anveshan

All religions are man-made and the followers of it have twisted and turned, concocted and replaced sublim philosophies. They have even made an enlighted philosopher and social reformer, the great Gautama Buddha, an avatar. They have made pagans and heathens, kafirs and sudras out of men. But read Krishna. A gem of a philosopher and spiritual leader you will see in him. " Never was there a time when you or these Chieftains and kings were existent Nor shall Ever come a time when any of us will cease to exist" ((2:12) " Only material forms, assumed by Soul, Which is fathomless and eternal, come to an end. So you must fight ever on without a qualm Neither he who thinks he can kill the Soul Nor he who thinks It is killed knows the truth For It can neither kill nor be killed One is never born nor dies at any time Nor once he comes to be, ceases to be. Unborn, immutable, eternal and ageless, The Soul is not slain when the body is slain (2:18-20) eapons can never cleave nor fire burn Water drench nor wind dessicate the Soul(2:23) Look upon joy and pain with an equal eye May never the thought of loss or gain affect you Let victory or defeat be the same to you Thus you must, friend, fight on and when you do No shadow of sin shall ever taint your life "(2:38) "It is Nature which does all actions But the fool egoist thinks he is the doer" (3:27) "The senses are commendable; the mind Is greater than the senses; greater still Is intelligence and the greatest of all is HE" (3:42)

To the Vedas, Rudra(Shiva) was always secondary and got a lowly place, lower than the wind and the earth, fire and the aswins.

To the Vedas, Rudra(Shiva) was always secondary and got a lowly place, lower than the wind and the earth, fire and the aswins.

THE NARAYANA OF MINE “Hrudaya kamala maddhye` nirvishesham niriham Harihara vidhivedyam yogibhidhyarna gamyam Janana marana bheeti bhrashisachit swaroopam Sakala bhuvana beejam brahmachaitanyameede`” There, right in my inner heart, my Lord sits in He, who is the Seed of all, the Cause and its Effect The Primordial One, Immutable and Immaculate. My Lord is the Lord of thine and mine And of the swine, the snake and the swans He rules the Aswattha tree and the tiny grass Nay, he sparkles in everything that is abstract or concrete. To my Lord nothing is dear nor a thing he dislikes He created no Brahmin nor Sudra Holy or unholy is not to Him He sees his beings with an equal eye. My Lord does not and need not incarnate Himself Nor He sends in prophets and pastors He did not create a veda nor dictate a koran The Omniscient One controls at Will. He cannot be appeased or enraged Never gets elated or perturbed Unruffled, unconcerned and serene The primordial One, Sat-Chit-Ananda He is. Oh, Lord of fire and death, wind, moon and waters Creator, Grandsire and Great Grandsire of the world Hail, hail to Thee, a thousand salutations We bow before Thee, prostrate at Thy feet (11:39)

========================================================= "Considering that you read books by Advaitin swamis, it is not at all surprising that you thik that Krishna is a mortal man" ========================================================== I consider myself a humble vidyarthi of Srimad Sankaraccharya. But at the same time Sri Kapila Muni also taught me the Samkhya. I am still a student of the Nyaya and Vaisheshika. I have also learnt of some universal love and brotherhood from Jesus Joseph Christ and a philosophy so great from that king of philosophers, Vasudevan Krishnan. All are my reverred teachers. And greatest of my teachers remains to be Nature, the Prakruti, with its Primordial Nature, beyond the scope of space and time.

Siri, There is a little bit of poet in me. I do write(you may see my poem "Ganga Bleeds", in this forum. I have been living with Adivasies in the Chhattisgarh and Nilgiris region( to learn about culture and linguistics) occassionally. These Adivasies once owned vast tracts of land(in fact it was their home that we hijacked) and their real kings of yesteryears have now become beggars in their own ancestral land. They have become the sudras and we the twice born brahmins! They are landless 'barbarians' in 'our' civilized society. Their culture and their civilization is barbaric and 'alien' to us. Whatever they owned we have looted,they are a starving, penniless lot. But, more than the money, the 'civilized' us is enslaving them culturally. Five thousand plus years of culture, customs and traditions which are still dear to them.. we are in the benign process of wiping it out!

To my mind, nothing created is holy or unholy. Cow is not sacred or divine. If they are, the great Indian buffalo is sacred, the more peaceful and lovely goat is sacred...... Old India was an agro-pastoral community. Dairy products were the richest source of nutritients,the cow-dung and it's urine was the natural manure, the bullocks ploughed the land and for quite some time, the cow was the 'currency', a legal tender and a man's wealth and social status assessed on the basis of cattle head he owned. Cows were given in dowry. Slowly cows were considered holy and killing it a sin. I cannot see any other reason behind the 'cow' worship.

