72. It is a waste of time to convince the inconvincible…….!

Absolute is not easily and clearly comprehended it needs a lot of interest in knowing and the support of those who have had little of more knowledge than us. Having said that it is not acceptable without a little argument over the matter, to get convinced and then agree about it. Over the years this is been happening consequently we have so many philosophies. If one is not convinced with a particular philosophy he can find consolation in other. So is Absolute different to every philosophy, No, it is the same but the interpretation of it is different. Our mind is relative and is unable to grasp the Absolute. It can comprehend only that can be convinced and understood, and there are many philosophies to help it get convinced. Once it is convinced and experienced the Absolute it is in Bliss and will not get distracted or try to disprove the other philosophies. But it will try to help in convincing other seekers by recommending that particular philosophy which had given solace. Is it wrong to tell or introduce about a philosophy which may help a confused seeker by highlighting the intricate details of what the philosophy is teaching???? No, it is not as it is helping the seeker to tread the path, but it would be wrong to humiliate and demean other philosophies and emphasize one particular. A true seeker should not worry about the declining notes of a philosophy but try to understand the truth which may convince his mind about the Absolute. There are many ways of interacting with such seekers who have knowledge of Absolute in bits and pieces. It will be like putting the puzzle in place. One such forum is this Speaking Tree, in my experience of writing blogs I have am gaining knowledge by interacting with seekers. Even though I have put out my thoughts in my blogs, I have understood about Absolute from the responses of seekers which may fuel for some more blogs. Here in this forum we should know about what is unknown and try to get convinced through a positive interaction or argument. There is no point in being adamant and unwilling to get convinced. If one particular philosophy is not our cup of tea there are others for our benefit and it would be of no use to criticize it. There are blogs glorifying a place of worship, abode of deity which may be of interest to many. If one is not interested he has right to ignore it, it is futile to write about his dissatisfaction. A Hindu has written article on Khwaja Ajmer Sharif and in Bangalore many Hindus and Muslims throng to the Shrine of Infant Jesus every Thursday and it is left to their faith and belief. There is no category in this forum to show our dissatisfaction on philosophies that are unable to convince us. It is very easy to write criticizing about a certain thought but it is very difficult to produce an equally and convincing answer to it. Many philosophies have surfaced because that thinker could produce one. Either one should try to get convinced or produce something which approves his unconvincing attitude. An inconvincible seeker is like a thirsty horse which has gone to drink at a lake with crystal clear water and is reluctant to drink since it is not satisfied with the shape of the lake, or quantity of water in lake, or no of fishes, or because every time it bends to drink it sees its reflection. An uninterested and inconvincible seeker makes an effort to find fault in all philosophies, but his mission is like searching for stones in yogurt.

68. Shaucha – Keeping Body and Mind clean…….!

Shaucha is cleanliness of body, and mind. Without the mind we cannot perform any action. The mind gives the order to the body to perform action. Every action that is performed by the body is already performed in the mind. A clean mind gives a clear message to the body to do the task. So a clean body does not necessarily be the reason for a clean action, but a clean mind involuntarily makes the body perform clean action. Isn’t cleaning the mind as important as cleaning the body????? To clean the body we take bath daily using variety of body cleansers. We take care not to get tanned by Sunlight and apply sunscreen lotions. 

Likewise our ancient seers had modulated meditation to clean our mind and to sit in seat of silence to keep our mind from getting tainted. If we do not take bath for a day we feel uncomfortable, but for the whole lifetime we don’t clean the mind. What exactly does cleaning the mind mean then???? Cleaning the mind is washing away all negative emotions like hatred, jealousy, hate, lust, greed, impatience, envy, bitterness, frustration, anger and so on. Generally a pure-minded person is very often referred to as one who is too good to live in society and appears to be lacking common sense as he is in his own world. It may be true; but it is not his fault. It is the fault of the immoral world. This world has gone from bad to worse. 

A person who is pure in mind is now looked as an outcaste and regarded unfit to live in this society filled with frauds and swindlers. But that does not matter. One can just as well be pure in mind and wise at the same time. A pure-minded person can work in sophisticated matters as efficiently and capably as a worldly man and attain everlasting success. While a person without purity in mind may be able to achieve success, but not an everlasting one. A pure mind is naturally relaxed, unruffled and quiet it radiates positive energy. It is undisturbed by negative thought patterns and is never in boredom as boredom often stems from negative thoughts. But there are other benefits as well. Suppose a man is looking for certain book for his research and does not know which book stall to go in the city. But he has a definite idea in his mind of what it should be like and as soon as he enters the very first shop his eyes falls upon the very book he is searching for. Perhaps throughout the whole city he could not have found another, but his mind brought him straight to the book he was looking for. 

How does this happen? 

It comes from purity of mind. When one’s mind is pure, the joy will follow him just like the shadow that never leaves him. When one’s mind is impure, the suffering will follow him just like the shadow that never leaves him – Bhagavan Buddha

66. Status of Women in Vedic Period!!!!!!!!!!

“Yatra Nari Astu Pujyante, Ramante Tatra Devataa” The Gods reside in places where woman is worshiped --- Manu Smriti Women had a very significant position in our ancient Indian society. In fact they were superior to men. There are literary evidences to suggest that woman had power which could destroy kingdoms and mighty rulers. Veda Vyasa in Mahabharata writes how Kauravas fell because they humiliated Draupadi, the wife of Pandavas. Valmiki's Ramyana depicts the sad state of Ravana for abducting Sita Devi forcibly. The worship of Goddesses in ancient period was to inspire public to respect women. In the Vedic society women participated in religious ceremonies and assemblies. There is no evidence of isolation of women in Vedic period in domestic or social affairs, but they were affectionately dependent on their male relations throughout their lives. 

There were women like Matreyi, Gargi, Lopamudra, Ghosha, and Indranni who were learned souls and have put forth there thought in Upanishads. Women had an opportunity to choose their man through a type of marriage called Swayamvara. In this type of marriage, the eligible grooms assembled at the bride's place and the bride selected her man. There are many such incidences in epics the Ramayana and Mahabharata. This continued even in the later period in royal families. Women were given more freedom as compared to now. As the time passed the position of women underwent a drastic change in all spheres of life. In the later Vedic period, women lost their political rights of attending assemblies. Child marriages came into existence. It is a myth that women were not given status in Vedic period.

