to a higher state of mind. Next comes sraddha otherwise known as devotion or attentiveness. This 'attentiveness' is most essential in all our action whether in the karma field, or bhakthy field or yoga field. Following Faith and Sraddha there comes Worship which can mean either prayer or pooja towards God on whom we have trust or it could mean sravanam, mananam and nidhityasanam of a higher ideal or it could mean satsangam, bhajan etc.,


Thus, faith, Attentiveness and Worship are the essential aspects of Bhakthy. Attentiveness< as already mentioned is most essential in all the fields _ karma< bhakthy and yoga>

BHAKTHY IS 'CONTEMPLATIVELY CONSCIOUS OF ONE'S REALITY, AND SRADDHA IS ATTENTIVELY PERFORMING THE ASSIGNED ROLE IN THE LIVING DRAMA'.

ADWAITHA--NON-DUALITY

Among the various Indian Philosophical systems, the system of Adwaitha philosophy has a unique place. According to that school of thought, 'Adwaitha' otherwise known as 'Non-dual' is the ultimate truth.

The first expression of the ultimate truth is termed as 'Consciousness'. 'Consciousness' is also non-dual and it has the status of 'day-light' in comparison to 'Light' - the ultimate truth. Light expresses itself as 'day-light'. Consciousness is known by different names such as God, Bhodam, Chaitanyam, Atma, whereas the Ultimate Truth is known by the terms Awareness, Brahman, Bhodadeetha etc.

Certain philosophers term the Consciousness with the letter "I". This 'I" is the first expression of Awareness - the ultimate truth. From 'I' the first thought "I AM" arises. "I AM" brings in all subsequent concepts such as Spirit-Matter, Para-Apara, birth-death, Vidya-Avidya, Sukha-dukka, silence-noise, heat-cold, beaty-ugly, sweeet-bitter, good smell-bad smell etc etc, all of which can be termed as 'conceptual dualities.


Foilowing the terms "Awareness" "I" and "I AM', there arises "I am so&so i.e. the individual feeling with a name and form. Apart from the conceptual dualities, the individual entertains emotional dualities such as attraction-repulsion, and consequent pleasure-pain, calmness-anger, contentment-greediness, loving -nature-fighting nature, sacrifice-possessiveness. All these emotional dualities are felt by the individual with the ego sense of 'individuality' caused by the feeling of 'doership and enjoyership'.

One should outlive the emotional dualities caused by the feeling of ;individuality'. To that extent, the individual free from individuality starts feeling peace and happiness within. The conceptual dualities would however continue to remain in the individual 'Iam so&so'. The conceptual dualities should also get out of mind to experience not only peace and happiness but also harmony in one's relationship with outside world. At that stage - i.e. in the absence of concepts and emotions one lives a rhythemic living expressing the pure "I". In that state the 'individuality' is lost and the 'individual' - 'Iam so&so' is also no more there. Both are immersed in "I" the origin. Peace and harmony exist within and with the environment one lives in. The intellect wont indulge in concepts and the mind would be free from emotions. Thus the dualities in both the fronts dissolve. In that state "I" raise to the status of "Witness" witnessing the dualities as mere appearance and reflections like fast moving clouds in the pure sky. The conceptual and emotional dualities dissolve in "I" ultimately.

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IDENTITY WITH REALITY

REALITY expresses EXISTENCE, which in turn, brings the appearance of 'Individual'. All concepts, such as, subject-object, spirit-matter, eternal-temporal, vidya-avidya, and emotions, such as, pleasure-pain and attraction-repulsion, arise in the 'Individual'. EXISTENCE does not entertain concepts or emotions.


When we analyse the 'individual', we shall find that he has two aspects:(i)'EXISTENCE' and (ii) 'anthakaranam' (mind, intellect and ego). They are otherwise known as 'Life' and 'Living' respectively. Concepts and emotions are entertained by the 'Living', and not by 'Life'. The mind/intellect brings in the concepts of subject-object, vidya-avidya etc., and the ego part of the anthakaranam, brings in a sense of 'individuality' which causes pleasure, pain, fear, anger, attraction, repulsion and such other emotions. The concepts and emotions, thus, come from (i) mind/intellect and (ii) ego.


Without "Life" there is no "living". The ignorant considers the 'living' as the only Reality; the book-learned man confuses himself with 'life' and 'living'; the man of wisdom constantly remembers that 'life' is the only 'Reality' and 'living' is only an 'appearance' superimposed on 'life'. The analogies of 'ocean and waves', 'dancer and dance' and 'actor and acting' may be useful to understand the respective positions of 'life' and living'. It is the 'living' that brings in the emotional dualities of pleasure-pain etc., and entertains divisions such as subject-object etc.


'REALITY' expresses 'Life' similar to 'LIGHT' expressing 'day-light', 'Water' expressing 'Ocean', 'Person' expressing 'dancer' or 'actor'. The 'actor'even while enacting different roles and exhibiting different emotions, is contemplatively aware of his 'true person' throughout the acting, and is least affected by the emotions exhibited in different roles. The apparent functioning of anthakaranam, is similar to the 'acting' of an actor, or the 'dancing' of a dancer. The individual should contemplatively be aware of "Life" as the only Reality, and the 'living', as an 'appearance' .

