Monday, October 5, 2015

Attaining Eternal Peace... Man and Nature

5th Oct, 2015, Monday
Ashwin Krishna Saptami,   Vikram Samvat 2072, Somvaar

Such a thing is being revealed to you, whereby,  Divinity (Essence) is realized,  and on realizing it,  it becomes firmly rooted.   This is absolutely everyone’s experience.  The insentient Nature is ever changing,  and the sentient Supreme Essence (Paramatma-tattva),  never undergoes any changes whatsoever.  It remains as-is eternally.   We have experienced both ‒  That which is unchanging and that which is constantly changing.  From childhood to now.  I am that same one ‒ in this the ‘I am the same one’, this is the experience of the unchanging.   The world, the body, the mental tendencies, the feelings-sentiments,  incidents,  situations-circumstances,  state-condition etc.  are all the kind to change.   This is everyone’s experience.   But we,  that knower of the changing, are unchanging.   When we remain established in the changing,  then we experience pleasure and pain ‒
‘पुरुषः सुखदुःखानां भोक्तृत्वे हेतुरुच्यते ।’ (गीता १३ । २०)
"Purushah sukhdukhaanaam bhoktrutve heturuchyate" (Gita 13/20 )
Meaning:   In the experience of pleasure and pain, the Purusha is said to be the cause.  (Gita 13/20)

‘पुरुषः प्रकृतिस्थो हि’ (गीता १३ । २१)
"Purushah prakritistho hi" (Gita 13/21)
Purusha (Self) seated in Prakriti (Nature)
Meaning :  it is the man who is situated in Nature,  that becomes occupier and experiencer of pleasure and pain (bhokta).  

Our mental tendencies keep changing,  our states keep changing,  our condition keeps changing,  our feelings keep changing,  our actions keep changing,  our situation-circumstance keeps changing ‒  when we become situated in the changing,  then we are established in ‘Prakriti’ (Nature).   When we become situated in desires-anger, elation-dejection,  attraction-aversion and various mind-intellect tendencies that arise, then we become dependent and we become the enjoyer-sufferer of pleasure and pain.   

In fact,  the name sorrow (dukha) has two names - pleasure (sukha) and pain (dukha).    Just as herpes infection though one illness, but it has two names -  itching and burning.   Itching and scratching gives the person relief and feels good,  whereas the burning sensation makes one feel bad.   In this the portion that makes one feel good is also an illness, and the part that makes one feel bad,  is also an illness.    In the same way,  when we become happy and sad, while blending with the changing,  that too is an illness.    The meaning of an illness is,  one is not established (swasth) in the self (swaroop).  One is situated in Prakruti (nature).  When we are not situated in the changing tendencies, feelings, actions etc,  when we remain separate from them,  then, we remain ‘swasth’ (in the self).  Then we remain even in both pleasure and pain.   ‒

‘समदुःखसुखः स्वस्थः’ (गीता १४ । २४)
Samadhukhahsukhah Swasthah” (Gita 14 / 24 )
“Remain balanced in pleasure and pain, established in the self” (Gita 14 / 24 ).

It is our experience,  that we remain in all states, conditions, circumstances,  and incidents.   If it weren’t so, then how would we have the knowledge of all states, condition,  etc.  ?   We are aware of this,  from this it is proven that we remain.   We have knowledge of waking, dream, dormancy, deep trance,  unconscious,  states.   We are also aware of pain and pleasure.   We are also aware of affliction,  attachments, worries, attraction,  aversion etc.    Therefore we are devoid of affliction, attachments, worries, fear,  fright etc.   If it were not so,  then we would experience joy,  we would not experience any suffering.   Day and night we would be in remorse,  then we would not experience any joy.  But it is not so. We have awareness of both good and bad,  based on favorable and unfavorable situations.  Therefore in fact we are beyond the good and not so good.   Let us become established in this non-duality, then we will be liberated very easily   ‒

‘निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥’ (गीता ५ । ३) ।
`Nirdwandwo hi mahaabaaho sukham bandhaatpramuchyate' (5/3).
"Only he who has transcended the pairs of opposites is easily set free from bondage".

