Archive for the ‘Mind’ Category

శ్రీ కృష్ణ సంకీర్తనం

March 15, 2014

చేతో దర్పణ మార్జనం భవ మహా దావాగ్ని నిర్వాపణం
శ్రేయః కైరవ చంద్రికా వితరణం విద్యా వధూ జీవనం
ఆనందాంబుధి వర్ధనం ప్రతిపదం పూర్ణామృతాస్వాదనం
సర్వాత్మ స్నపనం పరం విజయతే శ్రీ కృష్ణ సంకీర్తనం – 1 


శ్రీ చైతన్య మహాప్రభు శిక్షాష్టకం నుంచి, ఫాల్గుణ పూర్ణిమా, హోలీ సందర్భం గా….
ఈ పూర్ణిమ శ్రీ చైతన్య మహప్రభు జయంతి కూడా…

SrI kRshNa samkIrtanam – The glory of singing on SrI kRshNa, param vijayatE – is ultimately victorious
cEtO darpaNa mArjanam – By cleaning the mirror of mind
bhava-mahA-dAvAgni nirvApaNam – by extinguishing the wild fire of repeated births and deaths
SrEyaH kairava candrikA vitaraNam – by spreading the moon rays of prosperity
vidyA vadhU jIvanam – by nourishing the new bride of knowledge
AnandAbudhi vardhanam – by increasing the ocean of bliss
pratipadam pUrnAmRtAsvAdanam – in each word (or step) gives the experience of wholeness of nectar
sarvAtma snapanam – by purifying (literally by giving bath) all the souls (or beings who chant it…)

So, let one and all sing the glories of Lord in the name of SrI kRshNa….

— From SrI caitanya mahAprabhu’s SikshAshTakam on the eve of phalguNa pUrnima the jayanti of SrI caitanya mahAprabhu (HolI as well…. )

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మనసు – త్రుళ్ళు

June 15, 2012

రోసీ రోయదు కామినీజనుల తారుణ్యోరుసౌఖ్యంబులన్
బాసీ బాయదు పుత్రమిత్రజన సంపద్భ్రాంతి వాంఛాలతల్
కోసీ కోయదు నామనం బకట నీకుం బ్రీతిగా సత్ క్రియల్
చేసీ చేయదు దీని త్రుళ్ళణపవే శ్రీ కాళహస్తీశ్వరా!

— యోగిని ఏకాదశి

akkaTA – Oh! nA manambu – My Mind,
rOsI rOyadu kAminIjanula tAruNyOru saukhyambulan – not getting completely disgusted of the pleasures / beautiful bodies of women;
bAsI bAyadu putra, mitra, jana, sampat bhraanti – not getting released from the delusion of sons, friends, followers, wealth etc.,
vAnchAlatal kOsI kOyadu – not completely cutting off the creepers of desires,
nIkun prItigA sat kriyal cEsI cEyadu – not getting engaged completely in righteous activities that move me close to you,
dIni TrLLu aNapavE SrI kALahastISvarAO, Lord of srI kALahasti – “IswarA”, please fix the wavering nature (truLLu) of MY MIND!

— yOgini EkAdaSi today

మనో నైర్మల్యం,శాంతి

June 7, 2012
శ్రీ దేవీ భాగవతం – పదునెనిమిదవ అధ్యాయము (జనకుడు శుకునకు కర్మమార్గ ముపదేశించుట)

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మనస్తు సుఖదుఃఖానాం మహతాం కారణం ద్విజ|
జాతేతు నిర్మలేహ్యస్మిన్సర్వం భవతి నిర్మలమ్‌. 37

భ్రమ న్సర్వేషు తీర్థేషు స్నాత్వాపునఃపునః |
నిర్మలం న మనో యావ త్తావ త్సర్వం నిరర్థకమ్‌. 38

న దేహో న చ జీవాత్మా నేంద్రియాణి పరంతప |
మన ఏవ మనుష్యాణాం కారణం బంధమోక్షయోః. 39

శుద్ధో ముక్తః స దైవాత్మా నవై బధ్యేత కర్హిచిత్‌ |
బంధమోక్షౌ మనః సంస్థౌ తస్మిన్‌ శాంతే ప్రశామ్యతి. 40
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ఇతి శ్రీదేవీభాగవతే మహాపురాణే ప్రథమస్కంధేSష్టాదశోSధ్యాయః.

