1.    Bliss; delight, happiness, pleasure: This word has different meanings in each of the three domains of existence. In the mrutyu-lok, which is human domain, its meaning is part of the duality of maayaa which means experiencing aanand will be accompanied by dukh which is its opposite. In dev-lok it has no opposite as explained as part of sad-chitt-aanand.

2.     In sad-chitt-aanand which is the synonym of Brhmah describing his three attributes, aanand means supreme bliss or felicity in which all wishes are realized without the opposite dukh following sukh. Aanand is experienced in dev-lok till the exhaustion of one's punya which is good fruits of karma. 

3..     Aanand-maayaa-kos is the innermost and the most subtle kos (sheath) of sukshma-shrir (subtle body) of aatmaa. The other 4 kos of aatmaa' s sukshma-shrir from innermost subtle to outmost gross and manifested are: vignan-maayaa-kos (consciousness), mano-maayaa-kos (mental), praan-maayaa-kos (5 vital breaths), and anna-maayaa-kos (physical). From the outer anna-maayaa-kos each kos is located within the previous one and is subtler than the outer kos.

4.     A type of samaadhi in which the mind is focused on the buddhi.

July 9, 2001

1. Dictionary meaning of aatmaa:    the soul; individual soul; the breadth; the principle of life and sensation; self or oneself used reflexively for all three persons and in the singular number, masculine gender, whatever be the gender or number of the noun to which it refers to; supreme dev (god)' parmaatmaa (supreme soul); soul of the universe; brhmah; essence, nature; character; peculiarity; the natural temperament or disposition; a person or whole body of the person; mind; buddhi; intellect; understanding; thinking faculty, the faculty of thought and reason; sprit; vitality; courage; form image; a son; care; efforts; pain; surya-dev (sun); agni-dev (fire); vaayu-dev (air or wind).    

2. In ved aatmaa is: 

   brhmah's shakti (power) that animates a living being's physical body. Without aatmaa a living being's body is jad meaning inert. All the functions in a body of a living being cannot function without the empowerment by its aatmaa which has embodied itself into the body. The physical body of a living being is made of prakruti of 3-guno. aatmaa activates the prakruti to perform all the functions of a body of a living being. That is why a living being, as per ved, is made of aatmaa or purush and prakruti. 

   As per devi puraan, aatmaa is the reflection of brhmah's chaitaniya in prakruti. As brhmah's chaitaniya is beginless, unborn, eternal, imperishable; deathless, ageless so is an aatmaa. Each aatmaa is looked after by 4 vyuh (manifestation) of brhmah. The 4 vyuuh are: vasudev, sankaraashan, pradyumnaa and aniruddh. With the shepparding of these vyuh an aatmaa possess gnaan (knowledge), baal (strength), aeishvarya (supernatural powers, lordship and prosperity), virya (potency to create), shakti (functional powers) and tejas (energy) which are few of the manifested shaktio of brhmah.

3. Each aatmaa has 3 deh or sharir (bodies) and 3 stithi (forms of existence : 
   
   1st sharir: aatmaa is called viSshva-nar when it exist in sthul-sharir which is the visible physical body of a living being that aatmaa has embodied with. sthul-sharir is only for a single cycle of birth and death in sansaar and perishes on death after which aatmaa obtains another sthul-sharir. This mode of existence is called the waking state of a living being. 
   
   2nd sharir: sukshma-sharir which is a non-visible body made of 10 indriyo, 5 praan, buddhi and manas. This body is assumed by an aatmaa when it exists in a dream state of a living being. The sukshma-sharir travels eternally with aatmaa through cycles of birth and death. Components of shukshma-sharir keep being modified as per the 3-guno of a karma performed by each sthul-sharir. When aatamaa occupies its sukshma-sharir it is called tejas. 
   
   3rd sharir: kaaran-sharir which is again non-visible and is the sharir taken by aatamaa when it rests in mahaa-maayaa during a deep sleep stage of a living being. This deep sleep existence of an aatmaa is called pragnaa.

4. Each aatmaa is also provided with 5-kosh (sheath) which empowers it to experience the universe and its creations. The 5-kosh of an aatmaa are from innermost to outermost: aanandmay-kosh in which aatmaa resides as chaitanya and activates all other kosh and everything else it embodies or interacts with in the universe; vignaanmay-kosh through which aatmaa comprehends the science of the universe; manomay-kosh through which aatmaa attains yog (connection of unified existence) with other creations and co-exists with other creations; praanmay-kosh through which aatmaa empowers all the functions of its embodied sthul-sharir, indriyo, buddhi, manas; and annamay-kosh from which aatmaa creates its sthul-sharir in each of its cycles of birth and death in sansaar.  

5. Although aatmaa possesses shaktio of brhmah and many other attributes of brhmah's chaitaniya it gets sheathed in the karma-phal (fruits of karma) of all karma performed by the sthul-sharir embodied by aatmaa from each birth and death cycle in sansaar which basically limits all its powers and makes it identify with its embodied body as the false "I". These karmik sheaths are called panch-kanchuk and they are: kaal which limits aatmaa to being non-omnipotent by being in one place in a single time frame; niyati which limits aatmaa's inherent shaktio from chaitanya of brhmah; raag which creates attachment of aatmaa to the vishayo (objects) of indriyo and thus limits its nirliptatva which is detachment from the universe and creations; vidyaa which limits aatmaa being omniscient as brhmah is; and kalaa which limits aatmaa's inherent shakti of being omnipotent. aatmaa journeys through sansaar in this universe bound by karma-phal. 

6. Thus from body to body traveling in sansaar cycles, aatmaa is eternally sheathed by karma-phal which produces 5-kanchuk, and predominance of 3-guno in 10-indriyo, praan, buddhi and manas. All these from all previous cycles of birth and death display as inherent predominance of rajas-gun or sattva-gun or tamas-gun and individualistic attributes of a living being at the time of each new birth. 

7. The notion that aatmaa is brhmah and the chaitaniya of brhmah and is in essence brhmah comes from the these mahaa-vaakyo: 

   " tat tvam asi"  = You (any creation) are That (brhmah); 
   "aham brhmasi" =  "I am brhmah"; 
   "ayam aatmaa brhmah" = my aatmaa is brhmah; and
   "pragnaanM brhmah" meaning chaitaniya or gnaan (knowledge) or consciousness is brhmah.   

8. aatmaa bound by mal by kalaa: 

   1. mal literally means impurities, moral taint,  paap (sin). 
      
   2. mal when referred to as applied to an aatmaa means binding of the aatmaa with mal which limits aatmaa's inherent powers. aatmaa is creator brhmah. In pure state thus aatmaa has all the powers creator brhmah has. But aatmaa in an embodied state as a living being is called jiv or pasu. a pasu exists in 3 states: 
      
      1.   viGNaan-kal bound by mal, 
      2.   pralay-kal bound by mal and karma, 
      3.   sa-kal bound by mal, maayaa and karma. 
      
      In these three states of existence, a pasu is bound by 5-fold paas (bindings) which are born of mal, karma, maayaa and tirodhaan-shakti and bindu.
      
      viGNaan-kal state is of 2 kinds: sampaat kalush in which pure aatmaa is bound or stained with mal and asmpaapt kalush in which the binding or staining is still in progress. 
      
      pralya-kal state also is of two kinds: pakva-mal meaning mal which has ripened and apakva-mal  meaning with mal which is still ripening. 
      
      viGNaan-kal and pralay-kal are located in pure path meaning an aatmaa's karma-fal (fruits of karma) has ripened and are exhausted thus giving the aatmaa a chance to attain moksh if it performs further karma to attain moksh. 
      
      A aatmaa in sa-kal state is said to be subjected to kalaa (limited talents or abilities) and wanders about through sansaar in a different body in each birth-death cycle; the type of bhuvan or body is determined to enable the aatmaa to partake the praa-rabdha karma-fal or sanchit karma-fal which has matured and has to be partaken in that life cylce. (naarad puraan 3. 63.16-20)
      
   3. Although mal is a single entity it has diverse shaktio (powers) of limiting aatmaa's druk-shakti meaning power of gnaan or knowledge and of limiting kriyaa-shakti meaning power of performing karma or actions. mal is similar to the husk of rice and serves as the cause of a body an aatmaa takes in each creation cycle and sansaar cycle. karma is either puNya (of merit) or apuNya (of paap or sin). karma is what gives an aatmaa the husk or body made of 3-guno of prakruti out of which the body is created. aatmaa's body is always of suitable form to suffer or enjoy the ripened karma-fal in a birth-death cylce. This mal and karma creates the permanent and continuous flow of cycles of birth-death and binds an aatmaa to these cycles in similar manner how a seed produces a sprout and in turn a sprout produces a seed and the cycle becomes eternal. (naarad puraan 3.63.22-24)
      
9. aatmaa in pralayaakal state:
   
   1.    aatmaa in  jiv or pasu state as defined above in pralayaakal state has no sthul-sharir during naimittik pralay or praakruti pralay when the entire creation is re-absorbed back into brahmaa-dev or creator brhmah respectively. aatmaa only has sukshma sharir during pralay.
   
   2.    During pralayaakal state a jiv or pasu becomes incongnizant or looses all shaktio of its indriyo, manas and buddhi and rests in a dormant state in maayaa tattva during pralay. This is because the 3-guno (satva, rajas and tamas) of prakruti are made equal or samya by mahaa-kaal ( brhmah in the manifestation of Time) during pralay. When the 3-guno are made equal to each other prakruti becomes jad or inert and hence everything in prakruti is dis-empowered and lose all functional powers. All the creations are born out of prakruti when the 3-guno are in a stage of imbalance.   
   

July 9, 2001/August 12, 2002/December 22, 2002

1. Knowledge of aatmaa and Parmaatmaa (Par-Brhmah); true wisdom; spiritual knowledge.
2. Knowledge that aatmaa is pure knowledge which is Parmaatmaa.
3. See Aatmaa.

July 1, 2001

1. The word aayaas:  means: fatigue, weariness; mental pain, anguish; effort, exertion, trouble, difficulty, pain, labour.

January 9, 2002

1.    This is one of the many generic words which is used to invoke the one whom one is praying to. For example, specifically OM is used to invoke Brhmah. 

July 24, 2001

 

1. asat is the expression of the existence of creations in prakruti created by brhmah which dies or perishes with its created naam (name) and ruup (form) after a life cycle  upon receipt of karma-phal for that life cycle and are reborn through  nitya-laya, naimmittik-laya, praakrt-laya and aatyantik-laya. laya is re-absorption into the creator  for rebirth to receive one's remanant karma-phal.  Re-absorption is into brahmaa-dev for nitya and naimittik laya and into brhmah-self for praakrt and aatyantik laya.
2. asat is opposite of sat. 

October 24, 2002

1. avidyaa means: ignorance; nescience;  folly; want of learning
2. In ved:
   
   1.  avidyaa is opposite of gnaan . avidyaa means lack of gnaan. 
   
   2.  As gnaan is the knowledge of creator brhmah, which is the true and perfect knowledge., One having avidyaa means one does not know creator brhmah. As by knowing creator brhmah one knows everything else create by creator brhmah, a person with avidyaa really does not know the true state of creation. As gnaan destroys the duality between creator brhmah and all the creation emanating from creator brhmah, avidyaa creates the illusion of separateness of everything in creation from the creator brhmah. This illusion leads a person away from dharmik way of life with the belief through ahankaar (ego) that himself is the doer and creator of everything.
   
   3.   avidyaa has many similar guno (attributes) of maayaa which also deludes all creations into not knowing the one-ness between creator brhmah and all creations and is an obstacle in attaining moksh. avidyaa keeps a living being eternally in the cylce of birth-death in sansaar.
   
   4.   avidyaa is similar to  maayaa as a shakti of creator brhmah and has following six avidyaa-svabhaav (guno or dharma or characteristics): 
   
          1. avidyaa is anaadi (beginingless) just like maayaa.
          2. avidyaa is removable by gnaan-nivartya meaning by right knowledge obtained through shruti of ved and shaastra. 
          3. avidyaa is bhaav-rup meaning it exists through bhaav (sensory perceptions and emotions) and like maayaa it does not exist in reality.
          4. avidyaa is anir-vaachaniiya meaning is cannot be described like maayaa is indescribable.
          5. avidyaa has two brhmah given shaktio (powers) similar to maayaa of aavaraN and vikshep. aavran-shakti hides the truth about creator brhmah from all creations.   vikshep-shakti provides illusion to all creations in seeing separateness and multiplicity of creator brhmah from its creation rather than providing the knowledge that creator brhmah and all creations are one.
           6. avidyaa is stationed in creator brhmah and hence is stationed in aatmaa which is creator brhmah.   
3. avidyaa-nivrutti, that is removal of avidyaa is accomplished through bhakti to brhmah leading to yog with brhmah. In 8-ang yog practice, when one practices the 8th an of yog which is samaadhi, then avidyaa-nivrutti takes place and one realizes the unity of brhmah and all creations.

December 23, 2002

1.    Physical strength, power, vigor.

July 1, 2001

1. bhaarat-varsh is one of the seven continents described in ved forming part of pruthvi-lok or bhuu-lok which is the domain in this brhmaand (egg of brhmah which is a universe) where mortal living beings can take birth and are supported by pruthvi with all that is required for the sustenance and continuity of life.
2. The taking of a birth by an aatmaa as an embodied being in bhaarat-varsh is said to be very rare and auspicious as this is the only birthplace in the entire universe from which moksh can be attained by an aatmaa. moksh cannot be attained in any other seven lok (worlds - bhuu-lok, bhuva-lok, svar-lok, mahar-lok, jan-lok, tapas-lok and brahmaa or satya-lok, look up lok in SANSKRIT GLOSSARY) or in any of the seven paataal-lok ( nether worlds) where asuraao lives and where narak (hell) exists as one the domains of existence.

December 16, 2002

1.    word and compounded word meanings: 

1.1   The word  bhagavant, bhagvat and bhagvaan has its root in the word bhag. bhag means good fortune;     luck, happiness;     affluence, prosperity;     dignity, distinction, fame, glory;     loveliness, beauty, excellence;     love and affection, amorous activities and sports affording pleasure;     virtue, morality and dharmic merit;    effort or exertion;        desire.

2.    vedic philosophical meanings:

2.1    bhagvat thus means a creation who has all the bhag characteristics and are glorious, illustrious, revered, venerable, divine, holy.

2.2    bhagvat  or bhagavant or bhagvaan is used as an epithet to describe and address a person with all the above characteristics which makes a creation divine and thus is reserved for devo, ruhsio, munio and persons who have attained all these divine characteristics.

2.3    bhag is one of the twelve aditya-devo who are the sons of kaspya-muni and aditi. bhag-dev presides over love and marriage in creations.

2.4    bhagvant or bhagvat or bhagvaan is  one  who possesses 

        .1    the siddhi or the shakti by which one can become as small as an atom.

        .2    absence of desire by being indifferent to all creation, pleasure or pain and is known as vairagya leading to moksh.

        .3    bal (strength) and omnipotence which are few of the vibhuti of bhagvaan.

        .4    gnan (knowledge). 

2.5    bhagvat in ved means who are fortunate to have all the above bhag characteristics.

2.6    bhagvat gita is thus the name given to the holy message of krishna to arjun and the entire creation.

October 8, 2001

1.    word and compounded word meanings: 

1.1   The word  bhaj expresses:    to share, to distribute; to divide some possession;     to assign, to allot, to apportion a possession;    to obtain for oneself, share in, partake of  something that one wishes;     to accept, to recieve something;    to resort to;     to betake oneself to, have recourse to some course of action;      to enjoy, to possess, to have, to suffer, to experience, to entertain anything in creation;    to choose, select, prefer, accept;     to enjoy carnally;        to take possession of;        to grant or to bestow;       to favour;    to decide in favour of or declare in favour for;       to cook and dress food for eating;    

1.2    In connected sense to other words bhaj means:    to employ or to engage in an activity - eg. nindra-bhaj means to go to sleep; bhaav- bhaj means to show love;   

1.3    In causative sense bhaj means to divide, to put to flight, to pursue, to cook and dress food, to give.                   

2.    vedic philosophical meanings

2.1   The word bhaj expresses the following in a bhakti or devotional sense to any creation:    to practise, to follow, to observe some kriyaa, karya or karma as per shastra or dharma;   to wait or attend upon or serve somebody;    to adore, to honour or to worship as brhmah or dev or devataao or any other creation;  to be attached or devoted to brhmah or any creation;   to supply or to furnish as per shastra or dharma;    to love, to court for affection brhmah or any creation;     to fall to the feet of anyone;     to apply oneself to or be engaged in performing karma or bhakti; 

2.2    bhajan in bhakti sense means:    sharing and dividing;     sevaa or service, adoration, worship;    waiting or attending upon.

2.3    A bhajak: is one who perform bhajan.

October 8, 2001

1.    word and compounded word meanings: 

1.1   The word bhakti: expresses:     devotion, attachment, loyalty, faithfulness to any creation;   reverence, sevaa or service, worship, homage to any creation;    decoration, embellishment, ornament;    an attribute;    the being part of a creation, belonging to;    separation, partition, division;    a division, portion or a share;    

2.    vedic philosophical meanings

2.1    The word bhakti: expresses:     faith, belief, pious faith in brhmah and his 330 million manifestations of shaktio;    

2.2    Performing bhakti is to show reverence and/or to perform sevaa or service and/or to perform worship and/or to offer homage. This bhakti by a bhakta shows that one is brhmah's nimmit and performs kriyaa, karya or karma as per His request.

