The Objective of Jeevan Vidya

The Objective of Jeevan Vidya I think, it is important that we dialogue about: What is the ultimate objective of Jeevan Vidya (Madhyasth Darshan). As students - Unless we have a clear sight of this ultimate-objective or purpose of jeevan vidya - we will only keep struggling with the immediate hurdles we face while implementing it in our respective lives, and while taking it to others. I would like to list up some of the things which come into my view when I look at efforts for Jeevan Vidya's propogation in technical education - since my background is also the same. Perhaps others could provide their views. Jeevan Vidya develops tolerance for ambiguity. That's right, but developing tolerance for ambiguity is not the objective of jeevan-vidya. I think, Jeevan Vidya is for dispelling ambiguity and establishing a definitiveness in human-living. Tolerance for ambiguity is needed for studying Jeevan Vidya (Madhyasth Darshan). This is not because Jeevan Vidya is ambiguous. Jeevan Vidya proposal is simple, and straight-forward - still it is very very subtle. And study requires patience and tolerance - since being a paradigm-shift we keep entering into the debates of what's "practical" versus what's "right". Here the claim is "right" is the only "practical" way... Therefore the debate of "practical" versus "right" is meaningless. Jeevan Vidya improves attention-spans of students, which results in their exceling in studies. That's right, but achieving higher GPAs, and thereby becoming more competitive is not the objective of jeevan-vidya. Jeevan Vidya (Madhyasth Darshan) is completely at variance with content of prevalent education. Jeevan Vidya's objective is to overhaul the content of present education-system. The content of present education is heavily influenced with Popular-Science - and which is the cause of present disastrous conditions we find ourselves in. While Jeevan Vidya is talking of a different Science altogether. Jeevan Vidya helps in reducing the incidents of ragging in technical-institutes. That's right, but reducing ragging is not the objective of Jeevan Vidya. I am in full agreement that incidents of ragging and suicides in college campuses need to be eliminated. I was myself a victim of this menace at one time. Jeevan Vidya is not a relief-mechanism for ragging incidents. Jeevan Vidya's objective is to integrate families into education process. If families run educational institutions for their children, where's the chance for ragging incidents? Jeevan Vidya helps in inculcating pride in Indian culture and our national heroes. That's right, but that's not the objective of Jeevan Vidya. Jeevan Vidya is an alternative to whatever got propounded by anyone in India, or anywhere in the world in terms of wisdom. It gives the basis and way to realize value of glory for our ancestors and national-heroes - for their deeds for realizing completeness, which built the foundation on which we are standing today. Still Mahatma Gandhi, Vivekanand, Bhagwan Ram, Prophet Mohammed - or anyone else in human-history - don't symbolize Jeevan Vidya. If we convene for Jeevan Vidya under those symbols - we are giving a wrong signal. Symbols are no accomplishments. And wrong symbols more so. Right symbols at least indicate accomplishment. For example - 'samadhan' word is a symbol. It indicates the meaning, which is a expected accomplishment for humankind. Right symbols are needed in the process of study - because without symbols we don't have anything to indicate with. Language is a collection of symbols too. And we use language for communicating jeevan-vidya. Jeevan Vidya gives the basis for living with perpetual-happiness. That's right, but this basis gets established only upon completion of study. Before that it remains as an expectation. Expectation gets fulfilled only upon achieving existential-experience. Between natural-expectation and natural-acceptance is the link of study Natural-expectation and Natural-acceptance are in two different planes. Natural-expectation is on the plane of animal-consciousness. Natural-acceptance is on the plane of human-consciousness. Study leads to transilience from animal-consciousness plane to human-consciousness plane. Discovery of three transiliences - constitutional-completeness, activity-completeness, and conduct-completeness - is the crux of Shri Nagraj Sharma's research-work (sadhana). Therefore next links after a jeevan vidya shivir need to be shared। Jeevan Vidya's objective is to eliminate the need for shivirs by incorporation of this wisdom in core-contents of the subjects of study. When the education-content in Science, Biology, Economics, Engineering, Information Technology, Medicine, Sociology, Psychology, Philosophy etc becomes the wisdom of coexistence - only then would it cease to be an imposition. I think, the students have this question for the person who addresses them in shivir - whether (s)he has achieved what (s)he is talking about... I think here, honesty is the best policy. I think, students appreciate honesty. I think, the students have this question about the source and authenticity of what's being presented to them as wisdom. I think there is need to keep the root to fruit connection therefore. - Above presentation is in my capacity as student of Madhyasth Darshan