(బ్రహ్మశ్రీ చాగంటి కోటేశ్వరరావు గారి ప్రవచనాల్లో ఉటంకించబడి నా దృష్టి లోకి వచ్చింది ఈ శ్లోకం “భ్రమన్సర్వేషు తీర్థేషు స్నాత్వా స్నత్వా పునః పునః నిర్మలం న మనః యావత్ తావత్ సర్వం నిరర్థకం” )

From: http://www.kamakoti.org/telugu/53/18.htm?PHPSESSID=0695d2a169d9205885ade88cd21a6924

Context: SrI suka, son of bhagavan veda vyasa was a virAgi by birth. Veda Vyasa tries to convince SrI suka to get married and take to grihastha ashrama. When SrI Suka is not satisfied by the argument of Veda Vyasa, Veda Vyasa suggests his son to visit the king of vidEha, the great karma yogi Janaka to get his advice on the matter. Following four verses appear in SrI dEvI bhAgavata, 18th Adhyaya which narrates the discussion between the great karma yogi King Janaka and the great virAgi of Jnana Sri Suka. 

 (bhraman sarveshu tIrthEshu snaatva snattva punaH punaH; nirmalam na manO yAvat tAvat sarvam nirarthakam – This verse is quoted by brahmasri ChaganTi kOteswara Rao gAru in his pravachanas that made me read this part of SrI dEvI bhAgavatam)

Janaka to Suka:

manas (“the mind” as loosely translated to English!) alone is the primal reason for pleasure and pain.
when it (manas) becomes cleansed  (nirmalam), everything (EVERYTHING!) becomes pure. 37

going around holy places taking holy dip again and again, if manas is not purified, all this is sheer waste. 38

not the body, not even the jeevatma (spirit in the body!), not the senses are the reason for bondage or release (moksha). manas alone is the reason for either bondage or for liberation. 39

ATMA (self) is ever pure, ever liberated, always the lord; never be a subject of bondage. The bondage and liberation are attached to the manas alone; when manas attains peace everything attains peace! 40

So, all the actions (karmas) should lead towards purity of mind and peace of being called chitta suddhi and atma saanti. These qualities leads one to highest realization of ever liberated ATMA i.e., SELF.

om tat sat

Hardware and Software

January 27, 2009

The Existence (sat) is hardware and the consciousness (cit) is software.
Software is nothing but a specific arrangement. It exists everywhere.

This is an attempt to draw some parallels between the Universe and the digital electronics, computers and the Internetworked world.

Due to the arrangement of their own structure, all the materials can be classified as “conductors” or “insulators” or “semi-conductors” a specific material’s capability to conduct or insulate the electricity itself is called the software with respective to the electricity (Purusha of Samkhya Darasana)

In PN junction diode we can see the manifestation of the most basic logic – consciousness of direction of electron flow. – This can be treated as the basis for all the manifestation. (Prakruti of Samkhya Darsana)

With this basic diode, a transistor can be made. Following on we can construct the “OR”, “AND” and “NOT” logic gates. (the GUNAS of Samkhya Darsana)

Based on the three basic logic gates, an Universal Gate like a NAND or NOR gate is built. Using the universal logic gate (SPACE) and a synchronizing clock signal (TIME) a microprocessor is built. This consists of registers (memory), a control unit, an arithmetic and logic unit(ALU) and the bus which allows the movement of the data and address bits. The subtle essence of each of these components can be called as tanmatras of Samkhya and their physical implementation could be termed as the mahabhutas (pancha bhutas).

The same microprocessor could be used as a controller of Input and Output devices such as serial and parallel ports, disk drives, printers, scanners etc., of various types – these are called indriyas (5 jnana indriyas and 5 karma indriyas)

A specific installation of I/O devices, a central processing unit with a version of BIOS (Ego) is a personal computer. This is a human body. This is an aggregate of hardware, software and powered by the electricity from a suitable power supply…..

This could be powered up in the full mode where all the devices are connected to the internet (the waking state), or all the internet is disabled and runs as standalone mode running an already downloaded game software (the dreaming state) or hibernate state (the deep sleep state)

Depending on the OS loaded, it will be either a Windows or Mac or Linux or any other flavor of computer, depending on the memory installed, clock speed, hard disk space etc., it is small or great. Essentially all that it is doing is processing the data…. taking it from the input device, doing something according to the loaded software (like DNA of human body) and putting it on to the output device. In the memory it holds several objects in different states – they are all REAL (as they were presented to the input devices – indriyas) takes decisions, gets into evolving the software to the next better version. In this process the software evolves to all GOOD and BAD software.

All this is nothing but the electricity or the electric signals in their specific arrangement. It is the same existence of the consciousness everywhere.

It is impossible to separate hardware and software.

The atom is an atom due to the arrangement of its constituent parts – protons, neutrons and electrons. There is software within the atom.

A cell in the human body also functions due to the software of DNA within itself

The whole Universe along with its own natural arrangement as a “single WHOLE” is the ultimate reality.

Knowledge of Ignorance (AVIDYA)

January 15, 2009

Ignorance (avidya) is not a mere word pointing out the absence of knowledge.

a-vidya has to be understood as the word a-mitra (non-friend).