Dear Friend, I could understand your anxiety and eagerness about your coming back. I was waiting for the learned men of this forum to reply your question, understanding fully well your anxiety. But no answers came upto the mark. Hence I went to my close friend, Shri Chitragupta, the Accountant General and Head of Statistics at the Office of the Yama Raj. Though the super-computerised accounts are kept strictly private and confidential, Chitragupta allowed me a peep at your account number. And the statement of your accounts till the Great Explosion( A nuke Xplosion is clearly marked for the earthlings and noted as the equivalent of the opening of the Third Eye of the Head of the Department of Destruction) is roughly as follows: This is your 84th birth, but the first in the manushya yoni. Next you are to be born in as a varaham for the human sins you committed. And for the sins you committed as a varaham, you will be born as a krumi and live in the human rectum For the serious sins you have committed in the rectum, you have to take birth as a donkey in the desert lands of Rajasthan As a donkey you will do some punya(because nothing is there in your donkey head, I mean the 'intelligence', carry loads day and night in the desert and for these sufferings you will be rewarded in the next birth handsomely. In the birth next you were to marry the daughter of the Great Emperor of America ( by that time One Country, One Emperor) but alas! A nuke fight takes place between your would-be father-in-law and the Saddam Hussain 4th ... and the earth becomes a place without earthlings for some time. Regards anveshanam

The theory that those who live aloof from 'civilized' society are barbarians, or less than animals (and the example you have given here) makes it explicit that what 'civilized', 'cultured' 'saved souls' like us think of ourselves. Think of those aborigines living in the Andaman & Nicobar Islands (for millennia they have resisted the onslaught of 'civilization'). They know of no Christianity, of Mohammed and the Vedas. The forces of nature they worship out of awe, fear or need. Very natural 'religion' out of which our religions developed. If they were rejected by the Gods or the Gods consider them mean, what is the purpose or creation and re-creation(incarnation proces)? The Gods of the Bible, Koran and the Vedas who created at will, and Omniscient They are, could have easily guided or rehabilitated them or could have sent one of the many prophets and avatars to their midst so that they became civilized and saved. Is it their sin that no Moses reached them to give the commandments ten?

The very name of me is Anveshan! How I can conclude without being convinced? The anveshanam continues...

The very name of me is Anveshan! How I can conclude without being convinced? The anveshanam continues...

"In Delhi they extend it to cows. They kill thousands of stray cows throughout the city because they feel they are traffic hazards.." Here we do not kill cows. Cow slaughter is prohibited, but the "sudra" cows(buffalos) are slaughtered in the govt. slaughter houses. I do not know whether they are classified as "aghanya' or "mata". However, a year back, there was an incident of a Muslim bull killing a Hindu, that too an RSS worker going to his morning shakha.

"In Delhi they extend it to cows. They kill thousands of stray cows throughout the city because they feel they are traffic hazards.." Here we do not kill cows. Cow slaughter is prohibited, but the "sudra" cows(buffalos) are slaughtered in the govt. slaughter houses. I do not know whether they are classified as "aghanya' or "mata". However, a year back, there was an incident of a Muslim bull killing a Hindu, that too an RSS worker going to his morning shakha.