propounded by Baba Shri A. Nagraj Sharma. Macaulay and Jeevan Vidya In my view, we need to glorify our ancient heritage and culture where it's due. Glory is about unconditional acceptance of examples of others (say our ancestors). Culture is an alive thing... not something which used to happen in good-old days. Culture by definition is activities done by us for completeness. Culture is not in symbolism of dances, dresses, and festivals - living human-beings (us) are the carriers of culture. And completeness - which humankind requires to achieve are activity-completeness and conduct-completeness. Study is for achieving completeness. All activities done by us that aid in study are our culture - I feel... Honesty is the best Policy Policy means - the course of action adopted by one for implementation of one's understanding. Existential-Knowledge means Wisdom. Wisdom naturally begets Honesty as Policy. Honesty is a natural-policy upon achieving wisdom. Honesty means having Rationale and Natural-Science. Rationale is clarity about Purpose. Natural-Science is clarity about Direction. What about we students - who haven't yet achieved anubhav? What can be our policy? Would it be OK for every student to have his/her own policy? Clearly it will not be a natural-policy (since we have not yet achieved anubhav), and would be a discipline for oneself. Is discipline needed in students - or not? Need for discipline in students is felt in every school and college. This disciplining can be through use of force, or through bringing one's attention to everyone's natural-expectation. Use of force for disciplining students doesn't work - is something most people have come to realize. How about bringing attention to what students naturally expect? What do we naturally-expect - discipline or indiscipline? The answer invariably comes as discipline. What would be the discipline for us students when we go about presenting/ sharing jeevan-vidya with other people? We expect discipline from students and our children in schools and colleges - and now we ourselves are students of Madhyasth-Darshan. Would it be unfair to expect a discipline from us? My inputs for a dialogue on the matter of discipline within students of Madhyasth-Darshan, as they go about sharing their understanding are as follows: 1. Present with reference of the source of Madhyasth-Darshan as Baba Shri A. Nagraj Sharma. 2. Present with honesty about one's own valuation. 3. Present with accuracy about the language. These inputs can and need to be dialogued - I feel... And we can arrive at a policy for discipline in students. Your comments, feedback, observations are welcome. The Root to Fruit Connection It's been one amazing and eventful journey since emergence of Madhyasth-Darshan proposal with Shri A. Nagraj Sharma's successful completion of his Sadhana at Amarkantak - in 1971. He himself will tell the story of this journey perhaps - for accuracy and detail. I would like to share what I have heard... In the beginning years, people with religious and spiritual background came in touch with Baba. Thereafter people with Scientific-education and spiritual-bent of mind came in contact. Numerous people from administration and political background also came in touch. With every contact the momemtum for this journey kept building up. The turning point came with involvement of people from Technical Educational institutions. This - as if - opened the flood-gates... Numerous personalities of high recognition and integrity also came in touch with Baba in this process - which generated more curiosity and interest in people and the word got spread far and wide. Some such names are Chief Justice Venkat Chillaiah, Pandit Omkar Nath Thakur, Dr Homi Jehangir Bhabha, Dr APJ Kalam - to name a few. In the meanwhile, Baba kept assiduously working on putting his wisdom into literature form - as 4 darshans, 3 vaads, and 3 shastras, jeevan-vidya parichay book, vikalp, paribhasha-samhita, and the recent addition is manviya-samvidhan. He accepted no public-money for this publication, and is self-reliant now at the age of 88 years - as an ayurved practician. I think a new turning-point is now about to come in this journey - and it is with the coming of young professionals. I can count myself among many others - who are from this genre. There is very less baggage of old beliefs that young professionals need to unload, and there is a resoluteness about them which is needed for evaluating a paradigm-shift - which is also termed as THE ALTERNATIVE (vikalp). There is a Root to Fruit connection since advent of this proposal by Shri A. Nagraj Sharma - till the place we are - and to the places we are going to go in future. It is important that we acknowledge this Root to Fruit connection - in our thoughts, words, and deeds. Since without this connection, things don't make sense! The journey thus far is part of the destined-progression - which is another name for. I think - keeping this connection will help, and not hinder as this juggernaut takes off in a big way. I think - we can open the flood gates with abandon and be factual about things and not be in the way of truth. I think with being honest and open upfront about these - we will not and can not go wrong. Information of Madhyasth-Darshan proposal is being disseminated through Jeevan-Vidya