Unbound

byBRanganath

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Updated 4 days ago

Content generati​on by Lakshmikant (WA Rank 2.9M)

INTRODUCTION​

Spirituality is discovering oneself. It is said that there is more to a human being than the body, senses and mind. Transcending the body, senses and mind will lead to discovering spirit or the essence of oneself also known as ISHWARA. The path used is meditation or yoga (union with God).

Death has been a mystery to mankind. Death was assumed during prehistoric times as some life force escaping the body. This was called spirit.

Mind and Matter (body, external world) have bothered mankind, leading to the concepts of Spirit (Purusha) and matter (Samkhya philosophy). Furthermore, the body, senses and mind were treated as matter by VEDANTA . Transcending these lead to Purusha which later developed into Atman or Self. Discovering this Self became the goal of human endeavor to attain liberation from the cycle of births and deaths.

Purusharthas: Understanding Four Goals of Human Life

Hinduism, one of the world's oldest and most complex religions, offers a unique perspective on the purpose and meaning of human life. The concept of Purusharthas, or the four goals of human life, provides a framework for understanding the various aspects of human existence and striving for a balanced and fulfilling life.

The Four Purusharthas: The Purusharthas are four interconnected goals that encompass the physical, emotional, intellectual, and spiritual dimensions of human life. They are:

1. Dharma (Righteous Living): Dharma refers to living a virtuous life, following moral principles, and fulfilling social and familial responsibilities. It encompasses duties towards oneself, family, society, and the environment.

2. Artha (Wealth and Prosperity): Artha represents the pursuit of wealth, resources, and knowledge necessary for a comfortable life. It involves economic stability, professional growth, and responsible management of resources.

3. Kama (Desires and Pleasure): Kama encompasses the pursuit of pleasure, enjoyment, and happiness. It includes sensual pleasures, relationships, and creative expression.

4. Moksha (Liberation): Moksha is the ultimate goal of human life, representing spiritual liberation, self-realization, and union with the ultimate reality.

Interconnection of the Purusharthas: The Purusharthas are not mutually exclusive, but interconnected and interdependent. Dharma provides a foundation for Artha, which in turn enables the pursuit of Kama. Ultimately, Moksha transcends the other three goals, yet is achievable only through their balanced pursuit.

Significance of Purusharthas: The Purusharthas offer several benefits:

1. Holistic Development: They promote physical, emotional, intellectual, and spiritual growth.
2. Balance and Harmony: They encourage balance between individual desires and societal responsibilities.
3. Contextual Relevance: They adapt to changing life circumstances and stages.
4. Spiritual Growth: They provide a progression toward self-realization and liberation.

Influence on Hindu Thought and Culture: The Purusharthas have profoundly influenced Hindu thought, culture, and society:

1. Shaping Hindu Philosophy: They have informed Hindu philosophical traditions, such as Vedanta and Yoga.
2. Guiding Social Norms: They have shaped social norms, family structures, and individual expectations.
3. Inspiring Artistic Expression: They have influenced art, literature, music, and dance.
4. Continuing Relevance: They remain essential to contemporary Hindu thought and practice.

Contemporary Applications: The Purusharthas offer valuable insights for modern life:

1. Personal Growth: They provide a framework for self-reflection and personal development.
2. Career and Relationships: They guide professional growth, relationships, and work-life balance.
3. Spiritual Exploration: They encourage exploration of spiritual traditions and practices.
4. Social Responsibility: They emphasize social and environmental responsibilities.

Conclusion: The Purusharthas offer a profound understanding of human existence, emphasizing the interconnection of physical, emotional, intellectual, and spiritual dimensions. By recognizing the importance of Dharma, Artha, Kama, and Moksha, individuals can strive for a balanced and fulfilling life, ultimately achieving spiritual liberation and self-realization.

Dharma: A profound, multifaceted concept

Dharma is a Sanskrit term that encompasses a wide range of meanings, including:

1. Righteousness: Dharma refers to living a life that is in accordance with the natural order of the universe, and adhering to the principles of morality, ethics, and justice.
2. Duty: Dharma also refers to the performance of one's duties and responsibilities, whether they be personal, social, or professional.
3. Natural Law: Dharma is often described as the natural law that governs the universe, and is considered to be the underlying principle that maintains order and harmony in the world.
4. Spiritual Path: In Hinduism, Buddhism, and Jainism, dharma is also used to describe the spiritual path or journey that an individual undertakes to achieve liberation or enlightenment.

The concept of dharma is often described as having four key components:

1. Svadharma: One's personal duty or responsibility, based on their individual characteristics, skills, and circumstances.
2. Varnadharma: The duties and responsibilities associated with one's social class or profession.
3. Ashramadharma: The duties and responsibilities associated with one's stage of life, such as student, householder, or recluse.
4. Sanatana Dharma: The universal principles of dharma that are applicable to all individuals, regardless of their personal characteristics, social class, or stage of life.

