Relationship Unresolved.

Any relationship unresolved is the beginning of a persistent and unending conflict.

The abstract notions such as the thought, the time, the space, the consciousness, the mind, the life, the sorrow,  the misery, the love,  the hatred, and the self, are the many things we hardly understand what is our relationship with them, or how we are concerned with them.

And we can never know how to resolve our relationship with them.

Birth and death, society, religion, ethics, morality are of secondary importance only.

Ideals and objectives, past and the future, are obviously of the least importance.

***

OLYMPIC GAMES 2021

 @Tokyo, Nippon  

----------------©--------------

नृपो नुरोहितो यत्र, 

नृपानं इति यत्स्थले।

प्रारभते प्रथते तत्र, 

सर्वेषां स्फूर्तिप्रदं भवेत्।। 

--

नृपो / नृपः - The King,

नृपान् , निप्पान : Nippon Japan

स्फूर्ति : sport, spirit, Spartan, Spartacus,

---

Consciousness Revisited.

Poetry : 22-07-2021

-----------------©---------------

What's all this fuss,

About Consciousness!

I'm the Consciousness, 

I'm the manifestation:

The Consciousness-Principle!

I'm the hidden, 

I'm  the manifest, 

I'm  the time without a beginning, 

I'm the ending of the time manifest!

Still I revel in and through, 

All my infinite, myriad,

Forms and expressions.

Could there be a time,

When I'm not? 

Could there be a consciousness,

When there is no time? 

Isn't time but the consciousness?

Isn't consciousness but time only?

Consciousness is the observed,

Consciousness is the observer. 

Yet beyond the two. 

Observation is the Reality. 

The object is the observed,

The subject is the consciousness.

Object and Subject,

Keep on mutating, 

Changing the form,

Yet the two emerge out from,

I'm,

The Consciousness Immutable.

The Unique, but not one or many. 

One or many are the attributes only, 

Of What I'm! 

Timelessly!

The words 'beginning' and 'end',

Belong to time,

But not to, what I'm.

Time is consciousness. 

I'm ever so untouched,

And quite unrelated to,

This time or the consciousness.

(Thus spake the Reality.)

***

 

Behaving.

Love-hate !

-----------©---------

Poetry : 22-04-2021.

--

To have being, 

To be having,

Is all that,

What is behavior.

One is, 

What one has, 

One has, 

What one is, 

You can't be,

What you don't have, 

You can't have, 

What you are not, 

If you are love,

You have love, 

If you are not love,

You neither have. 

How could you then seek, 

How could you then find, 

The love, that you aren't.

You don't have hatred,

If you aren't scared.

You are not hatred,

If you have not hated.

How could you have,

What you aren't.

How couldn't you have,

That you but are!

***

Did the Universe have a beginning?

अनादित्वम् or 

The अनवस्था-दोष? 

--

A few days ago came across this apparently erudite post in forbes.com .

In logic, it is called 'begging the question'.

In classical Sanskrit and wisdom of Veda,  another name for the the same is :

अनवस्था-दोष, 

Which means the question itself is shrouded in uncertainty and has no valid ground any. 

Simply,

A "beginning" implies a movement in "time".

"before" and "after" denote "time".

A "beginning" implies, it started at the end of a time.

If one may ask :

Was there "time" before this "beginning" took place?

The problem is two-fold, the most intelligent scientists or mathematicians fail to see that so far they couldn't grasp / define what do they mean by "time".

Whatever they say about "time", is in terms of comparison of 2 or more events and they call one of them as of a shorter duration and another as of a longer duration. They can't define what they call "time", independently of duration.

This is what is the "relative" time. 

We can "measure" the same but that is again relativity of convenience.

Really, "time" / "duration" don't have their existence independently, but appear to exist as notion or assumption only.

The "time" physicists speak of, has no material-existence, like the matter.

And again, as they claim, even this so-called 'matter' could also be neither created, nor destroyed.

What about the "Space"?

In a Vedika text, namely the

"Shiva-atharva SheerSha",

शिव-अथर्वशीर्ष,

It is pointed out that whether material or the non-material, "time" is the product of the essence imperishable.

अक्षरात्संजायते कालो कालाद् व्यापकः उच्यते... 

व्यापको हि भगवान् रुद्रो भोगायमानो ....

यदा संहरते चायं,  रुद्रो संहरति प्रजाः .... ।

This means :

From the "timeless" Rudra, comes into being the "time" of perception and imagination. 

And again, as this "time" is all-pervasive, this gives rise to, and evolves into the form of what we call "Space".

Is it not just a coincidence, that while trying to understand the nature / behavior of  the quantum particles, Eric Heisenberg was  struck by the idea of Uncertainty which he then gave shape and form of a "principle"?

"Uncertainty" is verily what is pointed out by the Sanskrit word :

अनवस्था-दोष .

We see, Veda very clearly do announce that what we think and assume as "time", is / was what evolved or rather 'inferred' from the essence of existence and then from only this very "time", evolved out into, or became the "manifest", the "Space".

The same "Space" is synonymous with the element "Akasha" आकाश. 

