Whole Dude – Whole Spirituality – Page 84 – Whole Spirituality describes the Unity of God, Soul, and Matter using a Ground Substance of Spiritual Nature.

TAT ASMI PRABHU – FIFTH MAHAVAKYA – NATURE OF SOUL AND CONSCIOUSNESS

TAT ASMI PRABHU – FIFTH MAHAVAKYA – NATURE OF SOUL AND CONSCIOUSNESS

Man(the entity identified as “Tat”) exists or lives for such existence is supported and is maintained by Unity or ‘Eikyata'(“Asmi” which means always present, ever-existing) with ‘Prabhu’ LORD God Creator. In my analysis, Soul is vital, or animating principle that is primarily concerned with Man-God Connection or coming together. The operation of Soul is manifested as Consciousness or “Chaitanya.”

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Tuesday, February 9, 2016 12:00 AM, Devinder Singh Gulati wrote:

You misread me Rudra.
The mental function of consciousness constitutes just a narrow mode of the entire range.
Would you say ‘sound is only what the human ear can detect’?
There is a range of sound outside your capability to detect that can be picked up by elephants or by whales for instance.
There is also non-mental consciousness above and below the range of the mental. It exists independent of structures.
“The same consciousness is alive in the atom, the stone, the plant, the animal, in the earth and the sun and the stars, in the universe as a whole. Each object big or small, living or non-living, conscious or unconscious, contains that consciousness at its centre and embodies or ex-presses it in various ways. Not only so, even the earth itself, the earth as a whole, has a consciousness at its centre and is the embodiment of that consciousness: and earth’s evolution means the growth and expression of that consciousness. Likewise the sun too has a solar consciousness, a solar being presiding over its destiny. Further, the universe too has a cosmic consciousness, one and indivisible, moving and guiding it. And still beyond there lies the transcendental consciousness, outside creation and manifestation.
Consciousness being one and the same everywhere fundamentally, through your own consciousness you can identify yourself with the consciousness that inhabits any other particular formation, any object or being or world. You can, for example, identify your consciousness with that of a tree. Stroll out one evening, find a quiet place in the countryside; choose a big tree – a mango tree, for instance – and go and take your seat at its root, with your back resting or leaning against the trunk. Still yourself, be quiet and wait, see or feel what happens in you. You will feel as if something is rising up within you, from below upward, coursing like a fluid, something that makes you feel at once happy and contented and strong. It is the sap mounting in the tree with which you have come in contact, the vital force, the secret consciousness in the tree that is comforting, restful and health-giving. Well, tired travellers sit under a banyan tree, birds rest upon its spreading branches, other animals – and even beings too (you must have heard of ghosts haunting a tree) – take shelter there. It is not merely for the cool or cosy shade, not merely for the physical convenience it gives, but the vital refuge or protection that it extends. Trees are so living, so sentient that they can be almost as friendly as an animal or even a human being. One feels at home, soothed, protected, strengthened under their overspreading foliage.
http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-03 Disciples/Nolini Kanta Gupta/-01 English/Collected Works of Nolini Kanta Gupta/Volume-3/-074_Identification of Consciousness.htm

According to Indian philosophy, it is One Consciousness (Brahma-Chaitanya) which has “become” (i.e. which underlies) the world in its various forms such as man, animals, plants and even the supposedly inanimate objects. Everything has the same consciousness within it although the outward expression differs in degree and intensity. In the phenomenal world, consciousness has veiled its full power and plunged into what may be called (spiritual) Ignorance or Nescience. In case of the supposedly inanimate mineral kingdom, this consciousness is said to be veiled by a state of inertia (Tamas). This veiling is denoted as Maya (Illusion) and it is this Nescience which is the cause of all empirical distinctions between the Knower, the Known and Knowledge. There would be no Nescience if we were fully conscious because then the distinction between subject and object would not exist; everything we perceive would be seen as part of the One Self. The act of perception must be understood in the light of this ontological background. Every act of perception (Pratyaksha) may be regarded as a attempted realization of the One Self by an unveiling of the nescience which currently exists between the subject-consciousness and the object-consciousness, the Knower and the Known.
https://auromere.wordpress.com/2009/09/11/epistemology-of-perception/

A conscious entity need not be physical. There are vital worlds and mental worlds peopled by vital and mental entities. These structures here are not physical structures:

Record of World-History
ALL that has happened upon earth, everything from the beginning of creation till now, everything without exception has been recorded somewhere in some particular world or region of consciousness. All that man has thought, his researches and discoveries, his findings and conclusions are kept intact, carefully stored. If you want to know anything of the past history of the earth, the happening at a particular time and place, you have simply to transplant yourself into that world and look into the records.
It is a very curious place, something like a vast library. It consists of an infinite number of cells, as it were, each containing all information on a particular subject. They seem to be squares in shape and they remain closed normally. If you have to consult a particular square, you press a button and it opens and out of it comes a roll of written matter. You unroll it and find out what you want. There are millions and millions and millions of these cells and rolls, around, above, every-where. Fortunately in the mental world you can move any-where as you like, you do not require lifts and ladders to go up.
http://motherandsriaurobindo.in/#_StaticContent%2FSriAurobindoAshram%2F-09+E-Library%2F-03+Disciples%2FNolini+Kanta+Gupta%2F-01+English%2FCollected+Works+of+Nolini+Kanta+Gupta%2FVolume-3%2F-085_Record+of+World+history.htm

From: R.Rudranarasimham:

Inanimate vs Animate Dualism

If there is agreement about three primary orders, 1. God, 2. Soul/Spirit, and 3. Matter, I refer to Soul/Spirit as the vital principle of life guiding, controlling, coordinating interactions between animate and inanimate matter. While Physics explains all known physical interactions of matter, it cannot account for Biotic interactions; interactions between different species(Interspecific interactions), between members of the same species(Intraspecific interactions) and interactions between cells of the same organism. Man’s ability to acquire energy from external environment is not explained by Physics. I may not have said or suggested that Physics explains or accounts for all kinds of interactions that occur in Nature.

There is this concern about Time and Space. Time is not an Unit of Measurement. Time is durtation or interval between two events. If there are two separate events such as Sunrise and Sunset, the experience called Time can be easily described. As per Einstein’s Theory of Relativity, time is relative to the location of observer in the universe. On Earth, we created time zones depending upon the location of observer who may experience time. If Earth is removed or ceases to exist, we need a reference point to account for phenomenon called Time. There is never absolute experience of Time. Each living thing has its own experience of Time that determines its lifetime or life span. The concept of ‘pralaya’ has to include as to what ceases to exist, the location of observer, and what can be observed.

The dimension called ‘Space’ is of equal importance to describe any change in world and universe. If space is removed, the universe shrinks in size. It affects structural and functional configuration of all known entities. No entity can maintain structure that we can describe, and will not be able to perform functions that we know of. The concept of ‘Pralaya’ has to include a reference point to understand dimension of Space. For example, Sun after lapse of time, may expand into Supernova, and eliminate protective barrier of Space between Sun and Earth. In such scenario which is very likely, the dimension called Space is relative to location of Sun and Earth.

I am simply asking you to provide basic details as traditions vary from place to place. There are concepts of great Flood, and of scorching Earth in huge fire like apocalypse.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Saturday, February 6, 2016 7:51 AM, Devinder Singh Gulati wrote:

Rudra:
My primary issue remains unresolved. In the Indian tradition there is cyclic withdrawal of creation. There are minor pralayas and major pralayas. In between the major pralayas, matter itself is completely withdrawn.

Your issue is you will look at reality from the scientific paradigm. You are restricted to a Newtonian world. Quantum mechanics has introduced the term ‘conscious intent’. This conscious intent of the observer influences the observation itself. Observed result depends on the consciousness of the observer.

Then there is an additional consideration. Where is the observer? Is he within the system or outside it?

You apply the laws of physics to biology. “Reductionism is the dominant approach practiced among the physicalists and is grounded in the belief that all phenomena are based on material processes that are ultimately reducible to the natural laws. Reductionists claim that theories and laws in different fields of science are nothing but special cases of theories and laws formulated in some other, more basic branch of science, in particular of physical science. Leaving aside biological systems, reductionism is even unable to explain the nature and teleological function of artifacts. For example, to understand the nature and function of an earthen pot, reductionists may apply appropriate natural laws and also determine what kind of soil the pot is made from, then they can study the structure of that soil under the microscope, and carry on downward through chemistry to the basic molecules, atoms, and elementary particles of which the soil is composed. Such an approach cannot contribute anything towards understanding the properties of a pot as a pot.

The ” knowing self” is the observer. This observer is spirit or soul. Where is it located?
”
Aristotle’s four aspects of causes [12] will be a good explanation to demolish the great brick wall that we often come up against the attempt to understand living organism from a non-reductionist viewpoint. Let us consider the ‘brick wall’ example (which is an example for external teleology) in the context of Aristotle’s four aspects of causes. If someone asks why a ‘brick wall’ was built then following a reductionist approach we can only address the two causes from Aristotle’s four aspects of causes: (1) the material cause – that out of which ‘brick wall’ is made and (2) the efficient cause – the natural laws that are important in the art of ‘brick wall’ construction. However, the simplistic reductionist approach cannot address another two subtle causes: (1) the formal cause – the form or the shape of the ‘brick wall’ (which was in the mind of the architect) and (2) the final cause – the end or the purpose (external teleology) for which the ‘brick wall’ was built. This is a major limitation of reductionist approach commonly practiced in physical sciences.
http://article.sapub.org/10.5923.j.als.20160601.03.html

Dead matter is a state of consciousness of spirit. It is distinct from living matter in that life does not animate it. Life itself is a state of consciousness of spirit.

From: R.Rudranarasimham

SELF AND KNOWING-SELF

On bhavanajagat.com

I am not sure about term called ‘dead matter’. It is important to make distinction between animate and inanimate but the separation need not be formulated as living and dead unless specific meaning is attached to ‘dead’.

I ask people to carefully use the term ‘consciousness’. It will be useful to know the difference between 1. Contents of Consciousness, and 2. Composition of Consciousness. For each living organism, it demands identification of specific anatomical structures involved to perform these functions. For example, in man, most of the contents(not all of them) are known in different areas of Cerebral Cortex where the contents of Consciousness become Cortical Awareness. Most of us, we describe these contents of Consciousness called Cortical Awareness. There is a huge flood of information within human body and we cannot really cope with the entirety of information known to human organism. Reticular Formation in Brain Stem composes Contents of Consciousness that could be of use and projects this information to areas of Cerebral Cortex. We derive sensory information such as vision, hearing, taste, and others because of this information relayed by Reticular Formation which blocks other kinds of information to give us a degree of freedom from information overload. This anatomical site involved in Composition of Consciousness is Primary Seat of Consciousness. When a person with head injury or in clinical condition called ‘Coma’ arrives, physician checks for activity at this Primary Seat of Consciousness. A common diagnostic test is called light reflex test. If this site is active, man is alive even if he is not aware of his feelings, thoughts, moods, emotion, and his external environment. Things such as feelings, thoughts, moods, and emotion are contents of consciousness and hence are distinct from Primary Seat of Consciousness that is Conscious.

The term that I like to use for Spirit or Soul is, ‘Knowing-Self’. This refers to part, or site, or organ, or location where living organism knows fact of its own living condition. In case of complex human organism, I like to place Soul or Spirit at this site called Reticular Formation which includes millions of nerve nuclei. This site knows Self even if Self exists in a condition called Coma. Some people survive for decades in this ‘vegetative condition’, the basis for human existence.

You have not defined the terms Time and Space, the two immaterial dimensions. I cannot comment on concept called ‘PRALAYA’ unless you provide a reference frame for Time and Space.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Wednesday, February 3, 2016 4:51 AM, Devinder Singh Gulati wrote:

Rudra:

Yours is the classic objective subjective response. You acknowledge the immaterial indicating a movement from the purely material.
” Now, there are four positions possible with regard to the world and reality, depending on the relation between the observer and the observed, the subject and the object. They are: (I) subjective, (2) objective, (3) subjective objective and (4) objective subjective. The first two are extreme positions, one holding the subject as the sole or absolute reality, the object being a pure fabrication of its will and idea, an illusion, and the other considering the object as the true reality, the subject being an outcome, an epiphenomenon of the object itself, an illusion after all. The first leads to radical or as it is called monistic spirituality the type of which is Mayavada: the second is the highway of materialism, the various avataras of which are Marxism, Pragmatism, Behaviourism etc. In between lie the other two intermediate positions according to the stress or value given to either of the two extremes. The first of the intermediates is the position held generally by the idealists, by many schools of spirituality: it is a major Vedantic position. It says that the outside world, the object, is not an illusion, a mere fabrication of the mind or consciousness of the subject, but that it exists and is as real as the subject: it is dovetailed into the subject which is a kind of linchpin, holding together and even energising the object. The object can further be considered as an expression or embodiment of the subject. Both the subject and the object are made of the same stuff of consciousness – the ultimate reality being consciousness. The subject is the consciousness turned on itself and the object is consciousness turned outside or going abroad. This is pre-eminently the Upanishadic position. In Europe, Kant holds a key position in this line: and on the whole, idealists from Plato to Bradley and Bosanquet can be said more or less to belong to this category. The second intermediate position views the subject as imbedded into the object, not the object into the subject as in the first one: the subject itself is part of the object something like its self-regarding or self-recording function. In Europe apart possibly from some of the early Greek thinkers (Anaxagoras or Democritus, for example), coming to more recent times, we can say that line runs fairly well-represented from Leibnitz to Bergson. In India the Sankhyas and the Vaisheshikas move towards and approach the position; the Tantriks make a still more near approach.
http://motherandsriaurobindo.in/#_StaticContent%2FSriAurobindoAshram%2F-09+E-Library%2F-03+Disciples%2FNolini+Kanta+Gupta%2F-01+English%2FCollected+Works+of+Nolini+Kanta+Gupta%2FVolume-1%2F-55_The+Observer+and+the+Observed.htm

Further there is the difficulty of defining soul. You would identify inanimate matter as soul, but for the fact it does not have knowledge which is present in animate matter. So the difficulty arises. This has been resolved by Indian tradition thus:
THE difference between living organism and dead matter is that while the former is endowed with creative activity, the latter has only passive receptivity. Life adds, synthetises, new-creates – gives more than what it receives; matter only sums up, gathers, reflects, gives just what it receives. Life is living, glad and green through its creative genius. Creation in some form or other must be the core of everything that seeks vitality and growth, vigour and delight. Not only so, but a thing in order to be real must possess a creative function. We consider a shadow or an echo unreal precisely because they do not create but merely image or repeat, they do not bring out anything new but simply reflect what is given. The whole of existence is real because it is eternally creative.

Now the centre of this energy, the matrix of creativity is the soul itself, one’s own soul. If you want to create – live, grow and be real-find yourself, be yourself. Let each take cognisance of the godhead that is within him – for self is God – and in the strength of the soul-divinity create his universe.

In one’s own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. But because each is itself, therefore each is grounded upon the fundamental equality of things. Not to do what others do, but what your soul impels you to do. Not to be others but your own self. Not to be anything but the very cosmic and infinite divinity of your soul. Therein lies your highest freedom and perfect delight. And there you are supremely creative.
http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-03 Disciples/Nolini Kanta Gupta/-01 English/Collected Works of Nolini Kanta Gupta/Volume-1/-02_The Creative Soul.htm

Lastly you have not really addressed the problem of pralaya. In Indian tradition there are cycles where the world ceases to be. Creation is withdrawn by the creator into itself during which period there is nothing; no time, no space, only itself. The tantra tradition calls it Bindu, a singularity. Dot.

From: R.Rudranarasimham

What is Soul?

Chemical Elements are building blocks of Matter that constitutes Universe. Matter is three-dimensional and for Matter has Mass, it occupies Space. Hence Universe has additional dimensions such as Space and Time that influence structure and organization of Matter. However, Space and Time are immaterial dimensions. We cannot know and understand Universe if we ignore ‘immaterial’ dimensions.

In Indian tradition, a distinction is made between matter and soul which is interpreted in various manners. The problem becomes apparent when Indian tradition divides human body into perishable body, and imperishable soul. I do not want to reject Indian tradition, rather I would like to clarify the statement using reason and accepted, verified knowledge provided by Science.

Chemical elements constitute both animate and inanimate matter. We call animate matter as perishable, transient, or temporary for it cannot retain its form and appearance at all times. Animate matter changes all the time under external influence of time and has lifetime or life span at the end of which it dissolves into constituent elements like carbon, nitrogen, phosphorus and others. These elements behave as if they are unborn, uncreated, immortal, imperishable, indestructible, immutable, immortal, and eternal. In Physics and Chemistry, the Fundamental Laws of Conservation explain that certain quantities like mass, energy, and momentum are neither created nor destroyed. Chemical elements share the very same attributes that Indian tradition uses to describe thing called soul or spirit. It clearly demonstrates the fact of soul or spirit deriving its attributes from chemical elements that constitute matter. The distinction between matter and soul is still required for there is fundamental distinction between animate and inanimate matter.

Indian tradition while describing attributes of soul or spirit, apart from the above mentioned attributes, associates soul or spirit with knowledge. This knowledge is not acquired, and is not a product of learned experience. It is ‘innate’ knowledge or implanted knowledge which is present from the beginning. If knowledge is present, it can be verified by testing for its presence. We do it all the time to test and verify acquired or learned knowledge.

