religious books

Understanding the concept of God – Part 13 Panchathanmatras

Panchathanmatras (Physical transformation of energies)

The intelligence in the Consciousness & the force together functioned & designed this beautiful body with the help of the energy particles. How does the energy inside the body converts into pressure, light, taste, smell & sound to experience this world? The energy inside the body rotates fast & magnetism is formed due to the attraction & repulsion which you know already. Just as the electrical energy is converted into light energy & heat energy, magnetism formed is transformed into light, taste, smell & sound. I would like to explain what is soul before that.

The outer layer of man is the physical body. The inner layer is the “astral body” which is the aggregate of the life force particles, that penetrative and circulate throughout the physical structure. The third layer is the “causal body”, which is the aggregate total of the bio magnetism existing & functioning in the physical body.

As a general law of Nature, anything that circulates or spins forms its own intensified centre. Under this principle the bio magnetism also get intensified & forms its own intensified centre. This centre automatically forms at the centre of the physical body & this is called the “genetic “ centre. Here, the genes with their chromosomes accommodate the intensity of bio magnetism, sexual vital fluid & the heavier life force particles. This is a divine magnetic domain of compressed characteristics of the 3 layers of man. This is called “soul” This soul experiences everything with the help of the sense organs.

Just as the bulb is made in such a way to transform the electrical energy into light, the magnetic wave which goes through the sense organs are structured to experience what is around. Certain amount or unit of energy goes out of the body in the form of magnetic waves as pressure, light, sound, smell & taste. Because of the conversion & consumption process of bio- magnetism into electricity & chemicals, elimination of a certain degree of pressure, sound, light, taste & smell from a body is continuously going on through the respective senses (skin, ears, eyes, tongue, & nose) & the outgoing electricity & chemicals are spreading & mixing with the atmospheric field all around the body.

This is the process of physical transformation of life energy, naturally common to all living beings. According to the magnetic, electrical & chemical intensity & the quality of the living beings, the degree of elimination of the above said five results may vary from one species to another from time to time.

Normally when we take a sweet say for example laddu. The first one will be very tasty & if we take another one, it might be still tastier for someone but if you are forced to eat another one you will not like the taste & you might even feel like vomiting. Why is it like that? What makes it so? Have we ever thought about it? We simply say that it becomes stale. How does the staleness come? What happens in the tongue?

If the laddu has the sweet taste then it should have the same sweetness even if we eat 10 or even more. Actually it is not so. The mixture of all the ingredients have some chemicals which when put in the mouth , induces the sweetness in the tongue due to the bio- magnetism. The limited amount or unit of energy is going out through the tongue as bio magnetism. When the laddu touches the tongue & the level of the bio magnetism gets accelerated & we feel it very sweet & tasty. The more we eat the laddu, the bio -magnetism rises & leaves from the tongue & we are not able to feel the taste. So it is the bio magnetism that makes us feel the sweetness & when lot of the energy depletes from us, we are not able to feel the taste. The best example is a dog bites the bone & blood comes out from it’s own mouth, but the dog thinks that the taste is from the bone & keeps on biting the bone injuring itself.

In the same way we think that the taste of any food comes from the food. In fact, it is the conversion of our own bio magnetism that makes us feel the tastes of food. This is what is Maya & the same happens with the other organs like the eyes, ears & nose. Another example is that when we enter the theater in the noon, at first we will not be able to see the seat & only after some time we see the seats & the people clearly. Why is it so?

We are in the bright sunlight & our bio magnetism will be in an accelerated level say about 20 units as light waves. Once we enter the theatre, the light coming out from the screen will be 10 units. So the magnetism from our body should reduce to 10 & below. Only then will we be able to see the people around. After some time when the magnetism reduces & comes to the same level we can see the people around clearly.

If the accelerated conversion is within the tolerable limits of the senses & conversion of magnetism releases surplus energy, the feeling will be pleasurable. When the conversion- level of magnetism exceeds the tolerable limit of the senses or depresses the stock of bio- magnetism below the critical level required to maintain the existence & survival of the living being, the feeling is pain. Only the plus- degree will accelerate our feeling to result in perception.

Man has to keep all his enjoyments within a certain limit because every pleasure is the significance of expenditure of his own bio- magnetism.

For the the previous posts under “Understanding the Concept of God” by Radha Chandran , click here

Ancient Wisdom, Modern relevance – Guru

Ancient Wisdom, Modern relevance – Guru

In my last article, we saw how Lord Krishna began addressing Arjuna’s concerns. I also mentioned that we will see what was Arjuna’s response and Lord Krishna’s opinion of Karma yoga. Instead, I am going to get in to a topic that I consider as very important and it is the source of much controversy these days.