When I was a child, my mother used to tell me great stories of Indra. The King of Kings. Handsomest of the handsome. More powerful than the most powerful. Hero of the Rig veda. A warrior par excellence. Ruler of the heavens. Dispenser of rain. One who can grant any boon . The eldest son of Kasyapa, and Aditi, great grandson of Brahma, resplendent with loyal and royal airavata and brilliantly bedecked Uchaiisravas. Wielding the vajra, Indra, marks the beginning, the tallest figure in the Hindu pantheon in ancient times. He has got the most prominent place in the Rk, and about one-third of its space. Etymologically, the word Indra seems to have been derived from the Sanskrit verb ‘ind’, meaning to be powerful, to tear enemies asunder. While there is no clear story on how Indra became the King of heavens, there are many stories on his rule and his bravery. He is the Supreme Ruler of heavens and the earth. “Indra, when you killed the first-born of dragons and overcame by your own magic the magic of the magicians, at that very moment you brought forth the sun, sky, and dawn. Since then you have found no enemy to conquer you.” Rk, I.32.4 "1. The chief wise god who as soon as born surpassed the gods in power; Before whose vehemence the two worlds trembled by reason of the greatness of valour: he, O men, is, Indra 2. Who made firm the quaking earth, who set at rest the agitated mountains; Who measures out the air more widely, who supported the heaven: he, O men, is Indra. 3. Who having slain the serpent released the seven streams, who drove out the cows by the unclosing of Vala, Who between two rocks has produced fire, victor in battles: he, O men, is Indra 4. By whom all things here have been made unstable who has made subject the Dasa color and has made it disappear;Who, like a sinning gambler the stake, has taken the possessions of the foe: he, O men, is Indra. 5. The terrible one of whom they ask 'where is he,' of whom they also say 'he is not': He diminishes the possessions of the foe like the stakes of gamblers. Believe in him: he, O men, is Indra. . . . 13. Even heaven and Earth bow down before him before his vehemence even the mountains are afraid. Who is known as the Soma-drinker, holding the bolt in his arm,who holds the bold in his hand: he, O men, is Indra" (R.V. II, 12, 1-5 13) But this great handsome piece of Brahma’s creation(?) had an eye on everything that is beautiful: exotic wines(soma), lovely ladies(he never cared whether she is rishi-patni, brahmani, deva-patni or asura-patni!), fathered many a children all over the earth and the heavens, destroyed beautiful cities ……But this killer of Vrutra shivered and pissed when even a child concentrated on Mahesvara or Narayana, and devised mean means to stop their tapasya and earned the name of Uluka! In the later texts of the Brahmanas and the Upanisads, Indra’s position as supreme god is became problematic by the rise of a reconfigured god—Prajapati. The Brahmanas and the Upanishads made Indra an inferior god. From The god who created the sun and moon, the thunder and the lightning to the a “king of the gods, his arm paralyzed, licked the corners of his mouth repeatedly in fear. Oppressed with fear he spoke to Cyavana….” : a pathetic fall indeed!

I do appreciate your views. But then, if science is bogus, history is concocted, linguistics and anthropology is unreliable, shall we hang on to the infallibility of the Scriptures(of all religions) or our own as the only one which is perfect and true? The question I dealt with is not whether the Aryans are superior or the Dravidians or who is the 'aadivasi'. What I was trying to convey was, unlike the aryan-dravidian theorists, there was a constant flow of man, his culture and civilization and there is no pure race in this world. And the conquerers everywhere has subjugated those conquered, with rare exceptions. In fact the entire cosmos is a single family.

I do appreciate your views. But then, if science is bogus, history is concocted, linguistics and anthropology is unreliable, shall we hang on to the infallibility of the Scriptures(of all religions) or our own as the only one which is perfect and true? The question I dealt with is not whether the Aryans are superior or the Dravidians or who is the 'aadivasi'. What I was trying to convey was, unlike the aryan-dravidian theorists, there was a constant flow of man, his culture and civilization and there is no pure race in this world. And the conquerers everywhere has subjugated those conquered, with rare exceptions. In fact the entire cosmos is a single family.

