Knowledge and Self Knowledge ( Gyana )

 

The definition of knowledge means internal subjectivation of the external objectivity is called knowledge. There are two types of knowledge

(i) Para ( absolute knowlwdge) , In paravidya the position is reverse: you and the external physicalities are the objects of another subject. The endeavour to discuss that Subject, the knower , the witnessing entity is the pursuit of paravidya. You are not to look upon yourself as the knower or author of actions, but as the objective counterpart of the Subjective Entity. para vidya is the real absolute knowledge. 

(ii) Apara ( relative knowledge) The internal and external ideas of the unit mind can understood from the following aneedote.Suppose you want to know what is lying in a particular corner of a particular house in a particular town ,you are quite familar with. The quest for this type of knowledge is called apara for it concerns the relative world. 

When you come to know everything there is to know about the town you will still know nothing about another town. If your psychic arena is likened to previous town , then to know present town you will have to expand your psychic arena. When knowledge concerns the mundane world you lookupon objects as the subjects. No matter how much you study the different stages of metamorphosis an object passes through, the Supreme Subject of those objects will remain unknown to you . Likewise when you are the object , then your subject remain unknown to you. Therefore in aparavidya you are the subject and the external physicalities are your psychic objects

Sensory knowledge: Sensory knowledge is two types- 

    (i)Direct sensory knowledge ( sarala samyukti)  occurs when an indriya directly receives an inferential vibration and conveys it straight to the chitta, thus creating the same kind of experience in the unit mind. Suppose an elephant is standing before you. 

 (ii) Indirect sensory knowledge ( tieyak samyukti). In this case the indriyas receive inferential vibrations indirectly. For example-  You  have acquired a lot of knowledge about a particular city , even though you have never been there , through indirect perception.

Acquired knowledge : Acquired knowledge also of two types : 

 (i) Knowledge acquired through habitual instinct ( siddha samskara raja gyana) - This knowledge occurs when one receives the same piece of information again and again. 

(ii) Knowledge acquired through inborn inborn instinct ( sahajata samskara raja gyana) Children have certain instincts which can be called inborn instincts. A baby mammal learn spontaneously how to suck its mother's breast- it does not need to be taught that there is milk in the breast, or the method of sucking. It is a kind of inborn instinct. 

Intuitional knowledge: 

(i) Focused intuitional knowledge ( aparoksa bhasa) All objectivities lie accumulated within the casual mind,however they normally remain unseen since the casual mind is darkened by static ignorance. The process to see some parts of the casual mind with the help of spiritual effulgence is called focused intuitional knowledge. I do not call it perceptional knowledge because it is only acquired through spiritual effulgence and not psychic probing. as the objectivities lie within the casual mind, I cannot logically call it the faculty of perceptional knowledge.

(ii) Spiritiuo-intuitional knowledge ( aparoksa anubhuti ) One who is established in the Microcosmic Mind is the knower of all objectivities. To such an entity knowing the entire Cosmic stance, all knowledge is spirituo-intuitional knowledge. When the perceiver, perceivable and perception; or the knower, knowable and knowledge become one; or when the deed and the 'doable' become one with the doer, one attains non-dualistic self-knowledge, one becomes the embodiment of knowledge. Onlly this is real knowledge. all other knowledge is the shadow of knowledge ... nsubstantial knowledge. The persuit of perceptional knowledge has no absolute value.

  Thus intelligent people , instead of cultivating perceptional knowledge, will direct their minds towards Parama Purusa the Supreme witnessing Entity, the Supreme guide , the Supreme answer to all questions not as the object of knowledge but as knowing Entity.

: Self Knowledge :

  In empirical knowledge , the objective portion of the mind ( chitta) takes the form of the object and subjective portion of  the mind witnesses it and all these take place because of the existentiality of the self transcendental consciousness, which accompanies all cognitive processes , perception, inference, memory etc. The difficulty arises when one seeks to know the self. There is the apparent paradox with regard to the knowledge of the self. The self , being the transcendental subject, is presupposed in all acts of knowing. So how can the very subject be the object of knowledge ? On the other hand it is claimed that the self-knowledge is the highest knowledge because it is by knowing the self, that everything is known. All other forms of knowledge are mere shadows the umbra and penumbras of real knowledge. In emperical cognition, the object of knowledge is extrinsic to the knowing subject and terefore it involves the subjectivisation of objectivity. Here chitta has for its assumes the form of the object it knows. When the object of knowledge is the self the epistemic phenomenon is radically different. As mentioned before chitta is the object in ralation to Ahamtattva, Ahamtattva is the object in relation to the Mahatattva, which in turn, is an object in relation Atman ( self). Hence there is the prime facie oddity of the object knowing the subject. For chitta knowing consists in becoming the object. Self is the subtlest of all existence. Chitta is cruder than Ahamtattvva. Ahamtattva is cruder than Mahatattva and Mahatattva is cruder than the self, ( witnessing consciousness). Hence knowledge of the self would involve introversion of the objective portion of the mind. In the attempt to know the self the chitta becomes subtler and subtler, until it becomes the self. In other words chitta can know the self only by becoming it. In knowing a finite object chitta assumes a determinate form. So the knowledge of self becomes possible only when chitta becomes the self. So knowing here consists in becoming. The unit consciousness(jiva) can know the Cosmic-consciousness ( Shiva) only by becoming it.

All cases of knowing involve Subjectivisation of Objectivity. It means that the object of cognition has to be assimilated within. The degrees of truth depends on the degree of assimilation. The process of assimilation(atmasthikaran) is completed in three stages : Ava-atmasthikaran ( superficial assimilation), upa-atmasthikaran ( psychic assimilation) and samyak-atmasthikaran. In sensory cognition there is superficial assimilation of the inferential vibrations ( tanmatras) emanated from the object and received by the sense organs according to their capacity. One's knowledge about the object is confined to the external vibrations received by the sense organs, assimilated by the chitta and wittnessed by the I-consciousness. In sense perception, there is always the possibility of error. It may be due to the defect in the receptive organs or the epistemic handicaps, preventing an effective sense object interaction. Similarly all inferences are fallible in principle, except deductive inference where the conclusion does not add any content to the premises as they are already contained in them . Such is also the case with knowledge derived from Authority. Something does not becomes true simply because it is certified by the Authority but because it is really so. Hence such knowledge are always open to validation or invalidation in the light of facts.Ava-atmasthikaran yields knowledge about the object, only from a particular perspective. Therefore they are relative and open to sublation or falsification. There is another mode of knowing where one knows the object by entering into the innermost core of the object. Here one goes beyond the tanmatras and knows the object by assimilating the psychic vibration of the object. This is characterised as Upa-atmasthikaran. Everything living or non-living is a metamorphosed from of the Supreme consciousness. The gamut of creation is nothing but the creation of the cosmic mind. Hence mind is dormant in everything animate or inanimate. Those who are psychically developed can know the object by perceiving the psychic throb within the object, be it a material body, plant, animal or a human being. The knowledge obtained through such interactions are much more intimate , complete and infallible than knowledge available through sense-object interaction. 

 But in case of knowledge of the self there is neither assimilation of tanmatrik vibrations because there is no tanmatra-emanating object, nor is there the psychic assimilation because the self is beyond mind. Hence , the only way for the mind to know that which is beyond it is to metamorphose itself to the sublest entity. Mind in the process of knowing the self gets dissolved and becomes the self. The self is nothing other than the pan-consciousness which lies quiescent in every structure and is the eternal witness of all the cognitive, cognitive and affective functions of the individual and the collectivity.