During the long exchange of comments with Mahesh Kalaal in my previous article, he asked “Who is Qualified? Who is Spiritual? Who is master?” His questions are the same ones that haunt every neophyte spiritualist. And in general there seems to be this idea that when it comes to spirituality, anything and everything goes and it is based on one’s convenience and whim.

These factors show up in some of the arguments many people against accepting a Spiritual Master. It seems like accepting someone as superior is anathema to their self-respect and, if I may add, self-importance.

In school, students do experiments in labs and write voluminous records on the results (remember, the same experiments year after year) under the guidance of a teacher. And they learn exactly the same thing without any doubt.

In spiritual science too, the same mood of experiment, analysis and results is allowed, under the supervision of a qualified master. Why years… everyday there are people who can attest to the fact of verifying what is being taught by one’s spiritual master.

Oh wait!! The teachers at the schools and colleges are ‘qualified’. They have a degree from a famous college and are easily identified. They are respected for their knowledge and are experts! We cannot be sure about a Spiritual master in that manner.

Do people send their children to a school only after looking at who are the teachers for different subjects? Do they actually look in to the qualification of each and every teacher? They simply trust the school administration… on basis of recommendations of people who have already sent their children to that school or based on news of how the school’s exam results are outstanding! What about the character of the teachers? Do they set positive role models for the children? How did their previous students fare in life or in studies? I don’t think anyone asks such questions. My point is that we are all so superficial in things in which we ought to be thorough.

In any case, people simply are made more aware of such modern things like degrees and such as they have been forced to fall in line with mainstream community, based on modern scientific development which is driven mostly by just 2 factors: economic opportunism and military expansionism. Just because majority of the people don’t know how to identify a qualified spiritual teacher, it doesn’t mean they don’t exist or cannot be found.

One basic misunderstanding is that nowadays people expect a degree for anything and everything. There will be a day when even unclogging a drain or cleaning toilets will require a ‘degree’!

Spiritual science has a different set of measures to determine who is qualified or bonafide and who can be or cannot be spiritual master. So, next time you search for a bonafide Guru, keep in mind that he doesn’t give you a visiting card with 2 or 3 letter degrees behind his name.

So, we come to the question who is Guru? How can we identify a bonafide Guru?

1. He belongs to one a bonafide sampradayas sanctioned and starting with the Supreme Lord himself, and must have been authorized to act as a Spiritual Master (Refer dharmaḿ tu sākṣād bhagavat-praṇītaḿ – Śrīmad Bhāgavatam 6.3.19 and the next two verses)

2. He never presents any invented, self-made teachings (which are then considered as influenced by the defects of a conditioned living entity), but always simply repeats what the scriptures and Supreme Lord say, without any modification or distortion.

3. He follows Sastra strictly and guides his followers on the path of liberation away from material attachment.

4. He does not claim himself to be God, nor does he claim anything and everything as God.

So, putting this in perspective of our previous discussions, let’s see what Srimad Bhagavad Gita and Srimad Bhagavatam have to on this topic (click on the links to read the actual texts).

BG 2.54: Arjuna said: O Kṛṣṇa, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

BG 2.55: The Supreme Personality of Godhead said: O Pārtha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

BG 2.56: One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

BG 2.57: In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.

BG 2.58: One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.

BG 14.21: Arjuna inquired: O my dear Lord, by which symptoms is one known who is transcendental to these three modes? What is his behavior? And how does he transcend the modes of nature?

BG 14.22-25: The Supreme Personality of Godhead said: O son of Pāṇḍu, he who does not hate illumination, attachment and delusion when they are present or long for them when they disappear; who is unwavering and undisturbed through all these reactions of the material qualities, remaining neutral and transcendental, knowing that the modes alone are active; who is situated in the self and regards alike happiness and distress; who looks upon a lump of earth, a stone and a piece of gold with an equal eye; who is equal toward the desirable and the undesirable; who is steady, situated equally well in praise and blame, honor and dishonor; who treats alike both friend and enemy; and who has renounced all material activities — such a person is said to have transcended the modes of nature.

BG 14.26: One who engages in full devotional service, unfailing in all circumstances, at once transcends the modes of material nature and thus comes to the level of Brahman.

SB 11.3.21: Therefore any person who seriously desires real happiness must seek a bona fide spiritual master and take shelter of him by initiation. The qualification of the bona fide guru is that he has realized the conclusions of the scriptures by deliberation and is able to convince others of these conclusions. Such great personalities, who have taken shelter of the Supreme Godhead, leaving aside all material considerations, should be understood to be bona fide spiritual masters.