In Biology, innate knowledge refers to biological information carried by genes or hereditary information transmitted from one generation to the next. However, the study of ‘GENETICS’ has not helped to define the meaning of spirit or soul. In fact, we know about thousands of disorders, birth defects associated with gene mutations and inborn errors of metabolism caused by genetic defects. If spirit or soul is immutable, it has to be distinct from knowledge or biological information propagated by genes.

In Indian tradition, spirit or soul represents “PRAJNANA”(Great or Supreme Knowledge) implanted in all kinds of living entities. The physical evidence of this knowledge is presence of ‘consciousness’ which is in its essence is a cognitive function( the ability to know). This cognitive ability is a biological or living function and should not be confused with cognitive abilities acquired by education or learning experience. This ability cannot be implanted by using genetic engineering. The knowledge associated with consciousness and spirit or soul is not acquired and it does not demand intervention by a teacher or instructor.

In my analysis of cell anatomy(structure), and physiology(function), I have identified the cognitive abilities of living cells. Cell knows the fact and condition of its existence in given physical environment. To begin with, cell establishes its existence by separating itself from its external, physical environment which may include other living cells apart from inanimate matter. This barrier between cell and its environment is called biological membrane or plasma membrane. Apart from defining outer limits of cell, the membrane surrounds structures found within the cell such as nucleus, mitochondria, ribosomes, and others. The entire living matter called protoplasm,cytoplasm, or cytosol consists of network of this membrane system and it helps to make distinction between Somatoplasm and Hyaloplasm. This Membrane System helps living cell to identify chemical molecules with which it comes into contact. It helps cell to allow controlled entry and exist of matter. Mitochondria, for example identify thousands of different protein molecules. I live in this world, I perform living functions in this world due to knowledge implanted in this Membrane System. I breathe in air or gas without performing analysis in a Chemistry laboratory. The Membrane System identifies oxygen molecules, carbon dioxide molecules and various other chemical molecules present in the air I breathe. This ability associated with consciousness is immutable but it can be impaired if I consume alcohol or for other external reasons.

It is futile to speculate about the beginning and ending of things. I use a method of scientific inquiry called ‘Devotional Inquiry’. As I said in previous paragraph, living thing has to establish its own boundaries if it has to perform its living functions. Virus particle is inactive and when it enters a host, living cell, it acquires a protein coat or membrane using host cell’s manufacturing ability. I have to set boundaries, and recognize limitations for my reasoning abilities. Devotion helps to transcend boundaries or barriers caused by limitations of man’s reasoning ability. I can use my reasoning and claim that I cannot fully account for my existence while I know that I exist.

The concept of ‘pralaya’ or End Times is still relevant. All living things do not die at the same time or same hour. Planet Earth witnessed several major and minor extinction events. In most recent times, all species of Homo genus other than that of Homo sapiens sapiens became extinct. I issued death certificates fully knowing that dead bodies are still alive, for all the cells do not die at the same time.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Thursday, January 28, 2016 10:53 AM, Devinder Singh Gulati wrote

Rudranarsimham Rebbapragada Sir,

you have an interesting take – that soul force is product of matter. Your interpretation of the Gita that soul is nothing but plasma state of matter is ingenious. Soul is imperishable; matter is imperishable. Ergo.
You write:
We need to know as to how the terms soul and consciousness are defined. What is Soul? Is it a material principle or is it an immaterial principle? What is Consciousness? Is it a mental function? Is it a psychological function? Is it a biological function? What is the relationship between soul and consciousness? I am sure that these authors may have provided more information on their views at some other place or in their book. But, the story provides some information that is good enough to doubt this theory. Micro tubules are found in all living cells of all living organisms other than bacteria, blue-green algae and viruses. If micro tubules are found inside brain cells or neurons, it is not a surprise. They tend to perform the same functions in all types of living cells called eukaryotes(cells with true nuclei). All the cells of the human body are derived from a single, fertilized egg cell. We need to discuss this topic called soul and consciousness in relationship with this egg cell. Does this egg cell display consciousness? If the egg cell is conscious, does it have a soul? In that context, we have to answer similar questions about Amoeba proteus, is it conscious? and does it have a soul?

What then do you make of pralaya or the widrawal of creation. When there is no creation what happens to matter?
What is your objection to soul being immaterial?
The egg cell certainly has life. It has intelligence. It can organize its own growth into a zygote.
We can say it has consciousness.

From: Rudranarasimham R

The discussion about spirit and spiritual practices should be preceded by proper identification of entity called ‘spirit’ or ‘soul’. To begin the conversation, we should be able to make distinction between ‘material’ and ‘spiritual’ things. Kindly tell me if ‘spirit’ is material or immaterial. Most functions, actions, reactions, and interactions that we observe involve participation by material things. We need a basis to make distinction between material functions and spiritual functions. For example, if consciousness is a spiritual function exhibited by living things, terms like cosmic or universal consciousness will have no valid basis as we cannot demonstrate such living things occupying extraterrestrial domain. We all will be saying different things until the basic issue is resolved. If spirit has no material basis, man will have no interest in that topic.

TAT ASMI PRABHU – FIFTH MAHAVAKYA – GOD IS INFINITE BEING

TAT ASMI PRABHU – FIFTH MAHAVAKYA – GOD IS INFINITE BEING

In my analysis ‘Monotheism’, belief or doctrine that there is only ‘ONE'(“1”) God is not consistent with God who is ‘Infinite’, lacking limits or bounds, extending beyond measure or comprehension. The concept of ‘Infinite’ demands existence of something greater than any ‘finite’ number. In Mathematical Science infinite refers to indefinitely large. The doctrine of ‘ONE’ God can be easily contested by a doctrine that may claim existence of two or more Gods. When God is viewed as ‘Infinite’ or ‘Ananta’, there is no other ‘finite’ number greater than what is stated as ‘Infinite’. Number 1 is not consistent with mathematical concept of ‘Infinite’.

We have other religions that proclaim ‘One God’ doctrine. Where do these Gods of Monotheism exist? Do they share a common Heaven? Do they even know each other? Do they speak same language? Is there any correspondence between the theory and reality of world? The doctrine of ‘One God’ is redundant, irrelevant, and is inconsistent with doctrine of God that proclaims God as Infinite Being.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

On Wednesday, February 24, 2016 1:21 AM, Devinder Singh Gulati wrote:

Sikhism affirms both. That God is one. That God is infinite.
Here is what a Sikh writer says:
The Gurus repeatedly emphasize that He is One and we only give Him different names. But it would be highly inappropriate to confuse the Gurus’ concept of sargun and nirgun (i.e. One Transcendent cum Immanent God) with the Advaitic connotation o these terms as also of Ishvara. These Advaitic concepts have distinct connotation of phases, stages or transformation. These have been clearly repudiated by the Gurus by their concept of One God. Shankara deems Ishvara to be a lower stage of God which has to be transcended to reach the higher stage of Brahm. For Ramanuj a God is virtually pantheistic. The world, souls and Ishvara are three eternal principles. The world and souls are the body and qualities of Brahm. The three eternal principles of Ishvara, souls and the world constitute the Brahm, which is an entirely different concept from that of the One Creator, God of the Gurus, who is simultaneously Transcendent, Immanent and Everything. The Gurus never accept the Advaitic concepts of sargun and nirgun. Similarly in the hymn of Sach khand, the Guru calls the nirankar as One who resides, deliberates, creates and directs. He is Benevolent, Gracious and is delighted to see His Creation. But nirankar literally means the “Formless One” and similarly, has distinct Advaitic meanings. The hymn referred to above repudiates all those concepts and adds that Sach khand, the abode of God, is full of endless numbers of forms, universes and regions. [ Daljeet Singh: The concept of God]It is possible this idea flows from inadequate reading of the Guru Granth saheb or misunderstanding of advaitic concepts of Hinduism.
In another article Daljeet Singh writes:

http://hinduwebsite.com/sikhism/the-idea-of-god-in-sikhism.asp

From: R.Rudranarasimham:

GOD IS INFINITE

I have yet to understand basic presumptions about philosophy of Sikhism. We have three schools of Indian Thought founded by Shankara, Ramanuja, and Madhva. I agree and disagree with all of them. In respect of Sikhism, I cannot perform similar analysis to find accuracy and consistency by comparing statements about philosophy of Sikhism to an external reality. I need to hear from others who studied Sikhism and interpret its philosophy. If there is any given statement attributed to Sikhism, I have to know as to how it is interpreted by two different readers of the same statement. Firstly, I have to know if Sikhism supports the doctrine called ‘Monotheism’, the doctrine about ‘One God’. Is this the same doctrine shared by ‘Islam’??? If the doctrines are same, I have to reconcile it with the fact of execution of Sikh Gurus and their followers by Mughals who claimed belief in ‘One God’.

In Indian tradition, God is ‘Infinite’, or ‘ANANTA’ which means limitless or endless in space, extent, or size, impossible to measure or calculate. There are several terms that convey similar meaning; boundless, unbounded, unlimited, limitless, never-ending, interminable, immeasurable, uncountable, inestimable, innumerable, numberless, incalculable, untold, myriad, and countless.

Kindly tell me as to which of the following statements represents God as defined by Sikhism:

1. God is ONE.

2. God is INFINITE.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Tuesday, February 23, 2016 2:44 AM, Devinder Singh Gulati wrote:

Rudra: l don’t see the connection you make between monotheism and ‘unique physical being’. The problem of monotheism to me remains the separation or non separation of two principles permanently. In the first case it is dualism, in the second a unity – as in the monism of advait.
Your entire approach is from the lower end monism of matter, my explanations are from the higher end monism of spirit, which is also self-existent consciousness. In your approach it is derived consciousness or observed consciousness.But some scientists have been able to put out theories without observations, simply ideating it. This scientist was able to access the blueprint of human physiology from the pure mental world of ideas where it resides – not from observation a classification and derivation:
“One person who thought differently, though, was the Danish scientist Nils Jerne – a brilliant thinker who had little interest in carrying out experiments. In 1955, he published his hypothesis – that at birth, the body has already created all the antibodies it is ever likely to need. He proposed instead that when the body encounters a new invader, it scans its ‘catalogue’ of antibodies and selects the correct one to deploy for the task of defeating it.
http://www.nobelprize.org/educational/medicine/immuneresponses/overview/

The ‘self-molecule’ that you refer to does not denote individuality to me in the sense of ‘person’. No doubt it is individual in the sense that it is distinct, but individuality here is part of ‘personality’ not ‘person’.

The ‘person’, such as purush in Samkhya is a person that throws out infinite personalities in nature. The self-molecule is a functional aspect of putting out a distinct body associated with a distinct personality – just one of the many infinite personalities – that is to be realised in nature.

The purush of the yoga system is a ‘Karta purakh’, (as in Sikhism), as opposed to inactive purakh of the Sankhya system where nature is the active agent.

Thus self-molecule is function of nature directed at expressing individual personality that is one of the infinite personalities that the true person; Jivatma, those out in the course of its self expression in nature.

The centre of identification is always the person, never the personality.
“We can experience our central or true being as a kind of vertical axis at the core of our being. Above all the planes and worlds, it is the jivatman, who eternally and immutably presides over our nature. On the lower levels, it is our psychic being (antaratman, chaitya purusha) who has descended, as the delegate of our eternal Self, into the “world of becoming.” Sri Aurobindo uses the word “Self” for our transcendent, immutable essence, both in its universal form (paramatman, atma), and in its individual form (jivatman). He uses “Self” also as the translation of “purusha”, the center of our conscious existence on any level.

Sri Aurobindo uses the word “soul” for our evolving, psychic center. Initially this psychic center is only a small, almost point-like psychic entity, of which one can feel at best a psychic influence. Gradually, as it brings more of the nature under its influence, it becomes a full-fledged psychic being, which one can feel as a psychic presence.

The true being may be realized in one or both of two aspects — the Self or Atman and the soul or antaratman, psychic being, chaitya purusha. The difference is that one is felt as universal, the other as individual supporting the mind, life, and body. When one first realizes the Atman one feels it separate from all things, existing in itself and detached. When one realizes the psychic being, it is not like that; for this brings the sense of union with the Divine and dependence upon It and sole consecration to the Divine alone and the power to change the nature and discover the true mental, the true vital, the true physical being in oneself. Both realisations are necessary for this yoga.
(Sri Aurobindo, Letters on Yoga, p. 277).

http://www.ipi.org.in/texts/matthijs/mc-selfandpersonality-sp.php

From: R.Rudranarasimham

TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENSE OF HUMAN EXISTENCE



				TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENS…Man defends his existence by using his Immune System which deploys unique molecules or polymers that describe ‘Molecular Individualism’. Man comes into existence..

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Tat Asmi Prabhu – Fifth Mahavakya – God is Infinite Being for He defends plurality and diversity of all living organisms.

The doctrine called ‘Monotheism’ is fundamentally flawed for man’s individuality is defined by unique molecules demonstrating God’s Infinite Nature to create plurality and diversity.

TAT ASMI PRABHU – FIFTH MAHAVAKYA – GOD IS INFINITE BEING FOR HE DEFENDS HUMAN EXISTENCE TO SUSTAIN EACH MAN AS INDIVIDUAL WITH INDIVIDUALITY.

Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

On Sunday, February 21, 2016 8:57 AM, Devinder Singh Gulati wrote:

In manifested nature there is only personality. The individual, the true individual, Jivatma, lies above manifestation. In the manifested world what it throws out it is not individuality but personality. The same individual in different lives takes different personalities to express its range of personalities, or to develop the personalities it holds in potential.

Man as a created being has been known to experience God as the creator of all, the ONE in all. Any concept exists in the abstract mind, which is a sense organ of man. The soul is also a sense that remains non functional in most men as a guide but functional for itself in sensing the actions of the man it is embodied in.

“The Jivatma or spirit is self-existent above the manifested or instrumental being — it is superior to birth and death, always the same, it is the individual Self or Atman; the eternal true being of the individual.

The soul is a spark of the Divine in the heart of the living creatures of Nature. It is not seated above the manifested being; it enters into the manifestation of the self, consents to be a part of its natural phenomenal becoming, supports its evolution in the world of material Nature. It carries with it at first an undifferentiated power of the divine consciousness containing all possibilities which have not yet taken form but to which it is the function of evolution to give form. This spark of Divinity is there in all terrestrial living beings from the earth’s highest to its lowest creatures.

The psychic being is a spiritual personality put forward by the soul in its evolution; its growth marks the stage which the spiritual evolution of the individual has reached and its immediate possibilities for the future. It stands behind the mental, the vital, the physical nature, grows by their experiences, carries the consciousness from life to life. It is the psychic Person, caitya purusa. At first it is veiled by the mental, vital and physical parts, limited in its self-expression by their limitations, bound to the reactions of Nature, but, as it grows, it becomes capable of coming forward and dominating the mind, life and body. In the ordinary man it still depends on them for expression and is not able to take them up and freely use them. The life of the being is animal and human, not divine. When the psychic being can by sadhana become dominant and freely use its instruments, then the impulse towards the Divine becomes complete and the transformation of mind, vital and body, not merely their liberation becomes possible.

“It all depends upon where the consciousness places itself and concentrates itself. If the consciousness places or concentrates itself within the ego, you are identified with the ego

TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENSE OF HUMAN EXISTENCE

TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENSE OF HUMAN EXISTENCE

Man’s Unity(“ASMI”) with ‘PRABHU’ or LORD God Creator can be learned from study of Immunology.

DEFENSE OF HUMAN EXISTENCE :

TAT ASMI PRABHU - FIFTH MAHAVAKYA - DEFENDING HUMAN EXISTENCE - NATURE OF HUMAN IDENTITY AND INDIVIDUALITY IS REVEALED BY HUMAN DEFENSE MECHANISMS. — **TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENDING HUMAN EXISTENCE – NATURE OF HUMAN IDENTITY AND INDIVIDUALITY IS REVEALED BY HUMAN DEFENSE MECHANISMS.**

An individual exists in the natural world by his biological abilities to defend his continued existence as an independent entity. This essay explores the physiological aspects of human existence and the defensive mechanisms that sustain this existence and the molecules which define and shape our ‘INDIVIDUALISM’. I had earlier described the Cultural aspects of ‘INDIVIDUALISM’ while describing the Indian Identity. The term ‘immunity’ describes the natural defensive mechanisms that give an individual the ability to recognize foreign proteins and foreign substances and neutralize or degrade them with or without injury to the individual’s own tissues. Immunology is the branch of science concerned with the body’s response to foreign agents and substances.

FUNCTIONS OF THE IMMUNE SYSTEM :

TAT ASMI PRABHU - FIFTH MAHAVAKYA - DEFENDING HUMAN EXISTENCE. ORGANS, CELLS, AND PROTEIN MOLECULES OF IMMUNE SYSTEM REPRESENT A CREATIVE MECHANISM TO OPPOSE, NEUTRALIZE, AND DESTROY FOREIGN INVADERS. — TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENDING HUMAN EXISTENCE. ORGANS, CELLS, AND PROTEIN MOLECULES OF IMMUNE SYSTEM REPRESENT A CREATIVE MECHANISM TO OPPOSE, NEUTRALIZE, AND DESTROY FOREIGN INVADERS.