2.3    Being a in a bhakti mode is to stay in a state of continuous un-interrupted remembrance of brhmah. 

2.4    Being in bhakti-yog is choosing one of the many paths of devotion to brhmah leading to union with brhmah. bhakti-yog is explained by shree krishna-bhagvaan in chapter 12 of bhagvad gitaa. In bhakti, there is unconditional devotion to brhmah in the sense that the purpose of one's existence is to serve brhmah as brhmah's nimmit in whatever brhmah guides you to or ask you of. The unconditional bhakti is also performed with shrddhaa that brhmah will provide you with all it takes to serve brhmah's purpose and only what is required of you is the willingness and the determination to perform sevaa unconditionally. shrddhaa and its fruits are  explained by shree krishna-bhagvaan in chapter 17 of bhagvad gitaa. 

2.5    Performing bhakti to brhmah or any dev or any creation starts with an attitude towards brhmah one has built up from sanskaar-shesh (latent residual tendencies) of karmik cycles of many births. The attitude could be that of a daas which means one treats the object of bhakti  as one's master and serves in that master-servant relationship. One can treat the object of bhakti as one's saakhya which means friend. One can treat the object of bhakti in an attitude of vaatsalya  which means as one's parent. One can have an attitude of  sant which means one can treat brhmah as a saint. One can have an attitude of kaant which means being a wife to the object of bhakti. One can have an attitude of rati which means being in love as a lover is with the object of bhakti . One can have an attitude of dvesha which means treating the object of bhakti as if non-existent and making the self as the only existent.  

2.6    The attitude of bhakti is realized and bhakti performed through two means:

             a)    saadhan-bhakti:  this is the way in which is bhakti is realized and performed through the means of ashtaang (eight-path) yog or saadhna-sapatak....

            b)    phal-bhakti:  this is the way in which inspiration to realized and perform bhakti is received as shruti from brhmah.

2.7     bhakti can be performed in many forms depending on the bhakti-maarg (path of bhakti) on adopts depending on one's preparedness to perform bhakti attained through previous karma of previous times and lives. The most practices nine forms of bhakti are; shravan;     kirtan;     smaran;    paad-sevan;    archana;   vanadan;     daasya;    sakhya;    aatma-nivedhan. Please study the next item which details nav-vidyaa bhakti from adhayatama raamaayan.              

2.5    NAV-VIDYAA BHAKTI : (BHAKTI AND ITS ATTAINMENT IN NINE PATHS OF KNOWLEDGE)

Shiv Bhagvan was once asked by his shakti paarvati-devi about why she should believe that Shree Ram was Para-Brhmah Himself because Shree Ram behaved like a mortal throughout his entire life. Shree Ram's behavior showed attachment to father, mother, wife, brothers; feelings of joy, sorrow and pain; longing for possession and endeavors of getting back what his lost possession......all effects of maya, ahankaar and three gun.......Para-Brhmah is not is never affected by his own maya, ahankaar or gun...........

Shiv Bhagvan tells paarvati-devi about the meeting between Shree Ram and Saabri. Saabri was a woman of the caste of hunters. Saabri was serving in the ashram of Matanga-rushi as a sevak of Matanga-rushi and his disciples. Saabri performed sevaa to all these rushio for several hundred years and also learned Ved from them. Performing sevaa (service) is one of the part of performing bhakti. Bhakti is devotion through adoration to someone with strong passions and love emanating from  one's anta-karan and entire mortal body. Anta-karan is a processor organ in a human body consisting of aatmaa (soul), manas (heart and mind), ahankaar, buddhi and chit.. Bhakti is the only way to attain mukti (freedom) from the cycles of this sansaar (worldly life of joy, sorrows and pain) and attain the aanand (bliss) with Para-Brhmah. Para-Brhmah  is un-manifested gnan (knowledge) and shakti (energy) of  the supreme creator and sustainer of all the universes.  What bhakti is and how to perform bhakti is explained by Shree Ram to Saabri. Shree Ram also proves to Saabri the phal (fruits) of bhakti. All of this is told by Shiv Bhagvan to Paarvati-devi as transcribed below. The transcription of this dialogue between Shree Ram and Saabri is from Aadhyaatma Ramaayan (Chapter 10: slok 16 to 32) as translated from original Sanskrit to English by Swami Tapasyananda.

Saabri asks Shree Ram:        " Even the rushio, who were my teachers, had not the good fortune of seeing Thee. O Thou of immeasurable Being! I am an ignorant and low-born woman. I have not the qualifications to be the sevak  (one who serves) of Thy sevako. What then to speak of my qualification to serve Thee. How is it that I am able to see Thee with my eyes in your true form of Mahaa-Vishnu (Para-Brhmah) - Thou, who are beyond the ken of mind and speech. O Ram, Thou are the Lord of all devo. I am not capable of praising Thee with a hymn. What am I to do? Bestow Thy grace on me."  

Shree Ram replies to Saabri: "  The state of being a man or a woman or belonging to a particular varna of brahman-kshtriya-vaishya-sudra-or mixture of all these varna or ashram of life (brahmachari, gruhastha, vanaspara or sanyasi) or bearing any special name is not the qualification for my performing my bhakti. Performing bhakti is the only qualification. If a person has no bhakti towards Me, neither yagna (sacrifice) nor daan (charities), neither tapasya (penance) nor the study of Ved and performance of vidhio (rituals prescribed in Ved) can help one to see Me. I am attained by bhakti alone. Therefore O good lady, I shall now speak to you about the means for the attainment of bhakti:    

 The 1st and foremost of these is association with holy men who have and remembers knowledge of Ved and practice Vedic way of life .

 The 2nd is the recital of accounts about Me.   

 The 3rd is the singing of My glories

 The 4th is the hearing and exposition of My teachings.

 The 5th is the sincere and devoted service of the teacher, seeing Me in the teacher.

The 6th is the practice of meritorious habits, the control of the inners senses, the observance of external rules of purity and devoted ceremonial worship of Me .

The 7th is the devoted repetition and contemplation of My mantra with all its parts.

The 8th is the worshipful service of My devotee, seeing My presence in all beings and the cultivation of non-attachment for all external objects combined with practice of self-control and other inner virtues.

The 9th is the investigation of My true nature with all passions.

Whoever has the above nav-vidyaa bhakti ( bhakti of these nine types of learning of knowledge) is eligible to worship Me. Whoever is endowed with these nav-vidyaa, whether it be a woman, man or cruel and adharmic human, that person will have bhakti characterized by intense prem (love). When such bhakti is generated, the truth about My nature will dawn upon the bhakta. Realizing Me in that way one will attain mukti in this very birth. Therefore it is firmly established that bhakti is the cause of mukti. If a person has succeeded in attaining the first of these above noted nav-vidyaa , namely, the association with holy men, then the others will follow one by one. Therefore, it has been declared that bhakti is mukti. You being thus endowed with bhakti towards Me, I have come before you. It is certain that you will attain mukti, because you have bhakti. I have Myself come before you."

2.6    bhakti-sutra is the scriptural writings in which bhakti is expounded. There are two famous compositions: bhakti sutra of narada and bhakti sutra of saandilya.

2.7    Performing bhakti through , sandhyaa praathnaa, puujaa, upaasanaa, aaraadhnaa, and stuti through manas, vaach and prakrutyaa-jaatit:

In ved and shaastra performing bhakti to a dev or devi or any creation is defined as endeavouring to become one with the entity to which bhakti is targeted at....for the simple reason one's aatmaa is our creator brhmah and our creator brhmah is everything in this universe and our creator brhmah is the empowering entity for everything that is created and everything that happens in this universe...Please see detailed explanation of bhakti in the SANSKRIT GLOSSARY in VED page on the web site...

In the practice of  yog, brahmaa-dev who creates everything through bhakti to our creator brhmah teaches us that the performance is bhakti is facilitated by perfroming puujaa of brhmah together with praathnaa (prayer) at sandhyaa is the last part of the total practice of niyam which is the second karma to be performed in the 8-karma yog. 

puujaa is basically understanding what that being is and what the being does to whom one is performing puujaa to. For example in performing puujaa to vishnu-dev one understands that vishnu-dev has a body which has four arms, is dark blue in colour, has svaarstak mark on his chest, wears numerous ornaments, takes a number of vyuh (manifested forms and avataar (physical incarnations) to do various functions to create, maintain and re-absorb all creations for rebirth. In the four hands there are items such as gadaa, sudarshan chakra, which belongs to vishnu-dev only for his use in perfroming his designated functions. So knowing all this as part of performing puujaa one comes to understand all shakti (powers) of our creator brhmah manifesting as visnu-dev. So really one is understanding a small part of our creator brhmah. 

Then so that one can remember all that information about vishnu-dev as naam (name) and ruup (form) of various shaktio of our creator brhmah, in performing puujaa we also sing praises to each of the shaktio and this singing is called perfroming  stuti....And stuti can be done in three ways:

• by manas meaning just mentally remembering all the shaktio and their functions or

• by vaach meaning actually saying or singing these through a lot of poems, bhajan, aarti we have or 

• by prakrutyaa or jaatit meaning relating all these shaktio to various physical phenomenon we know in ourselves or in all creations.

And these stuti should be performed through sandhyaa meaning praathnaa (prayers) at dawn, noon and evening times when our own physical daily routines change according to the circadian (related to movement of sun) rhythm of a day, month, season, year and yug. The repetition of 3 times a day is recommended to keep our focus in each time period that all that happens or all that one does in that time period is through the empowering shaktio of our creator brhmah...and all theses empowering shaktio are seen in various different forms of creation varying from our fellow humans to animals, plants, organisms, inanimate creations and all forces and phenomenon of nature such as rain, thunder, rotation and revolutions of everything in space and phenomenon of time and time's cyclic nature.....each and every one of these is our creator brhmah manifested in form of his infinite shaktio...

Perfroming puujaa through stuti at 3 sandhyaa as praathnaa is bhakti....all for the simple purpose of remembering continually that all that happens and all that is done is due to our aatmaa manifested as a form of our creator brhmah....

      

October 8, 2001/November 24, 2002

1    The dev presiding over the tanmaatraa rup (the sense of vision) .

July 1, 2001

1. bhogaan is composed of the base word bhog and aan means "of the bhog". 
   
2. Therefore, bhogaan means the following: 

• what is needed for eating, consuming;
• what is needed for enjoyment;
• what is needed for the fruition of our desires; 
• what is utility for us;
• what is advantageous for us; 
• what is required for us to rule, govern, and government; 
• what is needed as use or application of what is given to us; 
•  what is needed to bear suffering, enduring, and experiencing in this life journey; 
•  what is needed to feel, perceive;
• what is needed to satisfying our carnal and sexual enjoyments or enjoyments and pleasure in general; what is a needed to have a repast, feast or banquet; 
• what is needed as food; what is needed as food offering to devo; what is needed to have profit or gain; what is needed to have income or revenue for life activities;
•  what is needed to have wealth.  

July 7, 2002

 

 

1.     pruthvi (earth), vishva (universe).

2.     The first of the three vyaahriti (mystic syllables) repeated by every person at the commencement of his daily morning, noon and evening sandhyaa (prayer).

3.     The word represents pruthvi (earth) which is the first of the three vedic lok ( domains).

July 1, 2001

1.     This is the three vyaahriti (mystic syllables) repeated by every person at the commencement of his daily morning, noon and evening sandhyaa ( prayer). 

2.    See each word separately in the glossary.

3.     See Gayatri Mantra prayer  in Today's Prayer.

July 1, 2001

1. The atmosphere; ether; the space in which the universes are located.

2. This space is the second of the three vedic lok (domains) located between pruthvi (earth) and svarg (domain of devo).

3. The second of the three vyaahriti (mystic syllables) repeated by every person at the commencement of his daily morning, noon and evening sandhyaa ( prayer). The word represents space which is the second of the three vedic lok.

July 1, 2001

1.    word and compounded word meanings: 

1.1   The word bodh expresses:    knowing, understanding,.

1.2    The word bodh: expresses     perception, knowledge, apprehension, observation, conception;     idea, thought,

1.3    bodh-kar is  one who teaches or informs.

1.4    bodhan means:     informing, acquainting, explaining, indicating;     arousing, awakening, kindling, flaming;     

1.5    bodhan: means:    the planet mercury or buddh-grah.    

1.6    bodhann means:    informing, teaching, instructing or giving a knowledge of;    denoting or signifying;    arousing or awakening;    observing, perceiving;     waking or being awake as in getting back consciousness;     making attentive

1.7    bodhani means:     knowledge, understanding.

1.8    bodhi: expresses:     perfect wisdom, or enlightenment.          

2.    vedic philosophical meanings

2.1   The word bodh: expresses:     

        .1    budhhi (intellect) which is the third element created in the process of creation starting from the activation of prakruti by brhmah's chaitaniya after mahat which is expressed as consciousness. mhat possesses the three gun (satva, rajas, tamas) in a state ready to manifest but as yet not manifested. The three guno manifest in buddhi and all that follows as explained in chapter 14 of bhagvad gita;    

        .2    wisdom;     

        .3     chit or consciousness;   

        .4    waking state or becoming awake;     

        .5    spiritual and intellectual awakening similar to what enlightenment that happened to buddh-bhagvaan at the end of a samaadhi of 49 days;    

        .6    opening, blooming or expanding of a creation;    

        .7    instruction, advice, admonition;     

        .8    an idea or a thought.    

2.1    bodhi: expresses: the enlightenment received by buddh-bhagvaan after his samaadhi of 49 days;    an epithet of buddh-bhagvaan who is the ninth incarnation of vishnu. 

2.3    bodh-purva means intentional or conscious act.

2.4    bodh-vaasar or bodhni is the eleventh day in the sud part of the month of kaartak when vishnu arises from his four months sleep period which is also called dev-sut period. In this four month period no vidhi is such as marriage is performed where the presence of devo is mandatory for the vidhi to be blessed by the presiding devo. 

2.5    bodhan means:      a wise or prudent creation;  

2.6    bodhan: means:     an epithet of brhaspati who is the guru of all 33 devo and 330 million devataao.

2.7    bauddh  or bauddhi expresses:    anything relating to buddhi;    anything related to buddh-bhagvaan; 

2.8    buaddh: is a follower of teachings of buddh-bhagvaan.   

October 8, 2001

1. As per mahaa-bhaarat the practice of brhamacharya includes performing the basics of sva-dharma such as:
   
   • unconditional respect to one's parents and teachers
   • carrying out all obligations in life as prescribed by shaastra
   • upholding of dharma. Look up dharma

   This compilation will be expanded as the material is complied.

2. brhamacharya is the observance of ritt and satya in life throughout all the four aashramo of life.  The four aashramo of life are brahmachaari-ashram, gruhastha-ashram, vanaspara-ashram and sanyasi-ashram. In brahmachari-ashram celibacy and abstinence from sex is also a requirement for the observance of brhamacharya. Look up ritt and satya.

3. From naarad puraan and skand puraan the following explanation of the practice of brhamacharya  is available:

   1.    brhamacharya is forsaking of  sexual intercourse** (**see explanation at the end of this part 25-4) in regard to everyone. Due to abandonment of brhamacharya even a person endowed with GNaan becomes paapi (sinner). A person with GNaan means one with knowledge that brhmah is everything and one's body is not one's "I" but one's "I" is one's aatmaa and not the body .

   2.    One who claims to be refraining from intimate contact with all, but continues to indulge in sexual intercourse, should be known as one on par with chaandaal. Such a person  is excommunicated from all varna.  A chaandaal person is an outcast from all varna because  of non-compliance to sva-dharma and varna-dharma by himself and by his parents.  varna are four divisions of humans in a society based on one's knowledge base and profession to service humanity and society).

   3.    If a person engaged in  practice of yog harbours a craving for sensuous objects, then any body who even talks to this person gets paap (sin) of brahmahatyaa (killing a braahman). 

   4.    If a person who has given up all intimate contacts resumes the contacts once again, then those who touch such a person gets dosh (be contaminated or corrupted or stained as if the paap (sin) was committed by themselves) of mahaa-paap (great sin).

   5.    The practice of nivrutti meaning refraining by self-control and self-regulation of not doing a karma which in this case is not having sexual intercourse through the following:  manas (processes and karma of mind ), through dehi karma (actual physical karma) or through vaach ( processes or karma of verbal type) in the case of a yogi or tapasvi (ascetics) is called brhamacharya.

   6.    In the case of a gruhastha (married person) having sexual intercourse during the period after the four days of menses is  brhamacharya.

   1. The practice of brhamacharya is in reference to not having sex applies to during one's brhamacharya aashram of life or if one takes a brhamacharya vrat. brhamacharya aashram is the first 25 years or so of life of a person after being born till the person completes learning as a student from parents and teachers.

   2. After completion of learning a person enters gruhastha ashram in which the person gets married, sets up own household and produces children to continue the gotra or family lineage. 