The study of Indian philosophy and Metaphysics is incomplete without the study of Darshana Sastras. Sanatana Dharma is so said because it seeks to realize. The paths are many, but the end is one and one only.There is nothing divine or infallible in paths.. only the goal is infallible and divine. Various paths have resulted in because of the human spirit of inquiry. The Sastras, esp. the Samkhya, Nyaya and Vaisheshika, does not negate the Entity but sometimes questions statements that are found contradictory in the vedas. Some say that Samkhya is ‘nirishwara’ sastra. It is not. Originally the philosophies of both Sankhya and Vedanta stayed clear of religion proper, leaving such matters in the hands of the Brahmins or priests. Out of six classical systems, Samkhya forms one of the most important philosophical currents. It is based on two distinct principles, namely 1) Purusha, and 2) Prakriti. This dualism forms the basis of this philosophy. Secondly, Samkhya is precise, rational, and logical, and therefore does not deem it necessary to invoke the concept of God for explaining the manifest and non-manifest multifarious nature: the individual self and the objective universe. Samkhya nicely propounds the theory of the possibility and the need to realize our true Self so that the bondage of ignorance is broken and the individual self may attain liberation. Patanjali in his system of Yoga further elucidates the method and means to unite our lower self with the true Self. The Origins The ambiguous origins of Samkhya could be traced to the creation hymns of Rk Veda ( R.V. 10-129-1-2, 1-1:1, 10-129-1:51-163-1-5 etc etc) The fore-runner of Samkhya is said to be Atreya Tantra. A teacher of great fame at the University of Takshashila, The son of Atri(referred to as Jivaka also) is listed in a line of eminent teachers in the Brihad Aranyaka Upanishad. Mahabharata says ayurveda was developed by the ‘dark complexioned son of Atri’. Hence he is referred to as Krishnatreya. This very obvious reference to his skin colour, seems to mark Atreya out, as being non-Aryan, perhaps bringing into the tradition secret sources of knowledge from older, more powerful origins. The proponent of Samkhya proper is said to be Kapila, adopted son of Kaipila(fem.) a brahmani, wife of certain Asuri. Rishi Kapila’s original name was Panchashikha. Is Samkhya Agnostic? The Sâmkhya philosophers dealt with the notion of pain under three categories. i. The intrinsic (âdhyâtmika) ii. The extrinsic (âdhibhautika) iii.The divine or superhuman (âdhidaivika). So, that which deals with adhyatmika and adhidaivika cannot be wholly materialistic or agnostic. The entire Samkhyan philosophy revolves around Prakruti, the insentient and Purusha, the sentient being. Samkhya is precise, rational, and logical, and therefore does not deem it necessary to invoke the concept of God for explaining the manifest and non-manifest multifarious nature: the individual self and the objective universe. Samkhya nicely propounds the theory of the possibility and the need to realize our true Self so that the bondage of ignorance is broken and the individual self may attain liberation. Patanjali in his Yoga Sutra further elucidates the method and means to unite our lower self with the true Self. Under the inscrutable influence of Purusha, which is inactive and passive, but sentient (and also infinite and eternal), Prakriti loses its equilibrium. As a consequence of this, the equilibrium is disturbed and the whole universe of unlimited permutations and combinations comes into existence. The first modification of primordial nature is called Mahat or Cosmic Intelligence. It further evolves into two forces, 1) Akasha, the primal matter, and 2) Prana, the primal energy. Akasha forms the material basis and prana the energy basis of creation. Out of the interaction of akasha and prana are formed five subtle elements, crudely translated as ether, fire, air, water, and earth. These are the constituents of all the material existence in the universe. As can be seen, even mahat is material consisting of three gunas, and so also the prana. The Gunas Nothing can exist without the combination of these three gunas. Mind, intellect, ego, sense organs, sense objects, trees, plants, animal world, in short everything evolves from the various combination of these three gunas. In some of these the sattva predominates, in others the rajas or the tamas. Depending upon the preponderance of a particular guna in such a combination, the object acquires its peculiarities. Fir instance, while the mind and intellect have predominance of sattva, a clod of earth is full of tamas! Sattva is helpful in illumining the true nature of the thing, tamas in its extreme obscures the reality, rajas acts at the intermediate level, and it causes distorted perception and gives false perception of it. Sattva is pure and shining, rajas is active and passionate, while tamas is dull and lazy. Spirit or Purusha is the principle for the sake of which nature evolves. Experience is explained on the basis of a certain association of spirit with nature. Matter is merely the medium for spirit to manifest itself; matter is not the source of consciousness. Mind intellect complex (or internal organ, the Antahkarana) is refined, subtle matter predominantly consisting of sattva guna that acts as the main locus of union between Prakriti and Purusha resulting in possibility of an experience, and thereby knowledge. The Purpose But what is the purpose of all these changes in the nature! Is there any? How and why this evolution from gross to subtle and back, and these changes can be interpreted in relation to the goal? The question comes to mind: Is the cosmic revolution purposeful? Anyway, coming to our point of answering the question of purpose, aim or goal, of the changes in the nature, Samkhya maintains that changes are for the 'benefit' of the soul. The Purusha gradually realizes that changes in the nature do not affect it; and a day comes when it becomes free from all the bondages of identification with the and mind. It realizes that it is eternal Free and omniscient. This freedom of soul is the aim and destiny of every human endeavor. The Process “satvarajastamasa samyavasta prakruti: prukrute`n mahat Mahato ahamkara, ahamkarat panchatanmatranumayamidriyam Tanmatrbhya: sthoolabhootani, purusha iti panchavisatam” (Samkhya 1-64) According to the Samkhya philosophy, Prakriti is the unmanifest, primal resource, the sum total of the universal energy that manifests itself in various material forms in different planes. The creative process (Shristi) begins, when Purusha, the individual soul enters and becomes established in it. Out of this process evolve 24 principles, which are: Mahat: the great principle (1) (Cosmic Dust?) Buddhi:the discriminating, reasoning and causative intelligence (2) Ahamkara:the ego-principle (3) - Electrons, Protons and neutrons (3) Manas:the mind or the sixth sense (4) Panchendiryas:the five sense organs (9) Five karmendriyas: the five organs of action (14) Five tanmantras: the five subtle elements (19) Five Mahabhutas:the five gross elements (earth, water, air, fire and ether)(24) The Mahat (the Great One), is the first to emerge in this process of evolution. The Mahat is Prakriti or the primordial nature in its dynamic aspect. From the Mahat evolves buddhi and Manas. Buddhi is the principle of intelligence or the discriminating awareness and Manas is the mind stuff consisting of pure consciousness. From Buddhi evolve ahmkara or the feeling of individuality and separation and the five tanmantras of sound, touch smell, form or color and taste. The rest of the principles arise from from Manas, which are the five senses, the five organs of actions and the five gross elements. These are the 24 evolutes (tatra sarva eva achetanam)and together with the Purusha (individual soul) who joins with Prakriti to initiate this process, the number becomes 25. The greatness of Samkyha lies in the fact that the evolution of life on earth is depicted not as miracle work of God, but as a creative process passing through different phases of change and transformation. The individual soul or Purusha is the eternal principle which joins with Prakriti, another eternal principle to establish its presence in the material world. The individual soul is immortal. It exists prior to the emergence of other principles and will continue to exist even after the rest disappear. Gita & Samkhya Srimad Bhagavad Gita picks up the basic aspects of Samkhya, but adds the principle of Supreme Self or Universal Purusha as the cause of all creation. According to the Bhagavad Gita, the Purusha enters the Prakriti and manifests the entire creation. At the human level, the purusha is compared symbolically with a man and the Prakriti with a woman. At the microcosmic level a union between the two indeed leads to the creation of a new being, which can be compared to the Hiranyagarbha (the golden embryo) at the microcosmic level. According to the Samkhya philosophy, Prakriti is the unmanifest, primal resource, the sum total of the universal energy that manifests itself in various material forms in different planes. The creative process (Shristi) begins, when Purusha, the individual soul enters and becomes established in it. “Samkhya philosophy of dualism: Purusa is Consciousness and Supreme Unparalleled Intelligence, and Prakrti [Pra (before) krti (creation)] is matter, unconscious, indiscriminate, and insentient. If PRAKRTI sounds similar to PROCREATE, it is so in meaning too. Prakrti indicates an urgency to produce, as Prasavam (parturition) has the imminence to deliver a baby” =(Bhagwan Shri Ramana Maharishi).