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Macrocosm and Microcosm

The characteristic of a unit mind is that its goal is multipurposive whereas its expression is unilateral , confined to a particular space , time and individuality. This is the major difference between microcosm and macrocosm. A unit mind can only think of one object at a particular time , but cannot exist in more than one place or at more than one time, But the Cosmic mind expresses Himself in more than one action , at more than one place and in more than one entity.  It may want to be a king and a billionaire , and a learned person and so much more. but when it actually performs actions , it can only act in one direction, not many. But the Macrocosmic endeavours are multilateral. 

 But the Microcosm transcends time , for the three realms of time-past , present and future- lie embedded in His mind.  Space is a limited expression bound by the static principle of Prakriti.  What will happen if the Macrocosm does not think of anything as His psychic projection ? 

  The controlling capacity of microcosms is very limited.  When the physical waves of objects are longer, they can at most be brought within sense-perception but not controlled.  In this case those objects themselves exercise control over the physical existence as well as the kamamaya and annamaya kosas of individuals. 

  Microcosms confined as they are within the relative factors have very little controlling authority.  It is worthwhile mention here that the tendency of the human mind to degenerate towards matter in the path of negative Pratisanchara is called naraka and the movement of the unit mind towards the Supreme Non-attributional stance in the flow of positive Pratisanchara is called heaven. 

This universe is merged in the Macrocosmic flow.  The person whose mind is free from the burden of crudify can easily float on the vast cosmic ocean, but who is loaded down with a heavy burden will sink.

Prakriti and Maya

  Creation is the result of the mere desire of Purusottama to become many. Purusa and Prakriti are two names of the same entity. As the creative principle , it creates the multiplicities and attracts them back to itself. Maya refers to the innate power of the creative matrix. Different Mayas refer to the different functions of the operative principle in relation to the Macrocosm and the Microcosm in the process of sanchara and pratisanchara. 

(a) Mahamaya: Mahamaya denotes basic function of the creative principle which makes both the centrifugal movement ( sanchara) and the centripetal movement( pratisanchara) possible. Because of this the supreme subjectivity metamorphoses itself into the five fundamental factors and in the process of pratisanchara the solid factor changes into subtler forms of existence.

(b) Yogamaya: Yogamaya is that by which the creatives principle guides living beings towards Parama Purusa. It is felt only when the human mind yearns to be united with the microcosm. 

(c) Vishnumaya : Vishnumaya is that by which the creative principle is associated with every individual being. Because of Vishnumaya , human beings remain engrossed and hypnotised by the beauty of charm of creation. One looks upon every object as the explicit manifestation of the Lord.

(d) Anumaya: Anumaya is the power of the creative principle as expressed in the unit structure. It keeps the mind directed to worldly ambitions and attachments, such as name , fame and wealth. As a result , the individual remains oblivious of the real goal of human life and one becomes concerned only with the pleasureable (preya) not with the preferable(shreya). In the cosmic act of creation, preservation and dissolution, the power of the creative principle act in two diametrically opposite direction. 

(e) Avidyamaya : Avidyamaya is to make from subtle things to crude. In pratisanchara , avidyamaya influences human mind in two ways. Due to the influence of Avarani Shakti the nature of reality is distorted. Under the influence of Viksepi Shakti mind tends to ideate on the  crude and drifts away from the Macrocosm. Avidyamaya operates through two forces (i) Avarini Shakti (ii) Viksepi Shakti 

 

(f) Vidyamaya : Vidyamaya is to make from crude to subtle . Vidyamaya helps  the individual to move from the crude to the subtle. Evolution is a perpetual conflict between vidya and avidya. Vidyamaya operates through two forces (i) Hladini Shakti (ii) Samvit Shakti .

            (i) Hladini Shakti - Hladini Shakti refers to the ecstatic experience of moving towards Parama Purusa. It provides added impetus to the God ward march. The spirit of sadhana is to wage a pact less fight against the forces of avidyamaya which produce hindrances in form of eight fetters (astapasa) six enemies ( sadaripu) and the crudifying propensities(vrittis)

           (ii) Samvit Shakti- Samvit Shakti refers to the dawning of higher consciousness which makes one realise that divinity is the goal and essence of one's existence. 

The capacity of a finite is very insignificant compared the power of Prakriti force of avidyamaya. The circumstancial handicaps are sometimes too very stupendous to be overcome. Fight one must against the forces of avidya until the goal is achieved. Often the individual efforts and assertive encounters are crushed by the uncanny and indefatigable Prakriti. So the ideal way to overcome the influence of avidya is to surrender and seek refuge in Parama Purusa. Shakti the operative principle is an integral part of Shiva ( cosmic consciousness) Prakriti is blind and acts at the behest of Purusa. When one takes shelter at the altar of divinity one is protected from the hostile Prakriti. Surrender removes the umbrella of Ego. so that one gets drenched by the shower of divine grace. When one surrenders oneself before Parama Purusa the forces of Prakriti instead of creating obstacles, turn to be friendly and help one is the process of sublimation. The forces of obstruction the pasas and ripus and the vrittis become allies on the path of spiritual progress. It should be remembered that the noble the goal the mightier are the obstacles. Obstacles re in fact the circumstances that help one muster strength to encounter them. Obstacles are necessary for spiritual elevation because the strength that one gains by trying to overcome the obstacles becomes one's asset. Suffering and difficulties pass by. But the person lives on with added strength and enlarged vision. In order to be on the path , one must invoke His grace because ,if the forces of Prakriti are hostile one may not even have good thought , good company or the right inspiration to lead a good life. 

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The Macrocosmic Stance and Human Life

     Human beings not only want expansion but undesputed authority in the process of expansion. Not only do they seek the Supreme shelter, they want to bring that shelter within their reach. Out of this desire to attain the Supreme out of this longing to become as vast as the Supreme they discovered was the science of intuitional practice. But this discovery was not easy. They had to cross numerous hurdles such as ritualistic observances-isms, doctrines and cult, Their discoverey was the reward for their long-cherished desire to attain the Supreme. Without the desire for expansion they would have never tried to realise Brahma even while remaining in the ocean of Brahma. The entity closest to them would have remained far away. The human desire for expansion is an innate desire. It cannot be suppressed, but must be given full scope for expression. Since desire for expansion is harmful for society when limited to the meterial sphere, it should be diverted to unlimited objects. No matter how much people acquire from this unlimited stock, it will not create conflict amongst individuals. While running after the acquisition of finite objects, the dissatisfied human beings of the past realized one day that their minds were looking for something which had hither to eluded them.

Those who want to thwart the introversial phase of the Cosmic Cycle in individual and collective life are dominated by Avidyamaya. In the struggle against Avidya , if the thought of Purusa ( cognitive faculty) is kept awake in one's mind, Avidya's influence will start to wane. In individual life the six enemies ( ripu) and eight fetters (pashas) are collectively known as the force of Avidya. For the preservation of the physical , and to keep social tyrants under control, these pashas and ripus need to be maintained, but the mind must not be allowed to become their slave. Those who wants to destroy them would be better off committing suicide. Sincere spiritual aspirants must keep their pashas and ripu firmly under control, making them subservient to their disciplined mind 

Though the Avi force is expressed in various ways, its expression in the human mind can be divided into five categories:  (i) Avidya, (ii) Asmita, (iii) Raga, (iv) Dvesa, and (v) Abhinivesha.