The immune system responds to invasion by the foreign organisms and their toxic products. This immune response is also described as ‘active immunity’. In natural world, an infant is defended by molecules transferred passively across the placenta from the mother’s circulation during the fetal stage of development. The infant after birth may also receive passively protein molecules from mother when breast-fed. This passive immunity defends the baby for several months and the baby further survives by developing its own immune system. Another major function of the immune system is the removal of damaged, or dying cells. The immune system is also able to recognize and eliminate abnormal or ‘mutant’ cells that frequently arise within the body. Using a system that is described as ‘immune surveillance’, the body recognizes and disposes of such abnormal cells which could result in incidence of certain types of cancer. The immune system plays a vital role in protecting body from bacteria, viruses, fungi, and parasites and helps to prevent certain types of cancer.

The immune system is very important and it is also very sensitive. The system’s very ability to recognize foreign substances may often result in undesirable reactions. Millions of people suffer on account of ‘hypersensitivity’ or allergic reactions to fairly harmless substances present in the environment. Many individuals suffer on account of their sensitivity to proteins found in the foods such as milk, eggs, fish, wheat(gluten), and nuts that we consume. Sometimes, the immune system is misdirected and initiates an immune response against the body’s own cells or tissues producing a condition known as a ‘autoimmune disease’. While an immune system could cause some problems, we take full advantage of the system to defend ourselves from serious infectious diseases such as smallpox,polio,rabies, diphtheria, whooping-cough, measles, rubella, mumps, tetanus, typhoid, cholera, tuberculosis, hepatitis B, influenza and others by using vaccines and inoculations. Millions of lives are protected by routine use of vaccines and inoculations which help the body to become resistant to these infectious agents. We also use foreign proteins to protect the lives of people in times of a severe life threatening crisis. We use blood, plasma, and sera( containing immunoglobulins secreted by animals) with utmost care to tide over an emergency.I had personally used foreign immunoglobulins to treat snake bite victims and tetanus cases. The foreign proteins elicit a minor immune response and the situation is carefully monitored. By being careless and reckless, and by polluting our food, water, air , and soil with dangerous chemicals, we damage our very sensitive immune system and this is contributing to a higher incidence of immune-related health problems in population.

TYPES OF IMMUNE RESPONSE :

Tat Asmi Prabhu - Fifth Mahavakya - Defending Human Existence. The Fundamental Basis of Human Existence is not that of Man's Intelligence or Mental Memory and Mental Functions. — **Tat Asmi Prabhu – Fifth Mahavakya – Defending Human Existence. The Fundamental Basis of Human Existence is not that of Man’s Intelligence or Mental Memory and Mental Functions.**

The immune system defends human existence with a variety of cells and by the protein molecules known as immunoglobulins or ‘antibodies’ produced by the immune function capable cells. The ability to recognize foreignness, specificity of the response, and the memory of the prior immune response are the key characteristics of immune defense. The immune system must be able to recognize the foreign agents and foreign materials in order to locate and destroy them. Specificity means that immunity to one foreign substance or organism does not provide resistance to another type of organism. Memory is the ability of the individual to develop an accelerated, enhanced, and long-lasting immunity after the initial attack by an infectious disease. The body defends itself through two types of mechanisms which work together to protect our existence. 1. Humoral Immunity- this involves production of protein molecules described as immunoglobulins or ‘antibodies’.2. Cell-mediated Immunity- It does not involve secretion of ‘antibodies’ but requires direct physical contact with the foreign substance or agent.

HUMORAL IMMUNITY :

The cells known as Lymphocytes or B cells are produced in the bone marrow and circulate in our blood and are distributed to the various lymphoid tissues in the body, such as the lymph nodes, spleen, tonsils, and Peyer’s Patches that line the small intestine. When stimulated by an infectious organism, production of lymphocytes increases and the lymphocytes are carried to the site of infection. Depending upon the site of infection, the lymph nodes of that region often swell up and are found packed with lymphocytes. The B cells produce chemical substances known as ‘antibodies’. These are protein molecules which are specifically generated against specific organisms. The foreign substance is described as ‘antigen’. The ‘antibodies’ that are generated recognize their antigens with high affinity and extreme selectivity. The interaction of an ‘antigen’ with its specific ‘antibody’ involves only small areas on the antigen’s surface; these areas are known as ‘antigenic determinants’. Protein molecules are very potent antigens as they have several antigenic determinants. Many carbohydrates are also antigenic because they have antigenic determinants. The antibodies circulate in the blood. The simplest, most prevalent means by which the immune system defends the body against bacteria and viruses is by combination of a specific antibody with the antigenic determinants on the surface of the invading organism. This interaction between antibodies and antigens produces an aggregate of cells called as an ‘agglutination’. The body has wandering scavenger cells known as ‘Macrophages’. The clumps of agglutinated cells are engulfed and digested by the macrophages. Antibodies also bind to toxic molecules given off by invading microorganisms and this reaction produces large, insoluble aggregates known as ‘precipitates’. These precipitates are also removed by macrophages. The virus after entering the body survives by its ability to invade or enter cells. Antibodies prevent the ability of virus to infect cells by covering up and blocking the attachment sites of virus.

CELL-MEDIATED IMMUNITY :

TAT ASMI PRABHU - FIFTH MAHAVAKYA - DEFENDING HUMAN EXISTENCE. INTERACTION OF CELLS AND UNIQUE PROTEIN MOLECULES OF IMMUNE SYSTEM DEFINES MAN'S IDENTITY ON MOLECULAR BASIS. — **TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENDING HUMAN EXISTENCE. INTERACTION OF CELLS AND UNIQUE PROTEIN MOLECULES OF IMMUNE SYSTEM DEFINES MAN’S IDENTITY ON MOLECULAR BASIS.**

There are another distinct type of Lymphocytes known as T lymphocytes or T cells. T cells originate in the THYMUS and become localized in lymphoid organs. The immunity associated with T cells does not involve secretion of antibodies but through their direct contact with their targets or by the effects of secreted molecules known as ‘lymphokines’ which help other cells to make the direct contact. There are four kinds of T cells. 1. The cytotoxic T cells
or Natural Killer cells or NK cells defend the body by destroying infected, foreign or cancerous cells. The other three kinds of T cells regulate immune responses by secreting messenger proteins known as lymphokines. 2. Helper T cells enable the other T cells and most B cells to perform their functions. The Helper T cells are destroyed by Human Immunodeficiency Virus(HIV) in Acquired Immune Deficiency Syndrome(AIDS) patients resulting in a depressed immune response that allows infection by a variety of microorganisms and the growth of some types of cancerous tumors. AIDS patients are very vulnerable to fatal infections. 3. Suppressor T cells dampen the immune response of the B and T cells. 4. The fourth kind of T cell is involved in certain kinds of hypersensitivity reactions. In a normal healthy individual there is a balanced ratio of these four kinds of T cells to provide an efficient immune system for defense against all foreign substances. Macrophages and White blood cells known as ‘neutrophils’ have ability to engulf and digest particulate matter by the process of ‘phagocytosis’. They eliminate many foreign organisms and particulate materials that enter the body. Ability of NK cells to kill or destroy some cancerous or tumor cells is enhanced by two lymphokines known as ‘gamma interferon’ and ‘interleukin-1’. Another lymphokine known as ‘interleukin-2’ activates the Lymphokine Activated Killer Cells or LAK cells which also have the ability to kill a variety of human tumor cells. Activated T cells also secrete a lymphokine known as Transfer Factor which is able to cause normal lymphocytes to release lymphokines or otherwise become activated and thus to destroy other cells. Transfer Factor stimulates the lymphocytes to develop normal immunity.

The Cytotoxic T cells destroy other cells by interacting with antigens present on the cells’ surfaces. They are involved in the attacks on tissues and organs grafted or introduced into the body, viral antigens found on infected cells and on chemicals that have entered the body and found attached to cells. T cells are involved in skin reactions resulting from contact with molecules found in poisonous plants like poison Ivy, poison Sumac, and poison Oak.

ORGAN TRANSPLANTATION AND CELL-MEDIATED IMMUNITY :

TAT ASMI PRABHU - FIFTH MAHAVAKYA - DEFENDING HUMAN EXISTENCE - ORGAN TRANSPLANTATION AND IMMUNOLOGY — **TAT ASMI PRABHU – FIFTH MAHAVAKYA – DEFENDING HUMAN EXISTENCE – ORGAN TRANSPLANTATION AND IMMUNOLOGY. MOLECULES OF HISTOCOMPATIBILITY LEUKOCYTE ANTIGEN(HLA) SYSTEM**

T cells are involved in rejection of transplanted tissues and organs. The chances of successful organ transplantation are improved by carefully matching the tissue or Histocompatibility Leukocyte Antigens known as the HLA system of the donor with those of the recipient. The protein molecules of the HLA Complex establish identity of our body, its tissues, and various organs. They work to preserve identity of the individual and to exclude the introduction or grafting of foreign material into the body. Even after careful matching, and selection of suitable donors, transplanted tissues or organs are usually maintained by using drugs that cause ‘immunosuppression’ by which the normal immune response of the recipient against the donated organ is prevented.

BIOLOGICAL EXISTENCE :

A normal, healthy immune system is vital to defend our biological existence. Immunodeficiency diseases, depressed or compromised immune system conditions such as associated with corticosteroid therapy, chemotherapy, radiation therapy, or exposure to certain types of toxic chemicals, and autoimmune diseases impose a heavy burden and threaten our existence. Medical interventions and treatment may help us but the quality of life is invariably compromised. A functioning immune system is important to defend our existence.

MOLECULAR INDIVIDUALISM :

Tat Asmi Prabhu - Fifth Mahavakya - Defending Human Existence. Man exists as Individual with Individuality as his existence involves defensive mechanisms operated by independent, individual cells, and protein molecules. — Tat Asmi Prabhu – Fifth Mahavakya – Defending Human Existence. Man exists as Individual with Individuality as his existence involves defensive mechanisms operated by independent, individual cells, and protein molecules.

The unique protein molecules that we deploy to establish our identity, and to defend our existence exhibit ‘individualism’ at molecular level. Molecules can exhibit a surprising degree of individuality. In experiments that examine the physical behavior of single molecules, researchers at Stanford University have discovered that when identical ‘polymers long, flexible, spaghetti-like molecules that are found in everything from plastics to living cells( the strands of DNA and other protein molecules)- they UNFOLD in a variety of ways even when exposed to the same conditions. Nobel Laureate Dr. Steven Chu, former Professor of Physics, and Applied Physics at Stanford( presently United States Secretary of Energy) has stated that : “We discovered it because we have developed the ability to visualize and manipulate single molecules…. ONLY BY LOOKING AT INDIVIDUAL ANIMALS CAN YOU GET A TRUE SENSE OF THE DIVERSITY OF SPECIES.” He had researched biological Physics and Polymer Physics at single molecular level. He made use of individual molecules of DNA to study Polymer Dynamics.

The Theory of Evolution fails to account for our Molecular Individualism. Our body is unique and does not display any affinity to foreign substances and proteins and is actually involved in degrading or destroying such invasion by foreign agents and their products. The body has no evolutionary preferences and the vigorous response of the immune system has no bearing upon any presumed evolutionary connections between species. We need to look at each human individual to truly understand the nature of our Human Diversity. When we look at the genetic code, the DNA molecules that operate this code, we can understand the nature of our Molecular Individualism. Man comes into existence as an Individual and he exists an individual according to the Law of Individuality.

Rudranarasimham Rebbapragada

BHAVANAJAGAT.ORG

TAT ASMI PRABHU – FIFTH MAHAVAKYA – MOLECULAR INDIVIDUALISM

The man exists in the physical world for his existence is essentially supported by unity or ‘Eikyata’ with ‘PRABHU’, or LORD God Creator. It is of great importance to note that man’s existence involves use of a creative mechanism that deploys unique molecules that establish man’s physical identity on a molecular basis. Man’s existence is ‘Conditioned’ for he has no choice other than that of existing as Individual with Individuality. Modern Science has provided tools to visually examine large molecules and experimentally verify individualistic variations in their behavior. For this reason, we have to know each man as a Specific Individual with Individuality.

TAT ASMI PRABHU - FIFTH MAHAVAKYA - MOLECULAR INDIVIDUALISM. MAN'S EXISTENCE IS DEFENDED BY MOLECULES CALLED ANTIBODIES WHICH CAN RECOGNIZE OR SEPARATE SELF AND NON-SELF PROTEIN MOLECULES. — **TAT ASMI PRABHU – FIFTH MAHAVAKYA – MOLECULAR INDIVIDUALISM. MAN’S EXISTENCE IS DEFENDED BY MOLECULES CALLED ANTIBODIES WHICH CAN RECOGNIZE OR SEPARATE SELF AND NON-SELF PROTEIN MOLECULES.**

Tat Asmi Prabhu – Fifth Mahavakya – Molecular Individualism. Man exists as an Individual with Individuality. This Individual Nature of Existence is defended by Immune System that deploys unique molecules called Antibodies.

Tat Asmi Prabhu – Fifth Mahavakya – Molecular Individualism. Man exists for he is united with Prabhu or LORD God Creator. Man’s existence is defended by a creative mechanism that involves deployment of Antibody molecules that distinguish or separate Self and Non-Self.

Knowing man’s identity and individuality demands understanding of molecules that defend human existence. For example, each antibody molecule bears two identical binding sites consisting of six b-loops.

At room temperature atoms and molecules in the air move about at breakneck speed. In order for them to be studied, they need to be slowed down or chilled. During the 1980s Steven Chu, Claude Cohen-Tannoudji, and William Phillips developed different methods for this. When atoms come in contact with light particles with fixed energies, photons, their movement is affected as if they had been bumped. With the aid of laser light from different directions and adjustment of the photon’s energy for Doppler effects, the atoms can be cooled to extremely low temperatures and captured in a trap.

Nobel Laureate, Dr. Steven Chu (United States Secretary of Energy), former Professor of Physics and Applied Physics, Stanford University has described that molecules can exhibit a surprising degree of individuality. In experiments that examine the physical behavior of single molecules, Stanford researchers have discovered that identical polymers; long, flexible, spaghetti-like molecules that are found in everything from plastics to living cells; UNFOLD in a variety of ways even when exposed to the same experimental conditions. Dr. Chu had stated : “We discovered it because we have developed the ability to visualize and manipulate single molecules.” He had further observed that, “Only by looking at individual animals you can get a true sense of diversity of species.” Dr. Chu researched Biological Physics and Polymer Physics. Dr. Chu’s research in Polymer Physics made use of individual molecules of DNA to study Polymer Dynamics.

We define our identity in the natural world and defend our existence by deploying unique protein molecules. Our genetic code determines the protein molecules that we use. The genetic code is made up of DNA strands that express Molecular Individualism. It arises from exceedingly small differences in the initial configuration of the polymer.

**Tat Asmi Prabhu – Fifth Mahavakya – Molecular Individualism. Study of Antibody Molecules will help in understanding the concept of ‘Molecular Individualism’.**

TAT ASMI PRABHU – FIFTH MAHAVAKYA – WHAT IS MONOTHEISM?

TAT ASMI PRABHU – FIFTH MAHAVAKYA – WHAT IS MONOTHEISM?

The doctrine called ‘Monotheism’ or belief in ‘ONE’ God is redundant for LORD God Creator or ‘PRABHU’ created a Natural Order based upon Plurality and Natural Diversity.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

WHAT IS MONOTHEISM?

It will be necesaary to frame the issue of ‘Monotheism’ in its correct context. The issue is not that of how many different Gods man may choose to worship. The problem is not that of proving existence of one and only one God. The problem is creation and created objects. Each created object exists as one of its own kind of original object, that never existed before, and will never exist agian in future. Each man differs from all other men who currently exist in world apart from differing from all men who existed in the past, or may come into existence in future.

For all living things( trillions of living species) exist as Individuals with Individuality, it appears a Law of Individuality governs Law of Biogeneration and Propagation. Man may use reproductive technologies like cloning or genetic engineering and there is no hypothetical chance of overcoming Law of Individuality.

This man, as a created being, can only know or experience God as his own personal Creator. Man’s reasoning abilities operate under influence of Power of Illusion. In the absence of ‘Illusion’, the reality of Earth’s motion will not permit man to have any kind of perception. The concept called ‘Monotheism’ is a mental concept or idea that simply exists in minds of people and in language used to state it. Under powerful influence of Illusion, man is able to express this concept of One God while in reality there is no such universal or global perception of One God. Each one of us have to find, discover, and experience our own ‘Personal God’.

ONE WORLD – ONE EARTH – ONE PLANET – ONE HOME

To the same extent, there is One and Only One World in this vast Universe. Man has explored and discovered thousands of exoplanets. There is no chance of finding another created object similar to planet Earth. Some stars are far away and it takes billions of years for their light to reach Earth. When we see distant stars, we are in reality exploring a past event and not of reality that exists today. Firstly, we may have to promote and share the view about One and Only One Earth before man in his foolishness destroys or degrades its environment that gives us shelter and food.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

On Saturday, February 20, 2016 6:40 AM, Devindersingh Gulati wrote:

Let me recount our previous discussion. Of the six philosophical positions of Indian thought, only three interest me in the context of placing Sikhisim in context. These are Samkhya, Yoga, and Vedanta. The last is of particular interest.