Thursday, September 3, 2015

The BBC and an anti Hindu History

I feel uneasy whenever the BBC decides to broadcast programs on Ancient India, two recent broadcasts reflect the general anti Hindu bias built into the BBC. Firstly  "Genius of the Ancient World by Bettany Hughes on the Buddha and "Treasures of the Indus" with Dr Sona Datta on the History of Pakistan. Both avoid talking of the influence of the Sarasvati civilization which dates some 9000 years ago. I would use the term Aryan but that has problems with Europeans since WWII. Bettany does a whole episode on the Buddha without discussing the Hindu culture which produced the Buddha, though plenty Hindu imagery was used. Dr Datta goes on to extol the virtues of the Buddha (him again) Greece and Islam in the 5000 year history of "Pakistan". No mention of the Mahabharat Vedas Sarawati or Aryans (Hindus). I made a similar point to Dr Miles Russell, Senior Lecturer In Archaeology at Bournemouth University, on his article about the Swastika for the BBC Magazine, he replied, he wasn't given the space, and suggested that I write to the BBC myself. I am very tempted to do just that

Thursday, August 27, 2015

"Islamic Havoc in Indian History" by P N Oak an Introduction

This volume represents only a small cross-section of the vast number of Muslim chronicles, chronicles that have recorded the fiendish deeds of Islamic raiders and rulers for over a millenium in India alone. This amounts to a sickening tale of unrelieved and uninterrupted trickery, treachery, tyranny, torture, terror, temptation and taxation. The book is hereby soulfully dedicated to the following groups: (1) The Muslim chroniclers themselves for leaving behind a factual record of the gory deeds of murder, massacre, rape and plunder, indulged in by every Muslim from the Sultan to the fakir against all non-Muslims and also often against his own kith and kin with great Islamic glee, gusto and pride. (2)The pre-Islamic Arab Deval Dal Durj community (briefly referred to as “Durj”) who still maintain their bravely and fiercely defended holy Vedic (Hindu) faith, inhabiting the Rab-al-Khali region in Saudi Arabia. There they continue to worship in temples, with or without idols, reciting verbatim their pious chants. Unlike Muslim women, their women wear no veil. Their Sanskrit name signifies ‘The invincible temple guards (or brigade) indicating that though overwhelmed by hordes of neo-Muslim fellow Arabs, that Vedic guard has successfully preserved its Vedic faith till today. (3) All Muslims who have renounced or denounced Islam for its sickening record of unmitigated barbarism. (4) To history readers and scholars in Malaysia, Indonesia, Brunei, Borneo, Philippines and Spain with the request that they immediately undertake the task of collecting, translating and publishing Muslim chronicles of Islamic raids and ravages on their countries. This will dispel the false notion that Islam came to their countries peacefully and not with a sword and a Koran in their two hands. (5) The many millions of Hindus, Buddhists and Sikhs massacred in India since the onslaught of the first Muslim raider in India. Wrote Swami Vivekananda in the “Rules & Regulations of the Rama Krishna Math, Belur”, in 1897-98, pages 19-20: “When the Muslims first came to India, there were, according to their historical records, sixty crores of Hindus in India. This calculation suffers rather from underestimation than exaggeration; for lots of people perished through the persecution of the Muslims. Therefore it is obvious that the number of the Hindus was even more than sixty crores - on no account less than that. But today, the same Hindus have dwindled into

Pre Buddhist Hindu Dieties worship in Japan

Please note that Buddhism was started only around 2500 year ago whereas सनातन धर्म is in existence since thousands of years ago. Please also note that our ऋषि-मुनी were engaged in spreading Bhaarateey culture since long. All the lands in the world had the benefit of getting initiated in Bhaarateey culture by these great people. That is why whatever Religion, the Japanese were following that time, they got attracted to these Bhaarateey ऋषि-मुनी and modified (if they had anything earlier) in the सनातन धर्म way and became सनातनी. As we know, their religion prior to Buddhism was शिंटो. This is mere अपभ्रंश of the word सनातन. So they must have picked up the pantheon of Hindu Gods then. That is why we are finding so many temples of many Gods (similar to those of Hindus) there even now. Buddhism is nothing but सनातन धर्म giving more importance of the अहिंसा principle as compared to others that is all.

Most people are not aware that numerous Hindu deities are very actively worshiped in Japan. In fact, there are hundreds of shrines to Saraswati alone. There are innumerable representations of Lakshmi, Indra, Brahma, Ganesha, Garuda and other deities. In fact, deities we have practically forgotten in India, such as Vayu and Varuna are still worshiped in Japan.