workshops – which are being attended by peoples from diverse backgrounds. NIT Raipur and more than a dozen technical-institutions from Chattisgarh are incorporating Jeevan-Vidya into education – with active assistance from Abhyudaya Sansthan, Raipur. Jeevan-Vidya has now become a compulsory part of the curriculum at IIIT, Hyderabad. It is also being evaluated by IIT Delhi, IIT Kanpur, and Society of Integrated Development of Himalayas (SIDH), Mussoorie. Numerous other governmental and non-governmental institutions are seriously considering for incorporating this proposal into their systems. Manviya Shiksha Sanskar Sansthan (MS3) Kanpur is actively assisting all these efforts. Dr A P J Kalam (former Indian President) – who himself has been evaluating this proposal - inaugurated the National Convention on Jeevan-Vidya at IIT Delhi in May 2007. People from each of these places have very encouraging results to share. Dr APJ Kalam during his visit to Anand (Gujarat) asked Dr Verghese Kurien (the milkman of India) - what in his view was one sure way of launching the country on a growth trajectory, his answer was: "You must build on the resources represented by our young professionals and by our nation's farmers. Without their involvement we cannot succeed. With their involvement we cannot fail." I find these words so very appropriate when I see and hear about, Abhyudaya Sansthan - Raipur and Manviya Shiksha Sanskar Sansthan, Kanpur. Both these places are serious efforts of strong-willed people with expectations for producing proofs of awakening in the light of Madhyasth-Darshan, with rootedness of agriculture and dairy, and sky-high aspirations of technocrats. Where neither hard-work is shunned nor is speed of technology a taboo. Dr Kurien titled his book as "An Unfinished Dream"... I think, dreams when are realistic with knowledge will not be unfinished or unrealized. I will conclude with the following lines: Know, Know, Know Know Reality to dream Realistic Realistic-dreams beget Resolved-thoughts Resolved-thoughts beget Resolute-actions Resolute-actions beget Definite-Results Know, Know, Know To Get the Definite-Results That You Really Want To Get Above lines are inspired from Dr APJ Kalam's book - "Ignited Minds" , Where he has written: Dream, Dream, Dream Dreams Transform into thoughts And thoughts result in action - Rakesh Gupta, Bangalore Posted by Rakesh Gupta at 1/22/2008 0 comments Monday, 21 January, 2008 Madhyasth Darshan in all languages I am presently working on translating Madhyasth-Darshan's original works into English language. I had posted my thoughts about this in a separate posting - http://madhyasth-darshan.blogspot.com/2007/12/why-in-english.html. This translation needs to be done with definition-method. Definitions indicate realities - and since reality is one irrespective of language used, all languages mean the same! This is the essence of equality in all languages. For taking the content of Madhyasth-Darshan originally written in Hindi by Baba Shri A. Nagraj Sharma into all languages - there's a need to do mapping of the keywords. The purpose of a language is to get the meaning. Good Selection of words is important therefore - for a successful communication. I am putting together the word-lists of mappings from Hindi to English - which I am using for doing the translation-work. These word-lists can be used by other students also - who wish to write articles in English for explaining the concepts. There are infinite dimensions of resolution, and as we students are coming from different walks of living - our attention is bound to go in more detail in certain aspects. By sharing our learnings, observations, and resolutions in which we are living - we perhaps can help each other for speedening up our study in coexistence. I think by having a common-set of words and definitions - we can achieve a coherency at the level of words first. Baba ji presented Madhyasth-Darshan in literature form after attaining existential-experience. Therefore his approach was from meaning to words. We students are working backwards. We are approaching from words to meaning. Words are the most potent means of communication between humans. Think of a situation, if we didn't have languages! Putting this in another way- We students begin by speaking truth (in words). We will realize oneness upon knowing truth (in existential-experience). Information is first step for knowing - and the information needs to be communicated precisely. Imprecise or incorrect information will not lead to the desired results, for sure. If reading/listening itself is incorrect, how could study ever happen correctly? Information and tools of information are no replacement of individual guide(s). Individual-guide alone can teach a student. Information of this proposal can generate interest for learning more about this proposal, and study-content in written format would certainly be helpful for students - I think. I think Internet based system for such sharing is effective and fast - and a better system can be designed by the pros in this domain for building up the effective distribution framework for this body of knowledge. Here I am mapping from Hindi to English, and I feel, same mapping will be needed for taking Madhyasth-Darshan to other languages - say, Hindi to Marathi, Hindi to