Ahimsa, negative emotions and being objective

Everyday we are affected by a number of negative emotions. These are kAma esha and krOdha esha. Man is a bundle of expectations. These expectations take various shapes and forms and every moment man is not satisfied and looking to fill these expectations. Unfulfilled expectations take the form of negative emotions and eliminate vivekaha.
Lord Krishna says in the gita :
krodhad bhavati sammohah sammohat smrti-vibhramah smrti-bhramsad buddhi-naso buddhi-nasat pranasyati

Vedanta goes to the root of krodha. The root of krodha is not really unfulfilled expectations as it is quite natural that all expectations are not fulfilled, but rather lack of objectivity w.r.t a situation.

When Krishna goes to Duryodhana requesting 5 villages on behalf of the pandavas there is an expected result that duryodhana will accept. Although Krishna might through yogic powers knowit wont happen, even then he would go with a certain role to play and that role carries with it the expectation of a certain result. So that expectation itself is not a problem. The problem is how does one deal with unfulfilled expectations.

There is krodha due to inability to accept a result not to ones own liking. It is in order and quite logical that one will not be ready to accept a certain result, in the absence of knowledge, when faced with unknown obstacles.

Here is where once again , shruti comes to our rescue. Shruti clearly lays out the karmic cycle. All that we experience is our prarabdha karma. Shruti being a valid source of knowledge, we are able to accept a valid explanation now. Now that there is a valid explanation there is an understanding that it is ishvara. What we experience be it bitter or sweet is ishvara. And our own actions are governed by ishvara. Ishvara alone acts through various sense organs. Ishvara alone provides an place to exhaust karmas. This whole is a play of ishvara.

Knowing thus, the kartA me and the bhoktA me are relaxed. Action does not become binding. Krodha can be managed. Unffulfilled expectations can be managed.

The question arises, if all this play is ishvara, then who am I.

Here shruti alone is the source of knowledge again. Clearly lays out that I am atma chaitanya, that is the knower of all. That is the what enables all that is here. That sat svarupa, chit svarupa, anantha svarupa, satchit svarupa, ananthamchittam, annatham satyam it is. There is no parallel to brahman. Brahman is the Jyeshta the first and brahman is ishvara. And that brahman I am.
Knowing thus, muktoham is a reality. This reality depends on me for its existence. I am this reality, but not bound by this reality. kartA I am, but I am not the karTA. I can play any role in this reality, but unaffected by its reality, it becomes a dependant reality , depending on me. So even krodha depends on me. So I cannot be managed by krodha.

This is being objective. Being objective that reality is objective. It is orderly, since the order is ishvara which is me.As an individual I am not the whole order, but the order is me in it svarupa. I become a participant in this order which is ever present and already here. In fact all of us are always in order. That which is here, is hence in order, now and here.

Harih om, shri gurbhyo namaha.

God Particle - Why scientist are not able to find the fundamental particle of the universe- An upanishadic answer

For years and years scientists have been trying to find the god particle. The fundamental building block of the universe.

But this appears to be a wild goose chase. Scientists keep finding more and more particles.

It appears to be never ending.

The reason for this wild goose chase, has clues lined up in the ancient vedas or Upanishads.

The Upanishads declare the one reality to be brahman.

Any attributes like particle, smallness , bigness, color, size etc. are all ‘name and form’ given to that one reality known as brahman.

This reality is self evident, self revealing and limitless.

This reality is said to be the very subject I.

Hence I is the only substance , and when we say particle, neutron, proton, its only name given to a form. Words and meanings. Cognition based on word and meaning. Cognising facultly based on name and form and properties. Value addition to the same one and only brahman. Hence there is only one brahman and there is name and form , there is subject object, there is brahman as subject, brahman as object. Brahman as knower, brahman as knowledge, brahman as the known object. Brahman as the one who has the abilities to know. Brahman as the object which can be known, Brahman as the knowledge about that object within the knower brahman.

So the fundamental particle is not knowable as a known object, since known object is name and form given to brahman.

Ishvaras order- Ishvara as order- Ishvara is order

The order governs everything and pervades everything

You are alive, that is in order.

Certain things are happening , that is in order.

You are having some goals and wishes, that is in order.

You are in a particular mental state, that is in order.

People around you are in a particular frame of mind, that is in order.

The world you live in, is in a particular state, that is in order.

Your lifestyle and your  day to day living is of a particular type , that is in order.

You have specific demands being made off you, that is in order.

Your response to demand, entails paying attention, that is in order.

You are lost in thoughts and not paying attention, that is in order.

You take a decision to pay more attention , that is in order.