MAYA - AN OVERVIEW

The appearance of multiplicity is attributed to 'Maya' - a power which is assumed to be inherent in "Reality". Why the multiplicity? This cannot be answered from the level of multiplicity. When once "Reality" is understood, the multiplicity disappears. The multiplicity is mere appearance. Reality is 'Swaroopa' and 'Appearance' is 'swabhava'.


Maya is said to be "indeterminable ignorance". There are three terms (i) 'Avidya' (non-understanding); (ii) 'Adyasa' (misunderstanding) and (iii) 'Vidya' (understanding), connected with Maya. 'Avidya' conceals the Swaroopa; 'adyasa' confuses the Swaroopa and swabhava, superimposing one on another; and 'vidya' reveals the Swaroopa.


The analogy of 'sanke and rope' is often used by vedantins to explain 'adyasa' -'misunderstanding'. The common man (without understanding) thinks 'he is the body' ('appearance' is the only reality); the book-learned man endowed with intellectual knowledge, confuses himself with the mixture of appearance and Swaroopa, while, those who are endowed with wisdom knowledge, realize 'Swaroopa' alone, everywhere.


"Swaroopa' (Reality) is described as 'mayatheetha', Swabava is an expression known by the term 'mahamaya'; the appearance of universe is 'jaganmaya', and the reflection as 'individual' is 'avidya'. Another school equates "Paramashiva" with Swaroopa (Reality), "Parashakthy" with mahamaya , 'Athysakthy' with jaganmaya, and 'Iccha- kriya-gnana sakthy' with the individual. Yet another school describes these terms as 'Awareness'(Reality), 'I-Consciousness'(expressing Reality), 'I am the Universe'(appearance) 'I am the individual'(Reflection) and 'Individuality'(illusory reflection).



REALITY is 'Fullness', and Its expression is 'I-Consciousness', (difference between the two is only similar to "Light" and "day-light"). 'I- Consciousness' causes the universe and the individual. Water alone forms the Ocean, and the Ocean, in turn, appears as Waves and reflects as Individual Wave. One can understand this truth intellectually, but wisdom-knowledge is needed to realize the One Reality permeating everywhere. On realization of Reality, Maya disappears, similar to darkness in the presence of Sun.




Regarding the appearance of world, there are different schools of thought. One school assumes 'chit' and 'jadam' associating with Reality and causing a world as it appears. Another school holds the view that 'Maya', an inherent power in Reality, is the cause. Yet, another school brings in Shiva-Sakthy concept, and Shiva with the power of Sakthy, performs the dance of creativity.


Sri Sankara advises to relinquish ' world-appearance' by seeing Reality permeating all manifested things. Yoga-vasishta declares that just as Reality and Soul are non-different, the Soul and the Mind are the same; similarly, the Mind and the Universe are identical. Isavasya upanishad begins with the statement that all this, whatsoever moves in the moving world, is pervaded by God. In Kenopanishad, it is declared that Reality is beyond known and unknown. Kathopanishad declares "Knowledge of Self can be gained only by those whom He chooses". In 'upadesa sahasri', Sri Sankara says that one should clearly realize the Self in all being, having for an example, the relation between water and waves.

Reality is beyond Maya and beyond Vidya and Avidya. Vidya is only a pointer to Reality and not Reality as such. Reality reveals by Itself.

UNITARY VISION OF "I AND I AM "

The terms "Absolute Reality", "I-Consciousness", "I am the Universe", "I & I Am the individual" and "Individuality" have already been discussed in this blog. Now, we may proceed with the thought on "Unitary vision of I and I am". In the 'individual, "I" is the LIFE and "I AM" is the LIVING. "I" is the Witness and "I AM" is the doer.


"I am" in the individual wants to probe "Who is this I". This probe is being witnessed by "I". What all one thinks, talks or writes, are within the sphere of "I am" only. "I am" is the doer and "I" is the witness. "I am" says 'I think and act', while 'I' keeps quiet with the knowledge 'I know'.


In the individual, 'I" is shining as 'Life' and witnessing the "living" (I AM) "I" is "Existence" and "I am" is the "sense of existence". The relationship between "I" and 'I am' is similar to a "dancer" and "dance", and "Ocean" and "waves" - The dancer witnessing his own dance and the ocean witnessing its own movements as waves! In the absence of a "unitary vision" of "I" and "I AM", dualities such as "subject-object" "life-living", "witness-doership", "God-Universe", "Akshara-Kshara", "Being-Becoming" "Para-Apara", "transcendental-immanent" "spatial-temporal" "vidya-avidya" etc., would arise. "I" has no duality. "I AM" only imagines duality.



"I" expresses "I AM" so long as "I" wills it. "LIFE" expresses "LIVING" so long as "Life" wills it. Finally, both dissolve in the 'ABSOLUTE". The 'dancer' and the 'dance' disappear in the 'person'.The 'waves' and the 'ocean' disappear in 'water'. The relationship between "I" and "I AM" can be understood only by realising the "Absolute" hidden in that relationship.

