Paradigm
“Actually, we are living in the unending present perfect continuous
tense, which started with the Big bang, about 13 billion years ago, and as
nature, we really have no death. When we identify nature as self, we
conceptualize death only as transformation, not different from the changes
that happen continuously in nature which include us also. Actually, every
next minute is a next birth. “ (YMji)
KR Excellent perception translated into the words.
(Prakruti-Purusha) in Hindu Philosophy
Desires Are Illusions This very inability to know the real power of
the mind, the body and spirit has given rise to the term Maya which
actually describes a state of living - that we as humans are living in a
state of illusion and embrace irrational beliefs about the mind and body.
It Focuses On The External Happiness Thus, Maya can be said to exist in
order to lead humans along the path of absolute happiness by tapping the
power inherent in every human life. Human body and mind are such that they
adapt to anything and everything over a certain period of time. However,
desires being regulated by the worldly pleasures which act as a bait for
the man, we focus only on the achievement of external desires and believe
they are the need of the body and the mind. Wealth, Bodily Desires And
Attachment While living in the society we grow up in environments which
induce us towards Maya.
Shakti stands for the concept of Mother Goddess in Hinduism. The sound ‘sa’
stands for prosperity and ‘kti’ stands for prowess. So the word ‘Shakti’ in
Hindu religion stands for the Goddess who is the embodiment of prosperity
and prowess. Goddess Shakti is the power incarnate. Shakti stands for the
concept of Mother Goddess in Hindu Religion. Shakti is categorized term for
all Mother Goddesses, as the sole, active, compassionate deity. Shakti is
also called Bhagavati, the one who combines in herself knowledge,
affluence, power etc. Shakti is the female energy (consort) of Shiva. She
has two characters, one benign like mother and the other all-consuming
fierce form. The Shakti sect is based upon Samkhya philosophy, according to
which purusha (Shiva) is inactive and prakrti (Shakti) is productive and
the universal material cause. The Rig Vedic Goddess Vak who was addressed
as Chinta Devi, became Kalaimagal (Goddess of learning) later. Durga was
considered as the primordial Shakti and Lakshmi and Saraswati as her
aspects. Upanishads speak of maya as an inseparable power of Brahman. The
theistic Vedanta identifies maya with prakriti (Devi) and mayin as
Maheshwara. In Lalita Sahasranama, parashakti is life giving inspiration.
The trimurtis (Brahma Vishnu Maheshwar) function on account of Shakti
(Ananda Lahari). She can be worshipped by the methods of Saguna, upasana.
Saundarya Lahari of Adi Shankara opens with these words when
Shiva becomes united with Shakti, he is able to exercise his lordly powers;
if it be not thus, the God does not, indeed, have the skill even to move.
Shiva and Shakti are related as Prakasha and Vimarsha (the power latent in
absolute).
Shivah Shaktya yukto yadi bhavati Shaktah prabhavitum
Na chedevam devo na khalu kushalah spanditumapi |
Atah tvam aradhyam Hari-Hara-Virinchadibhir api
Pranantum stotum vaa katham akrita-punyah prabhavati ||
– Soundarya Lahari 1
Benefits: Successful accomplishment of all objectives; All prosperity;
Overcoming all obstacles.
Meaning: Joined with Shakti(thyself), Lord Shiva is capable of creating the
Universe. Otherwise, the Lord is not be able even to stir. You are worthy
of being adored even by Lord Vishnu, Lord Shiva and Lord Brahma. Therefore,
O Goddess! without acquiring great merits, how can a person be able to
salute you?
The basic texts for the Shakti school are the Shakta Agamas or the
tantras. They are famous for their reverence for women, who are regarded as
forms of the Divine Mother. Saiva Siddhanta (southern Shaivism) considers
Shakti as pure intelligence. She is Para Shakti or Adi Shakti. For her
emanates desire, knowledge and action. Shiva and Shakti are formless.
Shiva is the first cause of the universe and Shakti, his conscious energy)
is instrumental cause. Shakti is also maya or prakriti and is the material
cause. The relation between Shiva and Shakti is that of identity
(tadatmya). Shakti is the conscious, unchanging, eternal energy called
Swarupa Shakti. Shakti and Shiva is considered not as two separate
realities, but only as an aspect of the same reality in Kashmir
Shaivism. Shakti
is described as the heart and essence of Shiva (Isvara Pratyabhijna –
1.5.14) describes five modes of Shakti; Chit, Ananda, Iccha, Jnana and
Kriya. Chit Shakti entails ananda, etc., on the part of Shiva and this
gives rise to iccha to create. Creation cannot take place without jnana
and, when it is there, real creations start. It is Kriya Shakti (Tantra
Sara P 6). Thus, Shiva and Shakti are both immanent and transcendent in the
universe, and both are the material and instrumental cause of the Universe.