(i) Avidya : When human beings become blindly infatuated with objects of enjoyment and lose all common sense, when they become totally absorbed in the pursuit of finite objects forgetting the infinite, they make the error of believing that the impermanent is permanent. This useless pursuit exhausts all their vital energy. They forget that no single object of the world enjoys permanence. Some educated people say, " Well I amy not live long enough to enjoy all the pleasure of life, but my grandchildren will" This yearning for the finite is caused by avidya'. Under the influence of avidya , people become so infatuated that they forget the difference between pure and impure.  But the fact is all these limited objects will desert them after sometime. 

To understand avidya properly one must pursue the path of spiritual practice. Without sadhana one cannot escape the devouring jaws of avidya.

(ii) Asmita : Asmita literally means to arrogate the full authorship of an action. The actual authorship of action , no matter what that action may be , does not belong to the sensory and motor organs. In the absensce of Atman ( the knowing entity ) the organs become totally ineffective. If the image an of elephant is reflected on the eyes of a corpse, it will not be able to see it. A corpse has no Atman, no witnessing entity, and thus no capacity to see. People often believe that mind is everything, and thus commit the error of taking the mind to be the author of actions. This error is called asmita.

Asmita causes human beings to confuse drik shakti ( witnessing entity) with darshan shakti ( faculty of sight). Sadhakas must remember that the mind and the indriyas can only perform their allotted duties when Consciousness is reflected on the unit mental plate. 

(iii) Raga : The human mind constantly need a pabulam. A mind devoid of any pabulam attains the non-attributional stance. But sleep senselessness or death cannot be regarded as the non attributional stance. From the viewpoint of psychology , sleep and senselessness are almost similar. They occur when the kamamaya and manomaya kosas of the mind remain suspended due to some reason or other. in both cases the mind still has an object. In the case of death, the psychic power ( reactive momenta) is detached from the nerve cells of the brain and hense the mind cannot perform actions.

  In the wakeful and dream states human beings seek to acquire objects with the help of their entire mind. Under the influence of avidya they think that they will derive pleasure from eating a certain type of food, or become more comfortable by wearing certain clothes, or get some satisfaction by playing a certain role. This tendency to run after certain objects in the pursuit of pleasure is called raga or blind attachment.

People live for joy and happiness, and that is why they run after various objects. They do not understand, or sometimes refuse to understand, that nothing in this universe except infinite Brahma can give them permanent happiness. When people lose the sense of discrimination by foolishly giving indulgence to raga . it should be understand that they have allowed themselves to become pawns in the hands of Avidya.

(iv) Dvesa : The opposite of raga is dvesa. There are some objects or ideas upon which people cannot fix their minds because, according to their samskara, they find it painful to do so. They are reluctant to analyze where those objects or ideas are really painful or tormenting. When an attempt is made to divert the mind for from those objects or ideas to escape the anticipated pain it is called dvesa. Most of the wars and battles of the world are the result of either raga or dvesa. 

(v) Abhinivesha : In the world there are many wise and gifted people who understand the difference between Vidya and Avidya. Theoreticall, they know what is real and what is unreal , what is dharma and what is adharma. They deliver eloquent discourses on dharma and morality in meetings and symposia. yet knowledgly indulge in sinful deeds in their personal lives even thought they are aware of the dreadful concequences of their sinful actions. This suppression of Vidya is also an expression of Avida shakti in one's personal life. 

 From where does abhinivesh derive its impetus ? From the acquired samskaras of human beings. As long as human beings are guided by their own individual flow , they are microcosms and when they are guided by the Cosmic flow they become liberated souls - they become one with Shiva. 

The Four Stages of Human Progress

 

  This universe is systaltic . Going towards speed and pause like earthworm. But that is not true progress of development.  So humans must progress in the psychic realm. And in the process of movement , they will reach a stage when the mind becomes non-existent.  This path of movement is divided into four stages- Yatamana , Vyatireka , Ekendriya and Vashikara.

(A) Yatamana : Yatamana is the stage when the devotee or spiritual practitioner makes sincere efforts.  A person may say , " I am trying" , but if this trying last for three, four , twenty or twenty-five lives it may lead to retardation. So to say " I am trying". is not enough. Neverthless the benifit of the first stage is that at least human beings make constructive efforts. This is Yatamana. 

(B) Vyatireka :  One needs a firm determination stage of second is vyatireka.  There should be must determination in the path of success. This is the stage of vyatireka. What happens in the initial stage ? One gains a certain degree of control over some psychic propensities ( vrittis) for a while .  It is often noticed that many saints and monks who give up heart and home have a weakness for food.  These are all psychic disease , weakness of the mind. This is vyatireka. Devotees must start fighting these obstacles. 

(C)Ekendriya :  The third stage is ekendriya. Ekendriya means gaining full control over a particular psychic propensity. Once controlled, it will never return, will never cause further degeneration. Full control over a certain psychic vrtii is known as ekedriya.  Whatever he or she will come true. This is called vak shuddhi. 

(D) Vashiikara : The fourth and final stage is vashiikara. In this stage all the psychic vrittis are brought well within the control of the spiritual practitioner. Suppose someone wants to know what happend 20,000 years age. The moment the desire to know aries, his or her mind will return to the distant past and will see what really happened 20,000 years ago. These are all signs of absolute vashikara siddhi. Ordinary people think that Mr so-and-so is a very well read person but the fais otherwise. Everything has come from his vashikara siddhi.  if he fails to surrender himself to Parama Purusa , however, what will happen ? Well , after attaining vashikara siddhi and acquiring various occult powers, he will develop some ego. He will curse those he hates and thus, unknowingly, will gradually degenerate. He will meet his downfall. So after attaining vashikara siddhi, one should surrender one's unit soul, endowed with the acquired occult powers , to Paramatma. What will be the result ? One will become one will become Parama Purusa. This is the proper path of human beings. This is how human beings have progressed step by step in the past, are progressing in the present and will progress in the future as well. 

The Ten Characteristics of a Dharmik

         Dhriti ,ksama damosteyam saucham indriyanigrah , 

            Dhiirvidya satyamkrodha dasakamdharma laksalam 

(1)Dhriti : The word " dhriti" has a number of meanings the most important being " patience".

(2) Ksama :  The ksama means forgiveness. The first letter of ksama is ksa . This is the last and fiftieth letter of the Sanskrit alphabet " ksa" is itself composed of two letters "ksa" and "sa" . What is forgiveness ? Suppose someone has done something inimical to you, you in turn , need not be revengeful or vindictive towards him or her. This is the dharmik  interpretation of ksama. 

(3) Dama : The actual meaning of the word " dama" is self-control. A person who fights against the anti-social elements and controls oneself is said to be doing "samana", while one who controls oneself is said to be doing "samana" . Death controls the human beings and maintains a balance in this universe so death is called " samana". 

(4) Asteya : Asteya is a very important principle in our code of conduct. It means " non-stealing". There are two kinds of stealing (i) internal -Internal stealing is stealing within one's one's mind. Although internal theft does not harm anyone, unlike external theft, it neverthless makes one a thief. It is done mentally out of shame , fear, or lack of opportunity. So astheya means desisting from theft of any kind (ii) external-To deprive others of what is legitimately due to them or to take away things from others without their knowledge is called exernal stealing. 

(5)Shaocham : This is cleanliness , remaining free from dirt. Bathing or wearing clean cloths does not make one holy, although it is a part of holiness. The spirit of shaocha is to keep the mind pure and the body clean.  "kuru punyamahoratram" That is do virtuous deeds night and day.