Please read the statements given bellow to prove that women were given respect in those times, as these are from Vedas and other significant scriptures: 

“Women are worthy of worship. They are the fate of the household, the lamp of enlightenment for all in the household. They bring solace to the family and are an integral part of Dharmic life. Even heaven is under the control of women. The Gods reside in those households where women are worshipped and in households where women are slighted all efforts at improvement go in vain.” Manusmriti 3-56 

 “O bride! May the knowledge of the Vedas be in front of you and behind you, in your centre and in your ends. May you conduct your life after attaining the knowledge of the Vedas. May you be benevolent, the harbinger of good fortune and health and live in great dignity and indeed be illumined in your husband’s home.” Atharva Veda 14-1-64. 

 “The wife should do Agnihotra (yagna), Sandhyavandana and all other daily religious rituals. If, for some reason, her husband is not present, the woman alone has full rights to do yagna.” Rigveda Samhita, part 1, sukta 79, sloka 872. 

That women and men are equal in the eyes of dharma is made explicit in a beautiful sloka from the Rigveda: “O women! These mantras are given to you equally (as to men). May your thoughts, too, be harmonious. May your assemblies be open to all without discrimination. Your mind and consciousness should be harmonious. I (the rishi) give you these mantras equally as to men and give you all and equal powers to absorb (the full powers) of these mantras.” Rigveda 10-191-3. 

Indeed the virtues of the loyal and virtuous (pativrata) wife are comparable to only those of agnideva (the fire god). “… This agnideva is pure and worthy of worship just as pativrata women.” Rigveda Samhita, Part -1, sukta 73, sloka 829. During Hindu marriage ceremonies the following slokas are read out by the grooms but, these days, little understood. “O bride! I accept your hand to enhance our joint good fortune. I pray to you to accept me as your husband and live with me until our old age. …” Rigveda Samhita Part -4, sukta 85, sloka 9702

65. Conscious and Unconscious entry into the Absolute at Death!

After knowing about the Conscious and Unconscious entry to Absolute, Svetaketu is interested to know the difference between a person who has consciously attained realisation and another who is unconsciously slipped into the Absolute. Why is a person unable to attain realisation after death as some say casting off the body is the criterion of liberation? 

 Sage Uddalaka explains Svetaketu the events that takes place at the time of death. At the time of death of a person his relatives gather around him and ask him, “Can you recognise us?” If the senses of the person on death bed are active he will recognise them; but if the senses have been withdrawn into the mind, then he can only think but cannot speak as his sense of talking has failed. His mind can only have memory of his relations, but he cannot see them gathered around him nor can he hear them talking. At the time of death there is a steady pulling out of the functions of the various organs in the system. The first stage of withdrawal is the absorption of the senses into the mind. The second stage of withdrawal is the absorption of the mind into the pranas, wherein the breathing process continues but there is no thinking or sensation. Then after that breath also gets absorbed into the fire principle which is what the heat is in our system. If the heat also has gone, the whole body becomes cold and limbs are chill. 

 A person is confirmed to be dead if the body has become cold. So it is this procedure that when senses have left, mind is present; when the mind has left, the pranas are present; when the pranas have left, and body heat is present. Body heat is the last to depart from a person on the verge of leaving his body. When the heat also is withdrawn into the Absolute then the consciousness is also left and there is no life in the Gross body. The person who is on the verge of death enters like as he is slipped into deep sleep. He will not know what is happening to him. He will not know he is dying. Just like we cannot know that we have fallen asleep. However much every we try our best to keep a watch on the course of going to sleep, we will never succeed. We are suddenly in it. That is all. Either we are not sleeping or we have slept. We can never just be in the halfway between the two. 


Likewise to a person this happens at the time of the merger of his Soul into the Supreme Soul in the process of Liberation, and as well as at the time of death. Hence from the point of view of the external incidences of the various event of withdrawal, Death and Liberation are identical. What happens to a person when dying happens also to a person in Liberation. But there is a great difference. The difference is obvious. For a person who had been unable to break the cycles of birth and death there is unconscious and compelled push of the functions into their sources at the time of death which is not transcendence. There is only habitual withdrawal. 

On the other hand for a Liberated person when he enters the higher stages of conscious expansion there is transcendence, so that there is no coming back to struggle again in Samsara. When we have no desires left and no impression of any kind, we do not come back. But, if we have been forced to pull our self from particular wantons, the desire for fulfillment of the wanton still lingers in us and will pull us back to complete that desire. And again an opportunity is given to struggle in this Samsara. It is to that which is the cause of the world we all merge “TAT TVAM ASI” You are that, Svetaketu” Says Sage Uddalaka.

64. Importance of a Preceptor to know the Absolute!!!!!!

Continuation of “TAT TVAM ASI” explanation by Sage Uddalaka to his son and disciple Svetaketu. Svetaketu on the path of understanding the statement “TAT TVAM ASI” from his father and Guru Sage Uddalaka wants to know the means and methods of knowing the Absolute, which cannot be comprehended by the senses and mind or intellect. Sage Uddalaka in an effort to make Svetaketu understand uses an excellent and extraordinary analogy. 

A person from a city is abducted by some robbers he is blindfolded, handcuffed, legs tied together and thrown into a pit somewhere in an unknown place far from the place he is living. He does not know where he has been taken, because he is blindfolded. He is only aware that he is taken far away from his house. He is in a state of despair. His sense of sight is inactive and hence his mind and intellect are helpless to him now. The only hope for him at that time is that he has to find for someone to help him out of this situation and guide him back home. Well he cannot expect help from a person who in the same condition as he is instead the help has to come from a person who is not blindfolded as well as the one who is well aware of the route to the city from the forest. Similarly does a seeker who is interested in knowing the Absolute should seek the guidance of the Guru and implements the teachings and finally realizes his goal of freedom from this cycle of birth and death. 

Swami Shivananda Ji, of Divine life Society writes about the importance of a Guru thus: Only the person who has already been to Holy Badrinath will be able to tell us the route for the place. In the case of the spiritual path, it is still more difficult to find our way. The mind will mislead us very often. The Guru will be able to remove pitfalls and obstacles, and lead us along the right path. He will tell us: “This road leads you to Moksha (liberation); this one leads to Bandana (bondage)”. Without this guidance, even if we might want to go to Holy Badrinath, but find our self in Delhi! The scriptures are like a forest. There are ambiguous passages. There are passages which are apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. We need of a Guru or Preceptor who will explain to us the right meaning, who will remove doubts and ambiguities, who will place before us the essence of the teachings. 

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out our defects. The nature of egoism is such that we will not be able to find out our own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects. After attaining the liberating knowledge of Absolute our Sanchita Karma which is the aggregate of all the past live deeds is destroyed as the dried leaves turned to ashes in the association of fire, however, he remains in the physical body as long as the Prarabdha Karma has to yield out its fruits and finally attains oneness with the Absolute. The Agami Karma does not bother him. After the above instructions, Uddalaka says: “Svetaketu, do you understand what I am telling you? This great but most subtle essence of all the worlds is the Absolute, the Atma, the Supreme Reality within you, and “TAT TVAM ASI” You are That.” 