Do I see people staring in disbelief? Ok, shake your head couple of times, take a deep breath and relax. So, it is not a simple procedure to go in search of a spiritual master. If you are to ensure that a person has all the attributes as listed above, you basically need to be a bit knowledgeable yourself.

Instead of any further elaboration, I will close by quoting my teachers:

“Choosing a spiritual master is quite different from a mundane exercise of ‘choosing’ some physical article or a relationship in this material world based on the mind’s likes and dislikes. Going by personal appeal or by some superficial criteria such as popular acclaim or some other external traits, or making comparison — these are likely to be misleading. Rather, one must look for the symptoms of a self-realized soul manifesting in the person of such a spiritual master, in the light of scriptural directions as stated above.

In the course of this process, the most important criterion on the part of the aspiring disciple is to nurture and strengthen their own internal convictions, sincerity and commitment for spiritual life. If the disciple harbors ulterior motives for some temporary, material benefits, then one is likely to be misled in the search for a guru. Therefore one should progressively cultivate one’s own sincerity of purpose in seeking a bona fide spiritual master competent to guide one to ultimate spiritual perfection. (jijnasuh shreya uttamam SB 11.3.21).

When the disciple’s heart is ready and prepared in this way, Lord Krishna reciprocates with such sincerity and prayers by sending the bona fide spiritual master into the devotee’s life. It will become amply clear who one’s spiritual master is at that time and the earnest disciple will be able to readily recognize and thus proceed to solidify that relationship as described above.”

Article written by Ambi.

Ancient Wisdom, Modern relevance – śrī-bhagavān uvāca

Śrī-bhagavān uvāca means “The Supreme Personality of Godhead said”.

Bhagavān is how Lord Krishna is addressed by Srimad Bhagavad Gita. It means one who has the six opulences, namely Wealth, Strength, Fame, Beauty, Knowledge and Renunciation, unlimitedly. If you read the list carefully, you will see that almost all so-called celebrities of this world are known for having the opulences stated above, one or more at any time. But even they do not compare to Bhagavān, who is the Lord of everything that is and has all the opulence in unlimited quantity.

In my last article, we saw how Arjuna is overcome by grief and refuses to take up arms against his kinsmen. Being such a ‘nice person’, one would have thought that Lord Krishna, as God, would have been very happy and said “Arjuna, I am so proud of you! You are non-violent! That’s just great!”

Did he? NO. Krishna, in fact, scolds Arjuna in the strongest of words. Here it is, Bhagavad Gita Chapter 02, verse 2-3:

śrī-bhagavān uvāca
kutas tvā kaśmalam idaḿ
viṣame samupasthitam
anārya-juṣṭam asvargyam
akīrti-karam arjuna

The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.

klaibyaḿ mā sma gamaḥ pārtha
naitat tvayy upapadyate
kṣudraḿ hṛdaya-daurbalyaḿ
tyaktvottiṣṭha parantapa

O son of Pṛthā, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

I do not think that Krishna’s words need any explanation here.

Arjuna is shocked! He asks Krishna how can he encourage slaying men worthy of worship, being his teachers. He declares it’s better to live of begging than to live at the cost of these great souls. Then he accepts that he is confused with miserly weakness and that he is now Krishna’s disciple and then requests Krishna to dispel his grief. Then he says “Govinda, I shall not fight” and became silent.

What comes next is a very, very important section of Bhagavad Gita. The Supreme Lord begins his instruction to his surrendered devotee. Since his instructions carry the essence of the entire Bhagavad Gita, Chapter 02 is termed as a summary of the contents of the Bhagavad Gita. This will be quite a long article if I were to address all the instructions, so I will summarize on the main topics that are being addressed.

Lord Krishna begins with the explanation of the soul or atma by reprimanding Arjuna and calling him unwise for speaking like a learned man (because he made so many emotional arguments) but grieving for things that don’t deserve grief and also that the wise lament neither for the living nor for the dead. The very next statement he makes to Arjuna on this topic is this:

na tv evāhaḿ jātu nāsaḿ
na tvaḿ neme janādhipāḥ
na caiva na bhaviṣyāmaḥ
sarve vayam ataḥ param

“Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.” – BG2.12

This statement is a damning rebuttal of the theory which states that all souls merge in to the brahma-jyoti, losing their identity, and also of the theory where individuality is said to be an effect of illusion or Maya. In a way, it also is a statement that refutes the theory of evolution, where life is proclaimed to come from matter and has no purpose or prior or future existence. The next statement explains the core principle of Transmigration of the Soul:

dehino ‘smin yathā dehe
kaumāraḿ yauvanaḿ jarā
tathā dehāntara-prāptir
dhīras tatra na muhyati

“As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.” – BG2.13

So, what are the characteristics of this spirit soul? In Bhagavad Gita, Chapter 2, verses 16-25, this is described clearly. A spirit soul is eternal, indestructible, cannot be cut in to pieces, cannot be burnt by fire, cannot be moistened by water or withered by wind, immutable, invisible and inconceivable.