(6) Indriyanigraha : When human beings successfully attain control over the five motor organs and five sensory organs , the afferent and efferent nerves and the sensory and motor nerves, it is called "Indriyanigraha".You must have experienced that while walking it is very difficult to enjoy the taste of good food calmly."  To control the sense organs- eyes, ears, nose, etc or to suspend one indriya keeping the other indriya active , is called indriyanigraha. What does one gain from the practice of indriyanigraha ? By suspending the activities of the indriyas, one can direct one's entire mind towards one's goal with undivided attention. This is way indriyanigraha is an essential aspect of dharma.

(7) Dhii : Dhii means " wisdom" . A person who reads thousands of books will be unable to remember everything which was reads thousands of books will be unable to remember everything which was read. There is ,however another type of memory-extra-cerebral memory-which does not depend upon the nerve cells of the human brain and which is independent of the body.  One has to arouse the power of this memory by dint of one's sadhana and for this human intellect is required. The goal of one's life should always be fixed before one's eyes , it should never be lost sight of .When one remembers one's goal twenty-four hours a day one develops the actual memory. In the scriptures, this sort of memory is called "dhruva smrti" Here dhii means that dhruvasmrti or fixed memory.

(8) Vidya : Vidya means " self -knowledge" that is knowledge which leads human beings towards Paramatma. Knowledge which leads human beings towards mundane objects is called "avidyao " . People have to labour hard to attain either vidya or avidya. For dharmik people , vidya is essential. Avidya however ,serves monor purposes and is not to be completely rejected. 

(9) Satyam : The definition of satyam is " Parahitartham bangmanaso yatharthitam satyam". That is the right application of thought and words for the welfare of humanity is called satya. That which one thinks or says with a view to harming others may be a fact or a factual statement but it is not satya. 

(10) Akrodha : Krodha means anger. Akrodha means " free from anger" A dharmik person -and indeed an intelligent person-must be free from anger. He or she is sure to be defeated in argumentation. Even if it comes to a physical fight he or she will surely be defeated because ,with hands and feet trembling, he or she will fall down at the slightest push.So one of the criteria for a dharmik person is to be free from anger.These ten characteristics are clearly manifested in a dharmik person.

Three Features of Bhagavat Dharma

    The root meaning of Dharma is " Characteristics" We can divide the crested world into three: Plant kingdom,animal Kingdom, and human kingdom. There certain plants which are developed in intelligence than the most undeveloped animal species,but as they cannot move from place to place they are included in the plant kingdom. So the main difference is that animal can move whereas plants cannot. . Some people say that the human beings is a rational animal.  But they are neither plants nor animals- they are a different kind of being.

 One who follows human dharma is a human in the true sense of the term, otherwise how can the use of the term be justify ? if there are no longer any landlord. Human dharma is Bhagavat dharma. 

(A) Vistara : Human beings seek psychic expansion. Not wishing to confined in one place, they seek expansion on all sides.  This is vistara.

(B) Rasa : Rasa means " flow " An unbroken Cosmic flow is in extensive motion in this universe. This flow has created the universe and maintain it. Regarding Parama Purusa ( GOD) it has been said : Rasa vae sah- " He is the embodiment of rasa" He is the universal flow.  That's way it is said : " Human existence is an ideological flow." So the old concept of the human as a rational animal degrades human dignity. Human beings have certain characteristic in common with plants and animal-they eat, sleep etc. - but they does not mean they are plants or animals. 

(C) Seva : (Service) Human beings have the inherent quality of serving others. Service , however is unilateral. That is I give everything to Parama Puarusa ( God) and wish for nothing in return. I only want to merge in Parama Purusa , the most valueable treasure in the universe, and so I give away the most valueable thing of mine- my every existence. But if I do not pay the full price , I will not ge the precious object.

Vistara , Rasa and Seva are parts of manava dharma, or Bhagavat dharma, and in this Bhagavat dharma lies the excellence of humanity. It is the Supreme dharma of humans. That's way it has been said that it is better to follow one's own human dharma than the dharma of other beings.  

  

 The Minimum Qualifications for a Sadhaka

A practicenor of manav dharma must also possess certain minimum qualifications as indeed must all people in all walks of life. A gardener for example,should know how to dig with a spade.  Try as you may , you will never be able to rain a crow to speak like mynah bird or a chandana. It is one the basis of these qualifications that is decided who should be accepted and who should be rejected, because everything is not to be taught to all. 

 Parvati's questions and Shiva's answers constitue the theoritical side of Tantra. One of Parvati's questions was particularly pertinent.  A spiritual practioner must possess certain minimum qualifications. 

(1) Human Body:  This means that whoever has been endowed with a human body is eligible to follow the path of spirituality".

What is gyana - knowledge ? The internal assimilation of any external object other than one's own self is called " the process of knowing". Suppose there are two types of mango - a langda amngo and a himsagar mango. A certain person assimilates both and discovers that each has its unique qualities and defects and thus differentiates a large mango from a himsagar one. When people assimilate anything of this universe and make it their own, it is called supreme or absolute knowledge or self realization. This doesnt happen in the external world but takes place internally- the external world is internalised and assimilated. Self- knowledge is the real spiritual knowledge. because  self knowledge means realization of Brahma. Where does Parama Purusa reside ? He resides within one's " I" feeling. To know the " I" of the "I" feeling means to know Parama Purusa. That is way it has been said that by attaining self knowledge, one attains salvation.

What is salvation ? people use words like moksa ( salvation) and mukti ( liberation) very casually.  Mukti means the state of liberation from all these bondages. When one attains liberation of a permanent nature it is acalled "vimukti" or "moksa" or "salvation".  But after exhausting one's acquires virtue enjoys the fruits there of in the supra mental level. There is no separate world named heaven or svarga. When one's virtue is exhausted , when the ritual of one's acquied samskara is over, one is born on earth to serve the unrequited samskaras. And according to the nature of the samskaras imbibed, one may be reborn as a dog , or one may also get human life. Heaven is the stage between the two lives lived as human beings. No-one acquires heaven permanently because no one acquire virtue- that is a mere figment of the imagination. 

Thereafter in order to requite the unserved or base samskaras one is reborn as a human being or even as an animal. What is gained by all that ? Where there is no desire for attainment of heavenly pleasure, where there is no other consideration except elevation to the levelof Parama Purusa, human beings attain leberation. That is people become one with Prarama Purusa by the grace of Parama Purusa.  

 " Brahmavid brahmaeva bhavati" One who realizes Brahma become Brahma.  Now the question aries, who is entitled to salvation ?

" Sukrutaeh manavo bhutva" . Here  Sukrutaeh manavo bhutva means - attaining a human frame by virtue of one's own noble deeds" . Human beings are creatures dominated by intellect. Those guided by mere inborn instincts are called " pasu" or animals.  That's way I say repeatedly that I strongly object to human beings be rational animals ? They are certainly not animals. When one acquires a human body what should one do ? One should guide one's inborn instincts along the proper path. This only can be done after acquiring a human body.

  Human beings control their inborn instincts with the help of their intellect. this makes them worthy to be called human beings. That's way Shiva says " Sukrutaeh manavo bhutva - one attains the human body by virtue of one's own noble deeds".

 When good deeds are done by those who have controlled the inborn instincts the intellect develops to some extent. When such people discover that there is no money in their pockeys ,they certainly will not enter a hotel or resturent. In order to follow the path of spirituality one must possess one qualification and that is , one must acquire a human body. 

The Three prerequisites and Stages of Spiritual Knowledge

   The Three prerequisites of Spiritual Knowledge

   Among so many people in our human society, very few get the oppertunity to acquire spiritual knowledge.  Now a person having a human body must also have the following three aspirations.  