In essence, dharma is a complex and multifaceted concept that encompasses the ideals of righteousness, duty, natural law, and spiritual growth.

Virtues: It is advised to cultivate certain virtues in all Indian Philosophies including Hinduism (Advaita, Vishista advaita, and Dvaita), Jainism, Sikhism, Tantra, and so on. Most of the virtues overlap and therefore common to all philosophies. These virtues provide a holistic approach to live a satisfying life free from conflicts and suffering. AHIMSA and Satya are on top of the list in the order.

1. Ahimsa (Non-violence): Cultivating compassion, kindness, and harmlessness towards all living beings.

2. Satya (Truthfulness): Embracing honesty, authenticity, and transparency in thought, word, and deed. Satya is interpreted to mean non-lying.

3. Asteya (Non-stealing): Respecting others' property, energy, and time, and avoiding exploitation.

4. Brahmacharya (Self-control): Cultivating moderation, balance, and self-awareness in all aspects of life. This doesn't mean Celibacy. Having sex with one's spouse is considered a duty whereas sex outside marriage is considered a sin.

5. Aparigraha (Non-possessiveness): Embracing detachment, letting go of attachments, and avoiding excessive accumulation.

Why is Ahimsa considered the highest virtue in Indian Philosophies?: Let us understand the nuanced interpretation of AHIMSA (body, speech and mind); even Himsa in speech and thoughts is prohibited. Ahimsa is generally understood as non-violence; but is it really so? What will you do if you are attacked by some one or if there is a war, how about collective consciousness react in general. Does AHIMSA prevent a war? Before a war, parties involved in a war resort to the following.

​Sama - Sandhaana: the art of negotiation.
Dana - exchange something for peace.
Bedha: Create split in enemy ranks.
Danda: Fight the war, if the above options fail.

Look at how Krishna and Pandavas exhaust Sama, Dana and Bedha, to the extent of just five villages in lieu of the rightful kingdom - for the sake of peace.

So also, Rama sends Angada as peacemaker to Ravana, telling him to handover Sita honourably in order to prevent the imminent war.

Ahimsa is not just non-violence, all Indian Philosophies keep this at the topic of list of virtues.

AHIMSA Paramo Dharma appears several times in the Epic Mahabharata.

​M​oksha (Kaivalya - Freedom, Liberation): What does Moksha mean? In Patanjali's Yoga it is called Kaivalya, meaning freedom. In Vedanta it is liberation from Samsara or liberation from the cycle of births and deaths. In Buddhism and Jainism it is the same idea.

What is Patanjali talking about? What does freedom mean? Does it mean freedom from attachments or freeing up the mind?

It is freeing up the mind from default settings of biases. My understanding is this. Samsara is just a concept for which evidence is absent. In Bhagavadgita this is an adhyaropa, and it is said that Atman leaves the dead body behind and joins Brahman. Brahman's concept is that it provides consciousness to sentient beings. For a living being like humans, reaching a thoughtless state during meditation actually frees up the mind from all pre-existing biases, and the conditioned mind becomes free of all the conditions and therefore perceptions will be free from all conditions, there will be a shift in understanding the world and societies as they really are; the mind becomes unbound without limits. This is true freedom. Try it, maybe in two to four years this will happen.​

Dharma a​nd K​arma

Hospitality offered to pilgrims in India is remarkable. Let me invite your attention towards the details explained vide link https://narmadayatra.com/route-guide/ relating to the trek around the longest river in India. In brief, it's thus:

If one opts for Narmada river Parikrama (3700km Trek from Amarkantak to Bharuch and back), and completes it, he will be in wonders at what he's experienced out of it. Throughout the Parikrama, at every four to five kms on the way, he found free resting places with snacks, tea, lunch and dinner served with great affection. Nobody goes hungry or thirsty in this Trek lasting four to five months.

One can see in addition to sadhus, educated people giving up their well paid jobs preparing and serving, nearby villagers participating, with great affection. Some traders from nearby towns keep the kitchens busy by supplying rations. A couple of cows or more providing required milk, gardens providing required vegetables, villagers providing milk and vegetables to the kitchens.

Thousands participate in the trek. A sense of satisfaction and contentment could be seen in all those participating, in the care they take to serve food and drink, besides the acumen they display in providing shelter to the yatrarthis. What is this phenomenon? It is believed that such acts will refine their Dharma, Karma and ultimately lead to Moksha.

Dharma is the right way of life in the interest of society, based on Ahimsa, Satya and Service to others, keeping the environment healthy, so that the periodicity of seasons are maintained, that keeps this phenomenon alive. It binds strangers together, singing bhajans and silently chanting mantras and japas, believing that Mother Narmada will atone their papa karmas leading to Moksha.Narmada Parikrama phenomenon provides us the clarity in all respects towards Dharma, Karma and Shraddha.