   3. brhamacharya can also be practiced in any aashram of life if one takes a special vrat or vow to continue with brhamacharya aashram throughout life. If brhamacharya vrat is not taken then it is one's dharma to perfrom all karma prescribed by dharma of a married person to one's spouse which includes having sex as prescribed in shaastra. 

    

July 1, 2002/November 1, 2002/December 31, 2002

1.   Brhaspati is the guru of all devo. He was a deep thinking philosopher and a man of vast knowledge. There is no philosophy which is not expounded by Brhaspati to Devo or kings or munio. Every movement of the devo has its origin in Brhaspati as devo takes his advice and guidance in all matters.

2.     Brhaspati was born of Angiras-muni. Creator Brahmaa was performing a yagna when he got excited by a beautiful apasaraa and ejaculated his semen which he put in a homa (fire) resulting in the birth of Angiras-muni.

3.     Brhaspati should be consecrated in temples as wearing a necklass of beads and holding a kamandal (water vessel).

July 1, 2001

brhmah is the root cause of this universe. brhmah activates prakruti by His chaitaniya to produce mahat, ahankaar, buddhi, panch-tanmaatra, panch-mahaa-bhuto, panch-gnanendriyo, panch-karmendriyo and manas. All these forms the living bodies which when joined with aatmaa forms the living being.
      

The chief attributes of Brhmah are sat, chitt and aanand. 

        sat means the existence, the really existent truth. 
        chitt means knowledge, splendor, consciousness. 
         aanand means bliss which is the state with complete fulfillment of all wishes and without the duality of pain.

brhmah has two forms: para-brhmah and apar-Brhmah. 

 para-Brhmah is amrut which means unmanifested, beginless, endless, formless, incorporeal and imperishable. The synonyms of amrut brhmah are para-brhmah, parmaatmaa, and nirgun-brhmah. 

 The apar-brhmah is corporeal and is the entire universe produced from prakruti and having the 3 guno of prakruti. The three guno are: sattva-gun, rajas-gun and tamas-gun.

brhmah is described in upnishad as follows: 

a) kathopanishad:

            "With no sound, touch, form, taste, or smell; with no beginning or no end, imperishable."
            "It is not possible to reach It by speech, mind or eyes. How is It to be identified; or described?"

b) mundkaopanishad:

"No eye goes there, no word goes there, has no manas (mind), no buddhi (intelligence); we cannot describe it; you cannot imagine It; you cannot understand It; It is distinct from the known and above the unknown; we have heard It spoken thus."

c) kenopanishad:

"That which is not seen by the eye but that which the eye are able to see; That alone is brhmah and not That which people do worship here, do know that."

" It is unknown to people who think they know but known to those who do not profess to know It."

d) Sankaraachaarya:

        " The sublime satya (truth) which is Brhmah is beyond time, place and three guno."

5.     A detailed explanation of Brhmah is given in entire Bhagvad Gita and especially in Chapter 8 and 15 titled Akshar Brhmah Yog and Purushottam Yog

6.     The powers of Brahma are described as doer of everything in the entire creation in Chapter 10 of Bhagvad Gita titled  Vibhuti Yog.

 

7.    The multitude forms of Brahma are shown to Arjun in Chapter 11 of Bhagvad Gita titled Vishva Darshan.

8.     Also See OM TAT SAT for invoking Brahma.

9.    BRHMAH AND THE CREATION PROCESS:

brhmah is the name of the shakti (power) which is the root cause of this universe. brhmah is neither male or female or neuter. brhmah creates everything in this creation of  universes as per own self's satya-kaamnaa and satya-sankalpanaa. satya-kaamnaa is a desire or a wish which is for based on satya. To base anything on satya is to mean the purpose and intention of it is for the kalyaan (good and welfare) of others. satya based purpose and intention is also for performing  sevaa (service) to others. Similarly, satya-sankalpanaa is an imagination or a thought generated based on satya - for the kalyaan and sevaa of others. satya based activities are also nish-kaami, that is not for doers own benefit and not desiring any return or fruits of the activity for the doer. 

How does brhmah create? 

brhmah creates everything in this universe through his inherent shakti (power) called chaitanya (consciousness). chaitanya has two shaktio - gnan-shakti and kriyaa-shakti. gnan- shakti is the powers derived from gnan (knowledge). We all know the famous modern cliché: KNOWLEDGE IS POWER.  kriyaa-shakti is the power which creates action, motion and processes. Thus, chaitaniya empowers all creations with gnan-shakti and kriyaa-shakti. 

Without chaitanya any creation will be jad, meaning inert, immobile, inactive, dead, not living. 

In the creation process formula, brhmah exists as para-brhmah before any creation happens. In this para-brhmah state, diverse and different attributes and characteristics which we experience in the creation do not exist. There is only aanand (pure bliss) which is a state without opposites of joy and pain, without birth and death, without kaam (desires), krodh (anger), lobh (greed), moh (attachment to others), mada (passions of intoxications, joy, delight, attainment),  matsar (covetousness). The only one existing is para-brhmah, that is why para-brhmah is called sat meaning real and only existence. In para-brhmah exists chaitaniya which is also called chitt. para-brhmah is indescribable as it is infinite and immeasurable and unknowable. However, para-brhmah is described as sat-chit-aanand to describe the state in which para-brhmah exists. And sat-chit-aanand is also a synonym for para-brhmah. 

As everything we experience in this universe has its own special attributes and characteristics which makes it a distinct creation different from others. As para-brhmah has no attributes and characteristics it is called nirgun-brhmah. In the nirgun-brhmah state there is no manifestation meaning there is no universes as we know.

para-brhmah creates with chaitanya manifestations of the brhmah-self in the form of shursti (universes). Thus, as soon as the manifestation of the brhmah-self of nirgun-brhmah occurs, the self which is manifested is called sagun-brhmah. sagun-brhmah then creates with chaitaniya all the universes and everything in the universes that we know and do not know from huge galaxies that we are starting to know to the tiniest part of an atom called quark that we are struggling to know in recent times.  sagun-brhmah is what is referred to when the name brhmah is used. brhmah becomes substrate of every creation. That is brhmah is in everything or nothing exists without brhmah. 

sagun brhmah then manifests the self into the shakti with naam (name) and rup (form) called maha-maayaa or simply called maayaa. brhmah activates and animates this maayaa with chaitaniya. Without chaitaniya maayaa is jad meaning inactive or inanimate. Other synonym for maayaa is bhuneshvari. maayaa is described as brhmah's shakti which creates everything. This maayaa creates everything through its two shaktio - aavran and vikshep. maayaa creates multiplicity of brhmah with its vikshep shakti. maayaa also hides brhmah's presence as substratum or base of everything. This means because of aavran shakti every creation believes that it exists by itself only as an independent, self-sustaining unit of creation in this universe. maayaa also has three guno which are again shaktio of maayaa. The three guno of maayaa are: satva-gun, rajas-gun, and tamas-gun. satva-gun has the power of nourishing and sustaining what is created. rajas-gun has the power of creating creations and giving them their naam (names), rup (form) and shaktio (powers). And the tamas-gun has the power of ending the ordained life span of any creation by dissolving the creation back into the satva-gun. These 3 guno can exists in unity only as one entity called maayaa. None of the 3 guno can exist by itself or separately on its own. All the 3 guno exists in varying strengths in any creation. When the 3 guno becomes equal to each other the creation goes into an inactive state called pralay. The creation with 3 guno in perfect balance exists but is inactive or cannot act. 

It was indicated before that brhmah manifests the own self in many forms each having a  naam (name) and ruup (form). The naam and rup of satya gun as a shakti is vishnu-dev. The naam and rup of  rajas-gun as a shakti is brahmaa-dev. The naam and rup of tamas-gun as a shakti is shiv-dev. vishnu-dev was given the shakti called mahaa-laxmi or simply laxmi. brahmaa-dev was given the shakti called mahaa-sarasvati or simply sarasvati. shiv-dev was given the shakti called mahaa-kali or paarvati. Each one of the 3 guno performs its designated function in the creation through its individual shakti.

mahaa-maayaa then creates manifestations as directed by the satya-kaamnaa and satya-sankalpanaa of brhmah. In the process of creation mahaa-maayaa is also known as prakruti. All creations are born of prakruti which has three guno of maayaa. All creations are activated and animated by brhmah's chaitanya and possess 3 guno in varying proportions. prakruti is of two types: satva-prakruti in which satva-gun is predominant is known as maayaa and avidyaa is the prakruti of mixed guno where the 3-guno are of varying strength.

brhmah's chaitaniya also manifests itself as aatmaa (soul). aatmaa is the reflection of chaitaniya in prakruti. As an aatmaa is a reflection of chaitanya it has the same shakti of activating and animating prakruti's creations. All living beings have aatmaa. An aatmaa of a living being empowers all the functions of the living being. When brhmah's chaitaniya reflects in maayaa, the reflection  aatma is called ishvar. When brhmah's chaitaniya reflects in avidya, the reflection aatmaa is called jiv. The ishvar has predominant satva-gun and has all the attributes of brhmah such as omniscience, omnipotency, possessing all knowledge of brhmah and obliging to everybody without partiality. Whereas, jiv has all attributes of avidyaa which creates upaadhi or limitations of all the attributes of ishvar listed above. These limitations of jiv are called panch-kanchuk.  An aatmaa, as ishvar or jiv, journey's through the universal time cylce of creation and dissolution of creation in different naam and rup. Each journey of an aatmaa has a definite life span and has a definite naam and rup. A typical creation time cylce of many journeys for an aatmaa is a kalpa. A kalpa is a day or night of brahmaa-dev's life of 100 years. A kalpa or day or night is of 4.32 billion years. All creations are created and journeys through and with different naam and rup and with different life spans during brahmaa's day. At the end of brahmaa's day of 4.32 billion years, all creations are dissolved back into brahmaa-dev through a process called laya performed by shiv-dev. And they stay dissolved for 4.32 billion years old brahmaa's night. This period of dissolution is called pralay. This cycle of creation and pralay is repeated for 100 years of brahmaa's life when everything including brahmaa himself is dissolved into brhmah. This period of dissolution in brhmah is called mahaa-pralay or prakruti-pralay and last for 100 years of brahmaa's life after which creation cycles starts again. 100 years of brahmaa's life is 311 trillion and 40 billion years.    

July 1, 2001, July 7, 2002

 

1. buddhi = Intellect; intelligence; understanding; information; knowledge; impressions, belief, opinion, idea, feeling: all of which empowers a living being to discern, discriminate, judge and show qualities and attributes of life and being alive.
2.   buddhi also means:  perception;  comprehension; intellect; understanding, intelligence, talent; information; knowledge; discrimination; judgment; discernment; mind; presence of mind; readiness of wit; impression, opinion; belief; idea; feeling; intention; design; purpose; returning to consciousness; recovery of senses after a swoon.  
3. buddhi is one of  the 24 tattvo out which a living body is created of. 
4. In ved buddhi is the second tattva born from mahat or mahaa-tattva which pervades the entire kshetra (field) in which creation exists. mahaa-tattva is born of 3- guni prakruti when the 3 guno are unbalanced at the start of a creation cylce at the end of brahmaa's night which is also called pralay of 4.32 billion years during which time all creations are dissolved back into brahmaa after cycling through sansaar in a day of brahmaa which is also of 4.32 billion years. buddhi as a tattva has four shakti: 
   1.    gnaan-shakti,
   2.    vairaagya-shakti, 
   3.    aeishvarya-shakti and 
   4.    dharma-shakti.  
   
5. buddhi is created of out of life experiences through life travels as aatmaa transmigrates from the fructifying effects of its karma in each of its life cycles. Buddhi of a person travels with aatmaa as it transmigrates and is modified with the guno of one's karma. Gnan or knowledge in buddhi is never depleted but keeps on accumulating as one gains knowledge.
6. Buddhi is what enables mind to settle down with an understanding of an objective or subjective search after manas (mind) collects and analyses all the information through the five tanmaatra (senses) of sound, touch, form/sight, taste and smell) which make up indriyo of a individual living being. All the senses first produces doubt or queries in the manas (mind) and buddhi interacts with manas to find the answer of the objective or subjective search. This processing is done in anta-karan, the internal subtle organ residing in the heart and which controls all voluntary and involuntary functions and operations of a living being. anta-karan consists of buddhi, manas, chitt and ahankaar as its constituent processors which are supplied with shakti (power) to operate by purush or aatmaa.
7. buddhi is also one of the four functional forms of antakaran in an individual living being. buddhi processes all the information and questions born in the mind for determining what is satya (truth) and what is asatya (untruth) from the information gathered by 5 gnaanendriyo. buddhi does this by processing the information of the mind in the knowledge bank or reservoir it has built up through experiences from eternal and infinite cyclic travels through sansaar. The other 3 functional forms of antakaran are: manas empowers  perception and cognition by which objects sensed by 5 gnaanendriyo are processed for recognition by aatmaa. All the questions arising in a living being are born in manas; ahankaar provides the living being the sense of "I" as the brhmah's nimitt; and chetan which provides the consciousness of the self as a living being in relation to the chaitanya of brhmah.
8. As per bhagvad gitaa slok 2.63, when buddhi in an individual living being is affected by krodh (anger), the individual living being forgets all its dharma and destroyed itself completely as a rational human being which could also lead to physical demise of the living being.  
9. Reflection of brhmah's chaitaniya in buddhi creates aatmaa.
10. Synonym for buddhi:     chitt but chitt is also a restricted and constrained form of chaitanya as one of the constituent processor in anta-karan of an individual living being.

11. Buddhi comprises of two faculties: smruti and anubhav described as follows: 

    smruti: 

    1.  smruti is a means in of transmission or attainment of gnan (knowledge) and is that which is remembered or is memory or is a recollection. The other way of transmission of gnan is shruti which is gnan received or attained through intuition and intuitive process. smruti is a cognitive process consisting of perceptual experience and recollection of the past. 
    2. smruti is part of perception created by indriyo in order to create knowledge. In this life process, smruti is formed by shdarshya (similarity of objects perceived),  a-drushti (effects of unseen), chintaa (deep thinking), and saah-charya (association). smruti is also non-representative knowledge which may be either ya-thartha (true) or a-ya-thartha (false) and pramaa (not valid). smruti could be paroksh which means non-perceptional, mediate and obtained by non-empirical modes similar to intuition. smruti is a cognition whose source is vaasnaa or sanskaar which are latent impressions of karma and experiences of previous times and previous lives residing in buddhi.    

    3. smruti is the name of the vedic scriptures comprising of:

                           .1    six vedaanga (appendices of 4 ved) which includes shiksha (phonetics), vyaakaran (grammar), chhand (prosody), nirukt (etymology), jyotish (astronomy) and kalap (rites and ritual of yagna);

                           .2    dharma-shastra which are operating laws of social structures of living being and are expounded in manu-smruti, paraashara-smruti and vashistha-smruti.

                           .3     itihaas which is recorded histories as recorded in ramaayan and mahaa-bhaarat.

                           .4    puraan which are descriptions and explanations of creation and creation process of shrusti (universes) and includes a total of 108 and out of which 18 are classified as major puraano.          

        Anubhav:

    1. anubhav is the direct personal experience of a perception, knowledge or experience after receiving it as shruti and performing yukti on it which mean reflecting and reasoning with it to know it.

July 27, 2001/December 11 02

1. a person outcast from all varna because of non-compliance to sva-dharma and varna-dharma by himself and by his parents.
   

2. chaandaal persons are of 3 types as defined in naarad puraan:
   
   a)   a person born of a unmarried virgin girl;
   
   b)   a person born of sagotra meaning from a marriage between a man and a woman of same gotra or lineage. sagotra rule is applied to any person on father's ancestry for six previous generations and five generations of ancestry on mother's side. Marriage within this spectrum of father's and mother's gotra is not recommended by ved and shaastra.
   
   c)    a person born of a sudra father and a braahman mother.  

November 19, 2002

1.    Brhmah's shakti which pervades and permeates all creations starting with prakruti and creates, operates, maintains and dissolves creations. Chaitaniya is what activates prakruti when creation starts after a pralay. Bhuneshvari-maataa or Mahaa-maayaa states that without Brhmah's chaitanya she becomes inert. Prakruti also becomes inert without chaitanya. Any creation becomes inert with chaitanya. Chaitaniya has two primary shaktio: gnan-shakti with which it has all Brhmah's gnan to know everything in srushti;  and kriya-shakti with which it is able to do anything in srushti. See Ishvar in Glossary for the fit-in of chaitanya in creation.  

2.    In the various understanding of creation chaitanya has following synonyms:     chitt (sub-consciousness), buddhi (intelligence and understanding), awareness (normal consciousness). These are modifications of chaitanya in prakruti and thus has partial gnan-shakti and kriya-shakti than chaitanya to empower the specific purposes of their functions in creation.

3.    Five process or modes of functions of chaitanya are described in ved:     

            a)     vyanganaa-vagrah:    

             b)    artha-vagrah:    

            c)     iha:  expectation; a stage of mati whereby inperceptual knowledge in which the location of what is cognized is searched for.    

            d)    avaay: (perceptual judgment; a stage in mati-gnan or perceptual knowledge by which the object cognized in known    

            e)    dhaaranaa: concentration of manas or mind on some object with fixed attention as is done in meditation and yog process. By this process manas is prepared for samaadhi.