Akasha (आकाश) or this "Space" is the very foundation, upon which further evolved out  the grosser elements like agni (अग्नि, fire), vAyu (वायु,  air), Ap / jal (आप् / जल, water), and prithvi (पृथिवी, earth).

This may not be true in the strict sense, and the point is, -all this "phenomenon" is held into consciousness and 'inferential' only.

Consciousness is verily the "observer", while the phenomenal is the "observed".

Consciousness is therefore the threshold, where our search for the existential truth or the Reality attains finality / perfection.

But a 'mind' that asks this question, is again the intellect (बुद्धि), and is the ray of the light of the same Consciousness wherein are held  the gross elements.

The extrovert mind talks about the observed or the phenomenal, while the introvert mind seeks the very source from where arises the  intellect itself.

Then, let us check, if the question :

"Did the Universe have a beginning?"

Is really a legitimate one?

 ***

 

The New Trend!

This is It! 

------------©----------

When a friend became father for the third time, he named his son :

X AαE A/12

When I asked him, how he called his son? 

He pronounced his name.

"अनिरुद्ध संकर्षण प्रद्युम्न! "

But this doesn't connote or match well with the name of your son!"

"Well! Come on!

Let me tell you a secret!

This is but the pw of the account I opened in his name on a social networking site!

And this is again for me to remember the correct pw."

He whispered.

***

अन्नपूर्णा!

 Poetry : Annapurna 

---------------©----------------

She rolls flat-bread,

She cuts vegetables,

The innocent enchanting,

Smile on Her face, 

At once evokes respect, 

Maybe She is but a child, 

The Grace She showers, 

Upon the one, 

Who-so-ever looks at Her,

Blesses him with joy! 

When you decifer Her name, 

You could know the secret sacred, 

That is hidden there,

In the letters of Her name! 

Though a hint could be given, 

From the Sacred Mantra:

"ॐ ऐं ह्रीं क्ली चामुण्डायै विच्चै।।"

***

The Life.

Thus spake the Lord.

------------------©----------------

Poetry

--

You Never Die. 

Even if you die,

Your world dies with you. 

You can't kill the world, 

Nor the world can kill you. 

In every death, 

There is a next birth.

And in every birth,

There is a death.

You never live alone, 

In every life, 

There is an infinity of lives. 

You live one, you live all. 

Then you leave one, and leave all. 

Yet you never perish.

You never know, 

How many births you had,

In the past,

You never know, 

How many you have,

Presently,

You never know, 

How many you shall have,

In the future.

I had a myriad births,

You too had,

Though I know them all,

You don't know!

O Arjuna!

Thus spake the Lord :

"बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।

तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप।।"

(Gita : chapter 4, stanza 5)

***

The Scriptures.

Let us begin with :

"The description is not the described".

A Scripture is nevertheless always a description.

The Ancient texts of yore and lore, are chiefly of the following 5 kinds :

Descriptive,

Instructive,

Narrative, 

Cryptic,

Mystic.

Philosophical,

"The description is not the described" 

suggests and avers :

It is very important to understand, Why and how a scripture is really of worth and is of use in terms of importantance as :

Descriptive, Instructive, Narrative, Cryptic, Mystic, or the kind of a Philosophical only.

There is yet another aspect of a scripture, that is the Literary.

Broadly speaking, the scriptures of the Sanatana Dharma have yet another categorization :

Nigama (निगम) Which are kind of affirmative.

Agama (आगम) Which are kind of deductive.

Affirmative Speak of the Supreme Reality either in terms of Ishwara or without dealing with such a concept.

Again, these scriptures don't insist that Ishwara or the Supreme Reality is ONE or MANY, but they do point out that the Supreme Reality is simply indescribable and Unique at the same time.

There is also a category of the divine entities that help in managing the functioning of the world, the law and order that is essential for the life of each and every individual.

These are verily the Devata (देवता) who have the power to control and regulate the life of all the individuals and their world.

This implies each and every individual has his own individual world and all these worlds are a compact whole universe (Brahmanda / ब्रह्माण्ड).

That is the whole framework of the scriptures of the Sanatana Dharma.

An individual can not only approach, but even more, attain also the Ultimate Reality, call it Ishwara or by any name of your choice.

This is how every Devata (देवता) is addressed in this way as the परमेश्वर / Lord Supreme.

A follower of Sanatana Dharma has no doubt or  confusion what-so-ever about this.

This means "Devotion" or "Bhakti" (भक्ति).

This is how every-one can practice the 

Sanatana Dharma

Accordingly. 

For an intellectual, -a man of words or concepts however, there are scriptures that elaborate in much details the system and the methodology of performing the activities that could possibly help him approach and even more, attain the same Supreme Reality that a man of devotion (भक्ति) could reach with his pure heart and Love for his IshTa Devata (इष्ट देवता) in one or another form of his inclination.

In principle, the Sanatana Dharma enumerates 5 essential Devata (देवता) गणेश, शिव, शक्ति (देवी), विष्णु and सूर्य .

The rituals or yajna (यज्ञ) however describes and needs many a forms of the same 5 as above, in their individual capacity and power. This implies that by propitiating these Devata (देवता) through performing a yajna (यज्ञ) one can acquire all worldly wealth, prosperity, health and  pleasure.