Telugu, etc. Once the content has got communicated precisely in English from Hindi - it could then also be taken to another languages from there... For example - from English it can be taken to Tamil, French, Chinese, etc. All languages are equal. All language-speakers have natural-expectation for goodness. No-one is small, big, outsider, or insider... I think if we take Madhyasth-Darshan in popular languages in a precise fashion it will build the momentum for this wisdom's universalization. I think, it has the potential for opening flood-gates for it! Madhyasth-Darshan is an inheritence of humankind on planet-earth, and therefore it needs to be taken to all languages of the world, and soon... I strongly feel. Just because we can speak Hindi - we don't become any superior. Just because someone is born in south-india - he shouldn't be deprived of this wisdom. I think, we need to break the barrier of language at the gross level and then at the level of meaning or existential-experience - there are no barriers anyways. Please share your thoughts, ideas, opinions about above presentation. I would like to be corrected, if I am mistaken. - Rakesh Gupta. Posted by Rakesh Gupta at 1/21/2008 0 comments Gratitude Gratitude I am grateful towards all those guides of right-path from whom the sources of actuality are still alive. Gratitude is fundamental value for progression towards awakening. Gratitude itself is foundation and protector value for humane culture and civility. One who isn’t grateful, cannot produce proofs for carrying humane culture and civility. One who will not carry humane culture and civility, would also be incapable of living within humane-norms and humane-orderliness. Humane culture, civility, norms, and orderliness are mutually complementary. It is not possible for determining society and sociality without them. Therefore, Glory without gratitude, Ease without glory, Spontaneity without ease, Coexistence without spontaneity, and Gratitude without coexistence doesn’t have continuity. The person who bears gratitude, only that person’s conduct is inspirational and educating for next generation. This is successful within the purview of human-ness. Knowledge-Order’s Success is in Self-realization - A. Nagraj Above is an attempt to translate an excerpt provided in the beginning of Manav Vyavhar Darshan originally presented by Baba Shri A. Nagraj Sharma. I have presented this in my capacity as student. Points to ponder: (1) Who are the individuals I need to be grateful to for my progress thus far? (2) If gratitude in me is a reality - what would it take for me to express it openly? Posted by Rakesh Gupta at 1/19/2008 0 comments Friday, 18 January, 2008 Know, Know, Know Know, Know, Know Know to dream Realistic Realistic-dreams beget Resolved-thoughts Resolved-thoughts beget Resolute-actions Resolute-actions beget Definite-Results Know, Know, Know To Get the Definite-Results That You Really Want To Get Inspired from Dr APJ Kalam's book - "Ignited Minds" Where he has written: Dream, Dream, Dream Dreams Transform into thoughts And thoughts result in action Posted by Rakesh Gupta at 1/18/2008 0 comments The Change in Existence Let's try to understand The Change in existence. Madhyasth-Darshan cognates that there are only two fundamental kinds of changes in existence. (1) Quantitative-Change (2) Qualitative-Improvement Quantitative-Change is evidenced in Development-Progression. Progression is seen at the level of atom, and also at the level of natural-formations. Atomic Progression: At the level of atoms, we see that there's a progression from an atom composed of two subatomic particles to atoms which have much higher number of subatomic particles constituting. Some of these atoms are naturally-inclined for imbibing more subatomic particles in them - and those are therefore termed as "hungry-atoms". While some atoms are naturally-inclined towards emitting out some subatomic-particles from their constitution - and therefore these are termed as "emissive-atoms". Both hungry and emissive atoms are therefore naturally-inclined for a state of completeness - where there's no more need for emitting or imbibing. This state is called constitutional-completeness. An atom becomes constitutionally-complete when it has imbibed the required number of subatomic-particles - and now it has no need for emitting or imbibing any more subatomic-particles. This atom is distinct from hungry and emissive therefore... It doesn't and can't form bonds with emissive and hungry atoms. Therefore it is termed as free from molecular-bondage. The expression of weight is also in relativity - and since this atom doesn't bond with other atoms which take part in physiochemical activities, it is also weightless! It is termed as freedom from weight-bondage. Along with this, there is a new property of this atom - it has now become "conscious". Constitutionally-complete atom is a conscious-entity. It's being conscious is evidenced as its "wanting to live". This atom wants to live! What is the meaning of living? Living means - this atom (jeevan) is capable of enlivening a body. Body is a natural-formation that gets formed in the womb of animals and humans. This atom (jeevan) can enliven that body. Without jeevan, body is not enlivened. How did the body - which is a physiochemical natural-formation - happen? We will need to understand development-progression of natural-formation. Natural-formation Progression: There is a natural-inclination in matter to make formations. Matter-order has it in the form of soil, stones, gems, and metals. These physical formations happened due to matter's inclinations for coming together. The next level of coming together happens in the form of unionizing-activity. Water was the first unionizing activity - where matters of two kinds join together leaving their respective conducts to exhibit a third conduct. Water when united with acids and bases on the soil - the alage emerged. And each success in establishing a kind of natural-formation formed the platform for emergence of next expression. Such is this joyful journey of emergence! More and more refined expressions of "being together" emerged - from algae to trees... and then from the waste of trees emerged the worms and insects-world... which connected to the world of egg-borns... and with each progressed natural-formation the degrees of freedom kept on increasing. Though insects and worms show movement - distinct from vegetation - they are still "rooted". They aren't enlivened by jeevan! The need for enlivening comes when the natural formation emerges to the stage when it has a brain which is developed-enough for getting jeevan's signals. This is the point of joining the two progressions - atomic-progression and progression in natural-formations. Progression in natural-formation reached the point where the emerged natural-progression needs getting enlivened by a jeevan. Atomic-progression reached the point of emergence when it needs a natural-formation which it could enliven. This makes the basis for coexistence of conscious-entity (jeevan) and physiochemical-entity (body). Jeevan enlivens such a body - that has fully developed brain, has a body with required composition, and which is able to recognize signals of human. The last condition is a projection of this trend of progression. This trend of progression in natural-formation which had reached till the world of egg-borns, went on to connect to the world of body-borns... the successive qualitative improvement in natural-formation went on like a dance... with numerous species as statuses getting establishing, realizing equilibrium... herbivores and carnivores... the living-beings were not rooted anymore... jeevan enlivened them, and these roamed, migrated, mated, slept, grazed, killed, ... Still they live their design. Jeevan controls body through brain - by giving signals. Brain (or neuro system) is capable of converting signals from jeevan to chemical-pulses which get passed on through neurons, resulting in the desired actions. The decision-making happens entirely in jeevan - body is a medium for jeevan's expression. Jeevan "learns" how to run the body during pregnancy itself. When the calf of a cow is born, it is fully capable of being a calf of a cow! And same is the case with a human-child. There's one distinction though... The calf doesn't need to know to live. The human-child needs to know to live! This "need to know" is the distinction which sets humankind apart from rest of the living-beings. A human-being needs to know to live. It needs to know how to eat. It needs to know how to sleep. It needs to know how to mate. It needs to know what to fear! Also it needs to know the sensual-abilities of touch, smell, see, hear, and taste. This need to know is not of human-body - which is materially same as that of animals. This need to know is of jeevan. Jeevan is able to express its need to know with human-body, while with animal bodies it was bound to do whatever was the design of that body. Animals used their sensual-abilities for expressing their living as sleeping, eating, mating, and fighting or flighting. Animals got defined in the purview of their bodies. It couldn't happen with humans though. The need to know kept expanding. The knowledge of eating, sleeping, mating, and fight/flight was still limited - but this knowledge of sensual abilities made huge difference for humankind. At the root of this need to know was the capability of imagination in jeevan. Imagination started spreading far and wide for senses. The imagination though stayed rooted for wanting to live with happiness. Humankind imagined to become happy through senses. And this led to one invention after another... the race for seeking comforts... the race for seeking control... the race for conquering nature... the race for hoarding... and we reached the point where we are now - with lots of links in between from jungle-age, stone-age, iron-age, village-age, feudal-age, science-age, till now. Now what? Now we have reached a deadend - that's what... The incessant race that humankind has been running for its need to know ever since its emetgence, has led it to getting wiped off due to the destructions it has caused on environment. This race for its need to know, has led it to getting ever higher walls among communities and their struggles, conflicts, competitions, and wars... Is this need to know - such a bad thing? Should one murder it somehow? Perhaps if one killed the thinking itself - one wouldn't need to know, and one could live happily ever after. Thinking is the root of all evil. Kill thinking, live happily! Thought is the