January 27, 2001

1.    word and compounded word meanings: 

1.1   The word cheshtaa derives from the word cheshta which expresses:       to move about, to stir, to be active and thus to show signs of life;    to make effort, to endeavor, to exert one-self, to struggle;    to perform or do any action;    to behave or to act;     to frequent;     

1.2    The word cheshtaa expresses:     motion, movement, gesture, action in any creation;     to make effort, to perform exertion; to perform a deed or  to perfrom any action or karma;    behavior of a creation.     

2.    vedic philosophical meanings

2.1   In slok 18.13-14 of bhagvad gitaa cheshtaa is one of the panch (five) kaaran of any karma in this universe. 

            kaaran is expresses means cause, reason, motive, an instrument or means. In nyaaya-shastra of ved, kaaran is a cause that is invariably antecedent to some product of a creation and is not otherwise constituted. kaaran is of three kinds:    a) samvaayi (intimate or inherent);    b) a-samvaayi (non-intimate or non-inherent);    c) nimmit (instrumental or as a proxy of another doer). This is explained in the example of a cloth wherein the thread in the cloth is samvaayi, but is a-samvaayi if you consider conjunctions of the thread in a cloth and the weaver's loom is nimmit or instrumental. kaaran is also expressed as the generative cause, creator, father as pertains to the process of creation; an element or elementary matter in creation; an organ of any of the ten indriyo or senses; a body of creation; a dev as the proximate or remote cause of a creation.    

            The five or panch kaaran listed in the slok 18.14 of bhagvad gitaa are:    adhishtaan, kartaa, pruth-gavid karan, pruthak cheshtaa and daivya as explained below:

            a)        adhishtaan is the ruup or form or a subject of a karma. The examples of adhishtaan are to study ved, to fight a war, to preach, any actions performed by manas (mind), speech, or five gnanendriyo and five karmendriyo (sense organs of knowledge and action) or any karma (actions) which are a result of the effects of maayaa's satva, rajas, or tamas gun which manifests in the form of shrddhaa (faith) or sukh (pleasure) or  dukh (pain) or klesh (five limiting factors of aatmaa), kaam (pleasures),  krodh (anger).

            b)    karataa is the prompter of the karma which is the parmaatmaa or aatmaa which is affected by maayaa and buddhi when an aatama is manifested as a creation. aatmaa without the effect of maayaa is a non-doer or non-participator or non-affected by all karma as explained in bhagvat gitaa.

            c)    pruth-gavid karan are the instruments which are used to perform karma. These instruments are eleven indriyo (organs of senses) - five  gnanendriyo which are nose, ear, eye, mouth and skin  and five karmendriyo which are hand, leg, excretory organs, reproductive organs and speech. Other examples of instruments of karma are the book used in the study of ved or the land, water, seeds used by a farmer or, weapons used in war.

            d)   pruthak cheshtaa  are the inherent functions of the body of the performer which empowers mobility to a creation to perform a karma. These pruthak karan are the respiratory system of five praan (vital life upholding airs), all the dhaatu in a body such as proteins, hormones, etc.. These, in harmonious combination, empowers the creation to have mobility to perform karma. 

            e)    daivya is the sub-conscious impetus which involuntarily makes a creation to perfrom a karma. This sub-conscious impulse, impetus, inspiration or instigation is from the sanskaar or vaasna of a karma which are the latent learned impressions and tendencies of the past karma stored in buddhi and manas as vrutti. vrutti are the modifications of the original satva-gun of manas and tri-guni buddhi, both of which tends towards the prominent gun of the fruits of karma already performed. daivya is what provides the natural and sub-conscious impetus to 90 percent of our actions in the form of natural habits, natural tendencies, natural skills, natural behavior, natural impulsive response to other creations, natural fears, natural angers, natural potential to do good or bad or indifferent acts....all that we do without any effort whatsoever. 

 2.2    Please study chapter 18 of bhagvad gitaa to understand further cheshtaa and karma so that we go after more knowledge to understand nish-kaami way of performing karma and thus not perform paapi karma (a-dharmik acts) under the dominating influence of maayaa's rajas and tamas gun and very little or without the influence of satva-gun.         

 October 8, 2001   

  

1. As per veD and aayuAR-veD, there are seven chkR in a living body in which the 3 naadi (tubular vessels or channels or nerves) which are iDaa, pingalaa and suSHUmAN, which carries pRaaAN converge and forms centres of shakti (energy or power). The idaa naadi is located on the left side of one's nostril. The piNglaa naadi is located on the right side of one's nostril. The suSHumAN naadi is located between idaa and piNglaa naadi. From the nostril these three naadi go to all parts of the body and connect to all vital organs of the body with the flow of five pRaaAN which are samaan, udyaan, vyaan, apaan and pRaaAN. Look up Part 36 of the yog lessons to understand the naadi and pRaaAN and also SANSKRIT GLOSSARY for understanding pRaaAN. Each chkR has a kml (lotus flower) shape. The number of petals in each chkR varies.  Each chkR is a centre of shakti called kuNdlinii which empowers vital functions in a living body.  kuNdlinii means shakti of durgaa-devi who is a  kalaa (partial incarnation) of raaDHaa who is the primary creative shakti of creator bRHmH after nirguAN bRHmH first manifests itself into saguAN bRHmH in the form of KruSHAN and raaDHaa. All creations are empowered by the shakti possessed by raaDHaa. The seven chkR located a living body are listed below in ascending order of flow of kuNdlinii:

1. muulaaDHaar chkR: located at the base of the spinal column and is a 4-petal kml. It  represents ann (food); its represents pRuthvi as one of the 5-maahbhut (5 primary element); represents gnDH as one of the 5-tanmaatR; and its aDHikaari (empowering dev) is Daakinii. 

2.  svaadhiSHthaan chkR: located at the site of the reproductive organs and is a 6-petal kml. It represents pRaaAN; it represents  ap (water or liquid) as one of the 5-maahbhut (5 primary element); represents gNDH as one of the 5-tanmaatR; and its aDHikaari (empowering dev) is raakinii. 

3.  Mnipuur chkR: located at the navel and is a 10-petal kml. It represents mns (mind); its represents tejs (energy and light) as one of the 5-maahbhut (5 primary element); represents ruup as one of the 5-tanmaatR; and its aDHikaari (empowering dev) is laakinii. 

4.  anaaht chkR: located at the heart and is a 12-petal kml. It represents viGNaan; its represents vaayu as one of the 5-maahbhut (5 primary element); represents spRsh as one of the 5-tanmaatR; and its aDHikaari (empowering dev) is kaakinii. 

5.  sishuDHDHi chkR: located at the base of throat and is a 16-petal kml. It represents aanND; its represents aakaash as one of the 5-maahbhut (5 primary element); represents shbD as one of the 5-tanmaatR; and its aDHikaari (empowering dev) is shaakinii. 

6.  aaGNaa chkR: located between the two eyebrows and is a 2-petal kml. This chkR is also the seat of guru. It represents chit; its represents mahat as one of the tttv; represents buDHDHi as one of the tttv; and its adhikaari (empowering dev) is haakinii. 

7.  sHsRaar chkR or bRHmHrNDHR-maaARg or muDRRaa-maaARG: located at the crown of head and is a 1000-petal kml.   It is also shuKSHm (that cannot be seen by naked eye) aperture and the passage in the crown of one's head through which one's aatmaa leaves one's body at the time of one's death.

2.    Other minor chkR are:

1.  suury chkR:  located between navel and heart.

2.  som chkR: located in the centre of brain.

3.  llaath chkR: located a the top of forehead.

January 22, 2003

1. chNDRRaayAN is a vRt in which one makes a vow to fast for a whole lunar calendar month by eating a specific number of morsels of food daily. The number of morsels of food on any tithi (day) is equal to the count of that tithi from the new moon day, that is the last day lunar month or the amaas tithi. On the amaas tithi one morsel of food is eaten by vRtin (one who is observing a vRat). The total number of morsels increases by one every day thereafter to 15 morsels on the 14 day of the SHhukl pKSH (bright half of a lunar month). On the next full moon day vRtin observes a complete fast and eats nothing. Starting from the day following the full moon day in kRUSHN pKSh (the waning part of the lunar month), vRtin starts decreasing by one the number of daily morsels of food to be eaten daily till on the amass day of the lunar month vRtin eats only one morsel of food.
    
2. chNDRRaayAN vrat   is performed  for the following reasons:
   
   1.    When one is performing a tps (penance) to either achieve a desire or wish or to accumulate puANy (merit). Part of the tps performance is performing one or several  vRat daily or on periodic basis as pledged by the vRtin or as prescribed by ved and shaasTR.
   
   2.    When one is performing pRchaataap (expiation) for any paap (aDHARmik kARm resulting in injury to others or breaking laws of DHARm) committed by oneself to obtain absolution from the kARm-fal of paap that one will have to partake. Or pRchaataap could be just for asking pardon from creator bRHmH of paap committed upon realization of the paapi kARm but without asking for a pardon of the kARm-fal of the paapi kARm.
    
3. chNDRRaayAN vrat  are of 5 types.

January 4, 2003

1.     A god or a deity who is a shakti of Brhmah and thus fit to be adored and worshipped for propitiation.

2.    There are 33 basic devo  who were born of Prajapati Kasapya and his wife Aditi. Kasapya-muni was the mind born son of creator Brahmaa. These 33 devo are from 4 basic groups of devo. These groups are: 12 Aditya-devo, 11 Rudra-devo, 8 Vasu-devo and 2 Ashvini-devo. The head of all these 33 devo is Indra who is an Aditya-dev. The names of devo in each of the four groups with the information on parentage and siblings and any important facts are: 

a)    12 Aditya-devo are: Varun, Surya, Indra, Dhaata, Tapana, Savita, Gabhasti, Ravi, Parjanya, Tvastaa, Mitra,  Vishnu. Each Aditya-dev presides over a sign of zodiac.

b)    12 Rudra-devo, lower incarnations of Shiv, are: Ajaikapaat, Ahirbudhnya, Virupaaksa, Sureshvar, Janyant, Bahurup, Aparaajit, Saavitra, Tryambak, Vaivasvat, Hara.

c)    8 Vasu-dev, born of Dharma-dev and his wife Vasu, daughter of Daksha Prajapati, are: Dhara, Dhruva, Soma, Ahar, Anila, Anala, Pratyus, Prabhaas. Bhisma, grandfather of Pandavo and Kauravo of Mahabharat was the human incarnation of Dhara becuase of the curse of Vashistha-muni.

d).    2 Ashvini-dev, born of Surya-dev and his wife Sanjnaa. They are twins. They are the physicians of all devo. Their siblings are Manu, Yama and Yami.   

 

3.     Out of the 11 Aditya-dev are born 33 million devo. Each on of these devo have a designated function in the universe created by Brahmaa.  The 33 million devo are divided into many classes and sub-classes, some of which are: Vishva-devo, Sadhya-devo, Pitru-devo, Tusita, Mahaa-rajika, Apsaraa, Lokpalaka, Jaldevata, Bhudevata, Yaksas and so many others. Each dev has a designated function such as each of the 24 tattva which makes the shrusti ( universe) has a presiding dev. Each of the 107 vital organs in a human body has a presiding dev. Varun and Mitra are prayed for rain.     

4.     The word Dev also means light and play. Devo have splendour and luster emanating from their manifested form and are playful as detailed in Purano and hence the name fit the meaning of the word.

4.     A divine man can also be called a dev.

5. A Vedic Raja was to be a descendants of Manu and thus a title of dev was used in addressing a Raja.

6.     In term of current science interpretation each dev can be interpreted as the shakti (power) which makes any naturally occurring activity and function happen in this universe. This statement is made from the understanding of Purano and Upnishad which contain scientific discussion about the origin, work, function, attributes, etc of Devo. The Mantra-shastra and Tantra-shastra also detail various classes of devo, their nature and the mode of worship of each. The  proof is further provided in propitiating and praying to these devo to make the nature function as it should when things go wrong.

July 1, 2001

1.    word and compounded word meanings in creation:      

1.1   The word dharma: expresses the following in creation:     law, usage, practice, custom, ordinance, statute. right, justice, equity, impartiality;    piety, propriety decorum;     morality, ethics;    inherent nature, character,  attribute, disposition;    an essential quality, peculiarity, attribute;    manner, resemblance, likeness;     good company, associating with the people who live by dharma;    manner, mod.           

1.2     Literarily dharma t means "what holds together". Thus applied to the creation, it means the basis of all cosmic, scientific, social, moral, ethical orders.  

1.3   dharma in common usage among vedic peoples means:    righteousness;     merit;     duty according to one's varna;     cosmic, divine and societal laws;     rules of shastra;     puru-shaarth (a goal of life);     to establish, to uphold and to support creation in its evolution.     

2.    vedic philosophical meanings:

2.1    dharma is the inherent disposition and attributes of any creation derived from the genetics of its species, fruits of previous karma and modifications of the 3 guno due to karma effects of past lives.

2.1    The word dharma: expresses the following in creation:    

2.1.1    A belief system to conform to the universal laws of creation for harmonious and inter-dependent co-existence expressing unity in the infinite diversity of creation.  

2.1.2    dharma is universal in its fundamentals. However, dharma incorporates the special needs of   time of practice as in daily to monthly to yearly to manvantra (one-fourteenth of kalpa) or yug (4.32 million years) or kalpa (8.34.billion years), traditions of practice to suit a species in creation as each species is created with different form, colour, attributes and kriyaa, kaarya and karma (function - involuntary, voluntary and of free will),  location of practice and the stage of evolution of the creation.  

2.1.3    dharma as defined above includes all that is meant by the word itself. This is called the sanaatan (eternal) dharma.  dharma empowers a creation to perform karma incurring punya (merits) and avoiding paap (sin).

 2.1.4    aapad-dharma is the allowances  or waivers through shastra in dharma made for times of adversity whereby some dharma is voided without incurring paap (sin) - eg. telling a lie to save a life when not knowing the truth of the situation; breaking vrat (vows) to save one's own life in times of natural calamities such as draughts, earthquakes. 

 2.1.5    yug-dharma is the dharma as stipulated and practices for a time period of yug (4.32 million years).   

 2.1.6    dharma as applied in life practices of an individual entity in creation is of three types:    

            .1     varna aashram dharma:  through which one practices dharma of one's varna. In the current human creation there are four varna (division according to life functions) - brahmin workers in knowledge domain, kshtriya workers in administration of societal organizations up to national levels, vaishya workers in production of wealth and trade in wealth) and sudra workers in provision of service to all creations to build, operate and maintain the physical world in which all creations exist.

            .2    sva dharma : through which one perform one's own duties and obligation in life according to shastra.

            .3    saadhaaran dharma:  is the general duties and obligations of an individual to co-exist in a social structure of the current life domain and to pay off the debt built up in previous and current lives.  

 3.    dharma is practiced in life through four life functions:    

         .1     practicing dayaa which means showing compassion to all the fellow creations;    

         .2     offering daan means to share your own possession or wealth with others as one of the dictates of living by dharma. daan is one of the four fundamental aspects of living one's life by dharma. The other three aspects of living by dharma are showing dayaa, that is showing compassion for one's fellow creation; performing tapas, that is, performing bhakti to brhmah or any dev for attaining whatever one wishes; and following the path of satya, which means always being truthful and abiding by the laws of truth in whatever one does in life.

The performance of daan is achieved in infinite ways....and for infinite purposes.....but the fundamental way is the intention of sharing with one's fellow creations what you have to realize the life need of the one who does not have what you have....the purpose of daan is to perfrom sevaa to brhmah as by sharing with others one shares with brhmah himself as all other creations are brhmah Himself....daan is performed by giving as charity, by giving as personal vrat, by giving our of dayaa or as tapas ....but true daan is giving without being asked to give...by realizing someone else needs a life need without which life will not progress....giving as one's dharma....giving in a nish-kaami way, that is never ever expecting anything in return except giving with a prayer that the daan receiver will benefit from it in fulfilling the void of the need.....     

        .3     performing tapas which means performing samaadhi to attain realization of a wish or brhmah-gnan. This is done by observing vrat of abhyaas which is living a disciplined life of continuing study and practice of ved and vairaagya which is living a life in pursuit of breaking away from the effects of maayaa which stops one walking the path of moksh.

        .4     living by satya  which means never to deviate from truth of the basic tenets of dharma in every thought, action and deed performed for oneself or for others.

 4.    It is stated in ved that upholding the four aspects of dharma which are dayaa, daan, tapas and satya prevails and operate in varying strength in each of the four yug. The four yug are:  satya-yug, treta-yug, dvaapar-yug and kali-yug. In satya-yug living beings live by and practice all the four components of dharma at full strength. In ved this is expressed as saying dharma is standing on four feet in satya-yug. In treta-yug dharma is observed and lived by at only 75 percent. This is expressed in ved as saying dharma has only three feet in treta-yug. In dvaapar-yug dharma is practiced and lived by at only 50 percent. Thus ved states that dharma in dvaapar-yug stands on two legs only. In kali-yug dharma is observed and lived by at only 25 percent. In ved this is stated as dharma has only one leg to stand on in kali-yug. 