INDIVIDUAL & INDIVIDUALITY

The term 'Individual' denotes a person and the term 'individuality' denotes a person with a 'sense of independence'. When we trace back the origin of 'individual', it begins with 'I-Consciousness' (Existence). This 'I-Consciousness' is the 'expression' of the ABSOLUTE. I-Consciousness appears as 'I AM - a 'sense of Existence'. 'Individual' is a reflection in 'I AM'. Upon this 'individual', there is a super-imposition of 'individuality' which is a delusion, otherwise known by the name 'ego'.


In the 'individual' the 'I-Consciousness' is 'Atma", and 'I AM' is the mind. Similarly, 'I-Consciousness' is God of the Universe and 'I AM' is the Universe. The 'individual' is thus both 'I" and 'I AM', i.e. Atma (Self) and mind. He is 'life' and 'living'.He is the 'dancer' as well as the 'dance'. He is the 'Witness' as well as the 'witnessed', He is the 'Subject' as well as the 'object'. Atma is witnessing the mind similar to God witnessing the Universe. These apparent dualities, ultimately merge with the ABSOLUTE where there is neither the 'witness' nor the 'witnessed', neither the 'dancer' nor the 'dance', neither the 'subject' nor the 'object'. ABSOLUTE REALITY is beyond I-Consciousness', and is indescribable.


The imaginary 'individuality' superimposed on the 'individual' creates the problems of likes and dislikes, pleasure and pain, attraction and repulsion, and disturbs the homogeneous Peace that prevails in the 'individual. The 'individuality', as already said, is a delusion, termed as 'ego', finding pleasure in 'division' disturbing the 'unity'. This ego has three aspects viz. (i) a sense of 'ME' with independent doership; (ii)'MINE' - a sense of possession, and iii) attachment to the 'body' considering the same as the ONLY reality.



The sages and saints have never asked us to discard the body. The body as an 'individual' can exist. Only the attachment to the body, considering the same as the only reality, has to be done away with. This false attachment only, brings along with it, "ME" and 'MINE"- the other two aspects of individuality (ego).



All the Enlightened individuals - saints and sages - have experienced the Ultimate Reality, enveloping the body, similar to water enveloping the wave in the Ocean of Consciousness. The dirt of 'individuality' superimposed on the 'individual' has to be wiped off, for the realisation of the Absolute Reality.


The teaching method of 'neti-neti' adopted by vedantins, is only to bring out the Truth that the ABSOLUTE REALITY is all pervading, and is not to be confined to 'individual' or "I AM' or "I-Consciousness". There may be 'difference' in appearance, but there is no separateness. Wave, Waves and Ocean, although look as different, are not separate, for it is water alone that pervades all.


The likes and dislikes and the pleasure and pain relate to'individuality' which conceals the true nature of the 'individual'. The 'individuality' can no more rule over the person, when he realizes his true nature as ABSOLUTE REALITY.

BEYOND "I" CONSCIOUSNESS,

Existence-Knowledge-Peace (Sat-Chit-Anandam) is the nature of 'I Consciousness'. Existence is the 'Presence' (Sat), the knowledge about the presence is 'Chit'. Existence and Knowledge bring in 'Peace'. This 'I Consciousness' only, permeates through the waking, dream and deep sleep stages, and at the same time, stands aloof as 'Thureeya'. This 'I-Consciousness' is known as 'Witness'. This I-Consciousness also denotes 'God', 'Presence', 'Sat', and 'Bhodam'. IT is like a mirror reflecting the three stages of waking etc, without being affected by the reflection. In the waking and dream stages, we see multiplicity whereas in the deep sleep what is reflected is the absence of multiplicity. Even this absence is a reflection in Consciousness.


The inquisitive mind wonders whether there is a Reality beyond I- Consciousness. Further, the non-dualists are not satisfied with the status 'Witness'which is assigned to I-Consciousness, for the reason that the I-Consciousness, as a Witness, brings in a duality, of 'witness' and the 'witnessed'. So, they contemplated whether there is a non-dual Reality beyond I-Consciousness. As a result, they declared that "Brahman" is the Ultimate Reality which is neither sat nor asat, neither chit nor jadam, neither a witness nor witnessed, neither consciousness nor unconsciousness, which has no outside, no inside, which is beyond seen, and cannot be grasped by the intellect. The Ultimate Reality is non-dual 'BRAHMAN', 'Awareness', 'Infinite'.


When we 'talk' of 'Brahman', we actually bring down the same to the level of Consciousness. Brahman is Pure Silence - nay It is beyond that. Brahman is Light as such. I-Consciousness is the first expression of the Ultimate Reality. I-Consciousness appears as I AM, a 'sense of presence'. While 'I'-Consciousness reflects space, 'I AM' reflects space as well as form. From 'I AM' all concepts arise. 'I AM' is the Universe with Elements and Gunas. From 'I AM', "I am the individual" arise. Thus, It is the I- Consciousness that alone appears as 'I AM" and reflects as 'I am the individual".


Whatever said, so far, are concepts - mere concepts arisen from 'I AM'. Where ego (a delusion of independent existence with a sense of 'doership') reigns the individual, Brahman, God and the Universe look apart. Where the ego is not, only Brahman remains - a non-dual Truth. "Just as Brahman and God - (the I-Consciousness), are non-different, the ''I-Consciousness and 'I AM' (the Universe) are same. Similarly, 'I AM' and 'I AM the individual', have no difference. The Great Truth "Jeevo Brahmaiva na aparah" declared by Sri Sankara, may be remembered in this context.