Pranipatena : That is an aspirant should have a sincere desire to know Him, a sincere longing for Him.  Then we will say that one is ready to do pranipatena. Pranipatena means complete surrender.  So one will have to withdraw all psychic propensities moving towards cruder objects and guid them towards the Supreme Entity. This is pranipatena. 

Pariprashnena : Pariprashnena means " question". That you know sometimes just to quench the thirst of your inquisitiveness you ask a question and sometimes just just to befool the other person you ask a question. The answer is known to you but just you befool the other party you make an inquiry. And sometimes you ask a question meaninglessly.  They are not pariprashnena. Pariprashnena has only one meaning ,only one impor , and that is that you are to ask a question in order to get a certain reply.You ask the questions knowing that you will act according to the reply. 

Sevaya:  Sevaya means " through service" When you want to learn the spiritual science from Parama Purusa ( only Parama Purusa knows the spiritual science , and He preaches spiritual knowledge thought a physical body which we know as the Guru. So actually , the science is known to Parama Purusa and to nobody else) when you want to know something from Him, you will have to satisfy Him. The entire living world is His progeny. He is the Progenitor. So to satisfy Him you will have to selfless service to His children. 

     You know , our transactions are of two kinds: You give something , and at the same time you take something- this is called a commercial transction.  In English seva is unilateral or one-sided.

   There is another way of explaining it.  Now if you want to take the most costly article from Him, You will have to pay Him the highest sum.  When your giving is unilateral . and when you are giving your everything to Him and receive spiritual knowledge , in both cases, it is " seva".

   So in order to acquire spiritual knowledge and enjoy spiritual bliss, three actions are to be done by you. They are Pranipatena , Pariprashnena and sevaya. This is the process of spiritual approach.

The Three stages of Spiritual Progress

        Sarve cha pasavah santi talavad bhulate narah ,

           Tesam gyanam prakashaya viirabhavah prakashitah ,

           Viirabhavam sadaprapya kramena devata bhavet.

   Every human geings goes through a period of infancy after birth. At that stage, as the intellect is not yet formed, there is no developed faculty of judgement and one remains infantile in all respects. 

    When the baby grows up and becomes a little child it develops some intellect and beings calling its elder sister by her name. It sounds pleasing and the elder sister enjoys it. But when that little child becomes older , neither the sister nor the other menbers of the family further appreciate that.  There you must call me " elder sister" But when children are little, no-one [ condemns] their faults and neither should they. 

The inner spirit of this initiation is that one should pray to Parama Purusa(God) " O Lord , show me the right path." Well the one who seek a path will surely find it. In the Gayatri Mantra it has been said.....

The next stage is the initiation according to the Tantric system which occurs when one is eligible to be taught Ista Mantra and Guru Mantra.  In fact after the prayers is made to the Supreme Entity, it is Iishvara who makes arrangements for imparting diiksa ( initiation) and Isata Mantra.   Those who have not joined the path of spiritual practice remain underdeveloped beings. Thought endowed with a human body, they are no better than animals. 

 Later on after joining the path of spiritual practice, one is confronted with obstacles and hindrances on all sides. Even one's families, friends and relatives create obstacle.  At this stage one address Parama Purusa as Viireshvara". To the devotee having attained the mentality of a hero , He is no longer known as Pasupati. 

" Kramena devata bhavet" . One becomes God in due course. That is , one attains Godhood. Rising step by step from viira bhava ( heroic stance) one becomes a varitable god and reaches divya bhava.  Such a person proceeds far along the path of evolution and one day merges in Parama Purusa,and becomes Parama Purusa Himself. These are the different stage of spiritual practice.

 Those who utilize this potential are intelligent but those who do not, and like animals, will be born as even more inferior creatures in the next life.Animals have no intellect and therefore cannot work intellectually. Humans however, are already endowed with intellect and the faculty of judgement. So if they do not act properly or fail to follow the path of spirituality, they are no better than animals. It is therefore the duty of every sadhaka to propagate dharma so that humans will not make this mistake but will follow the path of spirituality. This should be our inherent nature.

Artha and Paramartha

 

Pashabaddha Bhavejjiivah pashamukto Bhavetshivah

" A person who is comes under the bondages of Maya is called  ' jiiva'  And a person who is free from the fetters of Maya becomes one with Shiva" .

   However the one endowed with cosmic grace gets liberation from these bondages by dint of sadhna, and attains oneness with that Supreme Entity ( Shiva). Who wants to live in bondage ? No-one. Everyone wants to attain freedom, to be leberated from all sorts of bondage. Human beings can be liberated from certain bondages temporarily, but after a while those bendages will again return. This situation can be compared to a bird which is related from its cage and allowed to fly around a large room for a while but after sometime is again confined to the same cage.

 Now , what happens to the jiiva during this temporary liberation , termed " Artha" in Sanskrit. When they eat something , they will get temporary relief from hunger: that is , they will attain temporary liberation from the influence of the bondage of hunger. Where did this food come from,and how did they procure of " Artha" is money, And its third meaning is " meaning" . Money brings temporary relief from bondage. Thday a hungry person may get relief from hunger wih the help of money , but tomorrow the hunger will again return and the person will require more food. Liberation with the help of money can never be permanent. Yet , in this ephemeral world we need to use transient objects. It is a relative world composed of relative objects and entities. And that's way our natural question is " How should we live our lives? The answer is that we should move towards the Supreme Entity while maintaining an adjustment with the relative world. We can not ignore the external world , we cannot live without Artha or money. To obtain temporary liberation from pain and misries , money or Artha is required but to attain permanent liberation, we need Paramartha. This is the basis difference between Artha and Paramartha.

   Human affilictions are triferious: physical , psychic and spiritual. The physical affilictions originate from the meterial world and the psychic affilictions from the unmanifest world or human mind. Next the spiritual affilictions. Limited psychic wealth is the root cause of spiritual affilictions. When that liberation is permanent it is called " salvation".

   However we also require Paramartha. Paramartha is that factor which brings about the permanent cessation of the triple affilictions. here permanent cessation means cesation of those affilictions which once removed will never return again in the future.  It is important that you understand the true significance of " Paramartha". 

   Something else can be said about Paramartha . On one side stand the human beings who suffer from numerous defects and imperfections and on the other side stands the great , inscrutable Maya, poised against them. this tremendously powerful Maya is intent upon ensnaring human beings within the grip of various instincts which scatter the mind. Human are under the domination of that powerful maya, are controlled and guided by that Visnu Maya according to her own sweet will. And when she observes that her influence is waning , she strives to further mislead humans with various force so that they remain within her grip. In such an atmosphere of servility, humans can never attain Paramartha. All obstacles be they in the form of husbands ,wives, parents or indeed the society at large are the creation of Visnu maya. These obstacles and hindrances must be overcome.if Visnu maya becomes extremely angry and powerful,what should human beings do? Actually there is no reason for human to worry about this because the blessings of Parama purusa are always with them.

This maya of limitless power is My divine force her power and strength are all Mine. She cannot harm the one who has taken shelter in me. Parama purusa is the actual controller of Maya so a person who takes refuse in Him cannot be harmed in any way. However little strength one may have one will be able to resist Maya in all circumstances. It is not always necessary to fight against Maya , She eventually meets her own defeat and surrenders. So what should an intelligent person do? The other day I said that all human beings should surrender their ego. They should only  think that they are the children of Parama purusa sitting on His lap. If they think in this way , Maya will be unable to harm them.  Another thing should be mentioned in this context there are many people who think "I am a sinner, I am a sinner" This is not the right attitude as though are often expressed externally. So the person who always thinks , I am a sinner , will ultimately become a sinner, even though he or she is not a sinner at all. If you surrender everything to His lotus feet altimately ones get the real love of that Supreme Entity.