Consciousness

Nicholas Humphrey, a renowned psychologist and philosopher, has made significant contributions to understanding the evolution of consciousness. He is best known for his theory that consciousness evolved primarily because it plays a crucial role in social interactions and survival, rather than merely being a byproduct of cognitive complexity. Here’s an overview of some key ideas from Humphrey’s work on the evolution of consciousness:

​Consciousness as a Social Tool: Humphrey posits that consciousness evolved to help humans (and possibly other animals) navigate complex social environments. By being aware of our own experiences and emotions, and by projecting similar experiences onto others, we can understand, predict, and influence the behavior of others. This social intelligence, or "mindreading," was an adaptive advantage in the early human environment.

​Magic of Consciousness: Hump​hrey introduced the idea of consciousness as something "magical" in a sense, where it feels as though our experiences have a special, rich, subjective quality. He suggests that this "magic" isn’t necessary for cognitive function but evolved to give humans a sense of importance to their lives, which in turn enhances survival by promoting a will to live, reproduce, and nurture.​

Sensory Feedback and Self-Perception: Humphrey argues that consciousness arose from basic processes related to sensory feedback and the ability to perceive oneself. For instance, the experience of pain doesn’t just inform an organism of damage—it comes with a subjective, qualitative feeling, which makes the organism more likely to act to avoid harm in the future. This subjective aspect of experience, which creates a more urgent motivation, has been selected for throughout evolution.

Consciousness and the Inner Theatre: One of his influential metaphors is that consciousness creates an "inner theatre," where we become spectators of our own experiences. This mental simulation enables humans to not only react to stimuli but to contemplate, simulate, and plan future actions, making them more adaptable and flexible.

The Evolution of Self-Awareness: Humphrey also explores how self-awareness, an advanced aspect of consciousness, could have evolved. He suggests that self-awareness offers the ability to reflect on one’s own mental states and predict the consequences of one's actions, allowing for a more nuanced understanding of social dynamics and personal survival.

​Consciousness as a Biological Adaptation: Unlike many cognitive scientists who view consciousness as an epiphenomenon—something that exists as a byproduct of brain activity but doesn't influence behavior—Humphrey believes that consciousness is a biological adaptation. It was selected because it confers a significant survival advantage, helping individuals not just interact with the world but reflect on their experiences in a way that improves decision-making and long-term planning.Humphrey’s ideas have been highly influential in shaping contemporary debates about the role and nature of consciousness, especially within the fields of evolutionary psychology, philosophy of mind, and cognitive science. His work highlights the deep interconnection between consciousness, social interaction, and survival.

Concept of Moksha

According to Indian philosophies, life is an ocean of unpredictability and suffering is a universal truth. Crossing this ocean and thereby escaping the cycle of rebirths and deaths is Moksha (the ultimate Purushartha). Each philosophy (Darshana) prescribes its own distinctive method to attain Moksha. Bhava Sagar is as follows:

​A ​profound and ​com​plex concept!: Bhava Sagar is a term used in Hinduism, ​Buddhism, and Jainism to describe the ocean of existence, or the cycle of birth, death, and rebirth (samsara).Bhava means existence, being, or becoming, and Sagar means ocean or sea.In this context, Bhava Sagar represents the vast and endless ocean of existence, where living beings are perpetually caught in the cycle of birth, death, and rebirth.

​The Cycle of Bhava Sagar:

Birth (Janma): A living being is born into the world, driven by their past karma.

Life (Jiva): The living being experiences the world, accumulates new karma, and develops attachments and aversions.

​Death (Mrityu): The living being dies, and their soul (jiva) is reborn into a new existence, driven by their accumulated karma.

​Rebirth (Punarjanma): The cycle repeats, with the living being experiencing a new existence, driven by their past karma.

​The Goal: The ultimate goal of spiritual practices in Hinduism, Buddhism, and Jainism is to transcend the cycle of Bhava Sagar, achieving liberation (Moksha or Nirvana) from the ocean of existence.

​Symbols and Metaphors: B​hava Sagar is often symbolized by the ocean, representing the vast and unpredictable nature of existence. The living being is seen as a boat or a sailor, navigating the ocean of existence, seeking to reach the shore of liberation.In conclusion, Bhava Sagar represents the complex and dynamic cycle of existence, where living beings are perpetually caught in the cycle of birth, death, and rebirth. The ultimate goal of spiritual practices is to transcend this cycle, achieving liberation from the ocean of existence.

Moksha defined in various Darshanas is as follows:

1. Advaita stipulates destruction of MAYA, the veil that covers Atman and reveals the same in all its glory; using Jnana (knowledge) as the vehicle.

2. Vishistaadvaita stipulates a combination of Jnana, karma, Bhakti, claiming Narayana will enable the deciple to cross the Bhava sagar.

3. Buddhism stipulates cessation of suffering to cross this ocean. No ideas of God or Atman here; individual by his own efforts is supposed to cultivate his/her mind and then to conquer the reasons for suffering.