The word amitra is not a mare word representing absence of a friend. It is pointing out that existence of a foe, enemy.

Ignorance is a (no*)thing (pl. refer to “Thing, Word and Idea” post below to get an idea of what is a thing) as real as the world appearance, which causes the world appearance.

Saadhana (conscious effort) is required to identify this “Ignorance (avidya)” and dissolve it completely thereby purifying and fine tuning the internal instrument (anthakarana) to receive the ever present infinite light & bliss of Atma (vidya) and realize it.

Om Tat Sat.

Time, Change and Process

December 16, 2008

Having discussed the “Thing, Word and Idea” triad of static aspect of Iswara and the relativity between them in an earlier post, this is my attempt to bring another triad of Time, Change and Process related to the Dynamic aspect of the God.

Change:
Change is relative to a thing. It could be two ways, A thing is said to have a change with respective to a property provided at time T1 it has one value and at time T2 a different value. E.g. A red thing becoming a blue thing.
A thing is said to have change with respective to its make-up provided at the time T1 it has parts P1 and P2 and at time T2 it has either lost P1 or P2 or acquired another Part P3. So, the consisting parts have changed the make-up of the thing.

Process:
Process is the “act of becoming” for a conscious thing. It has a start and end. The process will start with the will to change (in state of a property or the make-up) and complete when it accomplishes that desired change in the thing.

Time:
The change in the apparently unconscious things (insentient beings) is caused by the will of God. They are the processes like day and night, bright half and dark half of the month, seasons, YEAR – they are used as TIME to mark the other changes. As a shorter scale a blink of the eye, a respiration, a beat of the heart etc., are also belong to the universal processes.

The time is the synchronizing element for events. This is a cyclic process of unitary change – called vibration, spandana or Asvasa. This is the background screen on which all the events (changes) are projected on to.

How to understand this Dynamism:
Any “thing” which is subjected to “change” due to a “process” over “time” can’t be permanent.

a. An aggregate thing which has parts is subjected to change due to further aggregation or dis-aggregation of parts.
b. If a property (GUNA or QUALITY) which is auspicious (good etc.,) which is subjected to change can turn out to be the completely opposite quality over time.

The Result:
This knowledge is called VIVEKA – discrimination. This VIVEKA causes VAIRAAGYA – detachment from the changing things. The detachment leads to removal of delusion (nir-moha). This will further lead to one pointed concentration. With this one pointed concentration(nischala-chitta) one attains the final release from Actions (jeevan-mukti) due to the right identification with the unchanging eternal thing (Brahma).

I am THAT unchanging absolute reality which is the source of TIME & SPACE.

saakshi cheta kevalo nirguNasca. – Svetasvatara Upanishad (VI-11)

Owner and Knower of the Field

December 2, 2008

There is really an important difference between the “Knower” and the “Owner” of the Field (kshetra).

What is the Field?
It is the World/Universe [what appears in a larger sense] and Body/Mind/Intellect [what sees]; both the Seen and Seer are part of the Field.

Owner?
The Seer “thinks” that it is the OWNER of “some of the Seen” and it wants to expand the OWNERSHIP to the rest of the Seen. This is the nature of the OWNER.

Let us see the two important properties of this OWNER:
1. This OWNER thinks that he is conscious. Thinks that he has his OWN awareness.
It is like one of the cells of the body thinking that it is independent, it gets oxygen and food on its own effort, it has to work to sustain and build itself and it is distinct from its environment. Each cell of the body is part of a subsystem, all the systems put together it is the BODY. The consciousness is ONE across the body which supplies awareness to all the cells. Similarly, all the consciousness/awareness seen all over the universe is ONE. So, thinking that each individual body has its own awareness/consciousness is a fallacy.

2. This owner draws an imaginary boundary, assumes OWNERSHIP within the boundary and Identify itself with this boundary.

But this OWNER is just the THINKER (mind); Who thinks that he owns some of the Field. It is clear that “this OWNER” is not different from the Field itself. The Field includes this Body/Mind/Intellect. Hence this idea of OWNERSHIP is a fantasy.
{This OWNER is EGO – the Illusory Thing}

Knower – kshetrajna
Knower is the one who knows the true nature of the Whole Field. The Field as a “thing-in-itself” as a whole devoid of words and ideas. {Please refer to the Thing, Word and Idea post} The object of the Knower is the Intellect, through which the rest of the Field is seen. To Know a thing in itself one has to completely pervade that thing. So this Knower pervades the whole of the Field and completely distinct from it at the same time ONE with it.
{This Knower is SELF – REAL THING}

Conclusion:
A OWNER can never be a Knower and vice-versa. A OWNER is assumed in the KNOWER. OWNER is missing the first “K” and confused over the letters “O” & “W”.
The goal is to be the Knower, by filling up the correct understanding and removing the confusion.