 Now Svetaketu wants his father to tell him the difference between a person who has consciously attained realisation and another who is unconsciously thrown into it as in sleep or death? Why does one not attain realisation after death, if casting off the body is the only criterion of liberation? Sage Uddalaka explains the merger that takes place at time of Death ……………. In the next blog!!!!!!!!

63. Absolute is in everything as Salt in Saline Water!!!!!

In the continued conversation between Sage Uddalaka and his son Svetaketu on the statement “TAT TVAM ASI,” in Chandogya Upanishad, Svetaketu comes up with another question, “If Absolute is the pervading the whole of this vast universe, then why is it not revealing itself or why is it not perceived by us?” Sage Uddalaka asked Svetaketu to get a hand full of salt and a pot of water. He then asked him to put the salt in the water. Svetaketu did as was told. Then Sage Uddalaka asked him to come to him tomorrow. 

Next morning Svetaketu comes and greets the father and the father says, “Yesterday you had put salt into the water; go and get that salt.” He goes there and sees that the salt is not there in the pot. What has happened to the salt? It has become one with the water. So he is unable to retrieve the salt he had put yesterday. Svetaketu says, “There is no salt in the water.” Uddalaka says, “Now I shall prove that there is salt. You sip a little of the water from the top and tell me what the taste is.” “It tastes salty," says Svetaketu. “Now sip a little from the middle and tell me its taste.” “It is salty.” “Now sip a little from any part of the water and see how it tastes.” “The entire water is salty.” “So, now tell me, does the salt exist there or not?” Said Uddalaka “Yes, it does exist.” Said Svetaketu. Now, this is an evidence to show that even if we are unable to see a thing, it can exist. 

If the organ of visibility is unable to comprehend the presence of salt the other sense organ namely tongue is providing the information on the salt in the water. So if one organ is not able to perceive that does not mean that the subject is not present. In some cases we need all the sense organs to do the job as a team, like suppose we are to know if the mangoes are ripe it is not just the eye that can give us the better judgment sometimes we have to smell it and feel if the pulp of it is soft by touching. 

Likewise some things cannot be comprehended by our senses and also mind. Just as in case of Absolute that has manifested in the substance of all this creation but invisible in the particulars of this world through our organs including the internal organ, as it is dissolved in the subject. Our senses are used to contact that which is external from the individual and whatever is not an external entity cannot become an object of perception. Whatever is outside is and can easily be comprehended by our senses, but the Absolute that we are talking about is not outside us in fact it is present inside us therefore we are finding difficulty to identify it. Nor can the mind conceive the Absolute, because the function of the mind is to analyse the perceptions of the senses, and do the needful according to our desires. Our mind and intellect can never be used as organ of cognition. 

What the mind and intellect does is merely validate and confirm of what senses have told us. Hence our mind and intellect are of no use to us if our senses are useless. But by employing another means such as inference or extra sensory means, one can find out that Absolute is present everywhere in the universe, just as salt is everywhere in the saline water. Wherever we touch, we touch That only, just as wherever we taste the water which is saline, we are tasting salt only in that water. "TAT TVAM ASI" You are That, says Sage Uddalaka to Svetaketu. 

 Now Svetaketu is interested in knowing the other extra sensory means of having the insight of Absolute present in all. What is the analogy given by Sage Uddalaka for the extra sensory means to know the Absolute ……………. In the next blog!!!!

62. Transformation of Matters, Power of Omni-Present, Absolute

In the continuation of conversation between Uddalaka and his son Svetaketu on “TAT TVAM ASI,” the Svetaketu asked his father how come this vast Universe which is enormous could emerge from Absolute which is subtle and incognito. Sage Uddalaka, without becoming frustrate or furious over these questions asks Svetaketu to fetch a fruit of the Nyagrodha (Banyan) tree, asks him to break it and see what is inside. The inside of the fruit is filled with cluster of seeds. He asked him to take an individual seed and crush it and tell what he could see inside it. “Nothing at all” replied Svetaketu after crushing one. Sage Uddalaka says, “It is practically invisible and non-existent from your point of view but that non-existent subtle jelly like essence that is there inside that little seed has become this vast tree in front of you. 

Do you know how this is possible? It is indeed a marvel that a large tree grows from this little speck of jelly which cannot even be seen with your naked eyes. ” This little so-called subtle jelly like essence is the entire tree in front of you. Yet, there is nothing in this tree which is not to be found in the speck of jelly. How is it possible? How can an atomic little iota encompass the large stretch of the tree? Have you ever thought about how a small seed grows into a big tree? Well, it is known that as a seed it sprouts into a plant and this plant creates food from the sunlight for it to grow as a tree, but what really happens is that the cells grow and divide. 

The division of cells is required to grow, to repair damaged cells, or to replace old cells. As this large tree is nothing but the invisible speck inside the seed, so is this vast universe. We say this universe is so huge, so vast or so immeasurable, so gross, so bulky. This is exactly like saying this tree is so vast once it is grown that big. But if one contemplates on where this vast universe has come from? We will know that it has indeed come from a very small, atomic, subtle seed called Hiranyagarbha, the primordial atom. This Hiranyagarbha has over the years emanated to becoming this vast universe. This is the very essence of this vast universe and the power of the Omni-Present Absolute. Even so is the Absolute of the whole universe including that of your own Self. “TAT TVAM ASI” You are That, says Sage Uddalaka to Svetaketu. We can tell every branch, leaf, flower and fruit of the tree, “You are That”. And there is no mistake in saying so as it is very true. Exactly also we can say to every individual on this planet, “TAT TVAM ASI” “You are That,” because we all emerged from that indistinguishable, homogeneous Absolute. Upon hearing this manifestation of the Absolute in the tree and in the vast universe, Svetaketu comes up with another question, “If Absolute is the pervading the whole of this vast universe, then why is it not revealing itself or why is it not perceived by us?” What is the analogy given for the non-revealtion of Absolute?? …………. In the next blog!

61. Manifestation of Absolute in animate and inanimate………..!

This is in continuation of the dialogue between Sage Uddalaka and Svetaketu on "TAT TVAM ASI" "You are that" or "That you are," ........ this conversation appears in Chandogya Upanishad.

Svetaketu is enthusiastic to know about the transformation of wave, a ripple, froth, bubbles when they become one with water and lose their individuality, but in the case of individual when they enter Absolute, in deep sleep or death, they do not become extinct. How is this explained?” Also how Absolute is manifested in plant and animal kingdom as well as inanimate substance.