4. Jainism stipulates right living, endurance of fruits of papa karmas (using Mahavratas and Anuvratas), and sacrificing fruits of punya karmas (Aparigraha), which will allow Atman to attain Moksha; in effect erasing Karmic effects.

5. Tantra stipulates Hatha yoga and Kundalini yoga to attain Moksha.

Though methods stipulated are different, the sole objective or the common goal of crossing Bhava Sagar is unchanged.

PATANJALI YOGA

It is a Brahmacharya discipline and not a philosophy; but it can also be considered as summary of the Indian way of living.This is a part of Samkhya philosophy. This prescribes a method to attain Samadhi, a thoughtless state (a serene and peaceful state). Repeatedly if a practitioner enters Samadhi, he is likely to see light in the form of a bimba or reflection of Atman, prevails experiencing Atman itself, and attains Kaivalya, Freedom or Liberation.Patanjali Yoga prescribes following and practicing Yamas (virtues) viz. Ahimsa (non-injury), Satya (non-lying, being truthful), Asteya (non- stealing), Aparigraha (non-collection of wealth beyond what is necessary), and Brahmacharya (Celibacy or no to sexual mis-conduct).

These are the ethical part of life. Without ethics or morality, a practitioner is considered unfit to practice Yoga or spirituality. Adoption of these will raise Consciousness (Atman) to a higher level.Its practice consists of pranayama (breathing excercises), following certain postures for a healthier body, sitting in a comfortable position and meditating or concentrating mind. Transcendental meditation involves meditating on a mantra. If this is practiced for a couple of years or more, practitioners will be able to achieve freedom from internal enemies (arishadvargas) and mind biases (default settings of the brain, which is also known as MAYA - the matrix of embedded narratives which imprisons the mind). After these processes, saadhaka will be able to suppress arising thoughts and quietens the mind.

Kundalini Yoga

This is a Tantra based yoga. Because of the esoteric nature of Tantra, people are in awe of this yoga. Tantra is basically a divinification of body and mind. Unused energies of body and mind are harnessed for this practice. We know that we use only eight percent of our brains and balance remains unused; further we have an autonomous nervous system that controls our reflex actions; thus the unused energies which are at the base of spine, are used to activate this dormant energy, also known as Kundalini. Yamas (virtues) are not used in this practice. However, practitioners are taught Vedanta before embarking on this journey.

Hatha yoga methods such as kaya shuddhi (shatkarmas), postures (asanas - 84 recognized ones), and meditation on body areas (mandalas) are used to harness the Kundalini power (The female principle of SHAKTI) by carefully directing through Ida, Pingala and Sushumna naadis to the depths of brain to complete the journey (Sahasraara), which is presumed to connect with universal consciousness.

It's ideal to practice this under the guidance of an accomplished Guru (Yogi). If not properly done, the practitioner will undergo mental and physical breakdowns leading to the most harmful consequences. Those who are fortunate to get an accomplished Guide will succeed in this tumultuous practice. The concept is to accomplish the union of Shiva and Shakti.​

Brahman and Ishvara

They're the two key concepts in Hindu philosophy, often intertwined yet distinct in their nature.

Brahman, the Abs​olute Reality​: Brahman represents the ultimate, infinite, and formless reality that underlies all existence.

Transcendent and Immanent: It is both beyond the universe (transcendent) and within everything (immanent).

Without Attributes: Brahman is often described as "nirguna," meaning it lacks any qualities or attributes.

The Goal of Spiritual Pursuit: The ultimate goal of many Hindu spiritual paths is to realize one's identity with Brahman, often referred to as "moksha" or liberation.

Ishvara, Personal God: Ishvara is a personal, anthropomorphic manifestation of Brahman.

Creator, Preserver and Destroyer: Ishvara is often associated with the roles of creation, preservation, and destruction of the universe.

With Attributes: Ishvara is described as "saguna," meaning it possesses attributes like love, compassion, and power.

Object of Devotion​: Many Hindus engage in devotional practices (bhakti) directed towards Ishvara, seeking divine grace and protection.

Relationship Between Brahman and Ishvara:

​The relationship between Brahma​n and Ishvara is a complex one, and different schools of Hindu philosophy offer varying interpretations. Some key perspectives include:

Advaita Vedanta: This school emphasizes the non-dual nature of reality, asserting that Brahman and Ishvara are ultimately one and the same. Ishvara is seen as a manifestation of Brahman, created by cosmic illusion (maya) to facilitate devotion and spiritual progress.

Vishishtadvaita Vedanta: This school proposes a qualified non-dualism, recognizing Brahman as the ultimate reality but also acknowledging the existence of Ishvara as a distinct and personal god. Ishvara is seen as the supreme controller and the source of all beings.

Dvaita Vedanta: This school advocates dualism, asserting that Brahman and Ishvara are distinct entities. Brahman is the impersonal, absolute reality, while Ishvara is the personal god who creates, sustains, and destroys the universe.