To sum-up: The Ultimate Reality is Beyond "I"-Consciousness; I-Consciousness is the expression of the Ultimate Reality. 'I AM' (the Universe) is an appearance on the surface of 'I-Consciousness'. 'I am the individual' is a reflection of 'I AM' as well as 'I'; The ego (individuality) is delusion. The 'individual' has to shed the ego, to realise oneness with Brahman. - "Jeevo Brahmaiva na aparah".

E G O

Ego has occupied a vital place in our life. The sense of 'Existence' is the play of Cosmic ego. The individual ego is a part of the Cosmic Ego, similar to a wavelet in the ocean . The individual ego which is exhibitting a sense of independence, forgetting the fact that it is a part of Cosmic Ego, is the problem. The Cosmic Ego, we should know, is an appearance, a creation of Maya, caused by Ishwara.

The individual ego (ahamkaram) forms part of each one's anthakaranam; the other constituents of anthakaranam, are mind, intellect and chittam. There also exists a Cosmic mind and Cosmic intelligence. There is, however, no Cosmic Chittam. The chittam with tendencies (vasanas) relates only to the anthakaranam of the individuals.

The Cosmic Ego entertains a sense of Existence i.e. 'I am'. The individual ego, in addition, projects a feeling of 'I am so and so' , i.e. the individual ego has both the sense of existence and the sense of individuality. The latter one, i.e. the sense of individuality (with a name and form) is termed as 'ahantai'. This 'ahantai' entertains a thought of possessing 'this and that', which is termed as 'mamatha'. Its attachment towards the body, is 'abhimana'. Thus, ahantai, mamatha, and abhimana, together, shape the individual ego.

Ego is the instigator of all actions. No action can be thought of, without ego. Ishwara who has created the Cosmic Ego, remains Ever Peaceful in His swaroopa , least affected by the actions caused through the Cosmic Ego. He remains as a Sakshy to all the doings through the Cosmic Ego.(Cosmic Ego is a creation of Ishwara, through Maya, for purpose best known to Him.) In the case of individual, while performing action, there arise likes and dislikes.This is due to the fact that the individual forgets the presence of Ishwara in him, assumes himself to be an independent entity and attaches himself to the ego's functioning. Consequently, he experiences likes and dislikes and pleasure and pain. He is not able to come out of the ego. The ego and its entertaining a sense of individuality and volition, are due to avidya (ignorance) about one's own 'real nature'. Thus, avidya (ignorance) is the root cause for the likes and dislikes and pleasure and pain.

We shall strive to shed our little ego, meaning, we shall come out of the shadow of claiming independent doership, and remain as a Sakshi, ( as Ishwara is). In that stage, the little ego merges with the Cosmic Ego, and our thoughts and actions transform to a higher status of selflessness expressing PEACE AND HARMONY. There won't be a feeling of doership or enjoyership in such actions . To sum up: "Separate yourself from the ego, and remain as a Sakshy, observing the ego's play."

UNDERSTANDING GEETHA

My understanding of Geetha, I may confess, is very limited to my little ego. I attempt to understand Geetha, similar to a wavelet trying to understand the vast Ocean.

Arjuna, a kshatriya, with a mixture of rajasic and satwik qualities, shows reluctance to fight against his Guru, great-grandfather and his cousins. He prefers rather a life of mendicant. Krishna knows that the sympathy exhibited by Arjuna at this juncture is farce. The situation in which Arjuna is similar to a pregnant woman admitted in a labour room, is reluctant to deliver, and is terrified to bear the pain. Had Arjuna been full of satwik qualities, he would not have ventured to wage a war; instead, he would have gone as a mendicant, long back. Krishna advises that the sympathy Arjuna exhibits is false and out of place, at this moment of war.

Krishna had to impart Arjuna with a philosophy about birth and death and their places in the ultimate Reality. He begins with the statement that nobody lives in this world eternally and death is inevitable to every animate and inanimate beings on earth, at one time or other. The ultimate
Reality is only Eternal. Water expressed as ocean and waves, is permanent whereas waves come and go on the surface. Waves appear to emanate, exist and ultimately dissolve in the ocean; but the ocean's real swaroopa has no change. This understanding about birth and death and the eternity of the Reality, is possible only for those who are blessed with wisdom- knowledge. This wisdom - knowledge is dawned only on those who are satwick in nature, and who have a keen intellect unbiased of ego. This part, Krishna has expounded from the view point of Gnana. The terms Agnana, Gnana, Vignana, Atma gnana and Prgnana need to be understood in this context. Analytical knowledge about the universe as it appears (superimposed on the Reality) is vignana. Our imagining that the Universe alone is real, is agnana. Our understanding the true perspective of the Universe vis-a-vis the Reality, is Gnana. Beyond this intellectual knowledge, is Atma - Gnana (wisdom - knowledge) which arises for those who have surrendered their intellect to the Reality. Finally, Pragnanam is the expression of that Reality as Consciousness.