Ardhanarishvara; The entire concept of Prakriti and Purusha in
Hindu philosophy came into existence during the time of Kapila Muni, who
created the Sankhya Sutras, which later became part of his Shad-darshanas
or six branches of philosophy. This Sankhya philosophy discusses the
concept of Prakriti-Purusha in great detail. The word "Sankhya" literally
means "number". This vast system expounds the twenty-five principles based
on which the Universe maintains itself. The very anchor of the Sankhya
philosophy is the aspect of dualism in this Universe. Neither is it the
Dvaita philosophy in Hinduism, where God and the devotee are perceived as
two different individuals, separate from each other. The Sankhya philosophy
talks about the clear distinction between the Prakriti and the Purusha, the
two aspects that cause the universe to behave in a certain way. According
to this school of thought, the Prakriti is the material cause of this
universe, whereas, the Purusha is the efficient cause of the universe. Both
Prakriti and Purusha are Sat (good and real) and both are Anadi (without a
beginning) and Ananta (without an end - that is, infinite). The Purusha is
detached from the material world, hence is Asanga. Prakriti, as the name
implies, is the creator, the doer. Hence, the core implication of the
Sankhya philosophy is that this universe does not need any intelligent
Creator to run it efficiently. The term "Prakriti" means the "one that is
primary". Prakriti comes before everything else. This word is a combination
of the words "Pra", which means before and "Krit", which implies, to make.
The Prakriti is the One pradhana - the main root, which anchors the entire
universe. It is the root of all that is ever created or ever occurs in the
universe. Prakriti never emerged from a cause, but it is the cause of all
events taking place in this universe. Hence, while Prakriti is itself
detached from and independent of everything, all is dependent on it for
support. Prakriti does not apply its creative forces for itself. All that
is creates are for the joy of the soul or spirit. Furthermore, Prakriti
cannot create anything by itself. Its true power can only be activated in
union with Purusha.
Unlike Prakriti, the Purusha is only a Drashta or Sakshi (witness)
of events in this universe. It merely plays the role of a spectator and
does not create anything. This aspect could be compared to a prism, which
emits myriad colors only when light is passed through it. Again, unlike
Prakriti, Purusha is not material in nature. It does not depend on
anything, nor does anything depend on it. Purusha, hence, is far beyond
Prakriti and is totally separate from it. The Purusha is shashvat (ever
present, undying) and nirguna or without qualities. It is omnipresent and
goes beyond the boundaries of maya (illusion), buddhi (intellect) and the
indriyas (senses). It is far beyond time and space and is permanent and
immutable. This aspect is also unaffected by the effects of the three Gunas
or attributes, namely, Sat (good, pure), Rajas (activity) and Tamas
(inactivity, darkeness). The Purusha remains unaffected by any and all
situations presented by the universe and hence is the Chidrupa or Pure
Consciousness. Purusha is sentient but inactive, while Prakriti is
non-sentient but active. Purusha is the alert, conscious mind, but is
Akarta (does not do anything). Prakriti, on the other hand is the Karta
(the doer), but at the same time, does not work at the level of
consciousness. The three Gunas affect Prakriti, but they do not sway
Purusha. Purusha is always unchanging in nature and hence, it is Achala or
static. Prakriti, on the contrary, constantly creates changes in this
universe, hence is the dynamic one. Though so diametrically opposite to
each other, neither can function efficiently without the other. Prakriti
and Purusha have to go hand in hand for the smooth functioning of this
world. Prakriti and Purusha as the female and male embodiments of the
universe. While Prakriti gives shape to things, Purusha helps manifest them
as part of the universal consciousness. Prakriti works through two levels
of being, one higher and the other, lower. The lower level includes the
five elements of air, water, fire, earth and ether; mind; reasoning and
alter ego. This 'feminine' energy's higher power is the life force, which
puts into action the above-mentioned elements. This is the Adibhuta, the
one, which exists permanently in this world. At the end of an epoch cycle,
all the levels of this energy dissolve into the Universal Prakriti and at
the beginning of yet another cycle, it is created yet again. This process
goes on and on endlessly. The Purusha silently works to create and maintain
all events occurring within Prakriti.