Ultimately, the understanding of Brahman and Ishvara depends on one's philosophical and spiritual perspective. Both concepts are central to Hindu thought and play a significant role in the spiritual lives of many Hindus.

Doctrine of Karma: A Tapestry of Cause and Effect

The doctrine of karma, a cornerstone of Indian philosophies, is a principle of cause and effect that governs the moral order of the universe. It asserts that every action, thought, and word, whether good or bad, has a consequence that reverberates through time, shaping one's future experiences. This intricate interplay of cause and effect is not merely a moral code but a fundamental law of the cosmos, interwoven into the fabric of Hinduism, Buddhism, Jainism, and Sikhism.

At its core, karma is the belief that actions create the conditions for future experiences. It is not a simplistic system of reward and punishment, but a complex interplay of intent, action, and consequence. Good deeds sow the seeds of happiness and prosperity, while negative actions lead to suffering and misfortune. However, the karmic law transcends the boundaries of a single lifetime, extending its influence across multiple births and deaths.

The concept of rebirth, or samsara, is inextricably linked to karma. It posits that the soul, after death, is reborn into a new physical form, its future existence determined by the quality of its past actions. If one accumulates good karma, future lives may be blessed with favorable circumstances and spiritual progress. Conversely, negative karma can lead to suffering and obstacles in future incarnations.

The ultimate goal in many Indian philosophies is moksha, or liberation from the cycle of rebirth. This is achieved through the purification of karma, leading to a state of enlightenment and freedom from suffering. By cultivating virtuous actions, practicing meditation, and following a spiritual path, individuals can gradually dissolve their karmic imprints and attain liberation.

The doctrine of karma has profound implications for individual ethics and social behavior. It encourages individuals to lead righteous lives, to cultivate compassion, and to avoid harmful actions. By understanding the far-reaching consequences of their choices, people are motivated to act with mindfulness and responsibility. Moreover, karma promotes a sense of justice and fairness, as it ensures that individuals reap the rewards or suffer the consequences of their actions.

In conclusion, the doctrine of karma offers a comprehensive framework for understanding the nature of existence and the interconnectedness of all beings. It provides a moral compass, guiding individuals towards a life of virtue and compassion. By embracing the principle of karma, we can cultivate positive actions, alleviate suffering, and ultimately attain spiritual liberation.

Aparigraha: The Path of Non-Possession

Aparigraha, one of the five yamas or ethical restraints in Patanjali's Yoga Sutras, translates to non-possessiveness or non-attachment. It is a profound concept that encourages individuals to relinquish the desire for material possessions and cultivate a sense of contentment and detachment. By practicing aparigraha, one can liberate himself from the chains of greed, envy, and the constant pursuit of more.

In a world driven by consumerism and materialism, aparigraha offers a refreshing perspective. It invites us to question the true nature of happiness and to recognize that lasting fulfillment does not stem from external possessions. Instead, it lies within our hearts and minds. By letting go of the need to accumulate wealth and status, we can experience a profound sense of freedom and peace.

Aparigraha is not about asceticism or self-denial. It is about making conscious choices and prioritizing experiences over material possessions. It involves cultivating a sense of gratitude for what we have, rather than constantly yearning for more. By practicing aparigraha, we can simplify our lives, reduce stress, and focus on what truly matters.

The benefits of aparigraha extend beyond personal well-being. It can also have a positive impact on society. By reducing our consumption and minimizing our ecological footprint, we can contribute to a more sustainable future. Moreover, by fostering a spirit of generosity and compassion, we can create a more harmonious and equitable world.

Incorporating aparigraha into our daily lives can be challenging, but it is a worthwhile endeavor. We can start by practicing minimalism, decluttering our homes and letting go of unnecessary possessions. We can also cultivate a sense of gratitude by focusing on the positive aspects of our lives. By making conscious choices and prioritizing experiences over material goods, we can embrace the path of non-possession and experience the true meaning of wealth.

Atman: The Inner Self

Atman, a central concept in Hindu philosophy, is often translated as the soul, self, or spirit. It is the eternal, immutable essence that lies at the core of every individual being. This divine spark, believed to be a part of the universal consciousness or Brahman, is considered to be the true nature of reality.

The concept of Atman is explored in depth in the Upanishads, a collection of ancient Indian philosophical texts. The Upanishads delves into the nature of reality, the self, and the relationship between the individual soul and the universal consciousness. The "Tat Tvam Asi" mantra, which translates to "Thou art That," encapsulates the core teaching of the Upanishads, asserting the ultimate identity of the individual soul with the cosmic consciousness.

The pursuit of self-knowledge, or Atma-jñāna, is a fundamental goal in Hinduism. By delving deep into the inner recesses of the mind, one can uncover the true nature of the self and realize its divine essence. Various spiritual practices, such as meditation, yoga, and the study of sacred texts, are employed to facilitate this process of self-discovery.

