Archive for February, 2008

The journey and the Goal

February 27, 2008

Om Sri Gurubhyo Namaha.

The Jeeva’s journey is set forth due to desire to manifest (as discussed in the earlier post). The same thing can be explained in a slightly scientific manner as follows:-

Macrocosm:
There is Brahma represented by pure undivided consciousness in the beginning.
Due to the desire to manifest the infinite ocean of pure undivided consciousness a small precipitation of that consciousness appears. This is named as the golden germ or the Hiranya Garbha or Prajapati, or Iswara or Saguna Brahma – sat-chit-ananda.
This is also the first movement, the start of time, primeval nada of AUM.
This is represented as three types of symbols 1.Idols, 2.Yantra or chakras 3.Mantras

This is the first limitation on the unlimited pure consciousness. This is called as iccha sakti – the energy of desire. Even though slightly limited this is also infinite and subtlest of all energies.

With this iccha sakti as consort, Iswara contemplated on the “know how” and from the contemplation the jnana sakti or the Energy of Knowledge is created. This is called as Veda or Sruti in Sanatana Dharma. This includes all the knowledge ever known to any being. This is second subtle energy.

With this jnana sakti as consort, Brahma contemplated on the Action and from the contemplation the kriya sakti or the Energy of Action is created. The sum-total of this Kriya sakti is represented by Akasa – the space.

With this kriya sakti as consort, Vishnu arranges all the gross energies like Gravity and electromagnetic forces with in the space and all the gross universe is nothing but the condensed and arranged energy within the space.

Microcosm:
The iccha and jnana sakti together form the MIND of an individual and a small part of the kriya sakti formed as the BODY.

The root cause of the BODY is desire or unfinished work. That is iccha sakti. This is also called as karana sarira. The subtlest body.

From the desire one generated Knowledge or know how – that is Jnana sakti. This jnana sakti is further divided as vignana the know how part and the vasana the latent behavioral traits of the individual. These two put together it is called sukshma sarira.

The sense organs, action organs and the prana the link between the subtle bodies and the gross body is called the BODY. This is also called as stula sarira.

The Pravritti Marga – The onward journey:
Guided by the desire and free will to fulfill the desire one generates knowledge or know how and implement the plan using the body. iccha(own – misidentified) -> jnana -> kriya (association with name & form) with the identification to the body as the self.
Continue in the loop of death and birth bound by the fruit of action. Theory of karma.

The transformation point:
By association with the wise, unsatisfied by the material achievements, pessimistic of scientific limitation and the gross limitation of senses and body the iccha the free will turns towards the TRUTH or REALITY.

The mind turns inward.


The Nivritti Marga – The journey to the TRUTH

1. Development of dispassion to the world of names and forms.
This is also called removal of deha vasana. One realizes the gross BODY is not the self. and self is beyond the gross BODY. Removing the limitation of Kriya Sakti. Transcending Space.

2. Freedom from the Known

This is also called removal of Sastra vasana. Giving up all the knowledge gained using the senses during the mind turned externally. To start with leaving all the bad habits. slowly using the discrimination to leave all the vices and finally even the virtues and good vasanas. Removing the limitation of Jnana Sakti – Transcending Unknown and the Known.

3. Removal of Desire

Until the above step, one has to keep the desire for Moksha (liberation) and finally leave the Desire itself. Removing the limitation of iccha sakti. Transcending the Time or the slightest movement of the mind. This is where the grace comes in.. one individual needs the grace of supreme to finally remove the desire for liberation.

At the final stage the source of everything is “realized” as the pure consciousness.
So, the one who completes the whole cycle of pravritti marga – going away from the original state of pure consciousness and returning back to the original state on the nivritti marga to the original state of pure consciousness realizes that this whole path itself is the GOAL. This is the ultimate truth.

Conclusion:
In the beginning and at the end and all through the middle the only thing constant is the pure consciousness which is called as Atma or Paramatma only with reference to the microcosm or macrocosm respectively. It is the same ONE unlimited ocean of pure consciousness. That is Brahman. That is Atma. That is Advaita.

Om Tat Sat.

Data Security and Related Technologies

February 13, 2008

This post is my review of the technology available in the area of “Data Security” – Security in used in a context of access control and threat protection.

All the information technology is about making the right data available to the right user and the security means it should not be available to a wrong user. This is especially true for the sensitive and personal data stored on the IT assets.

The focus is on Oracle Technologies.

Virtual Private Database & Oracle Label security
Used to restrict regional/role-based access to the data using the data access policies or labels. A user with right role in right region can access their own data. They will not be able to see any other data, which they are not authorized to see.

Transparent Data Encryption – Disk level encryption
Used for Disk level encryption of data. Data is not stored in plain text on the disk, Prevents data visibility to some low level disk reading type attacks

DBMS_CRYPTO – Application Encryption
Application managed encryption. Only the application knows how to use the data.

Database Vault
Role separation and Insider threat.
Good for IT/DBA outsourcing. Protection from privileged users accessing the sensitive application data.

Data Masking or Scrambling
The internal development/test by masking sensitive data or provide the data to service providers for billing or telemarketing etc by scrambling sensitive data.