The study of Indian philosophy and Metaphysics is incomplete without the study of Darshana Sastras. Sanatana Dharma is so said because it seeks to realize. The paths are many, but the end is one and one only.There is nothing divine or infallible in paths.. only the goal is infallible and divine. Various paths have resulted in because of the human spirit of inquiry. The Sastras, esp. the Samkhya, Nyaya and Vaisheshika, does not negate the Entity but sometimes questions statements that are found contradictory in the vedas. Some say that Samkhya is ‘nirishwara’ sastra. It is not. Originally the philosophies of both Sankhya and Vedanta stayed clear of religion proper, leaving such matters in the hands of the Brahmins or priests. Out of six classical systems, Samkhya forms one of the most important philosophical currents. It is based on two distinct principles, namely 1) Purusha, and 2) Prakriti. This dualism forms the basis of this philosophy. Secondly, Samkhya is precise, rational, and logical, and therefore does not deem it necessary to invoke the concept of God for explaining the manifest and non-manifest multifarious nature: the individual self and the objective universe. Samkhya nicely propounds the theory of the possibility and the need to realize our true Self so that the bondage of ignorance is broken and the individual self may attain liberation. Patanjali in his system of Yoga further elucidates the method and means to unite our lower self with the true Self. The Origins The ambiguous origins of Samkhya could be traced to the creation hymns of Rk Veda ( R.V. 10-129-1-2, 1-1:1, 10-129-1:51-163-1-5 etc etc) The fore-runner of Samkhya is said to be Atreya Tantra. A teacher of great fame at the University of Takshashila, The son of Atri(referred to as Jivaka also) is listed in a line of eminent teachers in the Brihad Aranyaka Upanishad. Mahabharata says ayurveda was developed by the ‘dark complexioned son of Atri’. Hence he is referred to as Krishnatreya. This very obvious reference to his skin colour, seems to mark Atreya out, as being non-Aryan, perhaps bringing into the tradition secret sources of knowledge from older, more powerful origins. The proponent of Samkhya proper is said to be Kapila, adopted son of Kaipila(fem.) a brahmani, wife of certain Asuri. Rishi Kapila’s original name was Panchashikha. Is Samkhya Agnostic? The Sâmkhya philosophers dealt with the notion of pain under three categories. i. The intrinsic (âdhyâtmika) ii. The extrinsic (âdhibhautika) iii.The divine or superhuman (âdhidaivika). So, that which deals with adhyatmika and adhidaivika cannot be wholly materialistic or agnostic. The entire Samkhyan philosophy revolves around Prakruti, the insentient and Purusha, the sentient being. Samkhya is precise, rational, and logical, and therefore does not deem it necessary to invoke the concept of God for explaining the manifest and non-manifest multifarious nature: the individual self and the objective universe. Samkhya nicely propounds the theory of the possibility and the need to realize our true Self so that the bondage of ignorance is broken and the individual self may attain liberation. Patanjali in his Yoga Sutra further elucidates the method and means to unite our lower self with the true Self. Under the inscrutable influence of Purusha, which is inactive and passive, but sentient (and also infinite and eternal), Prakriti loses its equilibrium. As a consequence of this, the equilibrium is disturbed and the whole universe of unlimited permutations and combinations comes into existence. The first modification of primordial nature is called Mahat or Cosmic Intelligence. It further evolves into two forces, 1) Akasha, the primal matter, and 2) Prana, the primal energy. Akasha forms the material basis and prana the energy basis of creation. Out of the interaction of akasha and prana are formed five subtle elements, crudely translated as ether, fire, air, water, and earth. These are the constituents of all the material existence in the universe. As can be seen, even mahat is material consisting of three gunas, and so also the prana. The Gunas Nothing can exist without the combination of these three gunas. Mind, intellect, ego, sense organs, sense objects, trees, plants, animal world, in short everything evolves from the various combination of these three gunas. In some of these the sattva predominates, in others the rajas or the tamas. Depending upon the preponderance of a particular guna in such a combination, the object acquires its peculiarities. Fir instance, while the mind and intellect have predominance of sattva, a clod of earth is full of tamas! Sattva is helpful in illumining the true nature of the thing, tamas in its extreme obscures the reality, rajas acts at the intermediate level, and it causes distorted perception and gives false perception of