Now, in the practical field, Krishna starts speaking on 'Karma'. Karma - otherwise action, is not mandatory, and no karma is possible in the adwaitic concept. Normally, karma can be objectified only with a second subject (or object) and in the state of 'not two' ('adwaitha') no karma could happen. However, there is a possibility in the form of 'sankalpa' which only has brought forth the prapancham. Prapancham is thus inseparable appearing on the Reality, similar to a mirage. From the relative stand point, admittedly, there exists karma and along with that, a kartha and a karyam .
As already mentioned, the entire prapancham is only a sankalpa. According to Sankya philosophy, three gunas - satwik, rajasic and thamasic are the base for the Prakrithy, and Purusha rules over it. In vedanta also, sankya philosophy has been adapted to explain the srishty - krimam, although advaitins' ultimate stand is that the prapancham is only a vivartham - imaginary appearance. So long as, we have a physical body with indriyas and anthakaranam and we are conscious of a world around, we should find out how the karma can be regulated to bring in peace and harmony to the doer as well as to other beings around. Dharma sastras prescribe codes in this respect. Notwithstanding, there are four important principles to be followed in performing karma. First is the Yagna spirit. This yagna spirit is explicit in the functioning of elements. They perform their functions without a selfish motive, and there is a rhythm in their functioning. This rhythm should be followed by human beings also in their actions. When this rhythm is established in our karmas, they are known as dharma. The Ocean sacrifice its water, which in turn, is shed by the clouds, as rain. A seed sacrifices itself to bring out a tree. A lady sacrifices her virginity to bring forth a child. Thus, there is sacrifice in each one's action. We have to bring this sense of sacrifice in all our karmas. Next to yagna spirit, is karma - phala - tyagam. We should not be over - anxious over the result. At the same time, we should attentively perform action (karma with kousalam) and prepare the mind to face success or failure on the result, with equanimity (samatwam) Thus, yagna spirit,karmaphala tyagam, kousalam and samatwam are advocated by Krishna. Another interesting observation about karma, is that karma, as it originated, had no blemish. Even now, it continues to be so, in the case of sun, moon,planets, five elements, seasons, plants, trees and all living beings (other than human beings). All of them exhibit a rhythm in their actions; I dont think that they entertain a sense of doership or enjoyership. Rather, they live in a 'natural state'. In the case of human beings, karma got blemished even in the initial stage because of the 'ego' entertained by them. Ego interferes in every actioin and exhibits likes and dislikes,and ahantai-mamathai, with the result 'vasanas' are created, with which next birth takes place. This vicious circle goes on for ever perpetuating karma with a blemish, and disturbing the real nature of peace and harmony in man. We, human beings, not satisfying with the needs alone, entertain wants, desires, greediness and indulgence. Birds and animals act only to meet their needs, and they rarely have greediness and other desires. Geetha here comes to our rescue. Krishna advises to relinquish the sense of doership and enjoyership from the actions which are the making of the ego, and to submit all karmas to that Ultimate Reality. Geetha, thus, teaches us how to perform karma without blemish.

Geetha never advises to relinquish karma, and further, this relinquishment is next to impossible, so long as, we have body - consciousness i.e. a sense of physical appearance. This is true even in the case of sanyasins. Sanyasins view karma from the sakshy stage, similar to a stage - actor who is ever conscious of his real swaroopa even while acting different roles and exhibiting different emotions, on the stage. Karma - yogi also has the same status, when he performs karma without a sense of doership and enjoyership. This is possible by the surrender of not only the karma-phalam but the karthritvam also. Both the karma - yogi and the gnana - yogi (otherwise sanyasi) get immersed in the Ultimate Reality, and they are least affected by the karma.


After detailing Karma - marga and gnana - marga, Krishna now describes Dyana and Bhakhy, which are important factors in the path of gnanayoga and karmayoga. Dyana marga emphasises control of mind, practising moderation in eating, in conversation, in one's movement, in such other activities and in sleep, apart from practising rhythmic breathing and right sitting posture , as a prelude to meditation which leads to samadhy as per ashtanga yoga (here, in Geetha, it is yoga - a state where the individual immerses in the universal, multiplicity immerses in 'unicity', separateness immerses in togetherness, individual ego merges with the Cosmic Ego.) Dyana thus elevates the status of Gnana to Gnana-Yoga.


While dyana goes along with Gnana marga, Bhakthy goes with Karma marga, and both dyana and bhakthy elevates the status of gnana an karma to Gnana- Yoga and Karma - Yoga. A bhaktha totally surrenders his ego and intellect to the Reality, and feels comfortable in all actions, as if a child feels comfortable and happy in all its play while sitting on the lap of mother or on the shoulders of father. All karmas of a bhaktha thus turn into karma - yoga. Bhakthy, karma, dyana and gnana complement each other.