 

The Significance of Service and Cosmic Brotherhood

  The goal of human beings is Parama Purusa- He is the Supreme Entity- the absolute entity. They have to remain within the spatial , temporal and personal boundaries. hence one has to pass ones life maintaining proper adjustment with time, space and person.  And the individual entity is also benefited. If someone does not maintain adjustment, the society is not benefitted nor is anyone individually. Not only this , retardation starts taking place. One's aim should be a proper , well-balanced continuous journey. One has to move towards Parama Purusa. Human beings are travellers on the path of eternity, marching ahead without stopping anywhere is their characristics. The greatest shelter of human beings is Parama Purusa.  Thus it is very very dear to him.  Hence your duty is to utilise totally and properly this physical body and mind. You have come with human body, human intellect. Your human life will become fruitful. By His grace you have a human body and human mind and you should also bear in mind that by His grace alone you have to move ahead in life. By His grace alone He is to be attained. 

The Four Kinds of Service

 There are four kinds of service (a) Sudrachita Seva (b) Vaeshyochita Seva (c) Ksattriyochita Seva (d) Viprochiat Seva 

(A ) Sudrachita Seva : To serve the world by the physical body, to others happy by one's own sacrifice, or to alleviate the afflictions of other's for example, by nursing the patients , comes within the scope of Sudrachita Seva. This type of seva is the backbone of society. 

(B) Vaeshyochita Seva : The services rendered by supplying food, money, etc, are termed  Vaeshyochita Seva. 

(C) Ksattriyochita Seva : To protecting others, even by risking one's life is Ksattriyochita Seva

(D) Viprochiat Seva : This seva is it give expression of Adhyatma Gyana by imparting the spiritual knowledge you have gained. Instill in others the earnest desire to follow the path of virtue-only then will you justify your existence as a social creature. Viprochita Seva is particularly glorious because it is directly related to Adhyatma Gyana. 

The Ideation of Service

   At the time of rendering service, you should feel that object of service is Narayan or God and that you are a spiritual aspirant. With such feelings there is no room for conceit. Conceit causes the fall of human beings. To get rid of conceit we will have to regard the object of our service as Narayana.

  The principal cause for bondage to the fruits of actions is conceit or the yearning for fame. When you perform acts with the ideation that the person served is Narayana , there is no possibility of arrogance or the desire for fame growing in your mind.Then you will realize that through the grace of Narayan you have been given the opportunity of serving Narayana. Our hands and feet are not ours , they are His , and by serving Himself with those hands and feet, He sports with Himself. Such an action is an action without attachment.Only in this way can one attain salvation from the bondage of karma. You must feel that the person served is Brahma. 

 Cosmic Brotherhood

     Spirituality is not a utopian ideal but a practical philosophy which can be practiced and realized in day-today life, however mundane it be. All fissiparous tendencies and group or clean philosophies which tend to create the shakeles of narrow-mindeness are in no way connected with spirituality and should be discouraged. That which leads to brondness of unison alone should be accepted. 

   In the present environment many fissiparous tendencies are working to divine humanity into manually belligerent groups. The approach of spirituality should be psychological and rational , and should offer a touching appeal to the deepest psychic sentiments of human beings. That ultimate and absolute ideal is the Cosmic ideal an ideal beyond the scope of time, place and person, It is the Absolute, without and beyond relativity. 

  All the sentiment-provoking ideas should be firmly opposed. This does not mean an attack on those sentiments, traditions and habits which are innate in human beings and which do not hamper their Cosmic development. For Exam- the movement for uniformity in dress for all people will be but a ridiculous and irrational approach. Different selections of dress are the result of climatic factors and corporal necessities. Moreover, dissimilarity in dress is not detrimental to world fraternity.

   There will also be many zonal or regional differences as regards other traditions and customs. These should be appriciated and encouraged for the indigenous development of society. 

                Common philosophy of life-

A  common philosophy of life demands a clear conception in the human mind that the development of the human personality means an evolution in all the three spheres- physical , metaphysical or mental , and spiritual. Other thinkers conceived it as a wise and intelligent device to befool the toiling mass. But the logical analysis given above must have clarified to thoughtful readers that spirituality is the summum bonum of life in all its aspects. 

   Those who think dharma to be an individual's concern cenceive it in a very narrow sense the domination of cosmoplitanism in world affirs. Vested interest, however , continue to cause certain fissiparous tendencies. There are some who fear loss of their economic or political domination and are directly responsible for these detrimental or retrograde reactions.

  

Yagya and Karmaphala

  "Yagya and the fruit of Yagya" . The word " Yagya" is formed by the root " Yag and the suffix " na" . it means actions. Whatever a person does we can call it a yagya. What is the origin of actions ? Where is the unmanifested potentiality of actios ? Before doing an act , a person thinks of it and the thought gets manifested as corresponding vibrations or sensations in his mind. That is ,when after thinking about doing an act, the hands and feet begin to move , then the action being done is called an act or kriya. Vibration exists in the mind or sublime level and an act exists both in the crude and sublime levels, because all vibrations are not necessarily transformed into acts. Whenever there is an act , then the existence of a precedent thought is a certainly. That is way karma or Yagya is called psycho-phisical. 

     Salvation means the eternal emancipation from this very Karma or Yagya. Ordinarily, Yagya is of four kinds: Bhut yagya , Nr Yagya , Pitri Yagya and Adhyatma Yagya. Of these four Yagya , the first three namely Bhuta, Nr, and Pitri Yagya, are psycho-physical , that is boath mental and physical , but Adhyatma Yagya is one hundred percent internal. The origin of Bhuta , Nr and Pitri Yagya is in mental vibrations and they take shape in the physical world. Adhyatma Yagya , on the other hand originates in the domain of the soul and terminates in the soul.

    (1) Bhuta Yagya : Bhuta Yagya means services rendered to any created entity of the manifested world. For exam- watering trees, servicing cattle, undertaking scientific explorations and doing anything for the sake of welfare. In Samskara , Bhuta means that which has been created. 

(2) Nr Yagya : Nr Yagya is action for human welfare. In fact Nr yagya is a part of Bhuta Yagya because human beings are also created beings. 

(3) Pitr Yagya : Pitr Yagya means remembering the ancestors and the sages. As long as a person possesses the physical body, he remains indebted to his ancestor. Those who are capable of working for their own emancipation, as well as of the society by virtue of the knowledge aquired through the austerities practised by the sages , are indebted to the sages. Sages are those who helping and who have helped human society in numerous ways, such as the invention of new subjects.  It is not a fact that present intellectual currents originated from the fountain of their wisdom ? We proceed and extend these roads by cutting down the jungles and the hills.  That is way I say that there is no fault in the development of science. On the other hand those sages who have looked to the well-being of humanity certainly deserve our revered memory. To pay homage to them is Pitr Yagya.

(4) Adhyatma Yagya : The Adhyatma Yagya is hundred percent internal. The impetus for Adhyatma Yagya comes from the soul and this impetus becomes operative in the mental province. The mind performs the sadhana and the Karma also terminates in the provience of the soul.This is the ultimate goal of mental Sadhana lies in the province of the soul. Adhyatma Yagya is a liberating sadhana and the remaining three, Bhut , Nr and Pitr yagya are both liberating and subjugating ( Nivritti  Pravritti )

  As long as you exist , you have got to perform yagya. You should not let this happen. it is your dharma to move from narrowness to vastness, from greatness to divinity. To allow yourself to fall into an abyss is against the characteristic of your existence. You long for eternal bliss and endeavour for eternal life. 