The other three systems dealing largely with logic, categories of knowledge and the philosophy of vedic rituals are not germane because they do not find a mention in the Sikh scripture. The issue we are dealing with is our existence and the relation of creation with creator.

Sikhism is said to be monotheist. I have said l consider it to be monist. The other monists on this discussion are yourself (Rudra) and Devinder Singh Singh Chahal. The position of Rawel Singh is indeterminate.

Monotheism is a dualism in the western classification. Here there are two principles that are eternally separate. God and Nature. The vedantic dualism however is a subclassification of monist thought. Here there is one primary principle, God, or spirit, or consciousness. The other even if separate is dependent on it Sikhism characterises itself as such. Sri Aurobindo says it thus: People are apt to speak of the Adwaita as if it were identical with Mayavada monism, just as they speak of Vedanta as if it were identical with Adwaita only; that is not the case. There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (bheddbhedd). But the Many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see as the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness. He says also: There is possible a realistic as well as an illusionist Adwaita. The philosophy of The Life Divine is such a realistic Adwaita. The world is a manifestation of the Real and therefore is itself real. Sikhism seems to take a similar position when it talks of Maya.

What are the forms of Indian philosophy based on one, that are together called Vedanta?
There are four. They are bhed-abhed, advait, vishist (or qualified) advait, and dvait.
So which form does Sikhism answer to, this is what l am examining.
I have ventured the suggestion that Bhed-Abhed is the closest..
But there could be elements from the other three forms that may be present.
This also l propose to examine.

BHAJA GOVINDAM, BHAJA GOVINDAM

Firstly, I would like to know your view, your opinion, or your philosophical position to give my responses. When you share concepts proposed by others, it poses a problem to interpret them for I may not know the context in which such concepts exist. If you state your own position, I will be able to ask you for clarification. I examine concepts to find their relevance to my existence in world that I live today.

Shankara’s views on ‘Advaita’ have to be shared in the context of his instruction popularly known as ‘Bhaja Govindam’. This instruction is based upon understanding Regulative vs Constitutive Dualism. Man’s Individual Soul or ‘Jeevatma’ may have the same Constitution and hence identical with Supreme Soul or ‘Paramatma’. But, man has no ‘Regulative’ Power to operate, govern, or rule his own body while the Soul is embodied. The reality of ‘Advaita’ cannot save man, and man has to surrender to Supreme Soul if he has to save himself prior to end of his mortal existence.

Kindly explain Bheda-Abheda. What is the reason for difference? Is it one of kind, or one of degree?

The chemical composition of a drop of sea water can be the same as that of Sea and they are identical. I can easily swallow that drop of water but it will not establish the reality of Sea while my sensory experience of Sea is entirely true. Your suggestion that I may be trying to know reality through my sensory experience is not based upon information that I shared.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA

BHAVANAJAGAT.ORG
On Friday, February 19, 2016 2:21 AM, Devinder Singh Gulati wrote:

>>> Firstly, I have yet to arrive at proper understanding of man and the world in which he exists before my time comes to depart.

‘Let us account for things that exist today’ is a good place to start. As you come across roadblocks to the understanding, you can modify your theory. It is a sensible approach indicating willingness to learn.

What we can know through the senses is only conditioned reality. That is what l take the Gita is saying. And mind is a sense. It is termed the sixth sense. And yet mind is a light that leads. It is not the true light that shows the entire truth. It is a shadowy light that shows half-truths. ‘Let us account for things as they exist’ is the mental approach that will throw up its own shortcomings. And if you are prepared to modify your understanding, another direction will show itself. We all must begin with some position but then examine its truthfulness.

I am mentally prepared to change my understanding of things provided someone presents a convincing argument. I have pointed out where yours are not convincing. You have a kindered soul in Devinder Singh Chahal who has a greater fixity than you. And Rawel singh, who l agree with on many issues, has a still greater fixity. He calls me deluded but does not explain why. He believes in the infallibility of mind; his own mind.

His fixity derives the idea that Sikhism is a monotheistic religion but he is unable to reconcile it with the dualism of the Chaldean faiths (the three semitic religions) that hold the creator and creation to be ever separate. Half his difficulty would recede if he acknowledges that Sikhism is in tune with Vedanta, one of the six classifications of vedic religions, particularly with one subclassification of Vedanta called bhedabheda, among four subclassifications, the other three of which are Advata, Qualified Advata, and Dvaita. The problem; he is infilling to study the classifications.

Here is a description of Bheda-abheda. He may comment in what manner Sikh metaphysics differs from this:
Bhedābheda

According to the Bhedābheda view, Brahman converts itself into the created, but yet maintains a distinct identity. Thus, the school holds that Brahman is both different (bheda) and not different (abheda) from creation and the individual jīva.

The philosophical persuasion that has produced the most commentaries on the Brahma Sūtra is the Bhedābheda philosophy. Textual evidence suggests that all of the commentaries authored prior to Śaṅkara’s famous Advaita commentary on the Brahma Sūtra subscribed to a form of Bhedābheda, which one historian calls “Pantheistic Realism” (Sharma, pp. 15-7). And on natural readings, it appears that most of the remaining commentators (but for the three famous commentators) also promulgate an interpretation of the Brahma Sūtra that falls within the Bhedābheda camp.
http://www.iep.utm.edu/hindu-ph/

From: R.Rudranarasimham

What is Predestination?

Predestination is a doctrine that claims everything is determined by God from the beginning. There are five causes in the accomplishment of any kind of work; these are, 1. The Place of Action, 2. The Doer, 3. The Senses, 4. The Endeavor, and 5. The Supersoul or Supreme Will.

The concept of Prakrit, material modes of nature or Gunas and man’s interactions with living and nonliving have to be reconciled with the doctrine of Predestination called Fate, Destiny, Vidhi, Niyati, or Daivam. God may elect or predestinate the circumstances of a person and make a choice on God’s own initiative on the basis of God’s knowing in advance the reaction of the person to His Supreme Will. My concerns are not about the beginning or origin of life or of universe. My concern is not about as to what happens at the end of preesent cycle. Firstly, I have yet to arrive at proper understanding of man and the world in which he exists before my time comes to depart.

Let us account for things that exist today.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

On Thursday, February 18, 2016 2:58 PM, Devinder Singh Gulati wrote:

‘The creator separated himself from his creation to perform his creative function,’ that is why.
This he did by creating his environment, called prakriti.
Then he set up a barrier between himself, purusha, and his environment.According to the Sānkhya system, the cosmos is the result of the mutual contact of two distinct metaphysical categories: Prakrti (Nature), and Puruha (person). Prakriti, or Nature, is the material principle of the cosmos and is comprised of three gunas, or “qualities.” These are sattva, rajas, and tamas. Sattva is illuminating, buoyant and a source of pleasure; rajas is actuating, propelling and a source of pain; tamas is still, enveloping and a source of indifference (Sāṅkhya Kārikā 12-13).

Purusa, in contrast, has the quality of consciousness. It is the entity that the personal pronoun “I” actually refers to. It
is eternally distinct from Nature, but it enters into complex configurations of Nature (biological bodies) in order to experience and to have knowledge. According to the Sāṅkhya tradition, mind, mentality, intellect or Mahat (the Great one) is not a part of the Puruṣa, but the result of the complex organization of matter, or the guṇas. Mentality is the closest thing in Nature to Puruṣa, but it is still a natural entity, rooted in materiality. Puruṣa, in contrast, is a pure witness. It lacks the ability to be an agent. Thus, on the Sāṅkhya account, when it seems as though we as persons are making decisions, we are mistaken: it is actually our natural constitution comprised by the guṇas that make the decision. The Puruṣa does nothing but lend consciousness to the situation (Sāṅkhya Kārikā 12-13, 19, 21).
http://www.iep.utm.edu/hindu-ph/

The starting point of Sankhya is consciousness or pure existence. It is the creator. To you consciousness is what is seen in interaction of animate matter. It describes, and dwells on processes. It is all about how. The why you just mentioned. Identity and creation and adaption. Interaction between inanimate matter, chemical or otherwise, you say produces consciousness. You cannot say how. So there is a missing link here.

The theism of Rāmānuja’s Viśishtadvaita shows up in his insistence that Brahman is a specific deity (Visnu, also known as “Nārāyana”) who is an abode of an infinite number of auspicious qualities. The organismic aspect of Rāmānuja’s model consists in his view that all things that we normally consider as distinct from Brahman (such as individual persons or jīvas, mundane objects, and other unexalted qualities) constitute the Body of Brahman, while the Ātman spoken of in the Upaniṣads is the non-body, or mental component of Brahman. The result is a metaphysic that regards Brahman as the only substance, but yet affirms the existence of a plurality of abstract and concrete objects as the qualities of Brahman’s Body and Soul (Vedārthasaṅgraha §2).
http://www.iep.utm.edu/hindu-ph/

You regard cryptoplasm as the only substance that gives rise to inanimate matter, life, animate matter, mind, that is consciousness which can be studied by observation, but cannot say how plasma arose. It is to you the primal existence of the Vedas or soul that you describe as
“immortal, immutable, imperishable, indestructible, unborn, and even uncreated principle that is distinct from human body that is explained as perishable, insensible, inert, illusion, or even unreal.” You also say “ln my analysis, the division or separation of man into Imperishable Soul, and Perishable Body is fundamentally flawed.”

There is an unbridgeable gulf between your understanding of consciousness and mine as also on the why question. Yes matter(plasma) is immortal in the present cycle of creation, but there are periods according to tradition when creation is withdrawn. When that happens you can’t explain recreation, but Vedanta can on the basis of pure existence. Samkhya also tells about the why of creation:
The contact of Prakṛti and Puruṣa, on the Sāṅkhya account, is not a chance occurrence. Rather, the two principles make contact so that Puruṣa can come to have knowledge of its own nature. A Puruṣa comes to have such knowledge when sattva, the illuminating guṇa, assumes a governing position in a bodily constitution. The moment that this knowledge comes about, a Puruṣa becomes liberated. The Puruṣa is no longer bound by the actions and choices of its body’s constitution. However, liberation consists in the end of karma tying the Puruṣa to Prakṛti: it does not coincide with the complete annihilation of past karma, which would consist in the disentangling of a Puruṣa from Prakṛti. Hence, the Sāṅkhya Kārikā likens the self-realization of the Puruṣa to a potter’s wheel, which continues to spin down, after the potter has ceased putting energy to keep the wheel in motion (Sāṅkhya Kārikā 67).
http://www.iep.utm.edu/hindu-ph/

From: R.Rudranarasimham

SPIRITUALITY SCIENCE – BIOTIC INTERACTIONS AND CONSCIOUSNESS



				SPIRITUALITY SCIENCE – BIOTIC INTERACTIONS AN…The objective of this presentation is to define ‘Spirituality’ as an internal, mutually beneficial partnership, relationship, association, or bonding between indivi…

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The term ‘Consciousness’ used in the context of describing cognitive functions tends to vary from organism to organism depending upon the size, form, structure, and functional organization of given organism. If cell is used as a model or building block of life, each living cell is aware or conscious of its inner environment and outer or external environment. Human life begins as a single, fertilized egg cell or zygote and as it grows and develops into a very complex organism, its contents of consciousness become varied.

On bhavanajagat.com

To study the behavior and nature of organisms, we have to know about Biotic Interactions. Every living organism uses a barrier to separate itself from its external environment to perform its living functions and to define its identity. To the same extent, Creator separated Himself from His Creation to define His Identity and to perform His Creative Functions.

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Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE
On Wednesday, February 17, 2016 5:15 PM, Devinder Singh Gulati wrote:

>>> There is no ‘Pure Existence’ as man’s existence is always conditioned. What is described as ‘Pure Existence’ is in fact Conditioned Existence, but can be stated as ‘Conditioned Reflex’ actions or behaviour.

There were several repeated attempts to explain life materially and all of them have repeatedly come full circle, because, physical sciences mostly deal with questions that begin with “what?” and “how?” On the other hand, biological sciences will be incomplete without addressing the functional questions of purpose that begin with “why?”
The commonly practiced linear causal explanations in physics and chemistry are insufficient to address the network and circular causality of an organic whole. The immensely complex organic whole does not allow reductionism to unravel all the causal relations of a functional dynamic integrated biological phenomenon

Aristotle’s four aspects of causes [12] will be a good explanation to demolish the great brick wall that we often come up against the attempt to understand living organism from a non-reductionist viewpoint. Let us consider the ‘brick wall’ example (which is an example for external teleology) in the context of Aristotle’s four aspects of causes. If someone asks why a ‘brick wall’ was built then following a reductionist approach we can only address the two causes from Aristotle’s four aspects of causes: (1) the material cause – that out of which ‘brick wall’ is made and (2) the efficient cause – the natural laws that are important in the art of ‘brick wall’ construction. However, the simplistic reductionist approach cannot address another two subtle causes: (1) the formal cause – the form or the shape of the ‘brick wall’ (which was in the mind of the architect) and (2) the final cause – the end or the purpose (external teleology) for which the ‘brick wall’ was built. This is a major limitation of reductionist approach commonly practiced in physical sciences.

Consciousness always means consciousness of something. The living entity can be conscious of objects in the environment and at the same time when it becomes the object of its own consciousness, it is called self consciousness. Trees, plants, creepers and grass are examples of living entities having covered consciousness (ācchādita). These living entities have almost no sense of their own conscious existence, yet their identity as living entities can be inferred from the six transformations of life as observed in living entities: (1) birth, (2) sustenance, (3) growth, (4) maturity, (5) declination and (6) death. According to Manu-saṁhitā the trees have feelings of pain and pleasure similar to ours and their souls are not of a lower standard However, their consciousness is not yet developed to the extent of animals and the still higher category of human beings. Terewavas has argued that plants display sentient qualities like sensory perception, information processing, learning, memory, choice, foresight and predictive capacity.

Animals, birds, crawling and creeping entities like reptiles, snakes, insects and fishes living in water are all examples of different degrees of shrunken consciousness (saṅkucita). These organisms have a more developed sense of their conscious existence. They distinctly display the characteristics towards satisfying their immediate biological needs like eating, sleep, fear, willful migration and travel, fighting with others due to a sense of self, display of anger when they see injustice, and so on. But they have no sense of self inquiry (athāto brahma jijñāsā – Vedānta-sūtra 1.1.1) and they are fully engrossed only in immediate existence.
http://article.sapub.org/10.5923.j.als.20160601.03.html

So can you answer the ‘why’ question?

From: R.Rudranarasimham

“Aaye hain so Jaayenge Raja, Rank, Fakir”

Existence refers to the act, state, or fact of continuance of being; life, and living. It refers to entity, or thing that exists. The term ‘Conditioned’ means subject to conditions, depending on certain conditions that are proper or desired. In the context of ‘Existence’, the term ‘Conditioned’ describes ‘Dependence’, the condition or fact of being dependent. The phrase ‘Conditioned Existence’ refers to a being or entity that is influenced, controlled, or whose fact of existence is determined by somethingelse. Being ‘Conditioned’, the living entity is dependent upon support, or aid from an external source. Man’s conditioned existence is fundamentally about subordination or lack of freedom for man is essentially dependent. In Physiology, the term ‘adaptation’ refers to a change in structure, function, or form that improves the chance of survival for an animal or plant within a given environment. However, there is no physiological mechanism or adaptation to avoid consequences of eternal Law of Aging. If man has arrived here, he is sure to depart.

Modes of Material Nature or Gunas describe actions and behavior in response to external environmental stimuli. The ‘GUNAS’ as such do not ‘Condition’ human existence. As Kabir Das mentioned, there are three kinds of men characterized by their Gunas; 1. Raja, man of nobility, passion, rajas, and vigor; Rank, 2. Slave, servant, ignorant, subordinate, not capable of initiative and independent action, serves his master, and 3. Fakir, man of wisdom, good nature, with mental or emotional poise and stability, man of mental balance, mental equilibrium, mental equanimity, mental composure, calm, undisturbed, man with evenness of temper or disposition. All of them lead a ‘dependent’, conditioned existence. Their ‘Gunas’ may condition their actions and behavior and the term used in Physiology is ‘Conditioned Reflex’. Their ‘Gunas’ do not condition their Existence.

There is no ‘Pure Existence’ as man’s existence is always conditioned. What is described as ‘Pure Existence’ is in fact Conditioned Existence, but can be stated as ‘Conditioned Reflex’ actions or behavior.

Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE
On Tuesday, February 16, 2016 1:12 AM, Devinder Singh Gulati wrote:

Human existence is conditioned by the trigunas. It is when pure existence projects itself into time-space (which is its own creation) the gunas come into play. As human you are gifted with imagination. Can you conceive of an existence before the tribunes. That is pure existence.

Yes, mind cannot know this reality. You have to experience it. Which means you have to stop being human. If you experience that reality, neither you nor your mind exist in that reality and this external reality of the earth’s motion where you are now embedded has no meaning there because motion is in time-space and time-space ceases in that reality. You as the embedded observer here now, also cease because you are completely identified with the ‘pure existence’ and are viewing reality – which is not a conditioned reality – from that standpoint. This does not involve the mind at all because mind is composed of the trigunas and that from which you then is free of the trigunas. In that state of reality, there is no protoplasm or motion or non-motion.