Krishna shows the Cosmic form - Viswaroopa to Arjuna to convince him that
"whatever is, is Consciousness". In Geetha there are terms such as Karma-Akarma, Kshara-Akshara, Kshetra-Kshetragna, Vyakta-Avyaktha. The first one of each of the pairs denotes Phenomena and the second one represents No-phenomena. Above these dualities, there is the Ultimate Reality "Noumenon" which is described as "Purushottama" in Geetha. The guna-thriyam viz Satwa guna, rajo guna and thamo guna are analysed in detail to bring out the point that satwic aspect always goes with dharma, which only leads to Enlightenment to experience Peace and Harmony in our living. While explaining krima - srishty it is said that Ishwara has taken Pure Satwa for himself and Malina satwa given to individuals; with the tamoguna, elements, tanmatras, anthakaranam, pranas and indriyas are created. One qualifies himself for Ishwaratwam by purifying his malina character (avidya)to turn as pure satwa (Vidya). The gunas, according to vedantins, are the constituents of Maya, and this Maya is something like a translucent curtain on which Brahman is reflected as Ishwara. Interestingly, Maya has been compared to "X"which is commonly used in arithmetical problems and the "X" is done away with, when the anwer is obtained. Thus, we try to find out the Reality through a concept 'Maya', and on realisation of that Reality, Maya is no more there.

The true understanding of Geetha and application of the same in our day to day living, would bring Peace within and harmony in our relationship with the outside world. PEACE and HARMONY are the expressions of REALITY, and experiencing the same, is the ENLIGHTENMENT.

SUDDHA - BRAHMA PARATPARA - RAM

" Brahman" means ' Absolute Truth'. and " Paratpara" is 'Supreme beyond the most high'. Both 'Brahman' and 'Paratpara' are synonyms. Sri Rama is the total expression of 'Brahman', and with the name and form as "Rama", he is the embodiment of dharma. He enacts the drama of Ramayana--an illusory show-- in which he acts like an ordinary man, expressing different emotions, and at the same time, sticking on to 'dharma'. He was ever conscious of his true ' Being' witnessing his own show as 'Rama the man'. Sita is not an independent entity. In the true sense, she is a part of Rama playing the role of an instigator of action in him. Sita is the 'becoming' part of Rama. They complement each other. .Rama, the hero, Sita the heroine, and Ravana the villain, are the main characters in the story of Ramayana (journey of Rama). Rama lived for 11000 years, and this story-Rama-Ayana- relates to a short period of around 40 years., including his fourteen years of forest life.


MahaVishnu and his consort Lakshmi have only , incarnated as Rama and Sita respectively, as per our belief. Now, a few thoughts regarding 'dharma':- ' Brahman the Absolute' is 'Param" (or paratparam) ' expresses' as 'Sat' which is inherent in " Param". This 'sat' only 'appears ' as phenomena. The functioning of the phenomena is according to a Rhythm. When the rhythm is applied to man's actions, it is known as 'dharma'. Thus, when man acts in a rhythmic way, he is following dharma i.e. lives in harmony with the phenomena. Sri Rama is the embodiment of dharma.


In the true sense, dharma of an individual to 'himself' is to realise the true Self in him. With this in contemplation, we may view dharma in different contexts:



dharma of an individual to another individual
dharma of an individual to parents
dharma of an individual to Guru
dharma of an individual to the family
dharma of an individual to the society
dharma of an individual to the State
dharma of an individual to the Nation
dharma of an individual to the world at large

Apart from this, there are dharmas prescribed for each varna (brahmana, kshatriya, vaisya, sudra) and for each asrama (brahmachari, grahasta, vanaprasta and sanyasa) All these codes are prescribed in dharma sastras. To realise one's true nature, is the highest dharma, as pointed out above. All other dharmas, in various walks of life, have the base in the said supreme dharma, and they are to be observed keeping in mind the supreme dharma. To the extent the supreme dharma is established in oneself, peace and harmony would prevail in his living through various walks of life. Sri Rama is fully aware of his Real ' Swaroopa', and he is exhibiting the 'swabhava' as 'Rama the man' to show dharma in its different aspects.


With this introduction, we may go through the dharma aspect projected in the story. Every hindu is expected to know the story, and so, the same is not repeated here.

When Rama is hesitant to kill the demon Tataka,( being a woman) , Sage Viswamitra justifies the necessity of killing, in the larger interest. Here, the dharma of obeying Guru's command prevails.

In the Parasurama episode, Rama could very well aim the arrow at the sage and kill him. He refrains from doing so considering the greatness of the brahmin-sage.

Rama is not at all disturbed by the words of Kaikeyi when she conveyed the desire of King Dasaratha i.e. Rama to renounce the coronation and go to the forest. Rama obeys the same. Here, the dharma towards his parents prevails.

While consoling mother Kousalya, Rama reminds her that the kingdom is not eternal, whereas dharma is eternal.

Rama endorses the view point of Sita that she is destined to share the sukha and dukkha of her husband and that she cannot be separated from him. Here, the dharma to the family prevails.

While taking leave of his father, Rama says " My only wish is to see that you adhere to dharma by fulfilling the promise given to mother Kaikeyi. I shall carry out the orders as if given by God".

Sage Bharadwaja says "Rama's forest life is going to benefit both sages and Gods. " The sage could foresee the events to happen in Rama's journey.

Rama advises Bharatha " this Universe firmly rests in Truth ("Sat'), and dharma is the manifestation of that Truth, and it is by dharma, the universe is sustained. When Bharatha threatens to go on fast till Rama returns, Rama dissuades him from that by saying that such a course is not to be resorted to by Kings, and only brahmins could do it.