You realize the value of some value, that is in order.

You understand certain limitations you have, that is in order.

You take certain decisions based on what you are encountered with and how best you can respond, without causing harm, causing minimum harm, that is in order.

You love your culture, that is in order.

You face an assault on your culture, that is in order.

You respond to this assault as best as you could, that is in order.

All that is here is the dynamic presence of order as ishvara.

Your contribution here is as a participant in this order.

Be a participant.

Dance this orderly dance of Nataraja.

That is only Nataraja darshana, without having to go to Chidambaram.

Action and Fear

Action is laden with fear. ON any action, there is a fear of the result of action, since the result of action is unknown. This is in order, since for my own security I am afraid of unknown.
I do not know the result of an action. I can expect a result based on past data, based on my learning from childhood. I can try to predict a result, but I cannot be sure. I do not know what governs the results.

Shruti is my source of knowledge here, shruti tells me that the principle which is karma phala dAtA is ishvara. He provides the results for my actions.That means there is an order , based on which results to actions are provided.This order is in the form of karma and dharma.

Dharma is the absolute order.Karma is my actions in relation to the order.

Any actions that confirm to the order of dharma result in punya karma and any action contrary to the order of dharma result in pApa karma. This punyA pApA baggage is what I arrive with in this world.

Hence any action of mine I strive to be in accordance with dharma.

I understand the presence of ishvara in the form of this dharma order, as well as the nimmitta upAdhAna kAranA that manifests the situations in my life in the form of people things and situations.

That manifests in the physical, psychological, biological orders in the form of various devatAs.

Hence, knowing this the fear involved in the performance of an action is absolved, since there is security in ishvara arpana and prasAda buddhi. However, if we still feel bound by our actions, and our own prarabdha, shruti goes one step further.

Here shruti teaches that you are brahman, that ekatma which is the reality of jiva and ishvara.

You are actionless substratum. You are the non doer. Knowing thus you are free from action now and here. Any action is mithya in the order of mithya. You are not the kartA or bhOkta. The kartA is you, but you are not the kartA. The bhoktA is you, but you are not the bhoktA. These are statuses. Similarly , karma phala dAtA is a status.These are all roles or status attributed to ekatma. This attribution is mayA. There is no reality to mAyA other than that of brahman. Hence brahman is not subject to mAyA , rather mAyA depends on brahman. Brahman is unaffected by mAyA.

Knowing thus, there is nothing more to be said. The status of a bound jiva is a dream which has its reality only as a kalpanA or a story. There is only brahman which is the life of all this play. The mandate is to be a player in this game. We go with the mandate.As the mandate is ishavara.Hairh om.
Hence no action is bound, no action is a duty or bondage, Action is instead a reality of what is unfolding, it is ishvara darshanA.Which means the action is ishvara.The response is ishvara.

The dynamic play of action and reaction, of act and result are the play of natarajeshwara.

This is live Nataraja darshanam without going to Chidambaram.This is what shruti tells us.This is the purpose of human life.

Harih om.

The value of paying attention

The world is asking for your attention. It is very important to be attentive to what one is doing or faced with. What one is doing is a response to a certain demand. This response is demanded by the universe from you  alone specifically. The entire universe has chosen at this moment not to elicit this response from any other individual, but you. There may be many who are capable of presenting this response, but still you have been chosen. Because you have been chosen, you become duty bound to respond. In order to respond appropriately, you must first pay attention. Your response may be anything. At present let us not go into the right or wrong of the response itself. It is possible your response is guided by narrow points of view or anything. That is not our topic of discussion.
But let us realize that we first have to pay attention. To be attentive to what is. This is the first step, as a participant in creation. To be attentive. Let us be attentive. This is the first step in a life of dharma.  Otherwise we do not have a shot at dharma.

Harih om, shri gurubhyo namaha.

Dharma protects follower of dharma

A situation presents itself and demands a response. Man is blessed with physical and mental faculties.

He is also blessed with certain skills, talents and an ability to learn and to respond. He is also given dharma , a sense of what is right and wrong. To do unto others what one would expect oneself.

There is also a certain understanding of the other individual. Of how he responds to a situation coming from a certain background. A certain set of experiences. An unconscious . All this is part of order. An order a cosmic unifying order. One has to live a life of dharma, to be able to access this order. To be able to witness this order at play. This order is at play every moment. This order is the form of ishvara.
This order is the form of dharma. This order is dharma. Dharma is this order. Dharma is this ishvara. Dharma is brahman. Knowing this may one never waiver from dharma.
Dharma protects those who follow dharma.

Harih om, shri gurubhyo namaha.