Sage Uddalaka explains with another analogy of a huge tree that is outside their hermitage. So he says, “Look at this big tree in front of our ashram. Suppose someone hits the branch of this tree with an axe, it will instantly reveal that it has got life. Sap or any juicy substance starts to flow from that cut part. Because there is life, it will give off the sap from its body. This will happen if it is cut in any other part also. Suppose one cuts the trunk or a little branch on the top we can see that there is life in it, as sap will exude from that particular part.

The energetic growth of the tree is due to the life in the tree. We find trees sprout from the cut part in spring seasons of the year and the whole vegetable kingdom is highly enchanted. What is this enchantment? What is this happiness that they experience in the blooming? It is the manifestation of the life principle in it. It is the working of jivattva, that spirit which we call life. So, the existence of the tree, the working of the tree, the living of the tree is due to this vitality which is the Absolute. If life departs from the tree, the tree dries up. When a particular branch of the tree is dry it means that life has departed from that particular part. That particular branch which is deprived of the life becomes dry. It is lifeless. So what is it that is in the tree which makes it lively? That is the Spirit.

It is only what is discarded in the tree that dies but not the jivattva that resides in the tree. Similarly we do not become extinct just upon contacting Absolute during deep sleep. The karma brings us back from Absolute to experience of play of Samsara. Only when the karmas are exhausted for this particular birth do we leave the body and death occurs to the body but the jivattva does not die. Absolute, the predominant one in the world has entered the body as the jivattva, and the truth is that it never dies.

A sage Uddalaka mention that the manifestation of Absolute is equal in both animate and inanimate substance but the presence of it is felt is very subtle in inanimate. A piece of rock lying for years without showing any sign of life is a bond of millions of molecules that are held together due to the internal forces which is governed by certain laws. The procedure and the manifestation of the law is itself the Absolute. The principle presiding over the inanimate things is able to apply the laws of bonding. Hence Absolute is Omnipresent.

Sage Uddalaka tells Svetaketu that we are like trees, our bodies are endowed with the living principle, and we die only when the life principle in us in withdrawn. This spirit that is Atma is only one even though there are many bodies and forms. So, everything reverts into the Absolute from where it has come and towards which it goes back. "That you are, TAT TVAM ASI, Svetaketu,"

So far, through the examples of Honey, River and Tree, Sage Uddalaka clarified Svetaketu’s doubts concerning to the Absolute that is living inside the individual (Jiva Swarupa). Upon hearing ‘TAT TVAM ASI’, Svetaketu wants to know how is it that this extremely gross universe consisting of this huge earth, etc. and endowed with names and forms, emerge from the Absolute which is subtle and free of names and forms? In other words he is now interested in knowing the Absolute that is in the universe (Jagat Swarupa)

Sage Uddalaka explain his son on the Jagat Swarupa of Absolute with an analogy ………………….. In the next blog

60. River flow into Ocean and Sun converts Ocean to River!!!!!!

This is in continuation of the previous blog. Sage Uddalaka in an effort to make Svetaketu, his son and disciple understand the significance of “TAT TVAM ASI” “You are that,” or “That you are,” uses one more analogy.This dialogue between father and son is in Chandogyga Upanishad.

Sage Uddalaka point out at the various rivers Ganga, Yamuna, Godavari, Krishna, Cauvery, etc. At the end of their trail they go and enter ocean and fall into the same body of water. Once they enter the ocean they become a mass of water and longer can make out which is Ganga, which is Yamuna, or any other. If we take a tumbler of water from the ocean we do not know which river-water we are holding. Why? Because the identity of the river has been abolished in the body of the water called ocean.

Again when the Sun draws up the water from the ocean and the clouds are formed and the rain comes down and the rain water flows to the rivers. Then their identity as river is regained. This is an analogy to describe what Absolute is, in respect of the various individuals. These created individuals in bodies are, like rivers, tending towards the ocean of the Absolute. Upon reaching the Absolute, the individual consciousness is Absolute consciousness, just like the rivers entering the ocean. The rivers become the ocean and they do not know where they are, yet they are there. But when they are transformed into rain water by Sun they assume the name of river again.

When they have flown into the ocean and come back as rain from the ocean, they do not know that they have gone there and have come back from there. Similarly we have touched, entered, practically become one with the Absolute in deep sleep, but we do not know that. It is as if our eyes have been blindfolded. When we wake up or take another body, each one of us get back the labels and tags as the rivers get back their identity. That is it. Even in the water waves are formed, ripples are generated, froth is produce, but all this some time merge into the water.

"Now this is the Reality, this is the Absolute of all things, and you too are that“TAT TVAM ASI”, Svetaketu, Says father Uddalaka.

Svetaketu is now interested in knowing about life in all Beings. That we call the survival which is vital for all, called life. Some has life in it and there is no life in some. A plant has life, but a rock has no life. What is meaning of life?

Svetaketu asks his father Sage Uddalaka “Is it that Absolute has not manifested ample in one thing, and has manifested in a greater proportion in something else? It seems that there is a greater manifestation of Absolute in plant and animal kingdom than in rocks and the mineral kingdom; Kindly explain this so that my doubts may be cleared.”

What is the analogy for manifestation of life???? ……. Coming in the next blog!!!!!

59. We are like Nectar in Honey (Chandogya Upanishad)!!!!!!

There was a great sage called Uddalaka. He had a son by name Svetaketu. Sage Uddalaka is said to have systematised the Vedic and Upanishad thoughts. Many Mahavakyas are attributed to Sage Uddalaka. Among those, “Tat Tvam Asi” shines in the Chandogya Upanishad, which is a part of the Sama Veda. The teacher is Uddalaka and the student Svetaketu, his son, engaged in a profound ATMA JNANA. To let Svetaketu understand “TAT TVAM ASI” "You are that," or "That you are," Sage Uddalaka uses some analogies. Let us know what they are one by one:

Firstly Sage Uddalaka wants his son Svetaketu to know what happens to individual consciousness when it merges with Absolute consciousness. This is clearly explained using an analogy. Honeybees collect the nectar from various flowers and convert it into a jelly and by process of regurgitation store it in hive. This jelly formed is what is called honey. Now honey includes the nectar of thousands of variety of flowers. Though honey is a mix of the nectar from various flowers, it is very difficult to identify the nectar of one flower from that of another. The nectar of all flowers has become one and they are presently called honey. The individuality of nectar of each flower is absent. There is a total consciousness of the honey, but no individual consciousness of the particular nectar of the flowers. The bees have eliminated the individuality of all these flowers and merged them into a single amalgamation called honey. This is what happens to all individuals when they merge with Absolute. The nectar of the flowers does exist in the honey but they will not be aware of thoughts such as, “I am Rose”, “I am Jasmine” and so on. Exactly the same way when individuals merge with Absolute, though they do not cease to exist, they will not have thoughts such as what they carried as names and forms. All the labels and tags vanish.