root of all evil. No thought, no problem! Meditate therefore. Control thought. Watch breathing - that's connected with thought! And so on... Whether anyone could achieve anything out of these kinds of efforts, he alone will be able to testify. I tried it a for a few years... it didn't work for me, nor was it useful for making my family happier. Can need to know of jeevan be fulfilled? Madhyasth-Darshan is a proposal before humankind achieved through sadhana by Shri A. Nagraj Sharma, Amarkantak - through which this need to know can be fulfilled. Need to know can be fulfilled with Knowledge. Sounds simplistic... and indeed it is simple. Knowledge is not limited to that of eating, sleeping, mating, fight/flight, and of seeing, hearing, tasting, touching, and smelling. There is more to knowledge than these 9 aspects. There are four more aspects which one need to know - and those are knowledge of progeny-motive (putteshna), prosperity-motive (vitteshna), acclaim-motive (lokeshna) - and the knowledge of upkar. The latter four aspects of knowledge can't be achieved through the 9 aspects of knowledge which humankind has. The latter four aspects are what can fulfill humankind's need to know. These four aspects in terms of doing - require study of existence expressing itself as coexistence, study of jeevan as a conscious entity, and study of humane-conduct. This study is possible with Madhyasth-Darshan... Something that we students are doing. This study leads to Qualitative-Improvement in jeevan (which is a constitutionally complete atom) - with existential-experience (or anubhav). Anubhav is a qualitative improvement in jeevan. It is the step which makes a human-being distinct from animals. Study is for achieving the true distinction from animals. Anubhav means achieving completeness of jeevan - and this completeness is called activity-completeness. This leads to effortless living! This means humane living. There's one more qualitative-improvement left thereafter... And that is for realizing knowledge in all dimensions of human-conduct. This is the final milestone in the journey of progression or change in existence - and it is called "Conduct-Completeness". This is the final destination of this journey of progression - that has continuity. This means divine living. We have a golden opportunity to fulfill our need to know - once and for all. Let's unite, and study... while there's still time. ----------------------- above presentation is based on madhyasth-darshan propounded by shri a. nagraj sharma, amarkantak. My presentation is in my capacity as student. Posted by Rakesh Gupta at 1/17/2008 0 comments संदेश - The Message ( From Madhyasth Darshan - Jeevan Vidya ) Following is my attempt of translating from Hindi the message of Baba Shri A. Nagraj Sharma which he has written as foreword of "Manav Vyavhar Darshan" . This presentation is in my capacity as student of this proposal. The Message May Earth be Heaven, May Men be Divine May Dharma Prevail, May Goodness Arise Forever This Earth – which is a component of one universe among infinite universes in the pervasive empty Space – the humans living here are extremely fortunate, because they have a golden opportunity and resource for studying and experimenting of deterioration and progress. Abhyudaya (omni-dimensional resolution) is inspiring everyone that – “Valuate your self – so that you can eschew mistakes and crimes, and as a result you will never become sorrowful, get beaten, or become destitute.” For valuating one-self the following fundamental and naturally-evident basis will need to be internalized: - 1. Earth is one; Nation-states are many. 2. Human-race is one; their Works are many. 3. Human-dharma is one; Resolutions are many. 4. God is one (Pervasive Space); Divine-beings are many. We need to study the fundamentals for understanding norms and principles of orderliness so that following objectives can be achieved: One – For developing capacity, ability, and readiness in every human-being, so that (s)he could recognize other human-beings as human-units and could conduct oneself thereby, Two – For perpetuity of coexistence, equilibrium, resolution, fearlessness, and happiness, Three – For becoming capable of living with strength required for living with self-wealth, morality, and behaviour filled with kindness, Four – For getting a convenient path that gets movement from inhuman-ness to human-ness, and from human-ness to godliness and divineness, Five – For spontaneously delivering social responsibilities, Six – For knowing the naturally-expected humane-culture and civility, Seven – For progress in nation for culture and civility For making this study easier, I am experiencing extreme happiness while presenting the first part – Manav Vyavhar Darshan (The Awakening in Human-Behavior) of the scripture “Madhyasth Darshan – Saha-Astitva-Vad” – to the entire humankind. I have complete trust that upon studying these words meant for indicating realities – this scripture shall inspire for establishment of views, qualities, and inclinations of human-ness in your behaviour and conduct – and would be helpful for enhancing your personality, so that – Earth shall become Heaven, Men shall become Divine Dharma shall get realized, and Goodness shall arise forever Earth shall become Heaven, Men shall become Divine