                The durations of four yug in sequential order are:  1) satya-yug which has a duration of 1,744,000 years;    2)  treta-yug which has a duration of 1,308,000 years;    3)  dvaapar-yug which has a duration of 872,000 years     4)  kali-yug which as a duration of 436,000 years. Presently we are in 5032nd  year of kali-yug. shree raam-bhagvaan took the seventh major avtaar in treta yug. shree krishna-bhagvaan took the eighth major avataar at the end of kali-yug. kali-yug started when shree krishna relinquished his avataar after the mahaa-bhaarat war whereby He completed the reduction of adharma and asuraa beings in this creation to uphold dharma in the entire creation. 

5.     dharma is one of the 4 puru-shaarth (objectives of life). The 4 puru-shaarth are arth, kaam, dharma and moksh as described below:

        .1     arth is life objective to sustain life by creation and use of physical needs and social structures).  

        .2    kaam is a life objective for attaining pleasure and recreation in life.

        .3    dharma is a life objective as defined above to be pursued in realization of artha and kaam. 

        .4    moksa is a life objective to gain gnan (knowledge) to free oneself of the effects of prakruti's maayaa which limits purush or aatmaa of its full potential as brhmah. This freedom is gained through gnan which give understanding of prakruti and its role in creation.

 6.    It is stated in ved that if one does not uphold dharma then dharma will destroy that one. If one upholds dharma then dharma will brings evolution and prosperity to that being. In bhagvad gitaa, mahaa-bhaarat and ramaayan it is stated on numerous instances that brhmah in the form of vishnu has to take avataar (incarnation as a living being) to uphold dharma when dharma is threatened. When dharma is threatened and not allowed to be upheld, then, the entire creation starts malfunctioning bringing pain and suffering among creations. There are nine major avataaro of vishnu  and numerous minor avataaro in this present yug. The ninth and the last major avataar is of buddha-bhagvaan some 2500 years ago. The tenth and the last avataar in this yug and the second major avataar in this kali-yug will be that of kalki who will destroy all adharma and adhaarmik beings prior to the start of next satya-yug. Only dharmik beings will continue to the next satya-yug. This kalki avataar will be for a similar purpose to that of the eighth avataar in the form of shree krishna-bhagvan whereby in the mahaa-bhaarat war some 1.7 billion a-dhaarmik beings were destroyed in addition to destruction of so many a-dhaarmik beings as told in the history of the life of shree krishna-bhagvaan.     

7.    Practice of dharma is a form of yagna.  An yagna is offerings to the rest of creation of what one has but does not need beyond one's sustenance to perform sevaa to brhmah as brhmah's nimmit. An yagna is also preformed with one's possession and according to shastra to propitiate a dev for realization of a wish. 

8.    Practice of dharma in life is also performing bhakti or devotion with adoration and reverence of brhmah as brhmah exists in everything in creation.

9.    dharma is also an upnishad in ved. There are currently 108 upnishad enumerated in ved. An upnishad is usually a glossary which expounds, expands and thus explains in a simplified manner the knowledge contained in four ved. An upnishad usually limits itself to a topic of knowledge but can inter-relate to rest of ved.  

10.    dharma is synonym for:    

        .1    aatmaa;    

        .2    yam-raaj or yam-dev who presides over and executes the process of death at which time realization of punya and paapi karma-phal (good or sinful fructification of fruits of karma) - yam-raajaa's domain is paataal which is a school where one is made to experience all the acts one performed which caused pain and suffering in others in the hope that one will learn not to perfrom such acts in future lives;    

        .3    yudhishthir, the eldest of five paandavo in mahaa-bhaarat;    

        .4    a drinker of som juice which only devo can drink and which gives them bal (shakti of strength);    

11.     dharma is the name of ninth lunar mansion in astrology.

12.    The word dharma has different connotations for different philosophical schools and belief systems among vedic peoples. For example, in buddhism, dharma is one of the nine jewels. In jainism it is the eternal medium of motion and pervades the entire universe. According to mimaasaa school dharma is all that is to be followed as prescribed in ved, the performance of which will bring punya (merit) and non-compliance will bring paap (sin). In samkhya philosophy, dharma is a mode by which buddhi operates and thus the karmic effects is only for the body and aatmaa remains untouched.  nyaya-vaishesika philosophy states that dharma can only be perceived through yog.

13.     In mahaabhaarat shree krishna-bhagvaan says "dharma is very subtle and complex and not a single person in the entire creation fully understands it. Study of ved will not fully teach it but can only be understood to the extent of accumulated experiences of life." 

14.    In Bhagvad Gita, shree krishna bhagvaan says that his form of vishnu incarnates as an avatar when dharma is threatened to remove and/or destroy whatever is threatening dharma and thus eternally upholds dharma.   

15    The basic tenet of dharma is not to injure another fellow creation in thought, deed and action. Secondly  it is fundamental dharma to provide nourishment for nurturing a fellow creation as per sva-dharma (one's own dharma). Thirdly, it is fundamental dharma to provide protection to any fellow creation who seeks protection when its life is threatened.    

16.     Dharma, in current scientific terms can be interpreted as  the universal operating system which makes the entire variations and variables of creations operate harmoniously - similar to say Microsoft operating system which allow all different brands of  computers to operate different brands of software.

17.    The following slok on satya and dharma are extracted from naarad puraan, 1.16:19-29: Translated and annotated by Dr. G.V. Tagore, 1980 - Reprint: 1995. 

18    The following slok on satya and dharma are extracted from naarad puraan, 1.16:19-29: Translated and annotated by Dr. G.V. Tagore, 1980 - Reprint: 1995. 

• SATYA & DHARMA are the eternal, evergreen foundation of kalyaan (welfare and well-being in this universe.

  "What is the nature of satya (Truth)?": 
  1.    " satya is the statement that  expresses tattvaM  which is true state or condition of anything under examination
  or real nature of aatmaa or material world both of which are brhmah and is nirdosh meaning is  faultless and defect less.
  
  2.    satya is that which when spoken is  not contradictory to dharma.
  
  3.    satya is that which is spoken by those who are solely devoted to dharma.
  
  4.    satya is that statement which is spoken after taking into account the place and time by good persons and  which causes no offence  to good persons.
  
  5.    satya is  non-injurious to  all creatures.
  
  6.    satya is that which is non-violence.
  
  7.    satya is that  which bestows all desires.
  
  8.    satya is that which is ancillary to dharmik karma (acts).
  
  9.    satya is that which when spoken is not contradictory to dharma.
  
  10.  satya is that  which is spoken by those who are solely devoted to dharma.
  
  11.   dharma is that which provides kalyaan  (benevolence and welfare) to all the worlds. (worlds of devo, humans, asuraao,  all animate and inanimate things).
  
  12.   dharma is the icchaa (will) of the person who has vivek and vignaan  to know the difference between dharma and adharma. (vivek is power of distinguishing  between physical world and aatmaa (soul) and vignaan is knowledge. Both vivek and vignaan are  shaktio (powers) of buddhi (intellect)
          -  to know what is right and wrong;
          - to know asatya which is antagonistic to all kalyaan  ( benevolence and welfare);
   
  13.    satya is that which is opposed to all adharmik and asatya karma.

  14.    satya is a statement of actual truth after discriminating between dharma (natural laws on which entire co-existence and the sustenance to grow, preserve and prosper of living beings and all creations depend) and  adharma (opposite of dharma meaning all activities which do not conform to dharma and hence are destructive to entire co-existence and the sustenance to grow, preserve and prosper of living beings and all creations).

19.    satya as defined in the practice of yog from skand puraan (1.2.55.17):

•  satya is giving a correct statement of what has been seen, heard, inferred and experienced by oneself,  without causing pain to others. 

 

July 1, 2001/October 8, 2001/September 21, 2002/December 30, 2002

1. The word DHiir means: brave, bold, courageous,; steady, steadfast, firm, durable, lusting, constant; strong-minded; persevering; self-possesed; resolute; composed, calm collected; sedate sober, grave, solemn; strong, energetic; wise, prudent, intelligent, sensitive, learned, clever; deep, grave, loud, hollow sound; well conducted, well-behaved, gentle, soft, agreeable, pleasing; daring; head-strong.
    

2. The word DHiir: means: epithet of buDH; chitt or chaitanya; aatmaa.
    

3. The word  DHiirtaa means:  fortitude, courage, a strong mind which does not waffle or waver and focuses on creator bRHmH, are not affected by the dualities such as love-hate, joy-sorrow, etc; who do not possess jealousy, covetousness, anger, etc; who have steady and firm wisdom and intelligence. 
    

4. DHiir(o) means a person (or persons) who has (or have) DHiirtaa as one's (or their) predominant gun (personality character).

January 9, 2003

1. dhyaan is the 7th ang (limb) of the 8-ang yog. Please refer to yog in SANSKRIT GLOSSARY and on VED page on this web site.
   

2. dhyaan is defined as a process of meditation, reflection, thought, contemplation, through which divine intuition or discernment is received.
   

3. Through the process of dhyaan one can form a mental representation of the personal attributes of a dev or devi or brhmah or any creation. 

November 29. 2002

 

1.    To give diksh means: 

            a)    to consecrate or prepare oneself for the performance of a sacred rite or prepare one for a self-determined life path or self-realization; 

           b)    to dedicate oneself to some life observance;

            c)    by a guru to initiate a prospective student into learning of ved or shastra or skills, etc;

            d)    by a braahman is to invest someone with the sacred thread;

            e)    to perform a yagna (sacrifice). 

2.    To  have diksh means to practice self-restraint ordained by a guru or by oneself.

3.    Often the person taking a diksh shaves his head completely to let others know of one's diksh. 

4.    dikshaa is a consecration performed for a vedic ceremony to create pavitrataa (sacredness) during the ceremony and also to remove avidya (ignorance) and thus break the bondage of maayaa and sansaar. In Vira Shaivism this is achieved in three ways: 

            a)    by vedhaa which produces bhaav-ling (form of the formless existence) in the causal body of the person and removes aanav-mal ( imposed limitations on aatmaa of  avidya or ignorance);

            b)    by  a mantra which produces praan-ling (form of the formless praan) in the subtle body of the person and removes maayaa-mal (imposed limitations on aatmaa bound by cycles of birth and death); and

            c)    by  kriya which produces ishta-ling (form of the formless highest being) in the gross body of the person and removes karma-mal (latent impressions on mind of previous karma called sanskaar or vaasnaa and which is the ninety percent cause of one's present auto-nature).

5.    To receive dikshaa from a guru is to be initiated into a course of study or a mode of life with the guru. At this time a guru may give the student a mantra which would enable the student in focusing on attaining the student's wish. Usually one receiving dikshaa lives with the guru giving up one's home, parents,  relatives and lifestyle. dikshaa could be initiated by a guru through:     chaksu-diksh (guru's gaze) or     sparsh-diksh (touch) or     smaran-diksh (thought) or     by some shabd (word) spoken by the guru or     through yog or     through vedic rites or     through meditation. The method of initiation depends on the qualifications of the one receiving diksh.

6.    dikshaa is the consecration or vedic rites performed through some vidhi (ceremony or rite) prescribed in ved and shastra. Vivah (marriage), upayana, namkaran are examples of diksha.

7.    A dikshakh is a spiritual guru.

9.    A dikshit is one who is prepared for diksh or dikshaa.

10.    A dikshit is a guru or braahman engaged in dikshaa or the student or a person who has or whose pitruo (ancestors) have performed a maha-yagna such a jyoti-stom yagna.

August 15, 2001

The word Du:kh  means:  To pain, afflict, distress.

The word Du:kh  as an adjective means: painful, disagreeable, unpleasant; difficulty, uneasy.

The work DukhN means:  sorrow, grief, unhappiness, distress, pain, agony; trouble, difficulty;

Du:kh-lok means saNsaar, worldly life, the world as a scene of constant suffering.

Du:khaayet means to feel pain ; be distressed.

Du:khit means distressed, afflicted, pained; poor unhappy, miserable.

Du:khin means distressed, afflicted, pained; difficult, painful; poor; miserable.

Du:khyti means to suffer pain' be distressed.

January 9, 2003

1.    word and compounded word meanings: 

1.1   The word dvndvn  derives from the word duu which expresses:    to be afflicted, to suffer, to give or cause pain. 

1.2    The word dvndvn   expresses:     a strife, contention, quarrel, dispute, fight among creations;     a duel between two creations;    doubt, uncertainty in a creation;     a pair or a couple in creation;     a couple of different sexes - male and female;    a couple of opposite conditions or gun (characteristics)  such as sukh (joy) and dukh (pain), heat and cold, like and dislikes, hate and love;    a fortress or a stronghold.   

2.    vedic philosophical meanings:

2.1    The worddvndvn   expresses:        a dominating property of maayaa which creates a pair of opposite conditions or gun (characteristics)  such as sukh (joy) and dukh (pain), heat and cold, like and dislikes, hate and love in all creations.   

2.2    dvndvn  expresses elusion of perceived difference between brhmah and what is created by brhmah or  the delusion of perceived difference between KSHetra  which is a field or domain or physical body of a living being in which  an aatmaa in an embodied state can perform karma and  KSHetragna which is the soul or  jiv or individual aatmaa embodied by karma-phal  in a body of a living being which is made of  the karma-phal to be partaken or received in that life journey)

2.3  As per ved:

•  dvndvn is the condition of duality created by maayaa shakti in all living beings: some of which are: sukh-dukh (happiness-suffering) or heat-cold or like and dislike or love and hate or attachment and non-attachment, sweet and sour...... 
• Each of these pairs of opposites exist together, meaning that if there is love between two beings, it is a matter of time something will happen to create hate...
• This dvndvn effect creates very unstable and impermanent conditions in life  and thus are creators of strife, contention, quarrel, fights, disputes, doubts, uncertainty...
• One is always torn between the two opposites of dvndvn staying in sansaar (worldly affairs)...
• dvndvn makes the practice of yog very difficult to attain if one is always fighting these dvndvn.
  
  

October 8, 2001/October 25, 2002/November 26, 2002

1.    gnaan means

•  knowing, understanding, 
• becoming acquainted with, having proficiency in,  
• knowledge and learning,
• consciousness and cognizance; 
• knowledge obtained through meditation on brhmah, ved, shastra, upnishad, purano which teaches a person how to understand ones' own aatmaa and own prakruti." 
• the knowledge in four ved
• the indriyo or organ of buddhi (intelligence); 5 gnanendriyo, that is, organs of senses by which knowledge is perceived or sensed and transmitted to manas (mind) for processing; 5 gnanendriyo are shrot (ears), tvach (skin), chakshu (eyes and optical system), rasan (tongue and taste buds) and grahan (nose and olfactory system). 

2.    brhmah-gnan: is the knowledge of brhmah by which one knows the meaning of these mahaa-vaakya:

•  " tat tvam asi" meaning You are That (brhmah),
•  "aham brhmasi" meaning I am brhmah, 
• "aham aatmaa brhmah" meaning my aatmaa is brhmah and 
• "prgnaanm brhmah" meaning pragnaa (chaitaniya or consciousness) is brhmah.  

This gnan of these mahaa-vaakya teaches us that one's aatmaa is not separate from brhmah. 

Also as per bhagvat giitaa an aatmaa has all the attributes of brhmah such as birthless, beginless, imperishable, eternal, nirgun meaning not affected by maayaa's three guno but becomes sagun meaning affected by guno when embodied, not attached to anything in the universe, cannot be killed, burnt, dried, cannot feel hunger and thirst, cannot feel hurt, joy, pleasure, love. By knowing all this then one also knows that one's aatmaa and one's body are two separate entity. The body is prakruti and is thus takes birth and dies and experiences all the three guno of prakruti. That is why shree krishna told arjun that he is not going to kill anybody in the war as only bodies will perish and cease to exist as a living being when killed as aatmaa will move on to a new body. 

July 11, 2002

1.    Quality; attribute; property; characteristic; constituent; mode; excellence; :    as applied to and of any creations and all kriya (involuntary actions) and karma (actions of free will) performed by all creations.

2.    According to Sankhyaa and Advait Vedanta 3-guno package is the fundamental constitute and attribute of prakruti from which all creations emanate in different forms and different characteristics.

3.    There are three guno - sattva, rajas and tamas which are inherent in each creation. The 3 guno empowers and impels a creation to perform actions. The 3 guno impels a creation towards the tendency of the predominant guno. The predominant gun in a creation arises through the sanskaar (latent residual modifications of guno) of karma of previous lives. 

4.    Sattva-gun empowers a creation with actions which follow ritt and satya. rajas-gun empowers a person to primarily performs karma which are to do with creating and operating creations with some motives of sattva and/or tamas kinds. Tamas-gun produces tendencies in a creation towards actions of destruction with adharmic and asura activities and which are opposed to sattva-gun attributes.  

5.    The 3 guno co-exists in varying strengths. A creation cannot exist without the three guno co-existing in an unbalanced state. A creation cannot manifest and/or exist without the presence of all the 3 guno in itself. If the strength of all three guno becomes equal then the creation becomes inert and dissolves back into Brahmaa or Brhmaa when a pralay occurs.  The predominance of any guno gives the predominant characteristic of the creation.

6.    In the creation process, starting from the time when Prakruti is activated by chaitaniya of Brhmah, the 3 guno starts showing its effects only from the creation of ahankaar. Mahat is not governed by guno as is everything down from ahankaar. 