According to the Sankhya theory, there is no 'real' and absolute
'destruction'-taking place. There is only evolution and the changes
occurring as a consequence of that evolution. What actually happens is that
the process of creation, dissolution and quiescence takes place in a
constant cycle. During dissolution, the three gunas are in perfect
equilibrium. But the very moment the aspect of Purusha comes into contact
with Prakriti, this balance is disturbed and there emerges a state called
Vikriti. From Prakriti arises Buddhi or Mahat or intellect, which gives
rise to Ahamkara or ego. Ahamkara creates the mind, the Pancha Indriyas
(five senses) and the five organs, namely, feet, hands, mouth, genitals and
anus. The internal senses such as the Mind and the Ahamkara work in tandem
with the five external senses. Prakriti, which is material in nature,
comes into contact with the self or the soul - the Purusha - and begins its
cycle of evolution thus. The self, entrapped in this material world, can
liberate itself only by understanding how different it truly is from the
nature of Prakriti. After showing the latter all the joys in this universe,
Prakriti also aims to free Purusha, liberating it entirely of worldly
matters. The concept of Ardhanarishvara best explains the aspects of
Prakriti and Purusha. Ardhanarishvara, the Androgynous One, is an aspect of
Lord Shiva, whose form is half man and half woman. Both the Shaktas
(devotees of Shakti) and the Shaivas (devotees of Shiva) of the Tantra
school of thought believe in the Divine Unity of Shakti with Shiva as the
Ultimate Truth. Hence, there is no perishing of any creature - it is all
only a part of a much larger process of the cycle of life itself.
We always fear the unknown. The same applies to death. Ignorance
is the source of all our fears. Nobody has returned after leaving the body
and told us. what is on the other side. We are ignorant of what happens to
this life energy when it quits the body which it has inhabited for so many
years. If we had some idea of what happens when the life leaves the body,
we would not be so terrified at this natural process which is as normal as
the process of birth. This jivatma is actually a reflection of the
“Paramatma” or the Supreme Soul. It has all the qualifications of the
Paramatma. It was never born and thus it can never die. It is beyond
duality and the three functions of the mind — “desa, kala and nimitta” —
space, time and causation. By a special process it has chosen to limit
itself into the confined space of a body.
न जायते म्रियते वा कदाचि नायं भूत्वा भविता वा न भूय: |
अजो नित्य: शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे || 20||2
na jayate mriyate va kadachin nayam bhutva bhavita va na bhuyah
ajo nityah shashvato ’yam purano na hanyate hanyamane sharire
BG 2.20: The soul is neither born, nor does it ever die; nor having once
existed, does it ever cease to be. The soul is without birth, eternal,
immortal, and ageless. It is not destroyed when the body is destroyed.
Body the shell is left over; so if there is a death it is a misnomer since,
matter-body is recycled as product of the earth while soul the live and
indestreuctible wears another shirt; so THERE IS NEITHER BIRTH NOR THE
DEATH AS WE SPEAK.
According to Hinduism there are five vital energies which govern the
functions of the various parts of the body. These control all the automatic
responses of the body like breathing in and breathing out, digestion,
functioning of the various organs like the heart, stomach, nerves etc. We
have absolutely no control over these. When the astral cord is
disconnected, these five will slowly start to leave the body. Since these
vital energies control everything they will know about the time of
departure long before it is known to the person or even the doctor or the
people in attendance.
Approximately 4–5 hours before death, the chakras situated below the
feet get detached, symbolizing disconnection from the earth plane!! This is
why the feet of the person start to get cold. At the actual time of death,
the jivatma will be pushed out of the body through one of the orifices.
Apparently, it has no choice in this matter. The cosmic energies will
decide on the gate of egress depending on the type of life which the person
has led during his sojourn on earth. Enlightened souls who have no more
attachments or bonds with the body, will choose to leave through the
Sahasrara chakra on top of the head which is also known as the Brahmarandra
which apparently is the place through which the jivatma originally enters
into the foetus which will make up his body in the future. People who have
led a noble life helping people, resorting to spiritual practices etc will
exit through the higher orifices governed by the upper chakras.
Within 21 minutes of the jivatma leaving the body, the samana vayu will
exit. It is the one which is in overall charge of the breath. Within 48 to
64 minutes, the prana vayu will exit. The doctor will normally declare the
person to be dead when the prana vayu exits. Even now there is a small
chance of reviving the patient. If the body is left as it is, the udana
vayu will exit only between 6 to 12 hours. After the udana vayu leaves
there is hardly any hope of reviving the patient. The apana vayu will leave
after 8 to 18 hours. Finally, if it is a normal death through old age the
vyana vayu can take as much as 14 days before it leaves. But if death was
by an accident or
In the Bhagavad Gita, Lord Krishna tells his friend Arjuna of the
importance of the last thought at the time of death. Hence in many
religions, a priest or some holy man is brought to give final unction to
the dying person. Amongst the Hindus the relations or friends will sit
around and repeat the names of God and chant passages from the scriptures
and the Bhagavad Gita so that the last thought will be an elevating one.