The realization of the Atman is often equated with the attainment of liberation, or moksha. When the individual soul recognizes its true identity with the universal consciousness, it transcends the limitations of the physical body and experiences eternal bliss. This state of liberation is characterized by freedom from suffering, ignorance, and the cycle of birth and death.

In conclusion, the concept of Atman is a profound and multifaceted one. It offers a framework for understanding the nature of reality, the self, and the ultimate goal of human existence. By exploring the depths of the inner self, we can uncover our true nature and experience the divine within.

Prarabhda karma

We know that we are subject to evolution (biological and cultural). Our present behaviour is the result of our ancestors' behaviour going as back as 12000 to 50000 years (500 to 2000 generations). Our behaviour results in present day karma, and is predetermined. If one understands this an individual can become free from this predetermined behaviour. Prarabhda needs to be interpreted this way. Prsthana traya strongly refutes punarjanma (rebirth).

Maya = Tricks played by the mind

This in my opinion is the most fascinating subject and if understood properly is the key to living an uncomplicated life. Shankara, writing a foreword to his commentaries on brahma sutras (rearranged knowledge from all upanishads in the form of aphorisms), also called adhyasa bhashya uses the highly debated doctrine of maya. Put simply, this is pure mind science which helps in cultivation of mind. Possible that the same arguments are in Buddhism also. Allama prabhu, of lingayat sect, also has a vachana on this which says Maya is nothing but mind.Difference between human mind and minds of other sentient beings is the extraordinary quality of emotions. Without human emotions there will be no human stories, no religion, no scriptures, no culture, no literature, no art. These emotions vary from person to person; cultures and religions play very dominant role. Though upanishads are about exploring one's own mind to understand reality of self according to Hinduism, and nonself according to Buddhism; all arguments to explain self comes from external world. Famous example is that of rope and snake anology in twilight.

Maya works in two ways, veiling the reality and superimposition of previous situation on reality. In semidarkness a rope will be mistaken for a snake and when light is thrown on the area, clarity of rope being the reality dawns. Here correct unbiased knowledge is light, semidarkness has concealed the reality and human mind superimposes snake on this reality.

In our day to day lives, we don't understand reality and added to this, we superimpose our perceptions on this reality. To give present day examples, Mr Obama made nuclear deal with Iran and Mr Trump scrapped the same. Both are Americans and their perceptions are different. Another example is Mr Tump scrapping climate deal to make America great again, and I just can't understand how America can become great by disowning previous commitments. This non understanding of geopolitical realty is in essence Maya, in this particular case.

Perceptions differ from person to person and reality is never understood unless special efforts are consciously made. Perception is a product of human mind, while one has grown up with emotions and cultural biases. When disproportionate investment of emotions are made in a given situation and real world doesn't work accordingly, one will be upset and angry and loses rationality. When millions of people invest their emotions disproportionately in a place of worship or a scripture, harmony in society becomes the casualty. Religious place in reality may be a building of stones and wood and other materials; but by investing disproportionate emotions to the same leads to unwanted tensions in society.

Very interesting conclusion from upanishads is Aham Bahmasmi and Sarvam Khalvidam Brahma, which means self is brahman everything in this world is brahman (ultimate reality), and​ it's superimposition of its own interpretation, continuing with the doctrine of MAYA. Towards the end, shankara says, Personal God (Ishwara) and Maya operate together. Maya is the tool Ishwara uses to create this illusion called the world, like a magician. When once brahman (ultimate reality) is realised, both Ishwara and Maya vanish.

This is a highly poignant statement. Culture in which one belongs, superimposes on the mind all the wisdom, dogmas and superstitions, working at a subconscious level. How can there be so many personal Gods with different properties in the world? Personal God is a human cultural construct and he comes associated with all cultural beliefs, dogmas, superstitions and wisdom and the mind starts playing its tricks under their influence. Ultimate reality is free of dogmas and superstitions, it's pure infinite knowledge and the only truth, and this truth is universal. Once the mind undestands this reality, it frees itself from all dogmas and superstitions and personal biases, that particular individual looks at world with a different outlook. For him all are products of the universe, he does not feel separate from them, he is a totally free person, he enjoys a satsang as well as an azaan from a mosque and the sound of the church bell equally. This becoming free, smashing all barriers built by human civilizations, cultures, and personal biases , is ADWAITA (Not Two) and therefore MOKSHA (freedom).

Sadly all people don't realise this truth at the same time throughout the world, and fight amongst themselves in the name of religion, nation, culture etc and therefore the world is full of conflicts and sorrow at every level of human existence. From a neuroscience perspective, it has been proved that we are all in controlled hallucinations, we don't see reality as it is. In a nutshell all prevailing narratives, cultural, social, socio-economic, political, geo-political, economic etc at a collective level is MAYA and creates strong bonding.