7.    All the 3 guno of each creation are modified with every karma done by the creation. Each gun is also increased by the gun of the karmo done. The tendency of a creation is in the domain of the gun which starts predominating over the other two guno following every karma and following the modification of gun due to the karma. Thus, the natural tendencies of a new born is in the predominance of the gun which has resulted from all the previous karmo of all the previous life cycles lived. These tendencies are called sanskaar. sanskaar is resident in the anta-karan or sub-conscious controller and affects ahankaar, buddhi, manas and chitt. Although resident in the sub-conscious anta-karan, sanskaar affects the conscious behaviour up to 90 percent in the present time domain. This means our today's this instant dominant tendencies are not born of now time frame but are from our previous times regressing back to all of one's life times.

8.    Each gun type and its modifications and effects and classification of each karma by its gun is described and expounded in detail in Bhagvad Gita. Chapter 17 titled gun-tray-vibhaag-yog details gun per se. Chapter 18 titled moksh-sanyas-yog describes gun of karma. Chapter 3, 4 and 5 titled karma-yog, gnan-karma-sanyaas-yog and sanyaas-yog explains the modifications and effects of karma on gun and vice versa through life cycles lived and to be lived.

9.    The possession of pattu-gun (ten guno) in predominantly sattva mode of life of a living being are: 1. satya (truth)   2. vinay (modesty)     3. devataa-raadhan (worship of Brhmah or Isvar and all devo)    4. adhyayan (study)    5. kul-shuddhi (purity of kul or family lineage)    6. sushil (moral and ethical conduct as per ritt and satya)    7. shakti (power, strength, energy)    8. dhan (wealth)     9. shurataa (valour)    10. yukti-yukta sambhaashan (speech based on reasoning and buddhi).

10.  SATTVA-GUN 

 As explained in slok 14.6 of bhagvad gittaa:

slok 14.6 sanskrit version:   

        tatra sattvam nirmal-tvaat-prakaashkam-anaamayam    |
        sukh-sangen baddhanaati gnan-sangen cha-anagh   ||

slok 14.6 English version:   

         brhmah in the ruup and naam of shree krishna address  arjun as anagh meaning free from sin or impurities, innocent, free from blame, faultless, handsome, without mishap or accident, free from danger or calamity, safe, unhurt, without grief or sorrow: 

         "Of these (meaning 3 guno - sattva-gun, rajas-gun and tamas-gun of prakruti), sattva-gun being nirmal-tvaat meaning being free from dirt or impurities or being clear or pure or stainless or unsullied is prakaashm meaning which shows, displays, discovers, discloses, unfolds, reveals, brings to light , makes public, proclaims,, publish, bring out, illuminates, lighten, irradiates and anaamayam meaning frees from disease, makes healthy and sound, provides well-being and brings welfare;

         sattva-gun provides sukh-sangen meaning it brings in touch or association with or creates friendship, an attachment, a fondness, a desire  of sukh meaning happiness, joy, delight, pleasure, comfort, prosperity, well-being, welfare, health, ease, alleviation of sorrows and provides banddhanaati meaning facilitates binding, fastening, tying fettering, chaining, confining, capturing, catching, forming , building, constructing, connecting, uniting, joining with and provides a bridge or an embankment to gnaan-sangen meaning sattva-gun brings in touch with or association or friendship with an attachment, a fondness, a desire  of gnaan meaning knowing, understanding, becoming acquainted with, having proficiency in,  knowledge and learning; consciousness and cognizance; gnaan also means knowledge obtained through meditation on brhmah, ved, shastra, upnishad, purano which teaches a person how to understand ones' own aatmaa and own prakruti. 

 

 

 

 July 24, 2001/July 7, 2002/ 

1.   Any venerable or respectable entity who can teach or be a preceptor or be a guide to a creation to follow its own path according to ritt and satya and with the knowledge of ved. In vedic sense a guru in the first instance is one who performs the sanskaar ceremonies in a student and teaches the student ved.  

2.   Shankaraa-charya's definition of a guru: one who has realized one's own identity with Brhmah as is stated in TAT TVAM ASI, AHAM BRHMAHSI and AYAM- AATMAA BRHMAH; following which one has shraddha that oneself is chaitanya of Brhmah; and thus one whose existence is in satya and ritt; by which one has shaanti in one's manas.

3.    The various categories of guru as per their own evolution and what they do are:     a)  guru: teacher of ved      b)  aachaarya: one who initiates a student and teaches;     c)  upaadhya: a teacher who gives instruction in only a field of knowledge and charges fees for the instruction    d)  adhvaank:  a teacher of knowledge per se    e)  praadyaapak:  a teacher in general sense but nothing of any specialty;      f)  praachaarya:  a teacher who has retired.      

4.    Guru-paramparaa:  un-interrupted line of successive guruo. The generational order in ascending order: guru: of present generation; param-guru: of father's generation; paramesti guru: of grand-father's generation;  and paraapar guru: of great-grand-father's generation. 

5.    Guru-gitaa in Markandyea Puraan gives the etymological definition of guru: gu means darkness; ru means removal. Thus, guru means remover of darkness. Guru-gitaa is a the dialogue between Shiv-bhagvaan and Paarvati-devi whereby knowledge is disseminated of what a guru is, guru/student relationship, meditation on guru and the identification of a guru with Brhmah.

6.    Guru-kul:    Guru-kul are found all over India. A typical guru-kul is a residence of a guru where students live and learn. Some guru-kul also specialized in dealing with students who were on the wrong path in life and could not fit into the normal schools in the community.

7.     Guru-ling:    The ling of Shiv-bhagvaan in temples is also called guru-ling.

July 27, 2001 

1.    word and compounded word meanings in creation:          

1.1   The word  param-hansa  expresses the following:     param means supreme or of high status;    the word hansa means swan.     

2.    vedic philosophical meanings

2.1    T he word hansa expresses the aatmaa's relation to brhmah saying I am He, that is, aatmaa is brhmah. This expression is of the same as of the three mahaa-vaakya  which are tat tvam asi which means You are That or aham brhmasi which means I am brhmah or ayam-aatmaa brhmah which means aatmaa is brhmah. 

        It is known fact in current science that everything down to an atomic particle and vital human body components such as our DNA vibrates with certain frequency.  The word hansa expresses the natural vibration of the aatmaa which occurs spontaneously with each praan and apaan (incoming and outgoing breath). By becoming aware of hansa a person starts having the conscious realization of the relation between one's aatmaa and brhmah who is also known as par-maa-tmaa meaning supreme aatmaa.

2.2    The word param-hansa means a person who has realized the relation of one's aatmaa with brhmah to a very high degree. With this realization even in dev or mortal state, the creation suffers very little effect of maayaa. maayaa's principle shakti is to make aatmaa not know brhmah and make the aatmaa believe that it is the body itself. The body is only prakruti. prakruti requires brhmah's chaitaniya and aatmaa's chaitaniya to be alive and function. Examples of param-hansa are munio, rushio, devo, and mortals who are have devoted themselves to gnan-marga or are called sanyaasi. 

October 8, 2001

1.        This is one of the many generic words which is used to invoke the one whom one is praying to. For example, specifically OM is used to invoke Brhmah. 

July 27, 2001

1.     Brhmah manifesting as a golden egg; cosmic form of Parmaatmaa - Brhmah; cosmic womb; creator of the subtle universe out of which the gross universe is created.

2.     Rig Ved 10.21: "Hiranya-garbh arose in the beginning, born he was the one lord of things existing."

3.     It is also known as sutra-aatmaa and is the seed of the universe in the form of all the individuals put together.

4.     It is the name of the Sagun Brhmah (Brhmah with 3 guno) as born from the hirany-garbh. Nirgun Brhmah (Brhmah without 3 guno) deposits His seed in the primordial waters prior to the start of creation at the end of a pralay which forms this hirany-garbh. Out of this hirany-garbh Brahmaa, the creator is born.

5.     Synonyms: Virat, Mahat, Ishvar, Sagun Brhmah.

6.     It is also known as aatmaa invested by sukshma-shrir. shuksma-shrir is the  subtle body of aatmaa. Sukshma-sharir transmigrates with a aatmaa from life cycle to lifecycle. Sukshma-sharir carries with it buddhi, manas and 5 gnanendriya, each with a store of 3 guno modified by karma, effects of karma, 2 karmic banks - samchitta, prarabdha and experiences accumulated in all its previous lives.

July 1, 2001

 

 

 

1.    synonym for brhmah.

October 8, 2001

1.    word and compounded word meanings: 

1.1   The word  hrudya expresses the following:    heart, chest, bosom, breast;    love affection;   the interior of anything;    a secret science;       

2.    vedic philosophical meanings

2.1   The word  hrudya expresses the following in creation:   

        .1     manas;    

        .2     aatmaa;    

        .3    the essence of any creation;    

        .4    brhmah-gnan which is true or divine knowledge;   

        .5    the entire ved

October 8, 2001

and Aditi and is one of the 12 Aditya-devo. Kasapya-muni was the mind-born son of creator Brahmaa. Aditya-devo are one of four first groups of devo who make the 33 first devo of the Brhamah's creation. The other groups are 11 Rudra-devo, 8 Vasu-devo and 2 Ashvini-devo.  The other 11 Aditya-devo are Dhaataa, Aryaman, Varun, Mitra, Ansa, Bhaga, Vivashvan, Pusaa, Savitaa, Tvastaa,  Vishnu.

2.    Indra is the head of the basic 33 devo.

3. Arjun of Pandora in Mahabharat was the son of Indra begotten by Madri, the wife of king Pandu, through the mantra given to her by Durvas-muni. Pandu could not produce children due to the curse on him that he would die if he made love to a woman.

4. There are 96 anecdotes of Indra's role in the functioning of the universe as guardian, protector and saviour of devo and their domain and the creation in general; Indra's escapades because of his weakness for females; Indra's endeavors to stop tapas of anybody who he thought might become stronger than him and thus would replace him as head of devo. These anecdotes are have a good description under Indra in Puranic Encyclopedia by Vettam Mani.

5.    In current science oriented understanding, 33 devo and 33 million devatao born of devo can be interpreted as the basic forces of nature which provides functional powers and ability to each creation and the parts of creation which makes the creation wholesome. The 8 vasudeo were created first which means each vasu-deo is a the first matter form of any creation manifesting out of ahankaar. 11 Rudra were created secondly and each is a attributed to the primary force of nature. There are numerous other rudra listed in purnao. This means that each rudra is what creates kriya (natural involuntary function) in each atom of creation. Then were created 11 Aditay-devo out of which were born 33 million devatao. Each of these aditya forces has a function is to protect, operate, sustain and maintain and dissolve back the creation when its life cycle is complete.   

July 9, 2001     

 

 

1. GENESIS OF indriyo

  indriya means:  is an organ of a living being which empowers a living being to have cognitive ability to sense the rest of the creation and conative abilities to have locomotion, reproduce and sustain the life of the living body.  The empowerment comes from the creator brhmah-self pervading each indriya after it is created in the form of the adhikaari (presiding and empowering deity).  

There are two sets of 5 indriyo which are created out of satva-gun and rajas- gun of 5 (panch) mahaa-bhuto through a process called panchi-karan.  

5 (panch) mahaa-bhuto are:  

1. aakaash = space, 
2. vaayu = air, 
3. tejas = light and energy,
4. ap = liquids and water; 
5. pruthvi = domains of brhmaand (egg of brhmah = one universe) which support living beings and inanimate creations). 

 panch (5) mahaa-bhuto are created by the gnan-shakti of para-ahankaar which is the first tattva born out of mahat or mahaa-tattva.  mahat is the first creation of mahaa-maayaa in the form of prakruti when the creator brhmah starts creating from the self satya-kaamnaa (desire founded on satya (truth) and satya-sankalpna (imagination based on satya (truth)). 

 mahaa-tattva is born of 3- guni prakruti when the 3- guno ( satva-gun, rajas- gun and tamas-gun)  are unbalanced at the start of a creation cylce at the dawn of a creation cycle called brahmaa-dev's day. A creation cycle of brahmaa-dev's day is of 4.32 billion years duration. The unbalancing of the 3-guno is done by mahaa-kaal (= creator brhmah's shakti which produces the sense of time) . The unbalancing is done after creator brhmah's primary shakti called  mahaa-maayaa assumes the form of prakruti and when prakruti is activated by creator brhmah's chaitanya and deposition of 3-guno in prakruti. If the 3-guno are balanced then prakruti becomes jad (inert) and cannot create. prakruti creates everything in every universe with creator brhmah's chaitanya and 3 -guno. The unbalancing at the dawn of brahmaa's day occurs at the end of brhmah's night  which is also called pralay and is of 4.32 billion years duration. During a pralay all creations are dissolved back into and absorbed in brahmaa-dev for rebirth after repeatedly cycling by birth-death through sansaar in a day of brahmaa-dev which is also of 4.32 billion years. After absorption into brahmaa-dev, pralay state is created by mahaa-kaal which makes the 3-guno samya (= balanced) which in turn makes prakruti jad (inert). A duration of a day of brahmaa-dev is called a kalpa. The life duration of brahmaa-dev is 100 years in which kalpa cycle keeps on repeating to fructify all the karma-fal (fruits of karma) of all karma that are performed by all living beings during each cycle of kalpa and during repeated cycles of kalpa. At the end of the life of 100 years of brahmaa-dev all creations including brahmaa-dev himself is absorbed into creator brhmah, the creator of all universes and everything in the universes. This absorption at the end of brahmaa-dev's life term is call praakrut-laya.

panch (5) mahaa-bhuto are created from panch (5) tanmaatra which is created out of  gnan-shakti of para-ahankaar. panch (5) tanmaatra are:

1. shabda = word or sound;
2. sparsh = touch 
3. ruup = form
4. ras = taste
5. gandh = smell

 panch (5) mahaa-bhuto are created out of panch (5) tanmaatra through a process called panch-karan. In the panch-karan process each tanmaatra is divided into five equal parts. Each fourth part of tanmaatra starting with shabda is mixed with following tanmaatra as listed in the order above to create each mahaa-bhut  as listed in the order above. Thus panch-karan gives each mahaa-bhut the following attributes: 

• aakaash will have attribute of shabda.
• vaayu will thus have attributes of shabda and sparsh. 
• tejas will have attributes of shabda, sparsh and ruup. 
• ap will have the attributes of shabda, sparsh, ruup and ras. 
• pruthvi will have attributes of shabda, sparsh, ruup, ras and gandh.  

The first set of 5  indriyo born out of satya-gun of panch mahaa-bhuto is called gnaanendriyo and they are:   

1. shrot = ears and auditory system,
2. chakshu = eye and optical system,
3. tvach = skin and sensory system,
4. rasan = taste buds and taste sensing system; and 
5. grahan = nose and olfactory system. 

The second set of five indriyo born out of rajas-gun of panch mahaa-bhuto are called karmendriyo and are: 

1. vaach = speech and the systems producing speech including speech centre in the brain;
2. paani = hands and arm and its nervous system which makes use of hands and arms possible;
3. paad = feet and legs including its nervous system which makes locomotion of a human body possible;
4. paayu = excretory system including anus and associated organs and system and urethra and associated organs and system; 
5. upasthaan = male and female reproduction system. 

3.    Each of these ten indriyo have the presiding and empowering shakti (power) of creator brhmah called adhikaari. An adhikaari is born out of the drvya-shakti of para-ahankaar.      

4.     Gnanendriyo, buddhi (reservoir of all data base of all lives lived), and manas (heart and mind) of a person travel eternally with the person's aatmaa from life cycle to life cycle. And these are modified by karma in each life cycle and thus collectively give the inherent characteristics a person is born with in a life cycle. These combined with the genetic characteristics of the physical body make a person what is in a life cycle.

 

July 9, 2001/December 9, 2002

1.    ISH:

       a)    owning, possessing, sharing.

        b)    one who is completely master of anything and capable of everything with all powers.

2.     ISH: 

        a)    A lord, master.

        b)    One of the 11 rudra-dev and their progeny,  each of whom is a shakti which creates a function and functionary in the creation.

3.    ISHAA:

        a)    supremacy, power, dominion, greatness.

        b)    A woman having supremacy or a rich woman      

4.    ISHAAN: 

        a)   A ruler, master, lord, wealthy, reigning, ruling.

        b)    One of the 11 rudra.

        c)    Synonym for Siv-bhagvaan, Surya-dev (sun), Vishnu-dev.  

July 27, 2001

1.    senseless, life-less; not animated; not possessing consciousness; ignorant;, stupefied;  inert.

2.    Mahaa-maayaa becomes jad without the chaitanya of Brhmah animating it. Prakruti is jad or inert when pralay happens and all creations dissolve back into Brahmaa. Prakruti is activated into the creative mode when chaitanya of Brhamah animates it at the start of the creation cycle. Each and every creation would become jad if chaitanya is withdrawn from it.

July 27, 2001

1. jap is a practice of repeating prayers to a dev or devi one is invoking. This is either done in an undertone or silently in one mind. 
   

2. jap is different from normal mode of praying because the prayer is repeated a number of times as prescribed by shaastra or as pledged by oneself. The practice of jap facilitates by repetitions to focus on the dev or devi to propitiate the dev or devi for a desired objective. 
   