From: R.Rudranarasimham

THE CONCEPT OF MAYA OR ILLUSION AS BASIS FOR EXISTENCE

To make my response very brief, I have to state that there is nothing called ‘Pure Existence’ as human existence is always conditioned. Unless you explain and account for the nature of this ‘conditioned’ existence, you will not be ready to present hypothesis on ‘Pure Existence’.

Kindly examine the issue of human existence in the context of Earth’s Speed( both Angular Velocity and Linear Velocity). Man lives on surface of Earth for there is no direct sensory experience of Earth’s Motion apart from illusion of Sun’s Motion across sky, experience of Sunrise, Sunset, and alternating periods of Light and Darkness called Day and Night. In reality, Sun shines all the time and man cannot directly perceive Sun’s true motion in Milky Way Galaxy. There is no human experience including any kind of mental experience without operation of ‘ILLUSION’ that blocks mind from knowing reality of Earth’s Motion. Your ‘Tantric’ view of Pure Existence is not consistent with external reality of Earth’s Motion. If you experience that reality, your mind will not be able to think, and there is no chance of formulating a ‘Tantric’ view on existence. The word or term ‘JAGAT’ means always moving and hence there is no ‘Static Silence’. The silence of thoughts, moods, feelings, emotion, etc., does not mean that there is no motion. As mentioned before, Living Matter, Living Substance, Living Material called protoplasm or cytoplasm always exists if and only if it maintains its constsnt motion. Existence is conditioned for there is no escape from Motion. Living is always a Dynamic function while in Physics we may describe objects at rest.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
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On Saturday, February 13, 2016 9:57 AM, Devinder Singh Gulati wrote:

I agree with you entirely on nirgun on Rudra. It is as Sri Aurobindo points out “only one side of the Truth; it is the knowledge of the Supreme as realised by the spiritual Mind through the static silence of the pure Existence. It was because he went by this side only that Shankara was unable to accept or explain the origin of the universe except as illusion, a creation of Maya. Unless one realises the Supreme on the dynamic as well as the static side, one cannot experience the true origin of things and the equal reality of the active Brahman… It is only if you approach the Supreme through his double aspect of Sat and Chit-Shakti, double but inseparable, that the total truth of things can become manifest to the inner experience. This other side was developed by the Shakta Tantriks. The two together, the Vedantic and the Tantric truth unified, can arrive at the integral knowledge.”

The “pure Existence” is nirguna. Here there is not yet Sat, the consciousness of existence and Chit-shakti, or consciousness force.
Sri Aurobindo says further “It is already indicated in the Gita’s teaching of the Purushottama and the Parashakti (Adya Shakti) who become the Jiva [Purushottaama becomes Jiva] and uphold [Parashakti upholds] the universe. It is evident that Purushottama and Parashakti are both eternal and are inseparable and one in being; the Parashakti manifests the universe, manifests too the Divine in the universe as the Ishwara and Herself appears at His side as the Ishwari Shakti. Or, we may say, it is the Supreme Conscious Power of the Supreme that manifests or puts forth itself as Ishwara Ishwari, Atma Atma-shakti, Purusha Prakriti, Jiva Jagat. That is the truth in its completeness as far as the mind can formulate it. In the super-mind these questions do not even arise: for it is the mind that creates the problem by creating oppositions between aspects of the Divine which are not really opposed to each other but are one and inseparable.”

Thus Jiva, our individual existence is simultaneous with Purushottama who is to be distinguished from lshwara of the apara prakriti.
He says further”There are several forms of Indian philosophy which base themselves upon the One Reality, but they admit also the reality of the world, the reality of the Many, the reality of the differences of the Many as well as the sameness of the One (bheddbhedd). But the Many exist in the One and by the One, the differences are variations in manifestation of that which is fundamentally ever the same. This we actually see as the universal law of existence where oneness is always the basis with an endless multiplicity and difference in the oneness; as, for instance, there is one mankind but many kinds of man, one thing called leaf or flower but many forms, patterns, colours of leaf and flower. Through this we can look back into one of the fundamental secrets of existence, the secret which is contained in the one Reality itself. The oneness of the Infinite is not something limited, fettered to its unity; it is capable of an infinite multiplicity. The Supreme Reality is an Absolute not limited by either oneness or multiplicity but simultaneously capable of both; for both are its aspects, although the oneness is fundamental and the multiplicity depends upon the oneness.”

This is entirely the same as Sikh metaphysics. I see no difference at all.

Sri Aurobindo again “There is possible a realistic as well as an illusionist Adwaita. The philosophy of The Life Divine is such a realistic Adwaita. The world is a manifestation of the Real and therefore is itself real. The reality is the infinite and eternal Divine, infinite and eternal Being, Consciousness-Force and Bliss. This Divine by his power has created the world or rather manifested it in his own infinite Being.
http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-01 Works of Sri Aurobindo/-01 English/-02_Other Editions/On Yoga 2 – Letters on Yoga – Tome One/-03_INTEGRAL YOGA AND OTHER PATHS.htm

As regards sargun you say Rudra Garu, “God whose power, form, and attributes are manifest in physical world can be perceived by individuals but such perceptions are subjective and have no universal validity. ”
Now your God is plasma, or plasmic matter. Can it be perceived by all?
Again although you deny it, you are applying mechanical principles, or the laws of physics to the study of manifestation of life.

From: R.Rudranarasimham

NIRGUN vs SAGUN

On bhavanajagat.com

The concept of “NIRGUN” may not include any attributes like consciousness, power, and even existence. We cannot attach or describe attributes and then make an attempt to empty the contents of those attributes and give new descriptions like impersonal, etc., If God is Nirgun and ‘Unmanifest’, detached, or separate, man can only use the principle of devotion without attachment to God. I call it ‘Detached Devotion’. If God is Unmanifest, I still have no choice for I do not control, govern, or regulate my existence. It still compels me to show respect and obedience for I am the living subject whose existence is conditioned. With Unmanifest God, I use the method of Detached Devotion. God whose power, form, and attributes are manifest in physical world can be perceived by individuals but such perceptions are subjective and have no universal validity. God when viewed as ‘Sagun’ is a ‘Personal God’ and each and every living being can choose a ‘Personal God’ of one’s own choice without getting condemned by others who have the right to their own ‘Personal God(s)’. The problem, conflict, or friction arises when one individual tries to describe attributes of another person’s ‘Personal God’.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE
From: Devinder Singh Gulati

Guru Nanak seems to have realised the nirgun braham or the impersonal God. Is the realisation of sargun, or God with personality a lesser realisation? Sri Aurobindo says they are two separate realisations:
“All the trend of modern thought has been towards the belittling of personality; it has seen behind the complex facts of existence only a great impersonal force, an obscure becoming, and that too works itself out through impersonal forces and impersonal laws, while personality presents itself only as a subsequent, subordinate, partial, transient phenomenon upon the face of this impersonal movement. Granting even to this Force a consciousness, that seems to be impersonal, indeterminate, void in essence of all but abstract qualities or energies; for everything else is only a result, a minor phenomenon. Ancient Indian thought starting from quite the other end of the scale
arrived on most of its lines at the same generalisation. It conceived of an impersonal existence as the original and eternal truth; personality is only an illusion or at best a phenomenon of the mind.
We have said, however, that personality and impersonality, as our minds understand them, are only aspects of the Divine and both are contained in his being; they are one thing which we see from two opposite sides and into which we enter by two gates. We have to see this more clearly in order to rid ourselves of any doubts with which the intellect may seek to afflict us as we follow the impulse of devotion and the intuition of love or to pursue us into the joy of the divine union. It is well therefore to discharge ourselves of them as early as may be by perceiving the limits of the intellect, the rational philosophic mind, in its peculiar way of approaching the truth and the limits even of the spiritual experience which sets out from the approach through the intellect, to see that it need not be the whole integrality of the highest and widest spiritual experience. Spiritual intuition is always a more luminous guide than the discriminating reason, and spiritual intuition addresses itself to us not only through the reason, but through the rest of our being as well, through the heart and the life also. The integral knowledge will then be that which takes account of all and unifies their diverse truths. The intellect itself will be more deeply satisfied if it does not confine itself to its own data, but accepts truth of the heart and the life also and gives to them their absolute spiritual value.
Both the ideas of the intellect, its discriminations, and the aspirations of the heart and life, their approximations, have behind them realities at which they are the means of arriving. Both are justified by spiritual experience; both arrive at the divine absolute of that which they are seeking. But still each tends, if too exclusively indulged, to be hampered by the limitations of its innate quality and its characteristic means. We see that in our earthly living, where the heart and life followed exclusively failed to lead to any luminous issue, while an exclusive intellectuality becomes either remote, abstract and impotent or a sterile critic or dry mechanist. Their sufficient harmony and just reconciliation is one of the great problems of our psychology and our action.
http://motherandsriaurobindo.in/#_StaticContent/SriAurobindoAshram/-09 E-Library/-01 Works of Sri Aurobindo/-01 English/-03_CWSA/-23-24_The Synthesis of Yoga/-51_Chapter V The Divine Personality.htmBut nirgun braham is also described as the experience of the illusion of the world, “shunya” or “Nirvana” where the sole reality is the featureless braham. This braham is passive or static.
The sargun braham on the other hand is active. This experience leaves one with the realisation that the ONE is in all, and this is the realisation Nanak reported. So which realisation did he have?

From: Durgashanker Nagda

God made man and man made many gods, many versions of Vedas, many many scriptures, many religions, nations, and what not. Man is great.

Braham is in every creation of this world. NIRGUN Braham is every where, it is in dirt, stone, air, water, insects, animals, humans, etc. It is not of much use unless one knows the SARGUN Braham. Only through SARGUN Braham one can think of NIRGUN Braham.

To know Braham and have Brahamjyaan is not possible without SARGUN Brahamjyaani. Nanak Devji was not Ph. D. or highly scholar of Vedas. But he knew the Braham hence a Brahamjyaani.

On Thu, Feb 11, 2016 at 6:06 PM, Prem Sabhlok

Vedas were revealed by nameless and formless Nirguna Brahman as divine guidance. Sad Darshan (Six Schools of Indian Philosophy) are based on understanding of Vedas by learned human beings. Since human mind is a logic inventing machine, many learned people interpreted Vedas in a different manner which ultimately destroyed the main teachings/guidleines and thoughts contained in Vedic Brahmjnan. When dreaded materialists Charvakaas came and they even abused the Rishis and Munnies of yore who discovered Vedic Brahmjnan through Transcendental Meditation (TM).

Guru Nanak Dev ji totally ignored what learned people said about Vedas through Sad Darshan and explained Vedic Brahmjnan to people in simple straight forward manner. Thus Guru Nanak Dev ji’s Brahmjnani is vastly different than the great philosophers/metaphysicists/Spiritual scientists of Sad Darshna. It is rightly said in Shri Japji Sahib that ” Durlabh hai Brahmjnani”. Brahmjnan is harmonised divine, spiritual and material knowledge and covers comprehensively MIRI and PIRI of divine Guru Gobind Singh ji.

Sad Darshan have divided the followers of Vedic Sanatan Dharma into various Sects, Gurudom and other branches and now hardly any one knows what is contained in Vedas. This is leading to wide spread anti Vedic pious forgeries. Revival of Vedas truthfully can only arrest these Pious Forgeries.

Regards
Prem Sabhlok,
From Devinder Singh Gulati:

The Vedas are variously interpreted by the various traditions in India. They are the underlaying fact of all of lndian traditions.

There are some traditions, the so called nastik traditions that deny the authority of the Vedas.
But even the atheist traditions subscribe to monism or one unifying entity for all creation.
I am still examining where Sikhism is placed in relation to the six darshans of Indian thought.

While darshanas are the traditional Indian classifications, monism and monotheism are new western terms.
The term “monism” was introduced in the 18th century by Christian von Wolff in his work Logic (1728), to designate types of philosophical thought in which the attempt was made to eliminate the dichotomy of body and mind and explain all phenomena by one unifying principle, or as manifestations of a single substance.[wiki].

Pantheism was popularized in the modern era as both a theology and philosophy based on the work of the 17th century philosopher Baruch Spinoza, whose Ethics was an answer to Descartes’ famous dualist theory that the body and spirit are separate. Spinoza held that the two are the same, and this monism is a fundamental quality of his philosophy. He was described as a “God-intoxicated man,” and used the word God to describe the unity of all substance [wiki]

Pantheism is the belief that everything composes an all-encompassing, immanent God, or that the universe (or nature) is identical with divinity.Pantheists thus do not believe in a personal or anthropomorphic god. By this definition Sikhism would seem to be pantheist I.e. monist
except that universe as ‘identical with divinity’ is in doubt by some interpretations. I am by persuasion a monist and so is Rudra Narsimham except that our ‘substance’ differs. For me it is spirit, for Rudra it is matter. Matter is not permanent in the lndian tradition including Sikhism.

But Sikhism describes itself as monotheist, or dveta (dual).
Dvaita Vedanta, a dualistic understanding of the Vedas, espouses dualism by theorizing the existence of two separate realities.
Dvaita Vedanta is not similar to Western dualism, which posits the existence of two independent realities or principles. Madhva’s dualism acknowledges two principles; however, it holds one of them (the sentient) as being rigorously and eternally dependent on the other. Because the existence of individuals is grounded in the divine, they are depicted as reflections, images or even shadows of the divine, but never in any way identical with the divine. Moksha (liberation) therefore is described as the realization that all finite reality is essentially dependent on the Supreme. [Wiki]

This is how Rabinder Singh in a post following your’s describes his understanding of Gurbani.
It would help this discussion if he can offer specific views on the classification of Sikhism and whether he considers the Veda (samhita) as its underlying structure.

BHARAT DARSHAN – BIRTH ANNIVERSARY OF CHHATRAPATI SHIVAJI MAHARAJ

BHARAT DARSHAN – BIRTH ANNIVERSARY OF CHHATRAPATI SHIVAJI MAHARAJ

On www.dnaindia.com

India is celebrating 386th birth anniversary of Chhatrapati Shivaji Maharaj on February 19, 2016. I admire his great warrior spirit with which he opposed foreign rule and conquest of India.

On bhavanajagat.com

Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

NOTE:
Shivaji belonged to an era prior to introduction of Gregorian Calender in Bhaarat. Therefore the date of birth of Shivaji may not be February 19, 1627. According to Indian Calendar, Shivaji was born in फाल्गुन वद्य तृतीया शके १५४९. A few years back Government of India declared 19 February as the date of Shivaji’s birth.

On happyteachersdayquotes.com

Shivaji Bhonsle, also known as Chhatrapati Shivaji Maharaj, was an Indian warrior king.

Born: February 19, 1627

Died: April 03, 1680

Nationality: Indian

Spouse: Sakvarbai (m. 1657), Putalabai(m. 1653), Sai Bhosale (m. 1641-1659)

Children: Ambikabai Mahadik, Deepabai,Kamlabai Palkar, Mo

February 19 is the (386th) Birth Anniversary of Chhatrapati Shivaji Maharaj, one of the most respected and revered kings of India.

Importance of Shivaji cannot be underestimated , not just for India but for the world.
Kavi Bhushan was a contemporary . This is what he said about Shivaji;

Shivaji na hote subkehote Sunnah.
If Shivaji was not there, every one would have been circumcised.

Also the size of Pakistan would be much bigger to day extending up to Mumbai. And lot more tall buildings in United States would have bit the dust hit by hijacked passenger planes . Financing for 9/11/2001 attack is said to have come from Karachi, much like production and direction of Mumbai attack on 26/11/2008 came from Islamabad.

Shivaji like Swami Vidyaranya before in early 14th century, brought back several Hindus captured and converted by Mughals and other Mohammedan rulers, freeing them and they in turn came back home, Ghar Wapsi of the day. Importance of this cannot be too strongly emphasized.

At a crucial time bringing back home by Swami Vidyaranaya the able two Generals in army of Delhi Sultan who were Hindus to start with, but captured and converted , served a great national purpose in 13th century. Harihara and Bukka Raya with blessings of Swami Vidyaranaya started famed Vijayanagar empire which initially was named after Vidyaranaya, later given series of victories it registered along with prosperity once again it brought , the name became Vijayanagar appropriately.

“A popular account (supported by Department Of Tourism, Govt. Of India, copyright 2003 Eicher Goodearth Ltd. New Delhi) says that the Hampi region was part of a tiny kingdom of Kampili in the 14th Century AD when large parts of north India was under muslim rule. In 1326 AD Mohammed Bin Tughluq defeated and killed the king of Kampili. Among those taken prisoner were sons of Sangama, Hukka and Bukka, both treasury officers of Kampili, who were forced to convert to Islam. Some years later the sultan sent the two brothers back to govern the province. In 1336 AD, they laid foundation of an independent kingdom, with the help of sage Vidyaranya, denying any allegiance to the Tughluqs and became Hindu again. They laid foundation to the Sangama dynsaty with its citadel in Vijayanagara. History has it that the governors of Hoysala, Singeya Nayaka-III (1280 – 1300) declared independence and formed the kingdom of Kampili around 1280 AD. The kingdom faced constant threat from the powerful kingdom of Hoysalas and Yadavas. But in 1327 AD, the Muslim expedition took toll of Yadavas and the kingdom of Kampiladeva as well and opened up routes for the Muslim rulers “

Like Harihara and Bukka Raya by Swami Vidyaranya of Shringer Peeth, Netaji Palkar and Balaji, able generals were brought back to Hinduism by Shivaji, Chatrapathi.