The Vedanta however points out that all these things are transitory and the only lasting peace is found when one realizes the Self / the Atman.

A Devata (देवता) is only a concept and may be, though very powerful, could never be more or even as much powerful as the one who thinks of this Devata (देवता).

As a fact, one who is devoted to such a Devata (देवता) is at the best, a vehicle of the same.

The Devata (देवता) is the one, who inspires his intellect (बुद्धि) and he merely serves the same Devata (देवता) all the times. May also believe that after his death would go to his place / abode and enjoy there all the pleasures of heaven.

The scriptures warn that all the worldly and all  the heavenly pleasures are transient and only the peace and bliss that is found in the Self / Atman is eternal and ceases never.

This is how the Sanatana Dharma is a way of life inclusive of different sects, traditions, faiths and beliefs.

***

Quantum

A Thought about the THOUGHT. 

A Comparision:

Yesterday,  came to see an interesting warning about ADHAR, given by the UIDAI.

I understood this as follows :

"Every ADHAR No. is necessarily a 12 digit No., but it is not (true) that every 12 digit number is also necessarily an ADHAR  (identification) -number."

Whatever, I remembered a similar doubt / query.

What stuff is the world made of?

Or :

What is the basic element that forms the world?

Essentially, the most simple yet the very correct answer to this will be :

"THE THOUGHT".

When one thinks, a world is at once projected in the mind. We can't say if the world exists prior to and apart of THE THOUGHT.

This implies each and every THOUGHT is funda-mentally a quantum (physical / material) move-ment.

Now we can see the significance of probability-factor in the behaviour of a quantum particle.

As regards to THOUGHT, again the probability factor (in principle) holds true.

You can never predict what next thought will come up in (your) mind.

[Note : "your" is again an assumption, a thought only, and not essentially a material entity that is  verifiable physically]

So the Uncertainty Principle applies equally well  to THOUGHT as much.

This was perhaps the crux of,  

-what J.Krishnamurti might have tried,

to point out to :

David Bohm, -the Physicist,

In their Dialogues :

THE ENDING OF TIME.

Summarily, we could conclude that THOUGHT is kind of a quantum stuff.

THOUGHT might be verily the proverbial, 'cat' in the quantum experiment, referred to, in the :

UNCERTAINTY PRINCIPLE OF HEISENBURG / SCHRODINGER.

Finally, I do agree and I'm not sure, if all this really makes sense or not any.

***

What is Bhakti!

Gita refers to Samkhya-Darshana in chapter 2.

Thereafter in the next chapters, Lord Sri-Krishna tells to Arjuna that He was teaching him the same ancient yoga that was first of all taught to Vivaswan (Sun) by Him. Vivaswan taught the same to Manu and then the same was known by the kings.

In long time, by and by, it was lost to the next generations and the same I am now teaching to you,  O Arjuna!

In the coming chapters He says the aspirants of Truth are of 2 kinds.

One of them tries to know the Truth / Reality, and in this attempt fixes his attention on what is permanent and what is transient.

Then he slowly comes upon the realization that all other than consciousness is transient and he fixes the mind in the quest :

What is this consciousness apropos me? 

He then understands that 'me' is only a thought (vritti) like all other thoughts that arise and go away, but nevertheless very strong and binds the other thoughts so as to seem as if 'me' is some-thing permanent and everlasting.

Maturity helps him and he begins to see that truly he is the only immutable "Self" and the same as Brahman.

This is not an experience, conclusion, memory or emotion,  sentiment or even a feeling. 

This is but Realization timeless. 

Kapila Muni is said to discover this Darshana.

In all there are 6 Darshana and it is not some  philosophy or a philosophical thought, but literally a kind of apperception of Reality,  which may happen through the ways of Samkhya-Darshana, Mimansa, Nyaya, Yoga, Vaisheshika, Vedanta.

These six Darshana are the ways through which one can come face to face to Reality. 

This is not a method, and there is no "how" or a logic that could help. What matters is only the earnestness, sincerity, and maturity of mind when one has diligently meditated upon the point : what is that which is for ever and what is that which appears and disappears repeatedly.

Arjuna however couldn't be convinced by this Samkhya-Darshana of Kapila. 

So Lord Sri-Krishna told him :

लोकेऽस्मिन द्विविधानिष्ठा पुरा प्रोक्ता मयानघ। 

ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम्  ।। 3

(chapter 3)

This way there are only two options if one has to know the Reality.

One is of Kapila, where ego itself tries to find out its nature and is ultimately exhausted in this very process.

There is another, where the ego is finally well  convinced that there is a Supreme Lord of the existence and surrenders / submits to Him unconditionally and in the effect is annihilated for good. Then again only the Supreme Reality reigns and the spiritual quest had reached its culmination. 

Bhakti is an intermediate state of being when one gradually weakens the ego and ultimately one is free from it. One can say this is liberation, end of the cycle of repeated births and deaths.

Bhakti or Bhakti-yoga is thus a karma / action, or the wisdom (jnAna).

This way Bhakti too is a Darshana (attitude), yet quite different than the six narrated above.

***