it. Sattva is pure and shining, rajas is active and passionate, while tamas is dull and lazy. Spirit or Purusha is the principle for the sake of which nature evolves. Experience is explained on the basis of a certain association of spirit with nature. Matter is merely the medium for spirit to manifest itself; matter is not the source of consciousness. Mind intellect complex (or internal organ, the Antahkarana) is refined, subtle matter predominantly consisting of sattva guna that acts as the main locus of union between Prakriti and Purusha resulting in possibility of an experience, and thereby knowledge. The Purpose But what is the purpose of all these changes in the nature! Is there any? How and why this evolution from gross to subtle and back, and these changes can be interpreted in relation to the goal? The question comes to mind: Is the cosmic revolution purposeful? Anyway, coming to our point of answering the question of purpose, aim or goal, of the changes in the nature, Samkhya maintains that changes are for the 'benefit' of the soul. The Purusha gradually realizes that changes in the nature do not affect it; and a day comes when it becomes free from all the bondages of identification with the and mind. It realizes that it is eternal Free and omniscient. This freedom of soul is the aim and destiny of every human endeavor. The Process “satvarajastamasa samyavasta prakruti: prukrute`n mahat Mahato ahamkara, ahamkarat panchatanmatranumayamidriyam Tanmatrbhya: sthoolabhootani, purusha iti panchavisatam” (Samkhya 1-64) According to the Samkhya philosophy, Prakriti is the unmanifest, primal resource, the sum total of the universal energy that manifests itself in various material forms in different planes. The creative process (Shristi) begins, when Purusha, the individual soul enters and becomes established in it. Out of this process evolve 24 principles, which are: Mahat: the great principle (1) (Cosmic Dust?) Buddhi:the discriminating, reasoning and causative intelligence (2) Ahamkara:the ego-principle (3) - Electrons, Protons and neutrons (3) Manas:the mind or the sixth sense (4) Panchendiryas:the five sense organs (9) Five karmendriyas: the five organs of action (14) Five tanmantras: the five subtle elements (19) Five Mahabhutas:the five gross elements (earth, water, air, fire and ether)(24) The Mahat (the Great One), is the first to emerge in this process of evolution. The Mahat is Prakriti or the primordial nature in its dynamic aspect. From the Mahat evolves buddhi and Manas. Buddhi is the principle of intelligence or the discriminating awareness and Manas is the mind stuff consisting of pure consciousness. From Buddhi evolve ahmkara or the feeling of individuality and separation and the five tanmantras of sound, touch smell, form or color and taste. The rest of the principles arise from from Manas, which are the five senses, the five organs of actions and the five gross elements. These are the 24 evolutes (tatra sarva eva achetanam)and together with the Purusha (individual soul) who joins with Prakriti to initiate this process, the number becomes 25. The greatness of Samkyha lies in the fact that the evolution of life on earth is depicted not as miracle work of God, but as a creative process passing through different phases of change and transformation. The individual soul or Purusha is the eternal principle which joins with Prakriti, another eternal principle to establish its presence in the material world. The individual soul is immortal. It exists prior to the emergence of other principles and will continue to exist even after the rest disappear. Gita & Samkhya Srimad Bhagavad Gita picks up the basic aspects of Samkhya, but adds the principle of Supreme Self or Universal Purusha as the cause of all creation. According to the Bhagavad Gita, the Purusha enters the Prakriti and manifests the entire creation. At the human level, the purusha is compared symbolically with a man and the Prakriti with a woman. At the microcosmic level a union between the two indeed leads to the creation of a new being, which can be compared to the Hiranyagarbha (the golden embryo) at the microcosmic level. According to the Samkhya philosophy, Prakriti is the unmanifest, primal resource, the sum total of the universal energy that manifests itself in various material forms in different planes. The creative process (Shristi) begins, when Purusha, the individual soul enters and becomes established in it. “Samkhya philosophy of dualism: Purusa is Consciousness and Supreme Unparalleled Intelligence, and Prakrti [Pra (before) krti (creation)] is matter, unconscious, indiscriminate, and insentient. If PRAKRTI sounds similar to PROCREATE, it is so in meaning too. Prakrti indicates an urgency to produce, as Prasavam (parturition) has the imminence to deliver a baby” =(Bhagwan Shri Ramana Maharishi).