The merger of individual consciousness with Absolute consciousness happens in two ways, they are an unconscious access and a conscious access. In deep sleep one has an unconscious merger with the Absolute. Unfortunately he is not aware of it as he just slips into it and does not really get absorbed into it. It becomes as nevertheless like becoming unconscious. There is something that is common between unconsciousness and Absolute consciousness. The common theory is the absence of individual consciousness in both of these states. But there is a remarkable difference. There is similarity no doubt, and yet all know the difference. It is the inability to absorb oneself into that Absolute, as the consciousness is back from that state. Even in death one does not get conscious entry into the Absolute.

We are unable to stay in either condition of deep sleep or death for long, on account of the continuation of the latent form of subtle impressions of unsatisfied desires or deeds to come back to waking consciousness, in this body when one wakes up from sleep, or into another body when we takes rebirth after death. Suppose I have tilled half of my agricultural land and have gone to sleep and have merged into Absolute in deep sleep, I have to come back from the merger to wake stage and till the other half of the land. Isn’t it so????

This Absolute Consciousness is the Self of all. One may be aware or not is a different matter. But it is behind all our actions, sleep, birth and death, and also behind process of cosmic evolution. It is this Self that is caught into the turmoil of cycles of birth and death. This will cease when everything is ultimately resolved through enquiry and meditation into that Supreme Consciousness, which is called liberation. This is conscious access into the Absolute, as against the unconscious access in deep sleep and death.

“Svetaketu, "TAT TVAM ASI" You are That, Self” tells the father, Uddalaka. But Svetaketu is not satisfied. So, Father Udalaka says he will give another analogy.

What is the next analogy???? ……. Coming in the next blog!!!!!

56. Control over Senses - Indriya Nigraha.

Control over five senses is a difficult notion but is easy to comprehend if we start with the fundamentals. Human beings have five sensory organs: sight, sound, smell, taste and touch. Our mind and body depend on these five senses for the information of the outer world. With the relevant information’s supplied from these five organs our body functions through movement of muscles or release of chemicals in the bloodstream to activate any sensors. The inputs given by the sense organs make our mind feel the emotions of joy, excitement, apprehension or desire. The mind is not in contact with the outer world by itself. If the five sense organs give the information of the outer world to the mind then the individual reacts to it sometimes he is trounce by panic, rambling with delight, overjoyed by excitement, bewildered by anxiety, unsteady by desire and so on. If we do not have a suitable method to filter and control the inputs from the five senses then our mind will have to bear the consequences of all the worldly experiences. So without the help of the five sense organs our mind is cut off to the outer world. It is near impossible for us to cut off the five sense organs from the world.

Even though the five senses is outwardly focused, it is our mind which will be enthusiastic to the information provided, for instance if we are on the way to attend the funeral of a close relative and we happen to pass by a place where a film shooting unit is picturising a song sequence where the actress is clad in skimpy dress, even though our eyes are seeing the event does our mind which is engrossed in the thought of the death of the relative interested? No, why? Just because it is not in a position to entertain the inputs provided by the sight.

Once Veda Vyasa and his son Sukha Muni walked past a river. There were many young girls taking bath in the river. When they saw Sukha Muni, they continued to bathe, without any shyness. But the moment they saw Vyasa, they hastened to cover themselves with clothes.

Vyasa was old man but Sukha Muni was youth. Vyasa was surprised by their act and asked them why they did so. The girls replied that they had to cover themselves in the presence of a man. Then what about Sukha Muni, who had just passed by, Vyasa wondered and wanted to know. Why had they not covered themselves when Sukha Muni had passed by?

The girls replied that Sukha Muni would not notice that which is outside, for he saw nothing but would be engrossed in Self. But Vyasa had his five senses beaming to the outer world and so they had to cover themselves up. Vyasa himself was a great sage. And yet even could not attain the state which his son had reached, namely Indriya Nigraha, control over senses and was not in a position keep his eye sight away from the body of the young girls. Sukha Muni was in this sense superior to his father.


To ensure avoidance of unwanted inputs to our mind from our five sense organs, we need to develop a system that filters and controls the input. This control system which Patanjali Maharshi explains in the Yoga Sutras is Indriya Nigraha, an ability to shut out or restrain from the information and related instinctive reactions from the five sense organs at our choice.

55. Everything is Pre-planned, Nothing happens by Chance!!!!

In our life span we come across people from whom we get some sort of help, or learn something from them and then we conclude that these happenings are coincidence. We never know who these people are they maybe our neighbour, colleague, an old friend, or a complete stranger. The moment we meet them we are assured that something will influence our life in some profound way. This is termed as Runanubhandha. The Karmic debts (Rina) lead to bondage or attachment (Bhandha). These Karmic attachments pull us into the wheel of existence.

“Runaanubandha rupena Pashu, Patni, Sutha, Alaya”. --------- “We get material comforts like vehicle, wealth, wife/husband, children, House we live in, friends etc., according to our Karma.”

Sometimes the interaction with those people may seem ghastly, agonizing, and unreasonable at the beginning, but in the process we realise that without undergoing those obstacles we would have never estimate their support, strength, helping nature in them. Everything is per-planned and nothing happens by accident. But this is not that very easy to understand but time will let us know by unfolding the mysteries. Not a thing happens by chance or by means of luck.

Grievance, ill health, adoration, moments of glory, and utter idiocy all occur to analysis the limits of our endurance with these people. Without these small assessments our life would be like a smoothly road taking us nowhere. It would be secure and at ease, but boring and utterly meaningless.

People we meet in a way shape our life in the success and disgraces we experience, help us in molding our self and making us understand who we are. Even the dreadful experiences can be learned from. In fact, they are probably the most touching and important ones.


The gist of Bhagavad Gita is:

“Whatever happened, it happened well.
Whatever is happening, it is happening well.
Whatever will happen, it will also happen well.”

There is a Chinese story of an old farmer who had an old horse for tilling his fields. One day the horse escaped into the hills and, when all the farmer's neighbours sympathised with the old man over his bad luck, the farmer replied, “Bad luck? Good luck? Who knows?”

A week later the horse returned with a herd of wild horses from the hills and this time the neighbours congratulated the farmer on his good luck. His reply was, “Good luck? Bad luck? Who knows?”

Then, when the farmer's son was attempted to tame one of the wild horses, he fell off its back and broke his leg. Everyone thought this very bad luck. Not the farmer, whose only reaction was, “Bad luck? Good luck? Who knows?”