Freedom from the bondage of Action

                  

Relinquishing the Desire for the Fruits of Action 

(1) Phalakanksa Tyaga : A man performs each act with a particular objective or other in mind. This natural an invariable law of Prakriti. Similarly , with every thought or deed the reactions in potentiality will inevitably have to be accumulated. As soon as any act is accomplished, the growth of the potentiality of reactions is stopped and this potential energy is inveriably transformed into the reactions of the actions performed.

    When we have no command over the results of our actions, it is vain to brood over the attainment of certain objectives. There is no use in brooding.  To continue to work in this way is to relinquish the desire for the fruits of action or Phalakanksa tyaga.

(2) Kartrutvabhimana Tyaga : Ordinarily, people perform actions with certain objective in view, but still there are many who perform actions not with a view to the result.

   Mere renunciation of the fruits of actions will not do. The vanity of having performed an act , for exam, the desire to see the news of gift published in the newspapers, all contributes to the formation of mental vibrations. Samskara will continue to multiply as before. 

     Karmakleshavipakashaera paramrista Purusa visheso iishvarah 

   The term " Iishvara " means Purusa uninfluenced by actions,   affections , result or objectives.

     But we have seen above that so long as Prakriti's dominance prevails, it is not possible to be actions-free for that particular action being performed at that point of time.

          To avoid such thoughts, the belief has to be developed that Brahma is only served or chosen by Brahma. That is Brahma inspires us to donate and again receives the same through others. It is simply by the grace of Brahma that we act and have the favorable opportunity of performing this act. It is possible to avoid the doer's vanity or kartrutvabhimana tyaga by developing  this belief.

(3) Surrendering all actions unto Brahma :  However , all is not over by renouncing the desire or abandoning the doer's vanity. So long as Prakriti is active , rajaguna is there , causing actions. The actions have been performed by Brahma alone and their consequences, whether good or bad , will be borne by Brahma alone. 

 Many people do not do anything out of fear of reaction, and they become indolent. But can they really become devoid of actions ? Thought they do not act externally, their heart and other oragns continue to function. Moreover inactivity or apparent inaction can never be commended.  It also keeps the mind completely engrossed in Brahma. Those who have surrendered their mind to Brahma are the real Sannyasis. 

    He or she who acts for a gain is called a greedy person and acting under the influence of greedy , they are carried to to the dark hell. I do not act for any fruit , rather surrender all my actions unto Brahma.  As a consequence of this , human beings quality for the attainment of Mukti or Moksa.

Actions and their Result

 

Actions and their Result 

      Hence , when the unmenifested Cosmic Consciousness is tossed by Prakriti , the refulgence of expression beings. The crudeness results from the domination of Prakriti over Purusa.

  All the sins of what is called crudeness exist in the dead body ; tamoguna predominates while sattva and raja are only indistinctly expressed. Thus we arrive at the conclusion that everything existent is pervaded by the three gunas, but in accordance with the variation of their propertion, Prakriti is dynamic in certain situations and inert in others.

According to boath Science and Philosophy , every action has a reaction which is co-existent with the original action, whether the action be a physical one or only a psychic vibration.  In such a case you act mechanically, propelled by the reaction of the previous act, and you may be obliged to do some undesirable acts that bring to you desgrace, accusation and afflication. It is as if your hands and feet are fettered and you are unable to avoid such actions.

   In other words, until the actions whether good or bad are annihilated, human beings cannot attain salvation or moksa.When it is essential to act maintaining one's existence, how is it possible to avoid the cycle of action and reaction ?

It is known from philosophic propositions that the attainment of Mukti or Moksa is possible only through spiritual practices or sadhana.  

   There are three processess for attaining freedom from the bondage of action : (1) relinquishing any desire for the fruits of action, or Phalakanksa Tyaga.  (2) Abandoning the vanity of performing an act, or Kartrutvabhimana Tyaga, and (3) surrendering all actions unto Brahma.  

 

Life , Death and Samskar

 

Life , Death and Samskar

         Sachidananda is derived from a conversion of three terms, namely : Sat, cit and ananda. 

  The meaning of ananda is of course " bliss".  it is by the power of chit that the cosmos is created, and it is this power that through the unit mind experiences or activates created substance. This subjectivation in only due to the Consciousness or chitishakti in Brahma.

     It was seen in the last chapter that Saguna Brahma includes in itself all of microcosm, Macrocosm, Purusottama and Paramatman. The whole cosmos in Saguna Brahma is the thought-projection of the Macrocosm.

   The microcosm processes ten organs- five sensory and five motor organs. Sensory organs receive tanmatras from the objects which are perceived. These organs or indriyas are, therefore , the knowers of these objects, In the next stage though the afferent nerves, chitta receives the tanmatras and takes the form of the object perceived; Ahamtattva feels the subjectivity- I perceive- but this subjectivity itself dependsupon the existence if "I" because one cannot work unless one feels that one exists. "I" exists first and then the "I" works. This feeling of existence is Mahatattva. The combination of Ahamtattva and Mahatattva is the instrument for the perception of tanmatras which have been brought in by the organs. The mind ,the combination of the three ( mahat, aham and chitta) is thus the knower of the indriyas , that is way the mind is said to be the master of the organs. But is mind the real knower ? if not , who is the real knower ?

   We thus come to the entity witnessing Mahatattva. This witnessing entity is the atma , or unit consciousness. The knower of the mind itself is the atman. Hence the ultimate knowership lies in the atman and not in the mind; the atman or the reflected consciousness on the unit psychic plate , is not only the active elements; the knowership lies in him as witnessing entity. The atman knows because it is an active participant in the functions of the mind.

     The function of the five motor organs is to activate tanmatras. The organs work by translating their potentialities into action with the help of the out-going tanmatras radiated through the motor nerves, which in their turn receive the tanmatras from the mind. So it seems that the doership lies in the mind and not in the absence of the atman, who witnesses that the mind is activating the internal samskaras, or accumulated momenta, in the form of tanmatras. The atman is not active, but it is due to the atman due to its omnipresence-that the mind is able to work. To this extent in the atman lies the knowership or doership. The atman itself does not work, but its existence is the ultimate cause of knowing and doing.

     The ultimate existence of the mind is itself in the atman. Thus the untimate knowership, doership and existence are in the atman, and the collective name given for the three is " witnessing entity" This will be more clear if it is remembered that the mind is nothing but a state of never-ending alsh among three combined principles. These correlated belligerent combined principles are the main attributes leading to the formation of the mind, As the mind is only a never -ending clash and an ever-changing relative this witnessing entity is the atman , and the mind is only the result of ever-changing functional metamorphosis. 

   The witnessing entity must exist at all stages in Brahma Cakra. In sanchara, Purusottama acts as the witnessing entity of the Cosmic Mind. The Atman of the Macrocosm is , therefore, Purusottama Himself. In pratisanchara, Purusottama by His ota yoga reflects associatively upon the microcosm, and the reflection in each mental plate is the jiivatma, the witnessing entity of the unit mind. The atman is not an active counterpart.