Venturing upon the great political rival of the 'Vaishnavites'..... Shiva was the oldest of the deities Indians worshipped. The fourteenth day of every month, which is the darkest night, is Shiva Ratri. Most powerful of all the 12 such shivaratries is the Maha Shivrati. It is said on this day there is natural upsurge of energy in the human system, which enhances one's benefit of saadhna. On this day the planetary positions and it is easy for the saadhakas to move the upsurge of energy upwards. To help this, one should wake up throughout the night, and keep the spine vertical. Concentrate on that third eye, of the Pure Consciousness, and recite the panchakshara mantram...... ..yajnaswaroopaya jatadharaaya pinakahastaya sanatanaya divyaaya devaya digambaraya tasmii 'ya'karaya namah: shivaaya:

Venturing upon the great political rival of the 'Vaishnavites'..... Shiva was the oldest of the deities Indians worshipped. The fourteenth day of every month, which is the darkest night, is Shiva Ratri. Most powerful of all the 12 such shivaratries is the Maha Shivrati. It is said on this day there is natural upsurge of energy in the human system, which enhances one's benefit of saadhna. On this day the planetary positions and it is easy for the saadhakas to move the upsurge of energy upwards. To help this, one should wake up throughout the night, and keep the spine vertical. Concentrate on that third eye, of the Pure Consciousness, and recite the panchakshara mantram...... ..yajnaswaroopaya jatadharaaya pinakahastaya sanatanaya divyaaya devaya digambaraya tasmii 'ya'karaya namah: shivaaya:

I went through your instructions on wearing dhoti. Too much technical specifications and technology is required. I would advise all the easiest Indian way, the Koupeenam..

How can you think of mooshika hatya? The divine Rolls Royce of Shri Vighneswara, they are his messengers too. They might be visiting your house with a message, a message divine. I would suggest constructing a Mooshika Dev Mandir in your court-yard, conducting daily poojas, serving them coconuts as prasadam. And you should recite shree mooshikashtakam every day before you go to sleep. Sree mooshikaya namaha:

How can you think of mooshika hatya? The divine Rolls Royce of Shri Vighneswara, they are his messengers too. They might be visiting your house with a message, a message divine. I would suggest constructing a Mooshika Dev Mandir in your court-yard, conducting daily poojas, serving them coconuts as prasadam. And you should recite shree mooshikashtakam every day before you go to sleep. Sree mooshikaya namaha:

While discussing and debating on subjects like Hinduism, Christianity, Islam, the infallibility of the Vedas or the authority of the Koran, or about a super intelligent species called Aryans, we pride ourselves of being very tall. Heated arguments about the Truth – about a God who hand-delivered His commandments to Moses, a God who chooses and selects Tribes(of His own make), gets flattered , enraged and appeased, a God who delivers the infallible(that cannot be negated)Vedas to one Father Manu, a God who delivers the four castes out of different parts of His body, an Allah who dictates the newest (and last) code to His chosen one…. glory to Him of Myriad Heads! No follower of a religion can agree that their’s have tortured, persecuted and subjugated the ’lesser’ privileged brethren to further their vested interests; if they do they are nothing but narrow minded, lunatic followers of a biased system. It is only philosophy-scientific thinking- that fathered religions. And philosophy is continued seeking, an anveshanam into the Reality Ultimate. Prejudiced and localized thinking ended up in flawed religious concepts. The priestly and the ruling class have always manipulated knowledge(acquired by logical and scientific thinking) to suit their vested interests. That is how concepts like ‘chaturvarnyam maya srushtam’, the ‘chosen people’, the ‘kafirs ‘and the ‘pagans’ came into existence. Going through the history of civilizations, we can understand that there used to be a continuos flow of people and their culture in ancient times, for reasons climatic or conquests. It is a historical fact that civilizations competent to the Indus Valley existed in Egypt and Ethiopia during the fourth millennium B.C. In recent history, the Indian civilization spread into the entire Asiatic regions and Indians migrated to or settled in far away Laos and Cambodia. The flow of the people and their culture is as old as the humans. The new religions prohibited their follows in acquiring knowledge from outside their systems. They were afraid that gaining knowledge from outside their ‘god-delivered’ messages may question what is arbitrary and fallacious. In contrast, the Aryans were afraid that their acquired knowledge would fall into the hands of non-Aryans and devised methods of untouchability and prohibited access to books of knowledge to the majority. Gods made it explicit to them that cows are more holy and the ‘panchamas’ unholy; that cow-hatya and brahmahatya is more or less equal, but sudra-hatya is not even nara-hatya. Strange are the ‘divine’ preferences! While we, the humans, establishing authority on fellow beings and coercing them into submission on reasons ‘divine’, conveniently forgot to think how small we are and how Great IT is. That is where we faltered. Physical Sciences and Philosophy ======================== Science and philosophy were never at war; unlike religion and science. This is because religion was always afraid of science, and fought it on ’dharmic’ grounds. The latest being on the human cloning issue. And one day man may ‘create’ life from electrically charged amino acids. But religions should understand that an authority that cannot be questioned, cannot be questioned, amended or altered. In spite of the best scientific ‘inventions’, man has neither ‘created’ nor ‘destroyed’ anything. The sum total remains the same. Nor he will. He can only ‘create ‘ out of what is created , or already there. How small are we ================ It is reasonably inferred that there are billions and billions of stars. Just let us assume that there are a trillion stars . An average of five planets to each of these planets make it five trillion earth and Pluto like planets, with a host of satellites. And we have reasonably assessed that micro-organisms existed or exists on our neighboring ‘country,’ Mars. We can have at least a reasonable guess that beings should exist at least on 1% of those planets. And may be at least o.o1% of that 1% may have intelligent beings, superior to man. So when we think of what Cosmos is, we are just like or less than an atom. One Kalpa, comprising of 10,000 Mahayugas, Brahmans one day, is calculated as 43.2 billion human years, which science has also calculated as the age of the present Universe (and according to Indian philosophy the process is increate and eternal), where our human years stand? Man has so far failed to adequately define the infinite Time-Space continuum, physics and philosophy is intensely researching on this fathomless mystery. Get liberated from ‘aham’ bhava , and try to reach that Brahman, who is Energy Increate, the Ultimate Purusha, entrusting day-to-day matters of administration to Nature. Be one without prejudices. “Who bears ill-will to none and forgives all, Who, emancipated from ego-sense Of “I” and “Mine”, is compassionate and kind Who reacts nor to pain nor joy, who‘s ever Contented, resolute and master of self ’’

The Enlightened Gautama never said that he is an Avatar. Neither he was agnostic, as most people conclude. Coming from the place of Kapila - Kapila Vastu( of Saamkhyan fame) he was influenced by the Saamkhyan philosophy. Saamkhya does not negate Ultimate Reality nor the Vedas. But the Kapila questioned the fallacies in the vedic philosophy. The Sâmkhya philosophers dealt with the notion of pain under three categories. i. The intrinsic (âdhyâtmika) ii. The extrinsic (âdhibhautika) iii.The divine or superhuman (âdhidaivika). And Gautama, the Buddha expounded his Sastra upon it. To Syumarashmi's question that he negates God and the vedas, Kapilaa replies: 'I do not censure the Vedas, I do not wish to say anything in derogation of them. However I have heard that the different courses of duty that are laid down for the different modes of life, all lead to the same end. So both to perform and not perform acts are both Vedic declarations. When the scripture appears thus, the strength or weakness of particular declarations must be very difficult to ascertain. If thou knowest of any course of duty which is superior, then tell me about it.' The Sastra that deals with Purusha(Transcedental Self) and Prakruti cannot be 'Nirishwara'.