3. Some of the words in the prayers in a jap practice are om, a passage from ved or a mantra or a mahaa-vaakya explained below. 
   

4. In jap a maalaa (rosary) is also used to count or keep track of the repetitions. One may perform jap as part of a vrat or vow for achieving desired wish with the help of a dev or devi. In such cases a person promises that say a thousand jap will be performed to realize the wish or after realizing the wish.

November 9, 2002

 

1. Most of us follow the tri-varg purushaarth in life.....this means most of us shoot for the attainment of arth, kaam and probably a taint of dharma in this kali-yug....in kali-yug, dharma is at the lowest strength in the 4-yug time cycle in which creation in the universe is created, sustained and reabsorbed regularly back into the creator brhmah....most of us leave attainment of the 4th purushaarth which is moksh to future times.....
   
2. Knowledge of kaam....which is the desires of pleasures and recreations of life...which are meant to provide sukh (joy and happiness) in life...the four basic instincts of life of a living being are: food, procreation, sleep and fear. All these are critical vehicles and instruments of production of kaam in living beings..
   
3. kaam is defined in Apte's Sanskrit dictionary as: wish, desire; object of desire; affection, love; love or desire of sensual enjoyments which is considered as one of the purushaarth; desire of carnal gratification, lust; or is the synonym for our creator brhmah or the name of god of love called kaam-dev.......
   
4. kaam, without which nobody can live but is also the one which does not let one to attain moksh.......
   
5. HISTORY OF  KAAM SHAASTRA

• nandi, the chief attendant of shiv-bhagvan, was the first one to formulate a kaam shaastra, which means a sacred scriptural treatise on the part of gnaan (knowledge) contained in ved about kaam. From this text bhrihat aaryank upnishad and chadogy upnishad has drawn material to explain kaam. Also shevtketu, the son of uddalak-muni, condensed nandi's kaam shaastra in 500 verses.
  
• In the current era, in 4 A.D. vaatsyaayan compiled works of many of the ved scholars preceding him in what is now famous as kaam sutra...which primarily deals with the kaam that exists between a man and a woman.....
  
• vaatsyaayan starts kaam sutra by this hymn:  

  "namah to trii-varg purushaarth: dharma, arth and kaam which are the subject of this sutra (treatise). pranaam to rushio and munio of former times who explained the concepts of kaam."

  vaatsyaayan also says pranaam to brahmaa-dev, the prajaapati who creates everything that exists in our brhmaand (egg of brhmah in a universe which may contain infinite number of brhmaand) with this hymn: 

  " prajaapati , after creating man, composed a shaastra of one hundred thousand verses. In this shaastra prajaapati prescribed the rules of living in sansaar (worldly life) to attain the tri-varg purushaarth of dharma, arth and kaam."

 

November 25, 2002

1.     A cycle of creation of one Brahmaa's day and night, each equal to 4.32 billion years.

2.     During the first half-kalpa which is the day of Brahmaa creation is created. At the end of a Brahmaa's day the creation is dissolved back into Brahmaa including Vishnu and Shiv. The dissolved creation stays in quiescent state with the 3 gun of maayaa or prakruti in perfect balance. When the night of Brahmaa ends the creation starts again. The creation is started when Brahmaa directs his shakti kaal to un-balance prakruti with rajas-gun predominating.

3.     See Pralaya

4.    The dissolution of each creation in Brahmaa includes each aatmaa with its four tattva - buddhi, manas, gnanendriyo and samchit and prarabdha karma. When the creation starts after each kalpa. Therefore creation with aatmaa in it at the start of a kalpa has sanskar imbedded in it as inherited predominant gun (attributes) from the 4 tattva accompanying aatmaa eternally.

July 9, 2001   

1.    Lotus flower.

2.    Lotus flower is the seat of Sarasvati-devi.

July 24, 2001

  

1. slok 3.9 of bhagvat giitaa explains karma as follows:     

   karma means all life activities performed by all creatures involuntarily, voluntarily and with desires. Life activities include everything from breathing to learning to working for wealth to procreation to acts of compassion, charity and service to perform any activity of thought, deed and action in interaction with the rest of the creation. 

    Any karma results in some karma-phal (fruits or return of karma) for the performer. A karma-phal could be punya meaning resulting in enjoyment of  merits which brings happiness to the performer. Or a karma-phal could be paap which means non-merits or sins which would result in pain and sorrow for the performer.  

    A karma can be performed in two ways: sa-kaami and  nish-kaami. 

   One way is to perform karma in a sa-kaami manner, that is with an expectation of karma-phal, that is expecting fruits, rewards, income, wishes, desires from karma.  

   The second way is to perform a karma in a nish-kaami manner that is without any expectation of a karma-phal. With sa-kaami attitude the performer must receive the karma-phal sometime someplace in this life journey or in life journeys to come. This law of karma stipulates that one must receive and partake karma-phal. This compulsory receiving and partaking of karma-phal is called the cycle of sansaar. 

   sansaar is what enables each one of the aatmaa, that is each one of the living beings, take repeated births in various forms of living beings. Once a living being is born it must die. Thus, samsaraa is also called the cycle of birth and death. 

   The law of karma stipulates that the sa-kaami karma performer must stay in samsaraa and keep on repeating the cycles of birth and deaths till the karma-phal of all one's karma has been received and partaken. The nish-kaami karma performer is not bound by samsaraa  as in the first place the karma was performed not expecting any karma-phal from the karma. This also means a person in nish-kaami life mode will not have to take the births and suffer death of a person in sa-kaami life mode. 

    Any karma can also be called yagna. But yagna takes different forms and meaning depending on the intent of the yagna. An yagna is primarily offerings made to perform sevaa to brhmah as brhmah's nimmit to the rest of creation. Such offerings are of all possessions one has but does not need beyond one's sustenance. That is a true yagna.

   July 7, 2002

 

LOK (plural loko)

Seven lok or worlds or domains of existence in each brahmaand or an egg of creation of brhmah in a universe are as follows:

1. bhuu-lok: pruthvi or earthly domains which support the creation and sustenance mortal living beings;

2. bhuva-lok: mid-region between bhuu and svar where pitruo and those aatmaao who are in transit between two life cycles live;

3. svar-lok: svarga (heaven) or domain of devo and where aatmaao who have collected excess of puNya (merits) go to enjoy the sukh (happiness) of puNya without suffering the dukh (pain or sorrow)  of any kind unlike in bhuu-lok where sukh-dukh cylce is inevitable. After the puNya is exhausted these aatmaao have to take birth in bhuu-lok to exhaust their karma-phal (all fruits of all karma performed in all lives to a point in time of an aatmaa's travel through cycles of life and death called saNsaar);

4. mahar-lok (where all prajaapatio , devo, rushio and munio stay during the night of brahmaa when all creations are absorbed in brahmaa for the pralay period 4.32 billion years till creation cycle starts again;

5. jan-lok: domain of all siddha who are aatmaao who have achieved all their desires and are only now involved in studying ved ;

6. tapas-lok: domain where all those stay who are entirely involved in tapsya which is (samaadhi or meditation on brhmah;

7. satya-lok: domain of brahmaa-dev.

There are infinite number of brahmaand in an universe and there are infinite number of universe created as per satya-kaamnaa (truth-based sacred desires) and satya-saNkalpanaa (truth-based sacred imagination) of para-brhmah who is the creator of all.

(Please not that the description of mahar-lok, jan-lok, tapas-lok may not be wholly accurate as it is being researched presently. Update will be posted in glossary with a news item)

October 10, 2002

1.0    Feminine meaning:

1.1    a mother;  mother as a term of respect; a divine mother; a cow; aakaash; sky. 

1.2.    Epithet of: Laxmi-devi as the sustainer shakti given to Vishnu-dev; Durga-maataa or Parvati-maataa as creator of all creations; earth as it sustains living beings; but any devi is called maa as a term of respect.

1.3.    Maatru is an epithet of::     

            a)    six divine mothers: Brahmi, Maheshvari, Chanddi, Vaaraahi, Vaishnavi, Kaumaari: who nourished son of Shiv-Bhagvan whose various names are Kartikiya or Skanda or Subrahmaanyam. 

            b)    seven divine mothers including the above six and Chamunda also wait on Shiv-bhagvaan.

             c)   eight classes of female pitruo (manes) 

1.4    In vedic terms a maa is any female that creates and/or sustains and/or  provide protection and shelter to create and sustain life for her own procreations and for every creation in the srushti. Thus maa is revered and respected at the same level as Brhmah. Maa is also protected to the utmost and is the last one to be sacrificed in the scheme of life preservation. 

1.5.    Maa's natural mamataa for her own procreation is inherent attribute. Through this mamataa a maa also has inherent knowledge to take care of all the needs of the creation born of her.

1.6.    Maa also means prosperity and honour.

2.0    Male meaning:

2.1.    A maker or builder or creator in cosmic creations.

2.2    One having true knowledge or Brhmah-gnan.

2.3.    Synonym for:     Jiv (soul);  life

July 27, 2001

From naarad puraan 1.33 with explanatory infilling from other ved sources:

1. maayaa is a primary shakti of nirgun brhmah which has the brhmah-ordained function to hide the true identity of brhmah from all creations with a shakti called aavaraN and also to make all creations see multiplicity in brhmah through a shakti of vikshep  is  neither of the form of  asat whcih are creations created by brhmah which dies after a life cycle  upon receipt of karma-phal for that life cycle and  are reborn through  nitya-laya, naimmittik-laya, praakrt-laya and aatyantik-laya. laya is re-absorption into the creator  for rebirth to receive one's remanant karma-phal.  Re-absorption is into brahmaa-dev for nitya and naimittik laya  and into brhmah for praakrt and aatyantik laya) nor of the form of sat which is shaktio of brhmah which are eternal and are not affected by cycles of  nitya-laya, naimmittik-laya, praakrt-laya and aatyantik-laya. laya is re-absorption into the creator
    for rebirth to receive one's remanant karma-phal.  Re-absorption is into brahmaa-dev for nitya and naimittik laya
    and into brhmah for praakrt and aatyantik laya. Examples of sat are aatmaa (soul),  gnaan and chaitanya (consciousness) which are brhmah-self)
    nor maayaa is of the form of both (sat or asat).  Hence  maayaa should be understood as being  anirdeshya which means that which can not be specified, defined, described, explained or compared  for its form or nature or state of being.
2. maayaa  gives the idea and perception of dvuNdvuN which is delusion of perceived difference between brhmah and what is created by brhmah or
    the delusion of perceived difference between KSHetra which is a field or domain or physical body of a living being in which  an aatmaa in an embodied state can perform karma and KSHetragna which s the soul or  jiv or individual aatmaa embodied by karma-phal  in a body of a living being which is made of
    the karma-phal to be partaken or received in that life journey.
3. The universe of creations appears to be of diverse kinds to  those who are devoid of  purna gnaan which is complete and perfect knowledge which is knowledge that brhmah is everything and  one's body is not one's "I" but one's "I" is one's aatmaa and not the body.  To those  endowed with  param gnaan, which is the highest knowledge which is knowledge that brhmah is everything and  one's body is not one's "I" but one's "I" is one's aatmaa and not the body.  The universe of creations  is  one with  param brhmah who is supreme, second to none, the only one brhmah.
4. Living beings perceive  difference in param aatmaa (=param brhmah) and the worlds of brhmah's creations  due to  maayaa. 
5.  maayaa is a primary shakti of nirgun brhmah which has the brhmah-ordained function to hide the true identity of brhmah from all creations with a shakti called aavaraN and also to make all creations see multiplicity in brhmah through a shakti of vikshep.
6. Possessor and wielder of  maayaa is param brhmah.
7. Hence a  mumukshu who is one who desires moksh meaning liberation from saNsaar which is  worldly existence of cycles of birth and death full of
     sukh ( joy and happiness) followed by dukh ( pain and sorrow) should forsake maayaa through  yogik shakti (power of yog).

About maayaa from devi gitaa which is part of devi bhagvatam. This knowledge of shruti  is about creator brhmah and the creations created. This is the explanation given by shiv-dev to his wife paarvati-devi about brhmah-self conveying the shruti about self:

1. "I alone existed before the creation of the universe commenced. There was nothing else.
2. At that time my naam (name) was brhmah, chitt-savaruupi, saMvit-svaruupi and aatmaa-ruupi. The ruup (form) at that time is beyond senses of vision to see and describe; is beyond comparision with anything that will be created or was created before; is beyond birth; is beyond death; is beyond youth; is beyond aging.....
3.  In this ruup of mine is maayaa-shakti.
4. One cannot say that this maayaa-shakti exists or not exists. Thus maayaa-shakti neither exists nor does not exist. This notion of existing and not existing is subject to error and paradox.
5. This maayaa-shakti always exists as a pair of opposing forces. agni (fire) does not exist without heat. surya (sun) does not exist without light. chandramaa (moon) does not exists without its cool light. In the same way the maayaa-shakti is same and contemporary as ME.
6.  maayaa-shakti is also eternal.
7. In sushupti (deep sleep state) all karma, feelings, and even sense of time becomes latent and incognizant in a living being. Similarly, all karma and emotions of all living beings stay undistinguished from maayaa.
8. I am MYSELF the source of maayaa.
9. But maayaa has a strange shakti (power) called aavran which hides MY real nature from recognition by living beings.
10. Being joined to my chaitaniya, maayaa becomes the material cause as well as the immediate cause of the prapanch, which means the universe which exists and does not really exist.
11. This maayaa is called by different naam (names) by different people such as tapas, tamas, jad, gnaan, maayaa, pradhaan, prakruti and aja......."

 

October 24, 2002

1. A mahaa-vaakya is literally great sentences or aphorism in ved to convey the relationship of brhmah to aatmaa (soul) which have embodied existence as living beings and under the effect of maayaa. The effect of maayaa prevents an embodied aatmaa to know brhmah. 
   

2. The 4 mahaa-vaakya are:
   
   a)  tat tvam asi = you are that   ( "you" = embodied aatmaa as a living being and "that" = brhmah)
   
   b)  aham brhmasi = I am brhmah   ("I" = the embodied aatmaa as a living being)
   
   c)   aham aatmaa brhmah = my aatmaa is brhmah ("my" = the living being) 
   
   d)  prgnaanm brhmah = brhmah is pragnaa    (pragnaa is brhmah's chaitanya shakti (power) which empowers all functions in all living or non-living creations and animates or creations to exhibit its ordained functions. Without chaitaniya all creations starting from mahaa-maayaa becomes jad or inert. chaitaniya is unborn, eternal, un-taintable, pervades the entire creation and exist in various forms such as purush, chetan, antakaran and aatmaa which is the reflection of chaitaniya in prakruti.)

November 9, 2002

 

1.    Glory, majesty, might, power, greatness, dignity

2.    High rank, exalted rank or position.

July 27, 2001

1. mal literally means impurities, moral taint,  paap (sin). 
   
2. mal when referred to as applied to an aatmaa means binding of the aatmaa with mal which limits aatmaa's inherent powers. aatmaa is creator brhmah. In pure state thus aatmaa has all the powers creator brhmah has. But aatmaa in an embodied state as a living being is called jiv or pasu. a pasu exists in 3 states: 
   
   1.   viGNaan-kal bound by mal, 
   2.   pralay-kal bound by mal and karma, 
   3.   sa-kal bound by mal, maayaa and karma. 
   
   In these three states of existence, a pasu is bound by 5-fold paas (bindings) which are born of mal, karma, maayaa and tirodhaan-shakti and bindu.
   
   viGNaan-kal state is of 2 kinds: sampaat kalush in which pure aatmaa is bound or stained with mal and asmpaapt kalush in which the binding or staining is still in progress. 
   
   pralya-kal state also is of two kinds: pakva-mal meaning mal which has ripened and apakva-mal  meaning with mal which is still ripening. 
   
   viGNaan-kal and pralay-kal are located in pure path meaning an aatmaa's karma-fal (fruits of karma) has ripened and are exhausted thus giving the aatmaa a chance to attain moksh if it performs further karma to attain moksh. 
   