Netaji Palkar brought back to Hinduism.

Shivaji and Marathas have a custom of taking oath on blood at Siva Linga. Linga is representation of unfathomable universe .

Shivaji truly waged a ‘people’s’ war against tyranny of Mohammedan rulers both north and south of Maharashtra and succeeded against both. He was reluctant to take any throne as a King. However given the norms prevailing in those days as well as much need for a center of focus from where freedom struggle could be waged, Shivaji became Chatrapathi and coronation took place in Raigadh.

He declared himself as ‘Hindu pada padashahi’, a king at the feet of Hindus. This was important, because Hindus at the time of rampaging Mughal Aurangazeb’s rule were less than II and no class citizens , Dhimmitude , Jijiya and all such burdens were imposed on Hindus who were also forbidden to ride horses and other such humiliations were imposed and enforced. Guru Govind Singh in Punjab and Shivaji in Maharashtra both defied these fatwas and both fought against tyranny of Aurangazeb.

Shivaji had a foresight and developed a Naval force in view of new arrivals from Europe. Maratha Navy of Shivaji defeated British navy at the coast of Mumbai.

Since then Raigadh served as a place for soldiers of India to make pilgrimage and take oath at the place of triumph of Shivaji. However British put a stop to it since it may give ‘wrong’ ideas and inspire Indian soldiers to emulate Shivaji to fight against British.

Here is source material for further study of Shivaji that too by a British author who treated his subject of study fairly well much better than Nehru’s India’s native hired self styled ’eminent historians’.

GRAND REBEL, BY DENNIS KINCAID

Grand Rebel, by Dennis Kincaid by Low Price Publication … Book Details: The Grand Rebel An Impression of Shivaji, Founder of Maratha Empire.

Even after Shivaji left this world, his spirit continued to inspire Marathas. As long as they followed him and his tactics they were successful. Marathas were able to go all the way to Kabul to make Saffron flag wave proudly there as well.

However in due course when Marathas adopted same Mughal tactics taking their retinue including families with them to theater of war as they did in Panipat III, they lost. Still they regrouped, and remained as a significant force to reckon with in India. Maharaja of Gwalior it is said ran Mughal empire sitting behind the throne in Delhi.

The principal leaders to lead Ist war of independence against British in 1857 were Marathas, Nanasaheb Peshwa, Tantiya Tope and Rani of Jhansi.

It is not just one area or region but all over India , heroes came up to challenge tyranny. In Assam there was Lachitborphukan who gave such thrashing to troops of Alamgir which means world conqueror, they never returned to invade Assam.

Assam remained free of menace of radical Islam until recently as illegal infiltrators were allowed to pour into Assam for vote bank considerations.

Lachitborphukan of Assam.

So also from every region of India , heroes arose to serve, save people and religion of India from tyranny time and again . And invariably they succeeded , some times after few battles , some times after few decades or centuries. In the life of a nation, what is important is ability to bounce back. India did time and again some times against odds any lesser state would be completely wiped off the map and they did. Continuing existence of India ,not just surviving but marching from strength to strength is an eye sore to the enemies of India who still labor under notions of world conquest like Alamgir, only to be frustrated again.

Shivaji played major role in recent times in frustrating designs of likes of Alamgir and carved out a kingdom at the feet of Hindus . Fortunately that spirit is alive and well. Contributions to the world civilization by Hindu culture will never come to an end. Best is yet to come. When we say ‘Hindu’ instinctively it means an all inclusive civilization and culture besides being also a religion or Dharma, but not a sectarian cult.

In recent times Shivaji upheld the flag of victory of Hindu Dharma that every Indian can be proud of. Democracy reigns in India because of Hindu majority. Plurality prevails in India because of Hindu majority. Tiniest minorities like Jews, Zoroastrians are safe in India because of Hindu majority. Hindus are majority in India because of heroes like Shivaji.

A statue of Chattrapati Shri Shivaji Maharaj seen against the backdrop of his capital, the fort of Raigad.

SHIVAJI INSPIRES UNIFICATION OF VIETNAM

Chhatrapati Shivaji Maharaj destroyed the mighty Moghul kingdom and established a great Hindu empire under the guidance of Saint Samarth Ramdas. He is also respected the world over for his ingenuity of gorilla warfare by which method he could defeat armies very much larger than his own. North Vietnam was engaged in a war against the wealthiest and most powerful of all nations ¨C America from 1955 to 1975. Ultimately North Vietnam succeeded in defeating South Vietnam and America in that war of 20 years and united the country. Their defence minister Madame Binh visited Bharat in 1977. Our defence minister Jagjivan Ram received her. Whenever such foreign dignitaries visit India, government of India arranges their visits to Raj Ghat, Shanti Van, Kutub Minar and Taj Mahal in Delhi and Agra. But Binh had her own priorities. She expressed her keen desire to garland the statue of Chhatrapati Shivaji Maharaj. This created some embarrassment to the Indian government as it had to clean and get the statue ready for her and to arrange for a suitable crane to take her that height. When asked why she was so particular about garlanding an Indian hero, she replied that during the bitter war against the Americans, the Vietcong soldiers narrated the heroic saga of Shivaji Maharaj and of his military generals who made mincemeat of the mighty Moghuls. By this they were able to inspire and instill a sense of patriotism among the young Vietcong soldiers, leading them ultimately to victory in war. Also Shivaji was the inventor of guerilla warfare, a technique the Vietcong soldiers used successfully against the American armies and Cuban revolutionaries like Che Guevara and Fidel Castro.

Quote
Is there a statue of Chatrapati Shivaji Maharaj in Vietnam?

The answer is Yes.

There is a Statue of Chathrapati Shivaji Maharaja in Ho Chi Minh City, the Capital of Vietnam.

They installed it as a tribute to the great King of Bharat, who brought the mugals to their knees. During the Vietnam War they used to study the ‘guerrilla war tactics’ from the war-book of Shivaji.

The original write-up below is in Marathi, Translation is as follows:

A small country like Vietnam brought a mighty USA to it’s knees. Then President of Vietnam was asked by reporters, how could they achieve that feat? He replied, “I read the deeds & strategies of a great King, who inspired me to try his war tactics against the US Forces..and the success just followed”.

When asked who was the King, he replied “Chathrapati Shivaji Maharaj”. He further added that “had such a King been born in Vietnam, we would have ruled the world”. After the death of the said Vietnamese President, he had it inscribed on his tombstone, ‘Shivaji Maharaja’s One Mavla, has achieved Samadhi here’. (Since Shivaji’s soldiers belonged to Maval region of Maharashtra, they were called Mavlas)

A few years later the Vietnamese Lady Foreign Minister visited Bharat, and as per SOP she was taken to Red Fort and Gandhi’s Samadhi. She asked where is ‘Shivaji’s Samadhi’? The Govt. officials went into a flutter, and replied that ‘at Raigadh’. She expressed her desire to visit the same. On reaching the ‘Samadhi’ at Raigadh and paying her tributes, she picked up the soil around the ‘Samadhi’ and and put it into her briefcase. When questioned by reporters, she answered, “This soil is of the land of braves.. once I return to Vietnam, I will mix it with the soil of my country, so that brave men like ‘Shivaji’ be born there.”

TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION

TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION

Man, the Physical, Mortal Being has Subjective, and Objective experience of his ephemeral existence in real world for that existence is made possible by a Principle that is ‘always present’, and ‘ever-existing’. Sanskrit language coined the term ‘ASMI’ to describe this Principle of Unity or “Eikyata.” Further, Sanskrit language coined the term “PRANA” to describe ‘Vital Force’ that operates man’s physical existence in real world. ‘Prana’ describes the underlying mechanism that establishes origin of ‘Vital Force’, the basis of man-God Connection. For all living functions involve knowing a range of information, processing information, interpreting information, and using information in a selective manner, ‘Vital Force’, the animating or vital Principle found in all living things involves mechanisms to acquire Knowledge and transmit Knowledge, or supporting Cognitive abilities which perform functions of knowing often called intelligence used in performing intelligent actions as opposed to transitive actions, or mechanical functions performed by inanimate matter as per Laws of Physics and Chemistry.

VEDA = KNOWLEDGE – “PRANA” – MECHANISM FOR TRANSMISSION OF KNOWLEDGE

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTIONOn bhavanajagat.com**

The word ‘Veda’ refers to Knowledge which means the fact, the state, or condition of knowing a range of information. As mentioned before, human body performs thousands of functions which involve use of knowledge or processing information. However, human body makes no use of any known human language. In Science, they use the term ‘communication’ to describe the act of transmitting, giving or exchanging of information. Science of transmitting information between living cells and within cells(between intracellular organelle, subunits like nucleus and ribosomes) involves study of chemical molecules which function as signals or chemical messengers. Most modern cancer research involves investigating signalling pathways used by cells to communicate information for purposes such as to begin cell division or to stop cell division.

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. SIGNALING PATHWAYS SHOW THAT INFORMATION CAN BE COMMUNICATED WITHOUT USING ANY KNOWN HUMAN LANGUAGE.**

When we discuss about Sanskrit as a Language, our interest is to know as to how Sanskrit functions as a tool to share Knowledge. Linguistics or the Science of Language includes phonetics, phonology, morphology, syntax, and semantics. But such studies essentially deal with historical, comparative, theoretical, cultural, and geographical aspects of Language. To understand Language as source of knowledge we have to consider the dimension called Language Creator apart from Language User and Language Interpreter.

Various human traditions claim that Creator communicated to man using one or the other known human language and such traditional belief systems cause confusion and misunderstanding for the source of knowledge is connected to the Language in which information is communicated. If Language is investigated as a physiological and chemical experience, we can easily learn as to how knowledge can be communicated without using the medium of written or spoken words.

The future of Sanskrit Language is linked to its importance as that of Language Creator. Sanskrit words very often describe an underlying mechanism while the word stands for an action performed in external world. In this context, I will describe as to how Sanskrit word “PRANA” describes mechanism for transmission of Knowledge from Supernatural or Heavenly Realm to Natural or Earthly Realm transcending barrier between the two realms.

To make it brief, I ask you to read about Photochemistry which is the study of chemical processes that are exclusively brought about by interaction of light with matter. Photoreception is any of the biological responses of organisms to stimulation by light. Photochemical reactions play a vital role in biological systems. Two important photobiological processes are 1. Vision, and 2. Photosynthesis. In plants the primary photoreceptive response is photosynthesis which involves using energy of the Sun to convert Carbon dioxide and Water to essential nutritive elements of all life. One important outcome of the photosynthetic chemical reactions is, light energy splits the Water molecule so that one of its component atoms, Oxygen is released as molecular Oxygen which serves to replenish the atmospheric Oxygen supply which would be depleted by respiration processes of most other living organisms. Life on planet Earth is made possible by Sun’s energy that splits water molecules to provide Oxygen, component of air that acts as vital force to sustain Life.

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. PHOTOSYNTHESIS AND RESPIRATION SEEN AS EVIDENCE OF MAN-GOD CONNECTION.On newunderthesunblog.wordpress.com**

Sanskrit created the term ‘PRANA’ to describe this Vital Force that operates most living functions called Oxidation-Reduction Chemical Reactions. Prana describes the physical act of breathing or respiration. Prana specifically refers to air in human heart. Indian tradition describes ‘Pancha Prana’ as 1. Vyaana (air spread in the entire extent of human body), 2. Samaana (air swallowed during eating and drinking), 3. Apaana (air expelled from body), 4. Udaana (air in neck or throat), and 5. Prana (air that is in the heart).

TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. OXIDATION-REDUCTION CHEMICAL REACTIONS SUPPORT ALL LIVING FUNCTIONS, FORM THE BASIS FOR INTELLIGENCE AND INTELLIGENT ACTIONS PERFORMED BY LIVING ORGANISMS.

‘Prana’ as a sign of life refers to air in the heart. The right chambers of heart deal with deoxygenated air, and left chambers with oxygenated air. Heart works as a mechanical pump circulating flow of air in the entire human body. If this activity of heart that involves air is improper or missing, life becomes difficult, and its most important consequence is that of immediate brain injury, brain damage, and brain death. Brain’s ability to process information or to provide Knowledge is dependent upon ‘Prana’, the air in human heart. The origin, or the source of this ‘Prana’ is Sun’s light energy. Sun rays are source of intellect for Sun is the Original Cause of ‘Prana’.

Indian Tradition of Speech Etiquette

Indian tradition is mindful of Language being the divine medium of instruction. Indians give attention to effects or experience of language. Spoken, or written words can cause mental injury, and inflict mental pain and suffering. Indian tradition demands using words with gentleness or softness to give sweet or pleasant experience to any person who may hear or read those words. Indians recommend speaking just few or enough words (“Mita Bhasini”) for purposes of communication, and the effect of communication is known when the Speech is recognized as “Su Madhura Bhasini” (speaks good and sweet words). While Phonology and Phonetics is of interest, I want to share with you the origin of English word “MURMUR.” It is derived from Sanskrit word “MARMARA” which means a low, indistinct, continuous sound, to mumble or mutter. Indian tradition demands people to make utterances of satisfaction or dissatisfaction using low, indistinct sounds. Sanskrit is essentially about the rules for manner of Speaking. A person is called ‘MLECHHA’ if his manner of Speech is rude, offensive, disrespectful, or disobedient. Indians give thanks (Dhanyavad), or pay respect (Namaskar) by speaking in low, indistinct sounds which may be barely audible.

On Sunday, February 7, 2016 5:41 AM, Lalit Mishra wrote:

This series on Sanskrit’s linguistic richness and how other European languages borrowed a vast volume of words from Sanskrit is encouraging younger generation of India; happy to share that just today morning , one Indian youth came up with analysis of Sanskrit तुमुल and and English ”tumult’, he bases his observation on a shloka of Geeta as described below by him, inspiring our worthy brilliant youth is what was intended.

Linguistic exercises will show that Vedic Indians modernized the world in the period that world knows as Pre-Historic period.

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. SANSKRIT IS CREATOR OF LANGUAGE. TUMULT IS THE SOUND THAT ACTS AS A SIGNAL TO TRANSMIT OR COMMUNICATE INFORMATION.** Bharat Darshan – Indus Valley Civilization – Status of Harappan Man. Language and Identity of Hominin species.

The First Adhyaya of Bhagavad Gita, Verses 13 and 19 bear the word तुमुल . To me, the closest English equivalent of the Sanskrit word ‘तुमुल’ in the English language is ‘tumult’ which not only sounds the same but also means the same

सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् ॥ १-१३॥…
All at once in a singular cohesive sound
And their noise proliferated a tumult around.(Bhagavad Gita, Chapter I, Verse.13)

The etymology of the English word tumult is attributed to either old French tumulte or the oldest Latin root tumultuous. Sanskrit is older than Latin and many historians agree that Latin was deeply influenced by Sanskrit. On these grounds one may very well state that the latin word tumultuous came from the Sanskrit word tumul.

One cannot simply dismiss this as a mere co-incidence for we have a word in English language that not only sounds the same as the Sanskrit word but also means the same.

Lalit Mishra,

Org Secretary, World Brahmin Federation, India
http://www.wbfindia.com
+91-9650100768
On Sun, Feb 7, 2016 at 3:01 AM, Lalit Mishra wrote:

Source of Intellect are radiating sun rays

In all four Vedas, it’s declared unanimously that radiating sun rays unlocks intellect

मेधां सूर्यस्य रश्मिभिः
medham sooryasy rashmi bhih ( Atharva Veda, 6.108.5)

First inspiration to speak, in human beings, originates in turiya state that is highest or fourth stage of intellect.

तु॒रीयं॑ वा॒चो म॑नु॒ष्या॑ वदन्ति ( Rigveda, 1.164,45b)

First inspiration to speak, in human beings, originates in turiya state that is highest or fourth stage of intellect.

तु॒रीयं॑ वा॒चो म॑नु॒ष्या॑ वदन्ति ( Rigveda, 1.164,45b)

The inspiration originated added by vitality (प्राण) of the body is able to exist for a moment

वाकश्च प्राणश्च मिथुनम्

Then
comes the fire or energy (fire) of all body cells that sustains such signals in communicable stage.

स वै वाचमेव प्रथमामत्यवहत्- सा यदा मृत्यु मत्युमुच्यत सोऽग्निरभवत्- सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते।

Now, these signals travel down to vocal box ( का॒कुदं॑ ) where sound is generated through

अ॒नु॒क्षर॑न्ति का॒कुदं॑ सू॒र्म्यं॑ सुषि॒रामि॑व ( Rigveda, 8.69.12)

On Sat, Feb 6, 2016 at 11:13 PM, R.Rudranarasimham wrote:

LINGUISTICS – THE SCIENCE OF LANGUAGE

Linguistics, the Science of Language, includes Phonetics, Phonology, Morphology, Syntax and Semantics. Linguistics is sometimes subdivided into Descriptive, Historical, Comparative, Theoretical, and Geographical Linguistics. Writing is visible recording of Language, universal characteristic of human species. Man is the only animal endowed with the gift of Speech and Language.

Language represents a complex series of events. These events are on many planes of experience; Physical (Sound Waves), Chemical (Body Chemistry), Physiological (the movements of nerve impulses and of muscles), Psychological (the reaction to stimuli), Cultural (situation of Speaker in respect to Cultural System of his Society), Linguistic (the Language being spoken), and Semantic (its meaning).