Lord Krishna says that this is not enough because at the very last moment,
the mind will naturally jump to that which has been a primary concern for
him during the course of his life.
jatasya hi dhruvo mrityur dhruvam janma mritasya cha
tasmad apariharye ’rthe na tvam shochitum arhasi
BG 2.27: Death is certain for one who has been born, and rebirth is
inevitable for one who has died. Therefore, you should not lament over the
inevitable.
"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."(Bg
2.13)
“As a person sheds worn-out garments and wears new ones, likewise, at the
time of death, the soul casts off its worn-out body and enters a new one.”
(BG 2.22)
“Whatever one remembers upon giving up the body at the time of death, O son
of Kunti, one attains that state, being always absorbed in such
contemplation. (BG 8.6)
Therefore, Krishna says that if we want our last moment to be sweet,
we should practice having noble thoughts all our life so that our mind will
naturally go to that thought which has been prominent in our mind during
the course of our life.
K Rajaram IRS 301225
On Tue, 30 Dec 2025 at 06:05, Markendeya Yeddanapudi <
[email protected]> wrote:
>
>
> --
> *Mar*
>
> The Perverted Paradigms
>
> Suppose the first basic lesson a kid taught is, that it is part of nature,
> part of the planet earth and a limb of nature. A limb becomes strong when
> nature becomes strong. A limb becomes weak when nature is poisoned and
> polluted. The education of the child is made into helping nature in diverse
> methods always keeping conscious that it is a limb of nature. The very idea
> of ‘I’ includes nature.
>
> Gradually along with growth, which means the growth of paradigms, the
> child learns to identify self also as a part of every subject under
> predication. Every subject gets emotional identity. The child cannot be
> tourist of education, admiring the subjects from a distance. Advancement in
> education means, advancement in the study of and automatic betterment of
> the self.
>
> In nature everything is connected to everything else in thousands of
> connections. The child gradually learns to use its natural connections,
> actually creating subjects on its own. Nature continuously creates and is
> never stagnant. The continuous creations of nature flash into the child as
> discoveries and revelations. Its own physical and growth in perceptions,
> understandings, feelings and fructification as emotions, synchronize with
> the growth of nature.
>
> Gradually the internal hormonal communications and the nervous system get
> connected to nature. The child develops the faculty of sensing in advance,
> earthquakes; Tsunamis etc.The child develops feeling as Gaia. Education
> becomes self exploration. The different subject faculties become diverse
> dimensions of self. Education ceases to be scientific, not something noted
> as an outsider using the education, but as the growth of internal hormonal
> communications and nervous system, participating in perception and
> understanding.
>
> The urge to expand self emotionally as education, enlarges and enlarges,
> covering the Geography of earth, then the Solar system and then into cosmic
> paradigms. There can be no spaceship that can withstand the diverse perils
> of space. But one can do perception and understanding travel. After all we
> want to do space exploration and space travel to educate ourselves and
> understand. There is no material with which a Spaceship that withstands the
> terrible perils of space manufactured. But we can practice perception and
> understanding explorations, by feeling nature as education. We can develop
> the Wormholes of perception and understanding by adopting the, paradigm of
> nature as self.
>
> What we see with our eyes is just 00.0035% of the totality. The rest
> 99.9965%, cannot be seen and it is in the realm of feeling and sensing. If
> one practices feeling as self in a free and healthy forest, actually one
> develops new languages which mean the diverse components of the 99.9965% of
> nature which cannot be seen but only felt.
>
> Actually we are living in the unending present perfect continuous tense,
> which started with the Big bang, about 13 billion years ago, and as nature,
> we really have no death. When we identify nature as self, we conceptualize
> death only as transformation, not different from the changes that happen
> continuously in nature which include us also. Actually every next minute is
> a next birth.
>
> If a University starts a ‘Free Nature Park’ without human tampering and
> encourages to perceive and understand on their own, by identifying the
> nature as self, they will gradually experience the freedom from the
> perception shackles of the Cartesian approach.
>
> Unfortunately every University is in the lunatic Frenzy of mechanization
> and cartesianism, promoting the destruction of nature as education. The
> biggest problem to be tackled today is the cure of Universities from
> Cartesianism.
>
> YM Sarma
>
>
>
>
>
>
>
> --
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>
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