In many ways, I find that Japan has preserved ancient Hindu traditions, even when they may have changed here in India. A study of Japanese Buddhism also provides missing links in our study of the evolution of Buddhism in its present form in Tibet

Tuesday, March 31, 2015

Decolonising Maths education remove Church ideology

A cocktail of practical value and religious propaganda can have obnoxious consequences. Post-colonisation, Maths teaching in India blindly apes Western practices — a pity because most of that school Maths actually originated in India. Europeans also imported it for its practical value. However, contrary to popular belief, the understanding of Maths is not universal. Indian ganita accepted empirical proofs. This differed from the European understanding of Maths as metaphysics. Hence, over centuries, the West adapted the imported Indian Maths to fit their metaphysics, which was linked to church theology. During colonisation, the West exported back this religiously coated mathematics, which is now taught globally.
"Maths was considered especially suited to arouse the eternal soul since it was believed that it contains eternal truths."
Maths was considered especially suited to arouse the eternal soul since it was believed that it contains eternal truths. The belief in eternal truths in turn led to the Western belief that Maths is “perfect.” It was further thought that this perfection could be achieved only through metaphysics and not empirically. Today, Maths is 100 per cent metaphysics.
Imperfect Maths

The belief that Maths is perfect is certainly not universal. Indian tradition accepted Maths as non-eternal and imperfect. Most practical applications of Maths today, such as sending a spacecraft to Mars, are done using computers which do Maths “imperfectly.”
Teaching Western metaphysics spreads other biases. All systems of Indian philosophy, without any exception, accept the pratyaksa, or empirically manifest, as the first means of proof. This also applies toganita. Science and engineering too prefer empirical proofs to metaphysics. So if Maths is done for its practical applications, it is better to accept empirical proofs in the subject. But present-day Maths teaches such proofs, hence all Indian philosophy, is “inferior.”
Does any of this make a difference to 2+2=4? Yes. Why is 2+2=4? Putting together two pairs of apples to show four apples is erroneous on formalism which disallows reference to the empirical. Formalism posits that 2+2=4 can be “rigorously” deduced only metaphysically from, say, Peano’s axioms. Most people don’t know how to do that or even what Peano’s axioms are. Thus, most Western educated never even properly learn 2+2=4. Since they are taught alongside that all other systems are inferior, they are compelled to rely blindly on Western authority for everything. This is by design. To put an end to this mental enslavement through indoctrination, education must be decolonised. The new government ought to focus on that.

Monday, March 16, 2015

Description of the Unreal असत्‌का वर्ण

Our mind is controlled by our five senses, touch, sight, taste, smell, hearing they are our inputs into our mind. The mind in an effort to make sense of this creates self, ego and thoughts. That which is unsmelt, unseen untouched unheard not tasted all share a commonness of the unreal .

The unreal which does not exist in space or time, in action,  objects, persons,  states,  circumstances and incidents etc.,   is actually non-existent.  Lord Krishna declares -  “ The unreal has no existence”  (Gita 2/16).  

That which exists in a particular space at a particular time or in a particular action or thing or person or state or circumstance or incident does not actually exist anywhere,  anytime, in anything or person etc.  That which exists in certain bodies, classes, groups,  and stages of life only,  can’t actually exist anywhere.  If it seems to exist, it is transient.  If the sense of doership is perceived in some persons but it is not perceived in others,  it means that it is not real,  it is merely assumed.  Similarly evils such as desires, anger, lust, greed, delusion, ego, fear, arrogance, envy, and jealousy etc.,  sometimes appear in the mind while sometimes they don’t appear;  it means that actually they have no existence of their own.  They are naught.  Had they been real, they will have permanence.

In fact thoughts such as lust and anger have no independent existence.  Thoughts and independent existence (reality) are contrary to each other.  How can thoughts  existence of their own, when they temporary?   How can the reality which has an independent existence of its own and which remains the same undergo any modification?   It is by misapprehension that we assume such thoughts as lust and anger etc.,  in us.  Thus by assuming them in us,  we try to wipe them out.   But actually we strengthen them by supposing their pre-existence*.   Similarly we accept independent existence of the mind.  So thoughts and projections come to the mind.  But they are changing every moment while the real does not undergo any change.  That which undergoes changes has no existence.  It is by attachment or Maya that we give our existence meaning to that which has no existence at all.  

The unreal has no existence but in our minds we have assumed its existence.  This existence is merely assumed and imaginative.  Similarly the world has no independent existence.  But when the real self accepts existence of the unreal because of its reality the unreal seems to exist in the same way as fuel,  coal, pebbles, stones etc.,  shine brightly when they are put on fire, though they are not bright in them selves.  

The unreal may manifest but that has really no existence.  The reason is that whatever does not exist anytime and anywhere does not exist ever and at all.  But the Real (God) does not cease to exist at any place,  at anytime,  in any action,  in any object, in any state,  in any circumstance and in any incident.   That which does not cease to exist at anytime and in any space has existence at all times and at all places is real.  So the Lord declares,  “The real never ceases to be”  (Gita 2/16).  As far as actions,  things, persons, places and time etc.,  are concerned,  they neither existed in the past,  nor will exist in future and at present also decaying every moment.  But God was even the same,  will remain the same and is the same now.  He ever remains the same without undergoing any change.  

From book in English “Sahaj Sadhana”  by Swami Ramsukhdasji

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