And so, Lord Krishna says to Arjuna that he shouldn’t lament for the person who dies, since it’s only the body that is slain. After that, Krishna explains why Arjuna must fight, by telling how people would speak ill of Arjuna if he didn’t do his duty, and how the generals would think him to be weak. Krishna also begins talking about how Arjuna should do his duty for the sake of doing it, without considering the result. This, Lord Krishna says, would let Arjuna avoid sin.

He also conveys to Arjuna that what he has heard till now was only from the analytical point of view. So, Krishna begins explaining the same principles in terms of working without fruitive results. It is in this section he speaks the famous verse 47 in Chapter 02 (made popular, thanks to the Mahabharata serial on TV and countless pseudo-philosophers who claim this as the essence of Bhagavad Gita)

karmaṇy evādhikāras te
mā phaleṣu kadācana
mā karma-phala-hetur bhūr
mā te sańgo ‘stv akarmaṇi

“You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.”

The Acharyas explain that the Lord is talking about prescribed duties here, but we normally, wrongly, take this to mean that Krishna is talking about day to day mundane activities. So, one must do his prescribed duty, without attachment to success or failure. Allow me to deal in this a bit more. Lord Krishna does not say here that results are to be ignored or that we should carry out our duties carelessly. Since the Supreme Lord is the proprietor of everything, he owns the results too. We must understand that our self is just one of the five factors that influence action. This is from Chapter 18, verse 14.

adhiṣṭhānaḿ tathā kartā
karaṇaḿ ca pṛthag-vidham
vividhāś ca pṛthak ceṣṭā
daivaḿ caivātra pañcamam

“The place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul — these are the five factors of action.”

So, unless the results are dedicated to the Supreme Lord, Krishna, then that work causes bondage and suffering. How we should understand this is simply that as a spirit soul, we have to be engaged in activity. We have capacity for work and are intermediate causes, but material nature creates result and it is controlled by Lord Krishna. This is mentioned in Chapter 09, verse 10.

mayādhyakṣeṇa prakṛtiḥ
sūyate sa-carācaram
hetunānena kaunteya
jagad viparivartate

“This material nature, which is one of My energies, is working under My direction, O son of Kuntī, producing all moving and nonmoving beings. Under its rule this manifestation is created and annihilated again and again.”

So, we don’t really have a claim over results which are actually created by something which is not under our control. If we align our freewill through actions based on the Lord’s instructions, it does not cause any bondage.

One other important point to be noted from Krishna’s response is how he explains the root cause of all problems. Let’s hear it from him directly, shall we?

Lord Krishna says in Chapter 02, verses 62-64:

“While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool. But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.”

So, Lord Krishna declares that attachment and the lust that arises from it to be the real problem. The senses must be engaged in some real activity, and if they are not used in the service of the Supreme Lord, then they will be engaged in service of materialism. But for a person who is devoid of attachment or aversion and follows the regulative principles properly, he can achieve the highest state of becoming conscious of the Supreme Lord. Artificial renunciation won’t help when the desire to enjoy is still present in the mind and even the slightest agitation of the mind will pull down a person who is even on the verge of the ‘liberation’ often spoken about as the goal of life.

I will end this article with one of the verses which has influenced me in my personal life very much. Srimad Bhagavad Gita, Chapter 02, verse 66:

nāsti buddhir ayuktasya
na cāyuktasya bhāvanā
na cābhāvayataḥ śāntir
aśāntasya kutaḥ sukham

“One who is not connected with the Supreme [in Kṛṣṇa consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?”

This relates directly to how I started writing this sequence of articles, on request from our very own Lakshmi Rajan. I started off by saying everyone wants to be happy, forever. And above is the clear solution to that! Without the mind being peaceful, there can be no happiness. And for the mind to be peaceful, one must be on the devotional platform.

So, how does Arjuna respond to Lord Krishna and what question he put forth to the Lord? What does Lord Krishna say about Karma Yoga? These I will address in the next article, which should be ready by early next week.

This completes the brief summary of Chapter 02 of Srimad Bhagavad Gita. I have tried to compress the whole chapter of 72 verses in to less than 1800 words. So if I have missed out on any important aspects or given incomplete explanations, it is only due to my fault and oversight, for which I pray forgiveness and understanding from my teachers as well as the readers. Please do not hesitate to ask for any clarification as required and I will try to clarify to the best of my ability.