   A aatmaa in sa-kal state is said to be subjected to kalaa (limited talents or abilities) and wanders about through sansaar in a different body in each birth-death cycle; the type of bhuvan or body is determined to enable the aatmaa to partake the praa-rabdha karma-fal or sanchit karma-fal which has matured and has to be partaken in that life cylce. (naarad puraan 3. 63.16-20)
   
3. Although mal is a single entity it has diverse shaktio (powers) of limiting aatmaa's druk-shakti meaning power of gnaan or knowledge and of limiting kriyaa-shakti meaning power of performing karma or actions. mal is similar to the husk of rice and serves as the cause of a body an aatmaa takes in each creation cycle and sansaar cycle. karma is either puNya (of merit) or apuNya (of paap or sin). karma is what gives an aatmaa the husk or body made of 3-guno of prakruti out of which the body is created. aatmaa's body is always of suitable form to suffer or enjoy the ripened karma-fal in a birth-death cylce. This mal and karma creates the permanent and continuous flow of cycles of birth-death and binds an aatmaa to these cycles in similar manner how a seed produces a sprout and in turn a sprout produces a seed and the cycle becomes eternal. (naarad puraan 3.63.22-24)

December 22, 2002

1. A mantra is a passage, phrase, aphorism or collection of words from ved which is used for: 
   
   a)    a prayer or
   
   b)    in any 8-ang (limb) of yog practice as a jap or starting from the anga (limbs)
   
   - dhaaraNaa which is retention of and staying in the mode of pratyaahaar ;
   
   - after achieving pratyaahaar in the practice of dhyaan which is reflecting, thinking, contemplating with focus and concentration what is perceived by indriyo (senses) and manas (mind) for relating all perceptions to brhmah and for obtaining divine intuition or discernment of the gnaan of the satya (Truth) that brhmah is everything; and
    
   - samaadhi (in the practice of yog, deep mode of dhyaan with focus on
   integrating and merging all perceptions, including one's own aatmaa (soul)
   into one object only, that is, brhmah.
   
   c)   a spell  to create, sustain or destroy a creation.
   
   d)   a spell to create a illusion.
   
   e)   a formulae to propitiate any dev or devi to fulfill a command or a desire. Such a mantra is usually given by a dev or a devi or a guru to a person as a gift or for a purpose.
   
   f)    as a set of words given by a guru to a student at the initiation ceremony for a student to start ved study.
   
   

2. A mantra is of three types or forms:
   
   a)   ruch or rik is it has metric scale in it and is intended to be recited loudly;
   
   b)   saaman if it has metric scale and is to be chanted or sung loudly.   
   
   c)   yajus if it is in prose form and is intended to be spoken in a low voice or tone
   

3. mantra as a collective are those parts of ved which inlcudes samhitaa but are different from braahmaNaa.
       

November 9, 2002

1.     Mitra is one of the twelve sons born to Aditi whose husband is Kasapya-muni. Kasapya-muni was the mind born son of the creator Brahmaa. The twelve sons are collectively called as Adhitya-devo. The other 11 Aditya-devo are Dhaataa, Aryaman, Varun, Indra, Ansa, Bhaga, Vivashvan, Pusaa, Savitaa, Tvastaa, and Vishnu. 

2.    Aditya-devo are one of four primary groups of devo who make the 33 basic devo of the Brhamah's creation. The other primary groups are 11 Rudra-devo, 8 Vasu-devo and 2 Ashvini-devo. The head of all these 33 devo is Indra. 

3.     Mitra is always with his brother Varun and prayers to Mitra-Varun brings rains.

July 9, 2001

 

1. In ved mns  is one of the four functional forms an internal organ or instrument called antakaran in a living being. mns empowers  perception and cognition by which objects sensed by 5 GNaanendriyo are processed for recognition by aatmaa. All the questions arising in a living being are born in mns . The other 3 functional forms of antkrAN are: buDHDHi which provides the analysis of the information received from indriyo as to its truth; ahnkaar provides the living being the sense of "I" as the bRHmH's nimitt; and chetn which provides the consciousness of the self as a living being in relation to the chaitny of bRHmH.
   
   
2. antkrAN is born out the stv-gun of panch (5) mhaa-bhuto. Look up indriy in the SANSKRIT GLOSSARY for detailed process of the creation of pnch mhaa-bhuto.
   
   
3. Developing self-control of mns is the key for the practice of bhkti and yog. Through self-control of mns  one is able to stop the inherent tendency of mns  to wander  without focusing and focus on the object of bhkti and yog.
   
4. mns  can focus only on one subject matter at a time. That is why one should always focus on one subject matter at a time during any study.
   
   
5. Figuratively mns  of a person is described as horses of a chariot who are always trying to go wildly in all directions but are controlled by reins in the form of buDHDHi by the charioteer who is aatmaa of the residing in the person's body. 
   
6. Look up buDHDHi in the SANSKRIT GLOSSARY to further understand mns .
   
7. mns also means: mind; heart; understanding; perception; intelligence; conscience experienced by living beings; the faculty of discrimination or judgment in a living being; thought, idea, fancy , imagination, conception are formed in manas; design, purpose or intention; will, wish, desire, inclination; reflection; disposition, temper, mood; chetn (consciousness); energy; mettle; synonym for breath and aatmaa of a living being; desire, longing after.  

December 11, 2002./January 22, 2003

1. In ved moh  is one of the shakti of maayaa which is brhmah's shakti which creates delusion in a manas (mind) and thus prevents  a creation from discerning satya from asatya in the creation.
2. The first effect of moh and most commonly observed is when one mistakes the body for the real "I" when the real "I" is ones' aatmaa.
3. The second effect of moh commonly observed in creation is the illusion of deep attachment or love for someone. This is an illusion as one can only love one's aatmaa and one love for anybody else is for the sake of one's aatmaa and not for the sake of others. 
4. Other meanings of moh are:  loss of consciousness; fainting; a swoon; insensibility; perplexity; delusion; embarrassment; confusion; folly; ignorance; infatuation; error; mistake; affliction; pain; wonder, astonishment; magical art employed to confound someone or an enemy.

December 31, 2002

1. Final emancipation through liberation, release, escape, freedom, rescue and deliverance of the aatmaa from saMsaar which is the eternal cycle of birth and death and transmigration. SaMsaar occurs due to the bank of sanchit and praa-rabdha karma which travels with aatmaa till the sanchit bank is totally exhausted with nishkaami way of life and praa-rabdha karma are totally fructified. nish-kaami way of life is when all the activities in life are undertaken as one's purushaarth to serve Brhmah and without expecting any fruits. In Chapter 17 of Bhagvad Gita, Bhagvan says that in nish-kaami way of life He will protect you and will provide for all your sansaarik (worldly) needs.  The nish-kaami way of life is further understood by understanding the three types of karma - karma, vi-karma and a-karma as described in Chapter 4 of Bhagvad Gita. The nish-kaami way of life can be lived if karma are performed as karma-yog, bhakti-yog and gnan-yog as described in Chapters 3, 12 and 7 respectively of bhagvad gitaa. moksh is detailed in Chapter 18 of bhagvad gitaa.
   
2. moksh can only be achieved in human form and no other forms of living being including dev from. Therefore attaining moksh must be the prime object of one's purushaarth in human mode if one wishes to achieve moksh of one's free will. A purushaarth means an objective of life which is achieved through 4 main life processes of aarth, kaam, dharma. Through practice of aarth prosperity and worldly affairs are attained. Through practice of kaam pleasure and recreation in life is attained. Through practices  of dharma both aarth and kaam can be practiced with ritt and satya leading to moksh.
   
3. ved states that moksh is achieved when one understand prakruti completely by attaining total tattva-gnan and aadhyatma-gnaan which is knowledge of all constituents and powers of nature; and knowledge of aatmaa respectively. This knowledge frees one from the bonds of tri-guni maayaa which through its aavran shakti hides the satya of brhmah from all creations.
   
4. Upon achieving moksa, an aatmaa has two choices of existence - either to dissolve back into brhmah or to live in the state of moksha.
   
5. sankhya philosophy defines moksh state as one in which aatmaa exists in a mode where there is no experience of any kind from the duality of the 3 gun of maayaa as it is achieved when one has attained Brhmah-gnan by which one is able to understand one's body as prakruti and not the physical "I". The real I is purush or aatmaa which just activates the prakruti and makes it alive with the help of praan. The real I is part of Brhmah as stated in two mahaa-vaakya - tat tvm asi (= YOU ARE THAT (BRHMAH)), aham brhmasi (= I AM BRHMAH) and aham aatmaa brhmah (= MY AATAMAA IS BRHMAH).
   
6. Upnishad portrays two views of moksh - it can be achieved in the current life or it can be achieved after death. A person who thus achieves moksh while still living in sansaar is called a jivan-mukta which is very rare achievement. janak-raajaa, the father of sitaa-devi who was the wife of shree raam was a jivan-mukta. 
   
7. The practice of yog provides the eight-limbed path to moksh.  
   
8.   Kaivaly is a synonym for moksh in Ved and other schools of Vedic philosophy including Jainism and Buddhism.
   
9. As per ved....humankind owes its existence to pursue 4 PURUSHAARTH, meaning objectives in one's duration between birth and death....the four purushaarth are:
   
   • ARTH meaning to create one's wealth as in money, house, cars, gold, business and then create a governance system in life for co-existing with rest of fellow creations to use and share the wealth created;
     
   • KAAM meaning to have pleasure and recreation in life with the use of wealth created according to the tenets of dharma;
     
   • DHARMA meaning to attain aarth and kaam following one's dharma....one's dharma is basically to live truthfully by all the laws of nature and also man-made laws and regulations which will give peaceful life of co-existence with all creations without causing any pain and suffering to fellow creations....
     
   •  MOKSH  

    

10. As per puraano, one may pursue tri-varg in a life meaning just 3 purushaarth out of 4 which are arth, kaam and dharma.and then try for moksh in future lives.

     

    
    

July 9, 2001/November 25, 2002

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1.    word and compounded word meanings: 

1.1   The word muurti: derives from the word murt which expresses:    what is material or corporeal in creation;  stupid or foolish as material or corporeals in creation are affected by avidyaa (ignorance).

1.2    The word muurti: expresses:     anything in creation which has a definite shape and limits of form;    a form or a visible shape, body or figure;     material element, matter, substance.  

2.    vedic philosophical meanings

2.1   The word muurti: derives from the word murt which expresses:  what is coagulated out of tattva or essences of its being;    what is embodied or incarnate in creation.    

2.2    The word muurti: expresses:      

        .1    in creation an embodiment, incarnation, personification, manifestation of brhmah;

        .2    an image, idol, a statue;    

        .3    solidity, hardness of a creation;    

        .4    beauty,

2.3    muurtip: expresses:    a worshipper of an image of a dev or any creation or one who is in charge of an idol of a dev or any creation used for worshipping. 

October 8, 2001  

1. naad is a nasal sound written as anushvar bounded by a semicircle in the mantra aum.
2. naad is the first sound emanating from the unmanifested creator brhmah in the process of creator brhmah manifestation self in form of various shaktio (powers) prior to the start of creation process. 
3. naad is shabda (word as a sound from) which is the first of the 5-tanmaatra emanating from the ahankaar out mahat which is the first of the 24 tattva created by creator brhmah during the start of creation process. The creation process is started when mahaa-maayaa is provided with brhmah's shaktio of 3-guno (sattva, rajas and tamas) and made active with brhmah's chaitaniya in the naam (name) and ruup (form) of  purush. creator brhmah in the naam (name) and ruup (form) of  a shakti called mahaa-kaal (Time) makes the 3-guno imbalanced which starts creation with mahaa-maayaa taking the form of prakruti.
4. naad is the daivya (divine) sound that is heard by one who is in samaadhi mode which is the last stage in the practice of 8-ang yog in life. In samaadhi state one's aatmaa becomes one with creator brhmah or with any dev to whom samaadhi is devoted to.

December 25, 2002    

1.    word and compounded word meanings: 

1.1   The word  naath expresses the following:       the act in which anything is asked or begged or solicited;    to have power over anything, to be master of anything and to prevail over anything;    to harass or to trouble;    to bless, to wish well, to give blessings to.       

1.2   The word naath: portrays:     a lord, a master, protector, leader;     a husband,     a rope passed through an ox to control it when used for farming or a cart puller.   

2.    vedic philosophical meanings

2.1    The word naath and naath: is used in prayer and stuti  (adoration) to brhmah as our supreme creator, nourisher and protector. naath is also used to address all devo as they also are creators, nourishers, protectors and shakti of all our life functions. naath is used when performing bhakti as a sign of respect.

2.2    vedic women call their husband naath: in dhaarmik reverence to the promises made during the sapta-pad ceremony during a marriage. In this ceremony all vows are made by a groom who is treated as vishnu and by the bride who is treated as laxmi during the sapta-pad vidhi. For laxmi-devi vishnu-bhagvaan is her naath and so a married woman treats her husband as naath:. This philosophy again sanctifies the married relationship in which a husband is always to protect and revere his wife and never let her suffer any hurt or pain. Please study vivaah sanskaar on this web site to fully understand this.  

2.3    In vedic society naath: is also used as an address of reverence and respect to persons who provides for life through some businesses or enterprises or who are leaders right up to king.     

October 8, 2001

1.     To bow down to pay homage, or respect or to worship.

2.    Namaste conveys the equal-ness of all aatmaa of all living beings as each aatmaa is part of Brhmah as said in the two maha-vaakyo - TAT TVM ASI and AHM BRHMAHSI.  

2.     The word namaste is said when paying homage, respect or worshipping and is down with hands joined together and pointing towards the one to whom namaste is being said to.

3.    Namaste is said as a greeting when people meet and before they start conversation.

4.    Namaskaar is said when people depart after meeting in the same spirit and with the same meaning as namaste. 

July 9, 2001

1. nindra = SLEEP in ved is defined as a two part existence of one's AATMAA (soul) when an aatmaa is embodied in a living body and calling the embodied entity as a living being.....

...when one sleeps, ved says one's aatmaa keeps one's STHUL-SHARIR (physical body) alive....but during sleep aatmaa resides in the SUKSHMA-SHARIR or LING-DEH which is made of one's ten indriyo, manas and buddhi....this embodiment of one's aatmaa in shukshma-sharir is not visible to the eye of the sthul-sharir......while in the shukshma-sharir the aatamaa calls itself TEIJAS....as teijas, the aatmaa is in dream state in which it can perceive and experience the past and future,,.....

,,Then during this sleep state, an aatmaa can also have an embodiment in KAARAN-SHARIR while keeping the STHUL-SHARIR alive.....a kaaran-sharir is made of prakruti itself as a form of mahaa-maayaa which is the shakti (power) of our creator brhmah....prakruti creates all the creations with the use of brhmah's 3 guno or shaktio  - sattva, rajas and tamas....in kaaran-sharir the aatmaa exists as PRAGNAA which is pure consciousness of brhmah and the sthul-sharir is said to be in sushupti ...current science calls this sushupti as deep sleep.....one becomes one with one's creator brhmah in sushupti stage.....

..SO THEN HOW ONE CAN SAY ONE DOES NOT KNOW OR MEET ONE'S CREATOR EVERY DAY?????..

November 25, 2002

1.    Brhmah is the only with without the effects of three gun of sattva, rajas and tamas and hence is called nir-gun. Brhmah has stated that (read under Isvar in Glossary) that His maayaa creates all the creations which has to have all the three gun. See gun in Glossary for their place in creation process.

July 27, 2001

1.    word and compounded word meanings: 

1.1    The word nirih is a compound of two words ni and rih. ni means restraint. rih means to hurt, injure or kill. nirih thus means an entity which practices restraint in hurting, injuring or killing fellow creations.    

2.    vedic philosophical meanings

2.1    nirih  is an appropriate attribute of brhmah or parmaatmaa as brhmah practices is the foremost yogi  who practices restraint in hurting, injuring or killing as per dharma. When there is a need to hurt, injure or kill for upholding dharma then the practice becomes nish-kaami and is performed at the behest of and for brhmah as is explained to arjun by shree krishna-bhagvaan in bhagvad gita and also by bhishma to yudhisthir for 49 days when bhishma was lying on the bed of arrows dying in the kurushetra battlefield. This discourse by bhishma was to pacify yudhisthir that he had not been the cause of the death of 1.7 billion persons in the mahaa-bhaarat battle.

October 8, 2001

1.    word and compounded word meanings: 

1.1   The word  nirlipta means  one who is un-anointed which means not having any consecration to make one punya as the person is undefiled and unsullied, that is, made a-pavitra by any fruits of karma.  

2.    vedic philosophical meanings:

2.1    Being nirlipta means having guno of being indifferent to one and all creations - as in brhmah's eyes all creations are equal and equally created till one starts being entrapped, defiled, sullied. Not being nirlipta means to have guno to discriminate creations by the rajas and tamas gun of one's own karma. 

2.2    nirlipta is the characteristics of brhmah or parmaatmaa as explained by shree krishna in bhagvad gita. 

2.3   nirliptah is the synonym fro shree krishna.

2.4.  nirlipta expresses a rushi or a muni as they are least affected by maayaa's guno of rajas and tamas.     

October 8, 2001

1.    word and compounded word meanings: 

1.1   The word  nivaas expresses the following:    a place of living, dwelling, house, abode, habitation or resting place;    to live in the preceding nivaas;     passing night in a nivaas;    night quarters;    a dress or a garment;        

2.    vedic philosophical meanings;

2.1   The word nivaas in conjunction with brhmah or devo means a place where one takes refuge, receptacle or asylum as a bhakta.

October 8, 2001

1. The word niyat means:  curbed, restrained,; subdued, controlled; self-possessed, self-governed; abstemious, temperate; attentive, intent; fixed, permanent, constant, steady.
2. In ved, niyat is brhmah's shakti (power) born out of kalaa which in turn is born of krishna and raadhaa which are the first dual-form manifestation of creator  brhmah prior to start of creation. With niyat an aatmaa is limited to use all its shaktio (powers) which are inherent in aatmaa as aatmaa is brhmah. niyat is created in aatmaa due to attachment of mal and karma to aatmaa. (naarad and skand puraan). Look up mal for details.
3. niyat in the form of niyati is one of the 5-kanchuk with which aatmaa is limited the use of its inherent shaktio (powers). Look up aatmaa for details.

December 22, 2002