Compared to Maya, family relationships are very weak bonding and a wise person deals with these judiciously. When one meditates it almost takes three to four years to get rid of Maya (rests only in the mind and not in reality), this happens when one reaches Ajna chakra; and this is actually purification of mind and the meditator will be able to enter samadhi; and therefore Mukti or Moksha. Alternatively, one can list out all narratives influencing his/her mind and work on the mind to eliminate them consciously. By being mindful even Arishadvargas can be ​conquered.

Nirvana

Central concept in Buddhism, it's often described as the ultimate goal of the Buddhist path. It signifies the cessation of suffering and the end of the cycle of rebirth (samsara). Here's a deeper look into the concept:

What is Nirvana?: Extinction of Suffering. Nirvana is often translated as "blowing out" or "quenching", symbolizing extinction of the fires of greed, hatred, and delusion that cause suffering.

Freedom from Rebirth: It's the liberation from the endless cycle of birth, death, and rebirth, which is seen as a source of suffering.

Ultimate Peace and Bliss: It's a state of profound peace, tranquility, and bliss, beyond the limitations of ordinary human experience.

The Path to Nirvana: The Noble Eightfold Path, outlined by the Buddha, is the practical guide to achieving Nirvana. It encompasses eight interconnected practices:

Right View: Understanding the Four Noble Truths and the nature of reality.

Right Intention: Cultivating pure intentions, free from greed, hatred, and delusion.

Right Speech: Speaking truthfully, kindly, and beneficially.

Right Action: Acting ethically and compassionately.

Right Livelihood: Engaging in honest and ethical work.

Right Effort: Striving to overcome negative states of mind and cultivate positive ones.

Right Mindfulness: Cultivating awareness of the present moment.

Right Concentration: Deepening meditation practice to achieve states of profound concentration.

Different Interpretations of Nirvana: There are various interpretations of Nirvana within different Buddhist traditions:

Theravada Buddhism: Views Nirvana as a state of complete cessation of suffering and the end of individual existence.

Mahayana Buddhism: Often interprets Nirvana as a state of enlightenment and compassion, where one can choose to remain in the world to help others attain liberation.

Beyond Description: The true nature of Nirvana is often said to be indescribable and beyond human comprehension. It's a state that can only be experienced directly through spiritual practice and realization.

In Essence, Nirvana represents the ultimate goal of Buddhist practice, the cessation of suffering and the attainment of lasting peace and liberation. It's a profound concept, that has inspired countless individuals on their spiritual journeys.

Pancha Sheela (Five Precepts)

It's the fundamental ethical code in Buddhism, serving as a moral guideline for both laypeople and monastics. It emphasizes abstaining from harmful actions that can lead to suffering for oneself and others.

The Five Precepts are:

Abstaining from killing: This includes refraining from taking the life of any living being, whether human or animal. It extends to avoiding violence in thought, word, and deed.

Abstaining from stealing: This involves refraining from taking what is not given, whether it's material possessions or intangible things like ideas. It promotes honesty and integrity.

Abstaining from sexual misconduct: This includes avoiding sexual activity outside of a committed relationship and engaging in sexual activity that harms oneself or others. It promotes respect, consent, and healthy relationships.

Abstaining from false speech: This involves refraining from lying, gossiping, and using harsh or hurtful language. It promotes truthfulness, kindness, and constructive communication.

Abstaining from intoxicants: This includes avoiding substances that cloud the mind and impair judgment, such as alcohol and drugs. It promotes clarity, mindfulness, and self-control.

By adhering to these precepts, Buddhists aim to cultivate a compassionate and ethical lifestyle, reducing suffering and promoting harmony. The Five Precepts are not rigid rules but rather guidelines that can be adapted to individual circumstances and spiritual development.​

A fascinating exploration of Ramanuja's life!

Ramanuja (1017-1137 CE) was a renowned Indian philosopher, theologian, and saint who played a pivotal role in shaping the Sri Vaishnavist tradition of Hinduism. Here's an overview of his life:

Early Life: Ramanuja was born in Sriperumbudur, a small town near Chennai, Tamil Nadu, India. His parents were Asuri Keshava Somayaji and Kanthimathi. Ramanuja's early education took place under the tutelage of his father and other prominent scholars.

Mee​ting with Ya​munacharya: At the age of 16, Ramanuja traveled to Srirangam, where he met his future guru, Yamunacharya. Yamunacharya was impressed by Ramanuja's intellect and devotion, and he accepted Ramanuja as his disciple.

Spiritual Quest: Ramanuja spent many years studying under Yamunacharya, mastering the scriptures and developing a deep understanding of philosophy and theology. After Yamunacharya's passing, Ramanuja continued his spiritual quest, seeking guidance from other prominent scholars and engaging in intense self-reflection and meditation.

Major Works: Ramanuja wrote several influential works, including:

Sri Bhashya: A comprehensive commentary on the Brahma Sutras.

Gita Bhashya: A commentary on the Bhagavad Gita.

Vedanta Sara: A concise summary of the Vedanta philosophy.

Vedanta Deepa: A commentary on the Vedanta philosophy.