Language is one of the principal characteristics of the specifically human world. The three dimensions of Language are, 1. Language User, 2. Language Interpreter, and 3. Language Creator. It introduces a concept about the Creative Beginning of man and his Language. Language can be used to describe living functions such as Metabolism whereas Life or Existence is not about ability to attach meaning to words and languages man uses. No known human language has a role in Human Physiology. Human organism uses chemical signals, nerve impulses, and chemical molecules to communicate with cells of its body. When I speak of Language Creator, my concern is about an entity that can establish Signalling Pathways for Communication between cells. In the absence of such Signalling Pathways of Communication, no human Language will exist. In this context, man has to describe meaning of words and their function. For example, we can explore meaning of the term called ‘LOVE’.

LOVE IS A FUNDAMENTAL FORCE

In Physics, the term ‘Fundamental’ is used to describe a Principle, Theory, Law, etc., serving as a basis for forming a foundation that could be essential to explain other interactions in the world. In Physics, the term ‘Force’ is used to describe the Cause or Agent that puts an object at rest into motion or alters motion of a moving object. Physics describes Four Fundamental Forces. All of the known forces of Nature can be traced to physical interactions of matter that occur through the agency of these four Fundamental Forces. For example, Gravitation Force causes apples to fall from trees and determines the orbits of planets around the Sun. In essence, Gravitation is a Force of Attraction exerted by bodies.

In common usage, Love is expression of attachment, and implies connection by ties of affection, sexual attraction, devotion, friendship, goodwill, compassion, respect, trust, and commitment. In Indian tradition each type of connection has its own specific name such as ‘Anurag’, ‘Maitri’, ‘Sakhya’,’Dasya’, ‘Vatsalya’, ‘Karuna’, ‘Prema’, and so on. Love is about attachment and connection between two entities. Love is the bond that unites.

To keep our conversation brief, I describe Love as a Fundamental Force that brings “UNITY” between animate and inanimate matter to establish Natural Order. In Sanskrit the term “ASMI” means always present, or ever-existing. But, it is used in the context of describing ‘Unity’, or ‘Eikyata’ between always present, or ever-existing Eternal Reality and another entity which is subject to constant change in appearance or position. In the context of man, a physical, mortal being who experiences change during his entire lifetime, the existence is established by attachment or connection to that Unchanging Principle or Reality. In several human traditions, God or Creator is that Unchanging Principle or Reality and man’s mortal existence as a physical being demands his connection or attachment. But, man has no ability to formulate this connection, or attachment. It operates beyond man’s physical, or mental ability to seek attachments or develop connections.

Living Matter, Living Material, or Living Substance called Protoplasm, or Cytoplasm exists in a state or condition called Motion. The movement resembles locomotion displayed by Amoeba proteus and is called ‘Amoeboid’ motion. In Science, very often, the motion is called ‘Cytoplasmic Streaming’. When living cell dies, the motion stops, and disappears. None of the Four Fundamental Laws of Physics can account for this motion displayed by protoplasm or cytoplasm. I use the term ‘LOVE’ to account for this motion, motion on which man has no control, motion that does not demand attraction or attachment. The nature of this motion is “Unattached”, or ‘Detached’, and it is not conditioned by man’s feelings, thoughts, moods, or emotion. In Indian tradition, the seat of emotion is called ‘Hruday” but it does not refer to anatomical organ called heart. It refers to its nature or Chitta with which it functions all time without respite. Love is Fundamental Force, or Vital Force acting on living bodies without concern for attraction or attachment. The fundamental nature of Love is ‘Unconditioned’. Hence, in Indian tradition, they promote a concept of ‘LOVE’ that is Unattached, Detached, and Unconditioned.

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. THE CONNECTION BETWEEN PERISHABLE MORTAL BEING AND IMPERISHABLE ETERNAL BEING.On bhavanajagat.com**

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – MAN-GOD CONNECTION. MAN, THE MORTAL, PHYSICAL BEING IS CONNECTED TO ALWAYS PRESENT, EVER-EXISTING ETERNAL BEING.On bhavanajagat.com**

Tat Asmi Prabhu – Fifth Mahavakya – Unity of Man and God

The Unity of Man and God

To account for man’s existence in physical world, the Sanskrit language created a new word known as “ASMI.” It means always present, or ever-existing. Man is a Mortal, Physical Being who leads a transient, or ephemeral existence. However, to establish the Subjective and Objective Reality of man in natural world, man needs to yoke, join, come together, unite, pair, bond, connect, relate, and seek partnership with an external Reality that is always present, or ever-existing. The Sanskrit word “ASMI” thus signifies Unity of man and God which transforms the Subject “I” into an Object that identifies itself as “I AM.”

Rudra Narasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
Bhavanajagat

On Saturday, February 6, 2016 2:22 AM, Lalit Mishra wrote:

How Gayatri or The Universal consciousness Works ?

As per Rigveda, Sun is related to heart which is the seat of ‘chit’ or ‘consciousness’, the vision of Rigvedic rishis is further elaborated in treatise of Brahmanas, Aranyakas, Upanishads.

Patanjali in his Yog sutra clearly said ‘ह्रदये चित्त-संवित्’. while reciting Gayatri, ‘Savita’ the heavenly source of power to Sun or Surya, is invoked which is reflected in term ‘वरेण्यम्’ of Gayatri Mantra, It’s a process component of mantra, when वरेण्यम् is understood, Gayatri appears to be working.

In Rigveda, it is also said that by recital of Gayatri, A Nation radiates and becomes stronger. Let’s do Gayatri recital and keep the world moving in direction as we think it to move.

Some scholars are discussing what is universal consciousness without knowing Rigvedic account of Gayatri and Patanjali’s Yogasutra and leading nowhere, Hence this is the note !

Lalit Mishra,

Org Secretary, World Brahmin Federation, India
http://www.wbfindia.com
+91-9650100768

The Instrument of Unity – Gayatri

TAT ASMI PRABHU – FIFTH MAHAVAKYA – UNITY OF MAN AND GOD. THE INSTRUMENT OF UNITY IS “GAYATRI.”

Biological Diversity is a creative process as living organisms have no choice other than that of existing as Individuals with Individuality. Ever since Life arrived on planet Earth, living matter, living substance, or living material has remained the same while diverse forms of life lived and became extinct during different periods of geological time. When we speak about biological diversity, we have to constantly remind ourselves that there are certain values which never change under the influence of time. Things in Nature change if and only if the change is operated by an underlying unchanging principle.

Language is the peculiar possession of anatomically modern humans. Prehistoric man could paint, draw, and carve images but did not use human language. Linguistic diversity has to be known by recognizing unchanging human anatomical and physiological mechanisms involved in generating sound, and perception of sound which includes analysis of sound information. Human Speech and Human Writing are two-faces of same language ability and in Clinical Medicine they constitute problems of Speech Disorders.

Life is about using Knowledge to perform a myriad of living functions. In other words, Life is Knowledge in Action. All living functions without any exception need an external source of energy. Life on planet Earth is possible as living forms have capacity to use energy from an extraterrestrial source. Earth and living forms belong to Natural Realm, and the source of energy belongs to Supernatural or heavenly Realm. We see Sun in the sky, but it belongs to Supernatural or Heavenly Realm. Fortunately, there is a barrier between these two realms to make life possible. For Sun is the Source of Supernatural Power/Energy/Force, Sun is the source of Knowledge that living forms use to perform diverse living functions including the use of Speech. Diversity that we experience on Earth is possible for Sun’s Energy is that unchanging Principle that operates all natural phenomena.

Rudra Narasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
Special Frontier Force

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – UNITY OF MAN AND GOD. THE INSTRUMENT OF UNITY IS “GAYATRI.”**

On Friday, February 5, 2016 8:31 AM, Lalit Mishra wrote:

It’s often said that विविधता में एकता or ‘unity in diversity of cultures’ is the strength of India but what is the instrument that forms this unity remains absent in same narratives, essays and lectures.
This is Sanskrit, a language, a carrier of prolific thoughts produced in the era India was truly a power virtually influencing entire world’s business, philosophy and polity.

What is The Real Concern

Real concern is, Indians are not awakening to their rich heritage which once made the world modern and in return made India ‘Golden Bird’ which
prophet Mohammad once said ‘I get fragrance of heavens from India’ this is said by ill famed Asaduddin Owaisi but our political community missed to take advantage of it.

Another concern is India’s bad national IQ which is 86, almost in scale of Africa and this reflects in our people’s loss of logic and power of judgment.

On Thu, Feb 4, 2016 at 12:48 PM, Lalit Mishra wrote:

The Sanskrit And It’s Word Factory
Maker of Sanskrit grammar Indra assisted by Vayu, ordained by Brihaspati has also manufactured a word making factory termed as RIS ( Root, Infix, Suffix) that shall keep creating more stems and thereby new and new words. Sanskrit roots are monosyllabic neurologically designed unit of sounds which no other Indo European languages have spoken on planet earth in our times.
Using this RIS factory, Sanskrit has already created 740 million words roughly estimated by Kamlesh Kapoor.
All Indo European languages had borrowed Sanskrit stems and treated as their root, having no idea how the borrowed ‘stem’ is formed originally in Sanskrit, this is a phenomenal borrowing.
The true linguistic scenario of the day is, even we speak a non Sanskrit language, still we speak Sanskrit.
Sanskrit Word Borrowed in Latin
On particular question of Latin and it’s relation with Sanskrit, it’s good to quote Vans Kennedy, an Scottish judge-advocate-general who turned to become oriental translator to British government, in his work “Origin and Affinity of the Principal Languages of Asia and Europe” (1828) stated that “Sanscrit itself is the primitive language from which the Greek, Latin, and the mother of the Teutonic dialects were originally derived”.
I cannot afford to not to mention Dr Ashok Bagchi who was among first generation neurologists of post-independence era and a distinguished linguist who earned his MS at university of Vienna in 1954 and after homecoming did a D. Litt in Sanskrit.
Dr Bagchi on “history and origin of modern medical terminology”, makes 72 pages long list of medical terms and successfully shows how Sanskrit’s terms borrowed in Latin, pertaining to human anatomy, physiology and medicines gave rise to modern terminology of the medical science.
He narrates an interesting story that motivated him to carry out this research on philology from perspectives of Sanskrit and medical science, He says during his stay in Italy, once he visited a thoratic clinic at Bologna, where he got stunned seeing the terms displayed on the board – “NASO, KANO, GALO”, a familiar trio, resembling bangla-hindi a dialect of India.
Dr Ashok Bagchi, began his work under the influence of the AIT theory propounded those days but ended with a finishing touch in words – “ I look forward to future researchers to enter into matter with unbiased and uninhibited minds, circumventing the prevalent dogma of philology, Whatever Pokorney has said may be fallible and not absolute”

Lalit Mishra,

Org Secretary, World Brahmin Federation, India
http://www.wbfindia.com
+91-9650100768

On Thu, Feb 4, 2016 at 7:16 PM, R.Rudranarasimham wrote:

The Relevance of Sanskrit in Present Times:

TAT ASMI PRABHU – FIFTH MAHAVAKYA – UNITY OF MAN AND GOD. SANSKRIT WORD “ASMI” MEANS ALWAYS PRESENT, OR EVER-EXISTING AND ANY KIND OF EXISTENCE DEMANDS YOKING, OR PAIRING OF MAN AND GOD.On bhavanajagat.com

The relevance of Sanskrit in present times becomes apparent when we try to account for man’s existence; how does the ‘Subject’ called “I” becomes the Object called “I Am” that can be verified by Science. The thing called “I” will not be known until and unless it is transformed into a living being that claims, “I Am.” Science is not able to fully account for the phenomenon called human existence. We all know that man exists in present day phenomenal world but we are not able to explain it as to how such existence is possible.

The Sanskrit word or ‘SABDA’ called “ASMI” accounts for transformation of “I” into a recognizable entity called “I AM.” Asmi describes “UNITY” or ‘EIKYATA’, the coming together, yoking, or joining of “I” with an external, unchanging Reality, the fundamental basis for all Existence. Things in Nature change under the influence of Time, but every natural change is operated by an Unchanging Principle. There is no natural phenomenon of this world which may not require operation of an underlying unchanging principle.

To answer problems of this age, man has to know himself and know the World in which he exists. Knowing “ASMI” is the beginning of that learning process.

Rudra Narasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
Special Frontier Force

On Thu, Feb 4, 2016 at 12:35 PM, Lalit Mishra wrote:

Produced below is a linguistic tree of so-called Indo European Languages.

Please refer to :

http://www.theguardian.com/education/gallery/2015/jan/23/a-language-family-tree-in-pictures

Lalit Mishra,
Org Secretary, World Brahmin Federation, India
http://www.wbfindia.com
+91-9650100768

**TAT ASMI PRABHU – FIFTH MAHAVAKYA – UNITY OF MAN AND GOD. MAN IS A CREATED, PHYSICAL BEING. SANSKRIT IS LANGUAGE CREATOR.**

TROUBLE IN TIBET – PROBLEM OF ESPIONAGE

TROUBLE IN TIBET – PROBLEM OF ESPIONAGE

For the United States, India, and Tibet, problem of espionage is a ‘Inconvenient Truth’. Death of Political Leader Ratuk Ngawang on February 07, 2016 at age 90 again exposes the problem of espionage that overshadows ‘Trouble in Tibet’. For example, his death is reported in news media with a photo image( Ratu Ngawang & Gyalo Thondup) obtained by Chinese agent using hidden camera. The fact that Political Leader Ratuk Ngawang shared such photo images taken by hidden cameras with news media clearly establishes his collaboration with enemy agents or spies.

I worked with Political Leader Ratuk Ngawang from September 1971 to December 1974 while I served in Establishment No. 22. I lost my sense of respect for him on January 10, 1973. I was not a direct eye-witness, but on that day I learned about a disturbing incident at our Camp. I did not inquire about the precise date and time of that incident. It was about cremation of a Tibetan Buddhist monk who apparently died while he was in custody of Political Leader Ngawang. None of was serving in Establishment No. 22 at that time got a chance to see or speak to that Tibetan monk arrested by him. This monk worked in our Camp apparently performing simple, religious duties. Political Leader Ngawang was in charge of a secret, internal investigation to probe an incident that dates back to June 03, 1972 and he never shared his findings. He took several months and arrested this monk sometime before January 10, 1973. Political Leader Ngawang reported findings of his investigation after death of this arrested person. He did not request for autopsy to confirm the cause of prisoner’s death. He reported it as a natural event and immediately proceeded with cremation as per Tibetan tradition. No formal Court of Inquiry was appointed to ascertain the cause of death due to procedural reasons.

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. POLITICAL LEADER RATUK NGAWANG INTERVIEWED BY INDIAN JOURNALIST TO WHOM HE SUPPLIED PHOTOS CAPTURED BY HIDDEN CAMERAS.

Eventually, in 1976 Political Leader Ngawang prematurely retired from Service with his retirement income benefits. He received official pardon and lived his life in Samyeling Tibetan Colony Manjuka Tilla, Delhi. My suspicions about Political Leader Ngawang’s collaboration with enemy agents or spies got aroused when he shared several photo images(illegally obtained using hidden cameras) with Indian journalists who interviewed him for two different stories long after 1976. Indian newspapers published those photo images.

I recognize Ratuk Ngawang’s service in support of Freedom in Tibet but he could not live up to his commitment.

Rudranarasimham Rebbapragada
Ann Arbor, MI 48104-4162 USA
SPECIAL FRONTIER FORCE

POLITICAL LEADER/DAPON RATUK NGAWANG DIES AT 90. PHAYUL PUBLISHED ILLEGAL PHOTO IMAGE TAKEN BY CHINESE SPY.

Ratu Ngawang dies at 90 – http://www.phayul.com
RATU NGAWANG DIES AT 90

Phayul[Tuesday, February 09, 2016 19:49]

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG OF ESTABLISHMENT 22 DIED ON FEBRUARY 07, 2016 AT AGE 90. HE SHARED THIS PHOTO IMAGE WITH INDIAN NEWS MEDIA. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG OF ESTABLISHMENT 22 DIED ON FEBRUARY 07, 2016 AT AGE 90. HE SHARED THIS PHOTO IMAGE WITH INDIAN NEWS MEDIA. HE IS STANDING LEFT(IN UNIFORM) NEXT TO GYALO THONDUP, BROTHER OF HIS HOLINESS THE 14th DALAI LAMA. PHOTO ILLEGALLY TAKEN USING HIDDEN CAMERA AT CHAKRATA, INDIA.

Ratu with Gyalo Thondup at Chakrata/file(*Phayul.com may have to disclose name of the “OWNER” of this ‘FILE’ Photo.)

DHARAMSHALA, February 9: A former soldier in the Chushi Gangdruk and one of the founding members of the Special Frontier Force, an Indian paramilitary troop comprising of Tibetan recruits, have breathed his last on February 7, 2016 at his residence at the Samyeling Tibetan Colony in Majnuka Tilla, Delhi. Ratuk Ngawang was born in Kham Lithang in 1926. A close confidante of Adruk Gonpo Tashi, the businessman who founded the Tibetan resistance army in the guise of a business group, Ratuk Ngawang rose to the top of this resistance army. Ngawang was a part of the Chushi Gangdruk troops that accompanied the young Dalai Lama on his flight to India, one of his biggest contribution to the Tibetan people.