I am the Knower of this Field, I OWN nothing – absolutely nothing.

Note: The above is an attempt to put the Words of Lord in my own Language…
Any reader interested can get hold of the original holy book Srimad Bhagavad Gita. Chapter -XIII explains the nature of Kshetra and the Kshetrajna.

Om Tat Sat.

Thing, Word and Idea

November 23, 2008

They are distinct and not same.

A “thing” is a real entity which exists.
A “word” is a name represents an entity.
An “idea” is generated in the mind (memory) about a thing and its association to a word.

An example:
A COW as a thing is a cow. It is a specific entity which exists.

The word “cow” is a general name representing the thing cow for the people who speak English. The same thing is represented by multiple words, some call it a “gau”, some others “aavu” etc., even in the same language there are multiple words representing the same thing….

The idea “cow” is the impression of the thing cow and its association with the word cow in the mind. One remembers a cow when the word “cow” is heard or read.

The Confusion:
Generally people disagree due to the difference in ideas. There is absolutely no possibility of difference or confusion within the essential nature of the “thing” itself.

People can’t discriminate between these three and get into arguments. The agreement or disagreement is between two ideas and only between the ideas. The “thing-in-itself” is never impacted by ideas.

The Application:
Now apply this to the magic word “AHAM” or “I”

AHAM – “I” as a thing need to be understood completely. It is not the “I” as an idea in the Mind. The thing “AHAM” is absolute reality whereas the word “I” and the idea of “ego” are relative to the actual thing “AHAM” – “the self”.

This confusion between the THING and IDEA is called “AVIDYA” – Ignorance; The root cause of {all misery in} the world.

Realizing the AHAM – “self” as a thing devoid of words and ideas is knowing one’s own self; It is the highest goal of human form of life with its capability of discrimination.

Things can’t be completely explained by the words or ideas. One should perceive the thing to realize it.

AHAM BRAHMASMII am THAT absolute reality.

ॐ तत् सत्

Why? What? Who?

November 5, 2008

I have seen this question “Why?” many times in many contexts. But when we discuss about the subject of “Know yourself” the very first question generally asked is “Why?”

People say “I know myself, I am so and so, I am happy with this knowledge, I am what I am, I know everything about myself, WHY should I try to KNOW which is obvious? WHY?”

When I ask my seven year old daughter, “who are you?”
she will reply “I am your daughter”
then I ask her “From when?”
she would reply “From dd-mm-yyyy (her birthday)”
then I ask her “what were you before that?”
she thinks for a while and asks me
“who were you before you were born?” and asserts me that she was same as I was before we both were born.

See the implication here.
I was not who I am now, my daughter was not who she is now but we are same before we were born…..

then

WHO AM “I”? (that I before we were born)

If someone thinks birth is the beginning and death is the ending and there is nothing before the birth and nothing after the death then:
what are you for your great grandfather?
Is there a relation or not?

That is why one should know the real “I” (the self)

In Brihadaranyaka Upanisad sage Yajnavalkya says to his wife Maitrayi:

Ātmᾱ vᾱ are draṣṭavyaḥ śrotavyo mantavyo nididhyᾱsitavyaḥ: “O, Maitreyī, it is the Ātman that is to be beheld; it is the Ātman that is to be known; it is the Ātman that is to be searched for; it is the Ātman which is to be heard about; it is the Ātman which is to be thought in the mind; it is the Ātman which is to be meditated upon. There is nothing else worthwhile thinking, nothing else worthwhile possessing, because nothing worthwhile exists, other than This.”

Om Tat Sat.

Yajnavalkya Jayanti – 05-November-2008

Importance of Unlearning

June 26, 2008

Advaita Saadhana is nothing but a carefully drawn process of unlearning.

From a beginning less period, the individual jeeva learns the identification (or rather mis-identification) to the body, senses and mind and strongly believes that the mind and ego are the real self.

From this basis mis-identified thought of AHAM KARTA or “I am the doer” or with the “agentship or agency” one learns everything.

Learning leads to conviction in the concept. The concept of pain and pleasure are later gets strengthened by the concepts of BAD and GOOD in the society. Jeeva goes through the process of learning (or rather bondage) to the duality of pain and pleasure and bad and good from this perspective. (primarily due to the externalized nature of the senses)

Someone who is determined to go back to the natural state of infinite bliss, should consider this unlearning. It involves unlearning all that what has been learned from the beginning less time.

Once all that what is known is unlearned – one will achieve the freedom from the known. This is a part in removing the vasanas – the sastra vasana – the vasana of thinking that “I know a lot of sastra and I know it correctly” – one of the main impediments to the realization of ULTIMATE TRUTH. (the other two important vasanas are the deha vasana and the loka vasana)

OM TAT SAT.