Some weeks later the Kings army marched into the village and enrolled every able-bodied youth they found there. When they saw the farmer's son with his broken leg they let him off. Now was that “Good luck? Bad luck? Who knows?”

54. I Bow to the Divinity in You!!!!!!!

“I bow to the Divinity in You!” This sentence was always used by Swami Rama of Himalayas whenever he used to address a gathering. True, a person should understand that we are all the creations of Supreme. All are Divine as I am. We all are basically an eternal, imperishable and immortal Atma.

We are not this perishable body nor the agitated and contaminated mind filled with egotism, annoyance, audacity, greed, cravings, etc. Neither are we this inadequate and fixed intelligence which, at times is prone to error and fails us at very crucial period. But beyond body, senses, mind, and intellect, we shine dazzling as an eternal and immortal Atma.

Not that we are not interested in identifying the Divinity but ours is a weird way of looking at it, we are fascinated in the “miracles” of Divinity like the “Shirdi Sai Baba Statue idol opens eyes” or“a wooden statue of the Virgin Mary began dripping water” or “statue of Lord Ganeshji drinking milk”. If we look at in our daily life there are many more miracles happening which are the acts of Divinity like, “the painted canvas at the Sun rise in horizon” or “ the peeing out sprout from the seed” or “the bud blossoming fully as a flower.” These are also the acts of Divinity which we ignore.


A greeting with two hands together gesture, named “Namaste” has come into our culture as a universally accepted as harmless gesture. It does have a spiritual significance also. A namaste greeting is when someone puts their palms together with fingers pointing upward and gives a slight bow to another person. It means that the person who is doing this gesture is acknowledging the presence of Supreme in the other person. It literally means “may our minds meet.” This world would be a better place if we recognise the Divinity in others. But first we have to discover the Divine in ourselves and conduct our lives in a peaceful, spiritual manner to be able to find Divinity in others. It is the concern of humanity and humility. It is a way of changing our world and life by allowing the experience of love and compassion to happen inside of us. It is about humbling our self and setting aside our ego to recognize the Divinity in all others, and ultimately in our self.

Divinity is beyond description in any way but is imminent as a witness in the whole universe of living and nonliving things. It is like oil in a seed, aroma in a flower, ghee in the milk, fire dormant in the fire-wood, sweet juice in a fruit. Just as Supreme remains hidden like the thread that holds the pearls in a necklace. He pervades the entire universe. The prime duty of man is to recognize the Divinity and to convey his experience to every single person in the society.


In Bhagavad-Gita Lord Krishna says:

Vidyavinyasampanne Brahmane Gavi Hastini: Shunichaiva Shvapake Cha Panditah Samdarshinah (Bhagavad-Gita 5.18)

“A learned person sees a dog, a dog-eater, an elephant, a cow and a brahmana all on an equal level."

The only solution to eradicate casteism and racism is this sloka from Bhagavad Gita. The hatred among the humans will definitely be solved once we start recognizing the Divinity in others. The white men think that they are better than black, simply because of the colour of the skin which is perishable. Another rift is between the communists and the capitalists always friction and disharmony on account of peripheral differences. Bhagavad Gita teaches us to see the equal nature in all living individuals, both in their happiness and distress, because the living individual is not a product of material energy, but the material energy is created by the living force.

53. Our Richness is in Contentment!!!!!!!!!!

The wisest person is the one who lives within his income and tries to spend less than what he is capable of earning. This attitude stops him from going into debt. But in this prevailing scenario we are made to purchase through our plastic cards and are bound to be debtors for the whole life. May be I am wrong but this plastic cards have made us get into the habit of impulse buying.


Contentment is richness, craving is poverty. Craving for more is a sign of inadequacy and the moment we feel so we are beggars. A wealthy business man who is always interested in making more money than becoming successful in business is really a beggar. For that matter a daily wagers coolie who earns few rupees and feel contented is a crorepati. For at least he does not have nagging feeling of lack and the beggarly attitude of more. A successful man may not be the happiest one but a happy man will surely be a success in life. It is observed that in contentment one is in abundance he infact has enough to spare for his fellow beings. Once contented there is nothing that can make us unhappy about. If the craving is rejected then in one moment we can experience that the object we were yearning for follows us this is the law of abundance.


Contentment is a pearl of great price, and whoever procures it at the expense of ten thousand desires makes a wise and a happy purchase. For some contentment is moral laziness but it is not true, contentment is in terms of the material obsession not for the work attitude. Working is different and earning is different, as we know that a person who works like a donkey may not earn more while a person who is not so good at doing work may earn more. So the term contentment should not be taken as moral laziness. One should do sincere efforts in any endeavor, but be ready for whatever happens to the result. True contentment is not about having or not having possession of object; it is actually about the contentment of the soul. Like a person in water never feels thirsty.


Contentment is easily being developed in us by looking at the brighter side of life rather than traveling nomadic waywardly in the darkness of hankering. Discontentment has a lot of tentacles which holds our peace of mind and we are never satiated and satisfied, in the mad rat race for achieving what others have materialistically. We sacrifice our ethics, values and even ignore conscience in an attempt to materialize our desires and fulfilling our malcontent mind. The evident result is loss of peace, dignity and contentment. Contentment is to be derived from within. We cannot get from external sources. It’s something which is within ourselves and we are to bring it to surface.


There was a sage who put out a board on a vacant ten acres site which read like this “THIS 10 ACRES SITE BELONG TO ME I AM WILLING TO GIFT IT TO A PERSON WHO PROVIDE ME THE PROOF THAT HE IS CONTENTED” in response to this many would approach him and the sage would laugh and tell them, “If the 10 acres site is a necessity, then you are not contented.”

52. Facts of Karma Unveiled!!!!!!

Karma is universal law that says every psychological, emotional and physical act how much ever insignificant it is ultimately comes back to us with same impact. There are many misconceptions about Karma. This is an attempt to go into details of it and try to understand Karma better.

Karma is not what we often hear when people in distress tell like: “may be this is my Karma” or “that is his Karma.” The expression like this will symbolize Karma as something bad, which is not true.

Then is Karma our destiny? No, every individual has free will. And no external force can act on our life. If destiny means something expected which is firm and controlled by mystic power then Karma and destiny are not the same. Karma is the after effect of individuals past deeds. In Sanathana Dharma Supreme is not responsible for our destiny. We are the creators of our own destiny by the virtue of past deeds. Past deeds determine the present, and the present deeds decide the future according to the doctrine of Karma. Karma is not the thoughts alone even our words and action are responsible for good, bad or mixed destiny.