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. POLITICAL LEADER/DAPON RATUK NGAWANG DIES AT 90. PROBLEM OF CHINESE ESPIONAGE EXPOSED. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. POLITICAL LEADER/DAPON RATUK NGAWANG DIES AT 90. PROBLEM OF CHINESE ESPIONAGE EXPOSED. HIS HOLINESS GAVE HIM OFFICIAL PARDON. HE WAS FORGIVEN BUT ‘INCONVENIENT TRUTH’ REMAINS.

Ratu Ngawang lay in rest, Family photo.

Ratu Ngawang was roped in by Gyalo Thondup to lead the Tibetan Special Frontier Force, which also came to be known as the 22, courtesy its first Inspector General Sujan Singh Uban who hailed from the 22 Mountain Regiment. Ratu Ngawang played a key role in recruitment of Tibetan youth into the newly created Tibetan regiment(**this is incorrect for recruits owed allegiance to Tibet and Tibet’s Supreme Ruler) which was a brainchild of Pandit Nehru and the CIA in tackling China. Ratu Ngawang led one of the three columns that set on foot into the marshy tracts of Chittagong in the 1971 Bangladesh war. The Tibetan participation in the 1971 war is a little known fact amongst Indian public as the Tibetans were not officially on the battlefield. Ratu Ngawang led the North Column(*** this is incorrect; Political Leader of North Column died in action, killed by enemy fire) while Pekar Thinlay and Gyato Thondup led the South Column and Central Column respectively. 51 Tibetan soldiers lost their lives in the war that gave birth to Bangladesh as a new country. “I have enrolled myself in the Special Frontier Force with an aim to fight the Chinese. I lured the new recruits by telling them that it was an opportunity to fight the Chinese. I was myself ready to die fighting the Chinese,” Ratu recalled telling his boss Sujan Singh Uban when he was asked about the possibility of the Tibetan soldiers joining the Bangladesh War in 1971, in an interview(**** This statement shows that he did not understand the purpose of joining the Bangladesh War. It gave men combat experience to prepare them for a future war to evict military occupier of Tibet). Reactions to the news of his death on social networking sites hail him as a true hero of Tibet. Ratu Ngawang la is survived by his wife Dechen Wangmo and four children. He was 90.

ILLEGAL PHOTO IMAGES TAKEN BY HIDDEN CAMERAS SUPPLIED TO INDIAN JOURNALISTS BY DAPON/POLITICAL LEADER RATUK NGAWANG AFTER HIS RETIREMENT IN 1976. THERE WAS NO OFFICIAL PHOTOGRAPHER.

TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER WITH GYALO THONDUP, BROTHER OF DALAI LAMA. PHOTO APPARENTLY TAKEN IN 1971. PHOTOGRAPHED BY UNKNOWN CHINESE SPY WHO WORKED IN CHAKRATA .

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG SUPPLIED THIS ILLEGAL PHOTO IMAGE TO INDIAN JOURNALIST. HIS HOLINESS THE DALAI LAMA WITH MAJOR GENERAL SUJAN SINGH UBAN ON JUNE 03, 1972. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG SUPPLIED THIS ILLEGAL PHOTO IMAGE TAKEN BY CHINESE SPY TO INDIAN JOURNALIST. HIS HOLINESS THE DALAI LAMA WITH MAJOR GENERAL SUJAN SINGH UBAN ON JUNE 03, 1972.

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG ARRESTED A TIBETAN BUDDHIST MONK WHO CAPTURED THIS ILLEGAL PHOTO IMAGE ON JUNE 03, 1972. THAT TIBETAN PRISONER, SUSPECTED CHINESE SPY DIED MYSTERIOUSLY SOME TIME BEFORE JANUARY 10, 1973. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG ARRESTED A TIBETAN BUDDHIST MONK WHO CAPTURED THIS ILLEGAL PHOTO IMAGE ON JUNE 03, 1972. THAT TIBETAN PRISONER, SUSPECTED CHINESE SPY DIED MYSTERIOUSLY SOMETIME BEFORE JANUARY 10, 1973. DALAI LAMA WITH MAJOR GENERAL SUJAN SINGH UBAN.

Ratu Ngawang (far left), former brigadier of Establishment 22, escorted the Dalai Lama (right) on his way to India in 1959. Seen here with Sujan Singh Uban (2nd from right), the first inspector-general of the regiment, in Chakrata, 1972. — Ratu Ngawang (far left), former Dapon/Political Leader of Establishment 22, escorted the Dalai Lama (right) on his way to India in 1959. Seen here with Sujan Singh Uban (2nd from right), the first inspector-general of the regiment, in Chakrata, June 03, 1972. Photo taken by Chinese Spy.

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG SUPPLIED THIS ILLEGAL PHOTO IMAGE TO INDIAN JOURNALIST AFTER HE RETIRED FROM SERVICE AT ESTABLISHMENT NO. 22. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. DAPON/POLITICAL LEADER RATUK NGAWANG SUPPLIED THIS ILLEGAL PHOTO IMAGE TAKEN BY CHINESE SPY TO INDIAN JOURNALIST AFTER HE RETIRED FROM SERVICE AT ESTABLISHMENT NO. 22.

TROUBLE IN TIBET - PROBLEM OF ESPIONAGE. ILLEGAL PHOTO IMAGE TAKEN BY CHINESE SPY AT ESTABLISHMENT NO. 22. DAPON/POLITICAL LEADER RATUK NGAWANG HAD POSSESSION OF THIS IMAGE AND SUPPLIED IT TO A JOURNALIST. — TROUBLE IN TIBET – PROBLEM OF ESPIONAGE. ILLEGAL PHOTO IMAGE TAKEN BY CHINESE SPY AT ESTABLISHMENT NO. 22. DAPON/POLITICAL LEADER RATUK NGAWANG HAD POSSESSION OF THIS IMAGE AND SUPPLIED IT TO A JOURNALIST.

TIBET’S INDEPENDENCE IS INDIA’S SECURITY

TIBET’S INDEPENDENCE IS INDIA’S SECURITY

On October 22, 2010, People’s Republic of China has launched an official online mapping service and has formally claimed the entire state of ‘Arunachal Pradesh’ and Aksai Chin region of India’s Ladakh region of the State of Jammu and Kashmir as its own territory. Beijing claims Arunachal Pradesh and has named that area as ‘Southern Tibet’. The Simla Agreement of 1914, and the McMahon Treaty between British India, Tibet, and Manchu China had established the McMahon Line as the legitimate boundary between India and Tibet. Tawang in Arunachal Pradesh was under Tibetan domination during early 19th century. Tibetans consider Tawang as holy land as their Sixth Dalai Lama, Tsang Yang Gyatso ( The Precious Ocean of Pure Melody ), a great poet was born there during 1683. However, the 13th Dalai Lama had ceded this territory to British India and had agreed that McMahon Line determines the Indo-Tibetan border. During Communist China’s unilateral military attack on India in 1962, the Indian government had declared that McMahon Line as the official boundary between India and Tibet which came under China’s military occupation since 1950.

The Security of Arunachal Pradesh and Tibet's Independence. — **The Security of Arunachal Pradesh is better served by Tibet’s Independence. Tibet’s Independence is India’s Security.**

Birthplace of Tsangyang Gyatso, 6th Dalai Lama -Arunachal Pradesh — **Birthplace of Tsangyang Gyatso, 6th Dalai Lama, Tawang, Arunachal Pradesh, India. Tibet’s Independence is India’s Security.**

McMahon Line in Aksai Chin of Ladakh-Tibet's Independence — **McMahon Line in Aksai Chin of Ladakh is the boundary recognized by India. Tibet’s Independence is India’s Security.**

McMahon-line and Tibet's Independence — **The McMahon Treaty of 1914 and the McMahon Line establish the boundary between India and Tibet. Tibet’s Independence is India’s Security.**

The Security of North-East India and Tibet's Independence. — **To defend Northeast India, to curb the activities of insurgents and rebels, India must support Tibet’s Independence. Tibet’s Independence is India’s Security.**

India and China have already held 13 rounds of talks to resolve the boundary issue. General Shankar Roychowdhury, PVSM, ADC served as India’s Chief of Army Staff from 22 November 1994 to 30 September 1997. In a recent article published in The Asian Age, he described problem of the future security of Arunachal Pradesh. So also, India’s Chief of Army Staff, General V K Singh while addressing a seminar on “Indian Army : Emerging Roles and Tasks” on October 19, 2010 said that China and Pakistan are “irritants” for India.

India's Chief of Army Staff 1994 to 1997-Tibet's Independence. — **General Shankar Roychowdhury, PVSM, ADC was India’s 20th Chief of Army Staff. Tibet’s Independence is India’s Security.**

General Vijay Kumar Singh and Tibet's Independence. — **General Vijay Kumar Singh, AVSM, India’s 26th Chief of Army Staff. Tibet’s Independence is India’s Security.**

TIBET’S INDEPENDENCE IS INDIA’S SECURITY : SPECIAL FRONTIER FORCE DEFENDING FREEDOM AND DEMOCRACY IN TIBET:

Lieutenant General Dalbir Singh AVSM VSM, General Officer-in-Command, Eastern Command of Indian Army had served as the Inspector General of Special Frontier Force prior to his promotion to the rank of Lieutenant General. He may be aware of the Primary Mission of Special Frontier Force. — Lieutenant General Dalbir Singh Suhag AVSM VSM, General Officer-in-Command, Eastern Command of Indian Army served as the Inspector General of Special Frontier Force from April 2009 to March 2011 in the rank of Major General. Tibet’s Independence is India’s Security.

TIBET'S INDEPENDENCE IS INDIA'S SECURITY. GENERAL DALBIR SINGH SUHAG AVSM VSM, INDIAN ARMY CHIEF OF STAFF KNOWS INDIA'S ENEMIES. — **TIBET’S INDEPENDENCE IS INDIA’S SECURITY. GENERAL DALBIR SINGH SUHAG AVSM VSM, INDIAN ARMY CHIEF OF STAFF KNOWS INDIA’S ENEMIES. TIBET’S INDEPENDENCE IS INDIA’S SECURITY.**

Flag of Tibet-Tibet's Independence is India's Security. — **TIBET’S INDEPENDENCE IS INDIA’S SECURITY.**

China’s military occupation of Tibet in 1950 has subjected India to a variety of pressures. India will forever be subjected to pressures: militarily, politically, environmentally, and now, sharing of River waters if Tibet remains under Chinese military occupation. India, for its own Security, and for the future Security of Arunachal Pradesh needs Tibet to exist as a ‘Buffer Zone’ between India and China. Tibetan People have their legitimate Rights to defend their own Culture, Religion, Language, National Identity, Tibetan Buddhist Institutions and historical freedom to their own way of life. People of the entire Free World must come together and demand Tibet’s Independence from illegal Chinese occupation. The bilateral trade and commerce between China and India has allowed China to loot and plunder India’s natural resources without firing a bullet. China has colonized India and is exploiting its natural resources without the need for military occupation. China may not launch or initiate a large-scale military invasion of India as long as this lucrative trade in minerals and manufactured goods flourishes. However, India cannot afford to ignore this security threat and risk posed by China’s military occupation of Tibet. Tibet’s Independence would be in India’s interest and it would be India’s Security.

THE SPIRITS OF SPECIAL FRONTIER FORCE:

I would invite all readers of this blog post to visit Facebook Page of The Spirits of Special Frontier Force and “LIKE” the Page to show their support for establishing Freedom and Democracy in Occupied Tibet.

Rudranarasimham Rebbapragada,

SPECIAL FRONTIER FORCE

THE ASIAN AGE:

Oct 19th, 2010

General Shankar Roychowdhury

All wars commence in the mind, and escalate with words. “Zhang Nan” or “Southern Tibet”, the designation bestowed by the People’s Republic of China on India’s state of Arunachal Pradesh bordering Tibet, is one such example. China now claims Arunachal Pradesh as its historic territory comprising the three southern districts of the Tawang Tract unilaterally acquired by the then British Empire after the Treaty of Simla in 1913. New demands, which were first articulated around 2005, initially concerned Tawang as a traditional tributary region of Lhasa, being the birthplace of the Sixth Dalai Lama (Tsangyang Gyatso, enthroned 1697, probably murdered 1706 by Mongol guards who were escorting him to Beijing under arrest). Subsequently, a day prior to the visit of China’s President Hu Jintao to India in 2006, Sun Yuxi, the then Chinese ambassador to India, stridently reiterated in public China’s claims to the entire state of Arunachal Pradesh in a deliberately provocative gesture designed to put New Delhi on notice of Beijing’s intention to dominate the agenda of interaction according to its own priorities. In a longer-term perspective, these needlessly provocative claims could escalate to a flash point with the potential to provoke a major confrontation between the two countries, and create an existential crisis for the entire region, a contingency for which India has to prepare itself adequately.

Indian reaction has been characteristically muted, constantly choosing to soft pedal and play down the issue — a unilateral gesture of restraint regardless of the degree of blatant provocation, which exasperated many in this country. It is seen as making a virtue out of necessity, because India has neglected to build up the requisite capabilities to adopt stronger alternatives. This is surely an unenviable position for a country seeking to promote itself as a major power for a permanent seat on the Security Council.

The present Sino-Indian equation is almost irresistibly reminiscent of the run-up to the Sino-Indian border war of 1962, and provides a fascinating playback of China’s postures at that time with its disconcertingly similar sequence of claims along the McMahon Line in North East Frontier Agency (Nefa), as well as along the Uttar Pradesh-Tibet border and in Ladakh, as relics of historic injustices perpetrated in earlier days by British imperialists. A naive and militarily ill-prepared India, with an exaggerated self-image of its own international relevance as a leader of the Non-Aligned Movement, had sought to dissuade a determined China with platitudinous Nehruvian philosophies of anti-colonial solidarity, all of which were contemptuously disposed of by “a whiff of grapeshot” on the desolate slopes of the Namkha Chu and Rezang La. India’s collapse and comprehensive downsizing in short order in 1962 was primarily because it lacked military capability vis-a-vis China, a fatal flaw which has a disconcerting tendency of repeating itself when lessons of earlier debacles wear off from the country, as they seem to be doing now. “1962 redux” is slowly grinding into gear again, with end results unforeseeable, except that an enhanced replay at some stage (2020?) can never be totally discounted. India must not repeat its follies of the past because this time around it has been adequately forewarned.

To recover and reunify what it perceives as its lost territories, notably Tibet and Taiwan, the People’s Republic of China has never swerved from its other such claims pertaining to areas along the Sino-Soviet and Sino-Indian borders, besides smaller island entities in the South and East China Seas, to which has now been added the complete territory of India’s Arunachal Pradesh under its new Chinese appellation.

India has to evaluate the threat potential of the situation dispassionately but realistically, having reference to China’s demonstrated determination to set its own history in order. Tibet was successfully concluded in 1950 when the People’s Liberation Army marched into the country against a feeble and disjointed resistance, and re-established China’s authority. Taiwan has been an infructuous effort so far only because of the massive support and protection of the United States, which has guaranteed the independence of that country with the presence of its Seventh Fleet.

The border of Arunachal Pradesh, and Ladakh cannot be resolved through diplomacy and mediation (again as in 1962), India will be left with starkly limited options — either capitulation to China, or military defence of its territory. In the latter contingency, even a speculative overview would suggest that for India a full-fledged Sino-India war would likely be a “two-and-a-half front”, with Pakistan and China combining in tandem, and an additional internal half front against affiliated terrorist networks already emplaced and functional within the country. For India it would be a combination of 1962, together with all of India’s wars against Pakistan (1947-65, ’71 and ’99), upgraded to future dimensions and extending over land, aerial, maritime space and cyberspace domains. Nuclear exchange at some stage, strategic, tactical or both, would remain a distinct possibility, admittedly a worst case, but one which cannot be ignored. The magnitude of losses in terms of human, material and economic costs to all participants can only be speculated upon at present.

China is obviously very much ahead of India in military capabilities, a comparative differential which will be further skewed with Pakistan’s resources coming into play. India has to develop its own matching capabilities in short order, especially the ability to reach out and inflict severe punitive damage to the heartlands of its adversaries, howsoever distant. There would be national, regional and international repercussions that would severely affect the direct participants as also close bystanders like Nepal, Bangladesh and Bhutan, if not countries further afield as well.

Any future Sino-Indian conflict is a doomsday scenario, straight out of Dr Strangelove, a zero-sum calculus that must not allowed to occur. China must restrain itself regarding its alleged claims to India’s Arunachal be Pradesh. History has moved on — attempts to reverse it are futile.

Gen. Shankar Roychowdhury is a former Chief of Army Staff and a former Member of Parliament.

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GRAND REBEL, BY DENNIS KINCAID

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VEDA = KNOWLEDGE – “PRANA” – MECHANISM FOR TRANSMISSION OF KNOWLEDGE

Indian Tradition of Speech Etiquette

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The Unity of Man and God

Org Secretary, World Brahmin Federation, India http://www.wbfindia.com +91-9650100768

The Instrument of Unity – Gayatri

The Relevance of Sanskrit in Present Times:

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Org Secretary, World Brahmin Federation, India
http://www.wbfindia.com
+91-9650100768