Sages assembled before Rama could foresee the course of events to happen. They declare that King Dasaratha secured solution by redeeming his debt to Kaikeyi. Rama, likewise, wants to redeem his debt to his father.

When Sage Vasishta, in the capacity of a Guru, asks Rama to rule the kingdom, instead of going to forest, Rama politely replies that his parents words are to be obeyed, which is his primary dharma.

Rama, while speaking to his mother, reminds her of the tenets of dharma of a wife to take care of her husband; all religious observances on the part of a woman, are not praiseworthy if she doesn't serve her husband.

Sumitra, mother of Lakshmana, views the situation philosophically. She says that her inner mind says that Rama is the Lord of the Universe and that whether he be in the forest or in Ayodya, he would exhibit dharma. Her attitude is laudable.

Rama says that all events in one' s life are well determined, and one has no freedom on his part to change that course.

Sage Vasishta consoles Bharatha and advises that he should not react to situations and should develop an attitude of response in facing them. Sage Bharadwaja consoles Bharatha and advises that he should not blame his mother. Destiny leads our life.

Rama, in the guise of enquiry, elaborately discusses Raja - dharma, with Bharatha. Rama also advises him not to have any ill-feelings towards his mother Kaikeyi.

On reaching Dandakaranya, Rama had an encounter with one Rakshasa by name Virada who grasped Sita by surprise. Rama killed Virada and it was a blessing for him. He got again his original form of gandarva . He recalled, ' because of a curse, he turned out to be a rakshasa'.

On one occasion, Sita tells Rama that his intention of killing rakshasas without provocation from them, is not an appropriate act, although it was true that Rama had promised the sages to annihilate the Rakshasas. Further, she reminds him that in the forest , he is expected to lead an ascetic life following the principle of non-violence. Rama simply says that he has to keep his promise to the sages. (Rama is aware of the course of events to take place)

In the Surpanaka episode, Rama heard Lakshmana's sarcastic remarks (that sita is not beautiful as Surpanaka is , and that Rama might accept her as his second wife). Surpanaka then tried to grasp Sita to eliminate her. Rama asks Lakshmana to disfigure Surpanaka and chase her away. He later tells Lakshmana that it is not correct to pass sarcastic comments on wicked persons, which would result in serious consequences.

Rama spared Surpanaka's life for reasons best known to him. Surpanaka was destined to play an important role in brain - washing her brother Ravana . Similarly in the case of Maricha also, Rama purposely allowed him to escape from his arrow (which normally could not happen) on two occasions, because Ravana had to utilise him later.

Rama's killing of the rakshasas Kara, Thushana, Thisra and their army of 14000 rakshasas en- masse, single handed, is a defence measure, when they waged war against him, on the instigation of Surpanaka.

Ravana did not heed the advice of Mareecha not to have enmity with Rama , and that there is no greater sin than outraging another's wife. He also narrated his bitter experience with Rama., and his lucky escape, from Rama's arrow. When Ravana threatened to kill him , he preferred to be killed by Rama.

Sita is lured by the deer (Mareecha in disguise) and she expressed her desire to possess the animal. (Desire and posssesion lead to sorrow) . Rama himself goes to catch the deer. He does not send Lakshmana for reasons best known to him. The drama has to proceed further ultimately ending in the killing of Ravana and his associates.

Mareecha was faithful to Ravana, when he played his role as a deer, and made a false cry imitating Rama's voice. Mareecha could very well keep quiet, without making that cry. However, to have continuity of the drama, this was needed!

When Sita was being carried away by Ravana, Brahma and sages could see what was happening; but they let the event to take place, for they know that the same would result in their ultimate aim of destroying evil elements.

Rama expresses all kinds of emotions like any other ordinary mortal, when he found Sita missing. He laments, and out of anger , is threatening to destroy the entire Universe. Lakshmana took much trouble to console him.

Rama feels very sad on Jadayu's death and says 'fate cannot be conquered'.

On their way in search of Sita, they had an encounter with a rakshasa by name Kabanda. He was about to swallow them when they killed him by cutting off his hands. Kabanda then regained his original form of a gandharva , and in gratitude, directed them to Sugreeva for help to find out Sita.

After receiving the hospitality of Sabari - a woman from a hunter family-, they reached Kishkinda, made friendship with Sugriva, and promised to help to regain his wife and kingdom , by killing Vali .

Rama justifies the killing of Vali : As one belonging to Ikshavaku dynasty Rama is duty bound to protect the innocent and punish those who have transgressed the moral law. Vali being an animal, no one - to - one fight , nor face - to - face fight , was warranted to overpower and kill him.

Vibheeshana - saranagathy; Rama's famous words " I offer protection at all times to the one who comes to me only once to surrender and begs to me" This is considered as the most precious message similar to Krishna's message "sarva dharman parityajya..."

Rama tells Ravana "After being killed by me, you will also reach the same destination of gods, sages and noble kings" Rama sends back Ravana when he stood before him losing his bow as well as his chariot, and completely exhausted. Ravana was thus given an opportunity to repent for the bad deeds.

Ravana on hearing about the death of Kumbhakarna , realises and says to himself "I think Rama is Narayana himself".