Can our prayers to Supreme protect us from the remorse of our bad Karma? No, we have this habit of accusing Supreme. “Why has God done this to me?” or “What did I do to deserve this?” Supreme has no hand in intensifying or diluting our Prarabdha Karma. Prarabdha Karma is like the money that is withdrawn from the account which has to be spent whatever happens. Then what is the meaning of prayer, prayers are meant for us to keep our mind calm so that we don’t accumulate bad Karma in future.

So Karma inherited in the past life cannot be modified??? Yes, we can modify, it is a simple equation of deposits. The Sanchita Karma is like deposits. Here it is still in the account (not encashed) so if we acquired sufficient credit by doing good Karma it may wipe out the effect of bad Karma, the one in the deposit. (Never mistake for the one which is already encashed which has to be spent).

Can Karma be completely wiped out???? Yes it can be wiped off, In Bhagavad Gita Chapter 4, Sloka 37, Lord Krishna tells Arjuna “Just as blazing fire burns firewood to ashes, true knowledge attained by the grace of God, through a Guru, burns all Karma to ashes.” Here Lord Krishna is specific on the Sanchita Karma (deposit) not Prarabdha Karma, which anyhow will get exhuasted at the end of the indviduals life span.Sanchita can be wiped out only if we do deeds with an atittude of non-doership.

Can astrology cause or dictate Karma? No, astrology is an actual relation between us and the characteristics of the solar system and certain star huddles. But it is not a cause and effect relation. Planets and stars don’t cause or dictate Karma. Their orbital relationships establish proper conditions for Karma to activate which is unavoidable. Then what is the use of doing all the rituals in the name of astrology then? Shear solace for the disturbed mind. Once a person is acquainted with the Law of Karma then he is not worried about the hurdles in life and will not go to correct his astrological status. And for this a strong mind that accepts Law of Karma is needed.


Does past Karma alone can lead to success without any effort???? No, the results of past Karma alone cannot lead to success unless our efforts are utmost. That is why in the Bhagavad Gita, Lord Krishna after informing Arjuna that his destiny favors win in the battle advises Arjuna to fight. In Chapter 11 Sloka 33, the Lord Krishna says “Arise, o Arjuna, conquer thy enemies, enjoy the kingdom and win the glory.” Although the impact of an individual's past Karma cannot be underestimated, it is the effort the one must utilize as free will.

So there cannot be free will because the present life is determined by the past Karma????? No again, Dr. Sarvepalli Radhakrishnan, our first Vice-President said “In the game of life, the cards are given to us, we do not have the opportunity to select them, they are traced to our past Karma, but we can throw and pick cards in the play as we please, and do what suit to us and as we play we gain or lose. And that is what free will is.”

51. Arranged or love, Marriages sustain only with LOVE!!!!!!!

In an arranged marriage the groom and bride will have little or no say. This is because the elders of the family believe that marriage is not merely a union between a man and a woman, it is a merger of two families. Hence many other factors will be given more preference apart from getting the consent of the couple. The compatibility of not only the couple, but also that of the two families, the monetary security of the young couple, social and other support networks essential for a descent living is also considered relevant. After all these factors are considered only then do they ask the choice to the couple concerned and sometimes they don’t also. If asked, what the couple who are not known to each other would decide about? It is not only looks but they need to understand if their mentalities match. This is the only small setback in an arranged marriage the bride and groom are not sure if they are of same wavelength. More importantly in such kind of marriages there is the support of all the family members in case something may go wrong in future, they will volunteer to settle the minor issues that may crop up as in all marriages.

In love marriage only the couple concerned has the say and they agree to marry because they are in love with each other in spite of cultural differences which may seem unconcern at that time. According to this criterion, it may be love at first sight or it may occur as the time passes on. Love is blind they say, so no comments on it. The positive note about this type of marriage is that the couple would have understood each other well, having said that there is one more side to consider the couple would also indulge in impressing each other when in courtship. In that case the either of them will come to know about the real nature only after marriage. This is one of the major reasons for the break up here.

The selection of a life partner is a huge task it requires to know the temperament, adjusting nature, academic interest, and financial potential of the would-be-spouse. It is near to impossible to meet all our requirements which we expect in the partner. The process involved in arranged marriages is to see that maximum of the overall requirement is taken into account with virtual importance of each aspect. It is done more in an implicit rather than in an explicit manner. Also, it is based on the theory that the partners can discover and establish to love each after marriage even though they have not met before. This is not impractical but a possible anticipation if parents own experience is taken into account if theirs is an arranged marriage.

There are statistics which imply that love marriages are more susceptible to break compared to arrange marriage. We cannot take it as a thumb rule and conclude that all love marriages end up breaking or all arranged marriages stick together. If we believe what these statistics indicate? Love marriages more importantly which appears to be love at first sight or that which happen at inappropriate age may not be a safe or adequate basis for choosing a partner for life. In this statement we should not mean that love in a marriage is irrelevant. On contrary, it is very important. Love in not just liking for each other. Indeed, no marriage can last without love for each other.

The important observation to be made is that whether it is the arranged marriage or the love marriage, if it has to sustain then there should be love, understanding and compassion for each other. There should be no clash of ego and respecting each other is the key. A long-lasting commitment to each other's well-being keeps the marriage going and this is more important than anything else. In the end it is not the type of marriage that matters but more importantly it is how well the couple jell with each other.

With all this phases considered parents have to advice the youngsters who are students, the difference between infatuation and love. They should make them understand that there is always a right time to think about it and right now it is time to think of their studies and set their mind in career development. Once they feel they have settled they can consider about who would be their life partner, of course with the concern of the parents. If parents are taken into confidence in this matter, they will and should support. If this is inevitable then there is no point in opposing the wishes of the young couple as the first love is the one which haunts a lot in future.

50. If Self is Gold our Attitudes are Ornaments!!!!!

Our senses helplessly comprehend the Reality which is mystifying as this world. The normal person sees only the form in a thing and attributes complete authenticity to it. Simultaneously, he witnesses the unpredictability of the form, but he is unaware of it or ignorant to it. Every philosophy put forth an effort to make us understand the Reality behind the form. Further when one looks from the Reality point of view, there is no form either.

In Vedanta to make the seekers understand Reality, unique illustrations are used. Lets take an example here of the gold and the ornament. For a normal person who looks at an ornament, at the first glance sees the thing as only the ornament. But on second thought, he acknowledges that it is made of gold. His sense perception has made him to think of the thing as ornament first and then the gold. After some more contemplation, he recognizes that between the form and the gold in the ornament, the form often gets modified, while the gold remains constant. In view of the fact that gold is the vital element of all gold ornaments and since the form is only a momentary appearance leaving nothing behind, he is obligatory to admit that the gold only is eternal and that the form as ornament is merely a make shift. Thus if a person is made to understand gold in its pure formless nature by asking him to look at the ornaments from the standpoint of gold, then he sees nothing but gold in the ornaments just as a banker or a robber would. At this level even in the form it is the gold that appears and not the ornament. An “ornament” is an ornament only by principle, but at the core it is actually gold.