Philosophical Contributions: Ramanuja's philosophical contributions include:

Visishtadvaita Vedanta: Ramanuja developed this school of thought, which posits that the ultimate reality (Brahman) is a unified, all-encompassing consciousness that pervades the universe.

Critique of Advaita Vedanta: Ramanuja critiqued the Advaita Vedanta school, arguing that its concept of non-dualism (Advaita) was incomplete and inadequate.

Emphasis on Bhakti: Ramanuja emphasized the importance of devotion (Bhakti) in achieving spiritual liberation.

Legacy: Ramanuja's legacy is profound and far-reaching:

Sri Vaishnavism: Ramanuja's teachings and writings laid the foundation for the Sri Vaishnavism tradition, which emphasizes devotion, self-surrender, and the pursuit of spiritual knowledge.

Influence on Indian Philosophy: Ramanuja's philosophical contributions have had a significant impact on Indian philosophy, influencing thinkers across various traditions.

Spiritual Guidance: Ramanuja's teachings continue to guide spiritual seekers, offering insights into the nature of reality, the path to liberation, and the importance of devotion and self-surrender.

In conclusion, Ramanuja's life was a testament to his unwavering dedication to spiritual growth, philosophical inquiry, and devotion. His teachings and writings continue to inspire and guide spiritual seekers to this day.

Ramanuja Dikshas (initiations)

Kuresha: A renowned scholar and devotee who became Ramanuja's closest disciple.

Pillai Perumal Aiyangar: A devoted disciple who played a crucial role in spreading Ramanuja's teachings.

Pillai Lokacharya: A prominent disciple who wrote several influential works, including the "Sri Vachana Bhushanam".

Manakkal Nambi: A devoted disciple who was known for his exceptional devotion and service to Ramanuja.

Thirukkuruhai Piran: A disciple who was instrumental in spreading Ramanuja's teachings in the southern regions of India.

Ananthazhwar: A disciple who was known for his poetic compositions and devotion to Ramanuja.

Periya Nambi: A disciple who played a crucial role in maintaining the traditions and customs of the Sri Vaishnavism community.

Thirumalai Nambi: A disciple who was instrumental in spreading Ramanuja's teachings in the western regions of India.

These individuals, along with many others, played a significant role in spreading Ramanuja's teachings and establishing the Sri Vaishnava tradition.​

Ramanuja's dikshas were not limited to these individuals alone. He gave dikshas to numerous others, including kings, queens, and commoners, who were drawn to his teachings and charisma.

Commoners in the context of Ramanuja's dikshas

Non-Brahmins: People from non-priestly castes, such as farmers, artisans, merchants, and laborers.

Women: Ramanuja gave dikshas to women, which was unconventional for his time. Women played a significant role in spreading his teachings.

Shudras: Individuals from the Shudra caste, who were traditionally considered to be of lower social status.

Outcastes: People from marginalized communities, who were often excluded from mainstream society.

Laborers: Manual laborers, such as agricultural workers, craftsmen, and artisans.

Merchants: Traders, businessmen, and entrepreneurs from various backgrounds.

Servants: Domestic workers, attendants, and other service professionals.By giving dikshas to commoners, Ramanuja emphasized the importance of spiritual equality and accessibility, regardless of social status or background.

Role of Agamas in Shrines (Vastu and Worship)

Agamas are a collection of ancient Hindu scriptures that provide guidelines for the construction of Shrines, the performance of rituals, and the worship of deities. These scriptures play a vital role in shaping the spiritual and cultural practices of Hinduism. Shrines are considered sacred spaces where devotees can connect with the divine.

The construction of Shrines is a complex process that requires careful planning and adherence to traditional guidelines. Agamas provide detailed instructions on various aspects of temple construction, including site selection, design, layout, and architecture. For instance, the Vaikhanasa Agama provides guidelines on the construction of Vaishnavite temples, emphasizing the importance of aligning the temple with the cardinal directions and incorporating specific architectural features.

Agamas also play a crucial role in routine worships, rituals and ceremonies performed in temples. That apart, these scriptures even provide guidelines on celebration of festivals, and the order of prayers pertaining to special occasions. For example, the Pancaratra Agama provides instructions on the performance of rituals and ceremonies for the worship of Vishnu. These guidelines ensure that the rituals and ceremonies are performed in a manner that is consistent with traditional practices and that honors the deity.The importance of Agamas in temple construction and rituals cannot be overstated. These scriptures provide a framework for understanding the spiritual and cultural significance of Hindu religious practices. By adhering to the guidelines provided in Agamas, devotees can ensure that their worship is meaningful and effective. Moreover, Agamas serve as a link to the past, connecting contemporary Hindu practices to a rich cultural and spiritual heritage.In conclusion, Agamas emphasize the importance of tradition, cultural heritage, and spiritual significance in Hindu worship. As a result, Agamas continue to be an essential part of Hindu religious practices, ensuring that the rich cultural and spiritual heritage of Hinduism is preserved for future generations.​​