On the death of Ravana, Vibeeshana laments and praises Ravana as the one who had mastered the vedas, as the one who did lot of penance, as the one who gifted lot of wealth to his friends and as the one who was determined in action. Rama consoles Vibeeshana saying "Enmity lasts upto death only, and the last rites to the dead should be performed with due honour".

Rama to Sita:"I fought the war to save the honour of my race. You now stand before me as a tainted person. You may go away from here". Sita declares "it is my femininity that stands supreme" Sita then asks Lakshmana to raise fire and she passes through it unscathed , thus proving her chastity. It is an act not to prove her chastity to Rama; but to add honour to Rama and to prove the value of chastity which even fire could not destroy.

All gods including Siva and Brahma reminds Rama "You are the Absolute; You are Brahman; You are Eternal; You are Shriman Narayana with Sri Lakshmy".

INSIGHT

What is insight? The Concise Oxford Dictionary gives the meaning of the word 'insight' as 'the capacity of understanding hidden truth'. We know what is meant by 'seeing outside' i.e. observing objects in the phenomena with our senses. In contrast, there is an art of 'seeing inside' i.e., observing thoughts arising inside. There is a third factor i.e., ' seeing from within' which means unifying both the ' seeing outside' and 'seeing inside' , and at the same time, remaining aloof as a witness. This 'seeing from within' is INSIGHT known by different names such as 'enlightenment', 'realisation', 'awakening', 'understanding', 'passive awareness', 'natural state', liberation, 'atma- sakshatkaram', 'sakshi' etc.


In our search for pleasure, we encounter emotions like desire, greediness, possessiveness, jealousy, hatred, fear, anxiety etc. We are ignorant of the fact that the apparent pleasure and the absence of the same felt as pain, do not exist, as such. The pleasure and pain emanate from Peace in a distorted form. Because of our entertaining a sense of individuality and sense of doership (both are illusory in the apparent movement of Consciousness) we experience the duality of pleasure and pain. Peace is the nature of Consciousness,(Our swaroopha) and this only appears as pleasure and pain, in a distorted form, when reflected in an 'individual'. We do not bother to ' see within' leave alone to acquire ' insight' ( to see from within). We bring in an external God and pray to bestow pleasure and remove difficulties. We are ignorant that God - whose nature is Peace - is not to bestow pleasure or remove pain. He is a sakshi to his own leela for purpose best known to Him. Our experiencing pleasure and pain is out of ignorance about our true nature ( i.e. Peace, our swaroopha) God has bestowed us with 'intellect' , a source of knowledge through which we could realise our swaroopa. This is also a part of His leela. In His 'leela' , God let the 'individual' (apparent individual) to come out of the ignorance, to realise his swaroopa (Peace) and to witness the modes of prakrithy exhibited through him. In the macrocosmic aspect, God is Sakshi viewing His own creation i.e. prakrithy's function. The 'individual' out of ignorance thinks he is the doer, meaning he has the freedom of functioning. He doesnt know that it is prakrithy which is performing action.


There are certain persons who withdraw from the activities of ' living' and remain as a recluse, and search for the truth within. Here also, prakrity only shapes their living as a recluse. To realise our real nature (swaroopa) we need not forcebly withdraw our normal activities which amounts to suppression of physical activities which does not help to erase the mental activities. An intellectual comprehension of our real nature would lead us to the final understanding of Wisdom -Truth, i.e. INSIGHT, known by various names such as Enlightenment, Awakeninng etc., referred to above. The awakened is a 'witness' witnessing thoughts and events without being affected by either. The Witness never entertains a sense of individuality or freewill . He accepts the fact that it is 'prakriti' which is acting, and his real swaroopa --Peace- is never affected. He views with equanimity all dualities which otherwise would bring him pleasure or pain. Equanimity is Yoga - "samatwam yoga ucchathe" (B.Geeta). Intellectual comprehension, in the normal course, has to be attained through the practice of 'sadana chatushtyam', through 'sravana,manana,nidhityasana, through 'ashtanga yoga'. There were, however, exceptions like Sage Ramakrishna, Sage Ramana, who were blessed with Enlightenment without going through such intellectual exercise. The function of the 'intellect' and how far it helps to have 'insight' need some elucidation. The 'anthakaranam' with which one is equipped, comprises of mind, intellect, chittam (store house of tendencies) and ego (feeling of individuality and sense of doership) The mind functions as a transmitter and receiver. It transmits the stored tendencies received from chittam) as well as impressions received from outside, to the intellect for process. Intellect, as such, is pure and reflects the consciousness and can take decisions with wisdom knowledge. But the irony is that ego the fourth element (which is illusory) interferes and influences the intellect to take decisions according to its (ego's) whims and fancies! This is the root cause for the distortion of Peace.


To sum up: CONSCIOUSNESS IS OUR SWAROOPA. APPEARANCE IS SWABHAVA. SENSE OF INDIVIDUALITY (EGO) IS ILLUSORY. COME OUT OF THIS ILLUSION. OBSERVE THOUGHTS AND EVENTS WITH CONTEMPLATIVE VISION (INSIGHT) OF SWAROOPA. EXPERIENCE PEACE AND HARMONY.