Taking the lesson from the above Vedantic illustration and applying to the Self and our own body, senses and mind, we can see the Self in its pure nature as gold and the others as the form. If we see the world from the view point of that pure Self, we can see the whole world as nothing but our own real Self. This is how we are helped to experience the Truth of the Upanishad dictum: “SARVAM KHALVIDAM BRAHMAA” This entire universe is verily Brahman - Chandogya Upanishad Ch. 3 Sec 14 Verse 1


Now having said that, let’s analyse further. If we try to take away our mind from the ornament, the ornament alone does not disappear it takes the gold also along with it and this creates a void and we are left helpless and are placed in the dark. But if we are taught to see the gold in the ornament and understand that the gold is the only part which is permanent, then in every succeeding view of the ornament, we will highlight only the gold in it.

Similarly, when we start seeing our body, senses and mind as the ornaments of the real Self we have only to emphasize the Self in each. The shift of our interest, from the appearance to the essence is all that is needed. Then, everything appears as gold or the real Self.

Hence we can observe that, we may not like the make or type of the ornament and dislike the way it is crafted but have we found any person who has got complaints with the gold itself???? Likewise our attitudes as rude, humble, arrogant, adamant etc are like the ornament but the true self is like gold and no one will and should have a problem with it.

49. Align with Super-conscious Mind and receive Resources.

Super-conscious mind is the cosmic mind. We humans are always connected to it but are unaware of it. Our mind which is developed more on animal instincts and relay on logic and reasoning is Conscious mind. Behind this Conscious mind free from unrest and agitation, there is a Super-conscious mind, the enlightened intellect which is the faculty of Spiritual perception. When the Conscious mind is stilled by discipline with the divine grace and instruction of the Guru, this higher faculty called Super-consciousness can be tapped and used. This Super-conscious mind is infinite, universal, and a very powerful gift to mankind.

All the creative activities are first developed in this Super-conscious mind and used by all great explorers, painters, lyricists, actors, writers, businessmen, scientists, and sculptors on a regularly basis. The Super-conscious mind helps in assisting us for the fulfillment of our goals by provide us the continuous flow of ideas and positive energy. This is called “Dhi Shakthi.” But the catch is that our mind is assisted by this Super-conscious only when we possess a confident and calm mindset. We would have experience that at a time of deep contemplation we get a spark of inspiration or a drive towards the direction of the goal which pushes us to act on it immediately. This is the exact time when our Super-conscious is directing our mind.

Mahatma Gandhi use to say “A man is but the product of his thoughts. What he thinks, he becomes.” If a person thinks and talks always of what he wants he will definitely achieve it as he is always contemplating it. Here his consciousness is always in connection with the Super-consciousness which will help him achieve it. For the Super-conscious mind to yield results the other two, Conscious and Subconscious mind has to freeze.

Conscious mind is always updated by our Subconscious mind called Chitta which is a bunch of submerged experiences, memories, and unfulfilled ambitions thrown into the cellar room but recoverable. The Subconscious mind is like a calm lake and thoughts are waves upon the surface of this lake that is updating the Conscious mind periodically. The only possible way is to sit in the seat of silence without thoughts and open our mind to receive the “Dhi Shakthi.” The Super-conscious mind is very powerful and is working all the time it is our fortune to tap and utilise it at the time of need.

In the great Gayatri Mantra this "Dhi Shakthi" is that we ask for!!!!

"OM BHUR BHUVA SVAHA
TAT SAVITUR VARENYAM
BHARGO DEVASYA DHEEMAHI
DHI YO YONAH PRACHODAYAT"

48. Maya (Illusion): Superimposition of Chetana on Achetana

In Vedanta School of philosophy we are regarded as Atman. But our nature of Atman is made unknown to us by Maya.

What is this Maya????

Maya is a power which has two dimensions:

1. Avarana Shakti (Veiling Power)
2. Vikshepa Shakti (Projecting Power)

This dual power of Maya acts on us simultaneously. With its power of veiling it keeps the truth that we are Atman away from us and makes us ignorant of our original nature and through its projecting power we are mesmerised as having name and form with mind and body concept. We start identifying with our body and mind not Soul.

Now which of it is Chetana (living) and Achetana (Non-Living)???

Atman is Chetana Vastu. It is eternal, does not decay. But our Body is Achetana Vastu it is perishable and subjected to decay as it is made of Pancha Maha Bhutas (Five Elements like: Space, Air, Fire, Water, and Earth) which are themselves Achetana.

What is Mind then?? Is it Chetana or Achetana?????

Mind is Achetana, but since it is in contact with a Chetana Vastu called Atman it gets superimposed to be a Chetana Vastu.

In the text Atma Bodha Sri Sri Shankara gives a beautiful example on how superimposition of characteristics takes place. Sri Sri Shankara points out the transformation of Red Hot Iron Ball. Iron ball is by nature black, and cold. And fire is clearly known to be red, and hot. When an iron ball is put into a furnace for some time, it is noticed that the black and cold iron ball is transformed into red and hot ball. With the association of fire the iron ball has acquired the redness and heat of fire. This transformation that has happened is not permanent once the iron ball is taken out of the furnace, the iron ball will retain its true nature of black and cold.

Similarly, if we look at the forests or a green paddy field we are made to believe that the earth is full of life but the fact is that the vegetation is full of life not earth. The life of vegetation is superimposed on the inert soil and this makes us feel the life in it. Likewise our mind which is Achetana becomes transformed into Chetana vastu and starts dominating the body.

Therefore we consider ourselves as limited individuals, and experience the problems, happiness, pain, fright, sense of insecurity etc. that is related to the body and the mind. While if we observe properly we can make out that it is the body mind complex that thinks, does action, enjoys and suffers and hence it is the doer and enjoyer, not the Atman. To distinguish between Chetana and Achetana we need to use Buddhi (Intellect) and this is Viveka (the human faculty of Discrimination).

Our purpose in the world, with this view, result in acquiring a commitment to get rewards or punishments for good or bad thoughts, words, and deeds respectively in future births. In the wake of enjoying and suffering of reward and punishment, we again connect ourselves in further transactions and gain further compulsions for the discharge of which we have to be born again and again. Thus, we are caught up in the cycle of births and deaths and enjoyment and suffering. This entanglement is because of “Maya.”