   The mind is an ever-changing functional organism and so it must have a momentum. From where the mind derive this momentum ? Every stage results from the previous stages. The stage after formation of the unit mind is also the effect of all the past stages. The effect of action in the past stages is called samskara, which gives momentum to the unit mind. The initial creation of the unit mind is the result of certain forces reacting in sanchara. The untimate cause of momentum of every force is , of course the Macrocosm, the entire working principle in sanchara and pratisanchara. It is therefore , the Macrocosm who works through the media of microcosm and provides the momentum for the unit mind. The attraction of the Great gives an acceleration to such momentum. At the nucleus point where the first manifestation of Prakriti took place , the momentum of creation lay in latent form. The momentum of the universe is the momentum by the Cosmos through the media of microcosm and also through the medium of the inanimate portion of the Macrocosm. Before the formation of microcosm only the Macrocosm existed , and all projected activities lay in the Macrocosm, and all the diversities were in collective unity there. All the Cosmos resides in Him and therefore , there is no question of life , death or samskara in this inanimate phase of creation, that is from the first bursting out of Prakriti to the development of crudest solid matter.   

   In the journey of Pratisanchara the crude mind gets momentum from the Macrocosm. In the first stage the microcosm evolves neither ego ( Ahamtattva) nor Mahatattva , so it is devoid of any samskara, and the eternal force of the Macrocosm moves the microcosm further towards the Nucleus. In a later stage , the ego is evolved but the unit mind feels it and accepts it as a possessor of samskara or momentum.

   This stage in evolution is represented by human beings Human instead of going further towards the divine goal according to the movement of pratisanchara can retrace , or adopt the path of negative pratisanchara. The momentum for this negative movement being the accepted momentum of the  unit mind , it is said that the samskara of any living animal inferior to the human inferior animals, therefore , continus to march further on the path of pratisanchara ( because of their less develop ego ) while hymas may retrace by adopting mean objectives.

   While maintaining the unit structure of any object in the animated phase of evolution , proper adjustment amongst mental waves, physical waves and the pranah is an essentiality. Any object , mental or physical , always emanates waves.  

   This paralleism can be lost as well, causing a dissociation of the composite factors by a maladjustment or unadjustable elevation or degradation of any one of the constituent factors. To take an example , if a dog comes in contact and clash with the waves of the human and thereby the dogs mental waves get evolved and attain a greater wavelenght of the dog may lose proper adjustment with its physical structure.  This loss in parallelism will cause dissociation, and the dissociated mind will have to find a physical body with which it can find proper adjustment. 

 Here as well the loss of paralleism shall occur and the physical and psychic bodies shall dissociate from each other. The symbolic story of the epic Ramayan, wherein Ahalya. the wife of Gautam Muni, was transformated into stone for negative pratisanchara.  Through science the apan of life can be made longer by properly adjusting the waves of the physical bodies; but if a change in the mental body be made . Pranah is the collective name of ten vayus, five internal and five external. The internal vayas are - prana, apana, samana, udana and vyana, and the external vayus are - naga, kurma, krkara, devadatta, and dhananjaya.

  The jurisdiction of prana is between the navel point and the vocal cord , and its function is inhalation and exhalation. Apana resides from the payu ( anus) to the navel point.  Samana resides in the navel sphere and its function is to maintain adjustment between prana and apana. Udana has its place in the throat , and it controls the vocal cord and the voice. Vyana regulates blood circulation and physical function of the afferent and efferent nerves.

   The function of the external vayus is as follow: Naga ( means " serpentine") gives the power to to jump or to extend the body and also to throw an object. Kurma ( mean " tortoise") gives the function of contraction. Krikara helps in yawning. Devadatta is responsible for thirst and hunger, and dhananjaya casues sleep and drowsiness(tandra)

  A physical deficiency or defect in any portion of the body result in the weakening of prana and apana, and samana may become unable to maintain adhustment between prana and apana, as a result of which there takes place a vehement fight in the navel area and in the vocal cord. In physiology , this is called " navel breathing" or nabhishvasa. When samana loses its vitality , all the three vayus- prana , apana, and samana - are transformed into one and strike udana. The moment udana loses its separate identity, vyana also comes in contact with their collective force and all the internal vayus, getting associated into one, move throughout the physical . The combined vayus pass out, and with their passing away from the physical structure all the external vayus, except dhanajaya , also leave the physical structure. Dhananjaya causes sleep, and so to cause the deep sleep of death dhananjaya remains in the body even after all the vayus have left. When the dead body is burnt or gets totally decayed , dhananjaya as well leaves the body and remains in the Cosmic to act again according to the will of Prakriti.

       The loss in the parallelism of physical and mental waves cause death. The physical cause of death is the passing away of the nine ( ten minus dhananjaya ) vayus into eternal space. The psychic waves, finding no proper adjustment with the physical waves, also dissociate and pass into eternal space.The detached mental body possesess the unexpressed momentum of its previous lives ( which it had to express according to the universal law of Prakriti that every force force must have its expressions ). This it does by making the dissociated mind penerate into a subtle physical structure.

   Since the mind exist , the mental plate exists, and the reflection of Purusottama must remain; the Atman, therefore, remains associated with the Jiivatma. The ultimate knowership, doership and base of existence lies in the atman. The atman is the witnessing entity without which there is no meaning of the mind working or activating the internal samskaras into tanmatras. Without the atman the mind cannot perceive or receive the in-coming tanmatras, that is way the ultimate knowership or doership lies in the atman. As the atman witness the mind itself, the ultimate residence of the mind is the atman. The dissociated mind has , therefore , the witnessing entity who witness the mind which is in a state of inaction (or converted into karmasaya- samskara , or reaction in its potentiality).

  The physical cause of death has been discuss above. 

   Food taken, after mixing with the digestive fluids, gets transformed into rasa, the unnecessary material being rejected in the form of urine and other waste matter. The essence of rasa is transformed into blood, waste matter  once again being rejected. The essence of blood changes into flesh and the essence of flesh into meda or vasa ( fat) and so on , till it changes into bone, bone marrow and ultimately into shukra ( viirya). The physical body is constituated of these seven materials , of which shukra is the final essence. This vital fluid has three stages: lymph, or prana-rasa ( lasika) spermatozoa ; and seminal fluid.

   The lymph forces through lymphatic vessels which run side by side with the arteries. The glands through which lymphatic vessels pass are known as lymphatic glands. The function of the lymph is to purify the blood and maintain the beauty and glory of the body; and by getting into the glands it enables proper secretion of hormones.  The lymph rises up and gets into the brain, thus strengthening it.  A deficiency or defect in the lymph casus some disease in the organ where the deficiency has occured. For example , defects of the lymph in the leg will result in elephantiasis of the leg.

    After a due supply of lymph to the brain, the extra lymph comes in contact with the testes and is transformed into spermatazoa. By a proper system of observing fast , the excessive formation of lymph can be checked. Impure thoughts also cause excessive formation of spermatazoa from lymph. If the surplus lymph is destroyed there is no harm. Spermatazoa with lymph and other fluids collected in the seminal sac are known as " seminal fluid"

   In the female body this excess lymph is converted into ova and the sperms of the male and the ova of the female get together , they constitute one physical structure. When the physical structure commences formation, there is no question of extra seminal fluid or seminal wastages, and that is way in the stage of pregnancy there is no menstruation.  

   In the uterus the basis physical structure is first formed. This structure has potential energy and emanates a wave length. It receives the potentiality from the momentum of the spermatozoa. Spermatozoa get their motion from the vital potentiality of the male body, and that is way the living being is said to reside first in the seminal fluid of the male and then in the mother's womb; after which the bosom of Mother Earth receive it.

   Since the physical structure starts from spermatozoa which has a positive motion and , therefore , a wavelength , the physical structure thus formed must have a wavelength accordingly. We have already seen that the dissociated mind also has a wavelength and a momentum which has to be expressed. The dissociated mind needs physical paralleism for proper expression, and therefore the cosmic mutative force causes the dissociated mind from eternal space to enter the adjustable physical structure , assuming a form in the mother's womb. This is how life comes into physical creation.