Answers to some basic philosophical problems

February 3, 2008

Om Sri Gurubhyo Namah

Creation:
Before the Creation there was neither existence, nor non-existence, no space, no time, no action, no cause and no effect, no birth neither death.
There was only ONE nothing else winked.

Brahman desired to manifest. That was the start of creation. Brahma with the desire to manifest is called Iswara. This is the first limitation imposed by Brahma on himself. The desire to manifest – is the purpose of the Universe – Jagat.

Iswara indicated by pure existence, pure consciousness and pure bliss.

Iswara as pure consciousness contemplated to manifest in a divine and advitiya (the supreme one – without a second) manner. The Pranava (OM) was the outcome of the contemplation. The OMkara – the creator of OM is Iswara. “OM” – which is akshara the sabda encompassing A U M all the three aspects of Creation, Maintenance and Transformation. Which includes all the symbolic world called “Nama” which is name. The first name of Iswara was AHAM or I.

Iswara as the pure existence (sat) manifested as prakriti or the nature including space (Akasa), Air (Vayu), Energy (Teja), water (Ap), Gross Matter (Prudhvi) in a subtlest to grossest manner which is used as a multi dimensional screen to project the consciousness. It can be referred as the body of Iswara. This is also the “Rupa” of Iswara. (The Viswa-rupa)

Iswara as the pure bliss is the Purusha or the Enjoyer. For the Purusha as the enjoyer the Nama gets manifested as Rupa on the Universal screen due to the movement of Mind. This is sometimes referred as Mahat. The movement is referred to as Time.

Attachment of Jeeva:
During this universal show of Nama-Rupa, the Purusha who is the director, storywriter, scriptwriter and actor(s) gets deluded as one of the characters of the show and gets attached to a nama-rupa and forgetting his original director, scriptwriter role, starts living in the role of an individual character. This deluded character is often called as jeeva-atma or jeeva.

Due to the delusion and mis-identification, the jeeva starts to change the script of the show in the favor of the nama-rupa. Trying to re-write his own script (this jeeva is none other than the Iswara) going against the Iswara’s will. Being grossly and subtly limited by the identification to the body, mind and intellect the jeeva starts suffering. Gets bound by the karma (action) and generates three kinds of karmas – fruits(sanchita, prarabdha and agami)

Birth and Death Cycle:
The jeeva assumes different name and forms due to the prarabdha governed by the universal law of karma and continue to suffer. After the end of pravrutti marga, the jeeva gets dis-inclined by the nama-rupa and starts looking for the source of all the misery by getting dispassionate.

Dispassion, Devotion and Liberation:
By the virtue of association with wise, and the grace of Iswara through the devotion, jeeva starts purifying the consciousness and starts inquiry into the reality of the shadow (the nama rupa which was believed as AHAM or I)

By the sraddha (faith) and other divine qualities, jeeva overcomes inertia (tamas), passion (rajas) and elevates to the composed (sattwa) state. From the pure sattwa state jeeve recognizes that the shadow limited by the nama-rupa is not the AHAM and it is only the Ego, and by giving up the limitations of nama-rupa realizes him to be the screen, the light and also the reel used to project the world. As soon as the mis-identifications goes, realization dawns. Purusha will only enjoy the show.

Differences of different schools:
Identifying one self with some nama-rupa is delusion, which is called the fundamental misidentification. This is the cause of bondage. The real meaning of Moksha is absolute fearlessness, absolute desirelessness, absolute stillness of the mind (or mano nasha or mearger with its source), absolute doubtlessness and absolute oneness with Brahma.

Duality in any way is the reason for fear, jealousy, insecurity, as one sees the other as different and a possibility of like and dislike causing all the duality. Trust, mistrust, like, dislike, love, hate or any other dual can only exists when a difference exists. The highest one can reach in believing duality is the state of Iswara. Even in that state the samsara exists. [Note that no jeeva-atma limited by identification can merge with Iswara. This is the theory of Duality which is correct from a dualistic perspective. By serving Iswara alone a dualist will reach the abode Iswara]

Summary:
Purpose of World / Life: To manifest divinity.
Why suffering? : Due to misidentification of Self to be body mind and Intellect and trying to have complete free will to change everything in the world [ This leads to conflict and suffering]
How Real is World : World is as real as picture on the screen. It can’t exist without screen (matter), light (atma) and reel (mind)
Why ethics? : To serve the purpose of life/world. They are derived from basic rules of iswara [Enjoy pleasure by playing the prescribed role without selfishness and without conflicting Iswara’s Will; or suffer bound by the law of karma]
Karma & Free Will: Jeeva is fully free to achieve right knowledge by removing mis-identification and carry on his defined duty and submit all the fruit of action to god. Karma is the divine rule of ordaining fruits for the actions. Only Iswara is not bound by it.
Quality of Life: Ref. to purpose, the manifestation of Iswara is utmost high quality, hence it is required for every bound jeeva to attain perfection in what they do. [perfection means serving the Iswara’s will and not to conflict with it]
Knowledge : All that knowledge attained from sense organs and mind turned externally is only relative truth. It continuously changes. Only the knowledge about the absolute reality is the ultimate truth. This is the only way for realization.
Bhakti: is an absolute prerequisite for realization. required to attain knowledge. indeed the bhakti and jnana are one and the same, thinking that they are different is ignorance.

Om Tat Sat.