Dharma shall get realized, and Goodness shall arise forever - A. Nagraj Karma: (1) Awakened or not - doing is inseparable from us. We keep doing - all the time, either knowingly or unknowingly. Doing knowingly - is awakened karma. Doing unknowingly - is illusioned karma. We do - physically, mentally, verbally, and we do ourselves, get done, or give approval of. (2) Whatever we do - eventually gets translated into results. The results could be favorable or unfavorable. But results we surely get. (3) Everything that we do are with our natural-expectation of realizing happiness. This expectation of happiness comes naturally to us, and it is inalienable from us. This is why happiness is called human-dharma. (4) While in illusion - we are free in doing, but the results would be uncertain. Our doing would be with hit and trial, and therefore there is no definitiveness about results. In this way, we are bound to get unacceptable-results at times - which are bound to cause unhappiness in us. (5) With awakening - one knows the entirety of existence. Therefore there is complete-comprehension of what efforts (karma) will get what results and why - and one's role therefore. Therefore an awakened-person doesn't make mistakes while doing. And such doing gets definite and naturally-acceptable results. When the results come - at that time also the awakened-person has full comprehension of realities. In this way, an awakened-person is free in receiving those results as well. An awakened-person lives in perennial active-presence. This living in eternal active-presence is also called "Freedom" or "Salvation". This freedom is not an isolation - but it is active-living with complete-harmony in all of one's relationships, that has continuity. Awakening is achievable by a human-being through study in coexistence. - Based on Madhyasth-Darshan propounded by Shri A. Nagraj Sharama. This presentation is in my capacity as student of this proposal. Posted by Rakesh Gupta at 1/14/2008 1 comments (1) Person and personality are inseparable. Every alive person has a personality. This seemingly simple sounding statement has a message. Personality of a person gets manifested in the way a person eats, moves about, and behaves. We have biographies of great-people who lived - like Mahatma Gandhi - which indicate their personalities while they lived. When the person died, the personality is not evident anymore. We are only left with memories - and we interpret those memories the way they suit us now! This is where the danger lies. If that person had been living - he could have corrected our misinterpretations. But now we have numerous interpreters of the personality - and the person is not in sight anymore. (2) Intelligence is inseparable from an intelligent-person. An intelligent-person's living itself is manifestation of his intelligence. Intelligence of this person is not in what this person writes. Intelligence of this person is not in what this person produces as instrument. The intelligence is with intelligent. (3) Human-ness is inseparable from an awakened person. An awakened-person's living itself is manifestation of human-ness. Human-ness is not in what the awakened-person wrote. Human-ness is his in his/her behavior while living. (4) Divinity is recognizable only with a divine-person. Madhyasth-Darshan defines what is human-ness and what is divineness. (5) Wisdom is recongnizable only in the living of a wise person. A wise person would be a living individual. Wisdom is of what is. Wise person lives that wisdom. (6) Human-values (Strength, Courage, Generosity, Kindness, Beneficence, and Compassion) are recognizable in our behavior with an awakened-person. (7) Values like - gratitude, glory, respect, motherliness, trust, reverence, guidance, love, and affection - get expressed only in relationships of an alive and awakened human-being. Leave aside awakened human-being, and we are just left with words! The one who recognizes awakened traits is also a living person. However, a living person is incapable of recognizing fully without getting awakened himself! The illusioned me is incapable of recognizing an awakened-person. Awakened-living is a different plane of living from illusioned-living. Still the illusioned-me has natural-expectation for becoming awakened. This natural-expectation for awakening drives me for looking for resolution. And meeting of awakened and illusioned happens. In this meeting, the awakened naturally expresses his awakening - which becomes the study-content for the illusioned-one. This is the way awakening flows naturally in human-tradition. Study leads to awakening. Study requires the guidance of an awakened person. Points to Ponder: (1) What is proof: spoken-word, or speaker of the spoken-word? (2) What is proof: The commandments or originator of the commandments? (3) What is proof: The literature, or originator of the literature? - Above presentation is based on Madhyasth-Darshan propounded by Shri A. Nagraj Sharma. I have presented this in my capacity as student of this proposal. Trust is the base value in human relations. All other values get realized on the foundation of Trust-value. Source: Madhyasth-Darshan propounded by Shri A. Nagraj Sharma. This presentation is in my capacity as student of this proposal. Points to Ponder: (1) Is existence - everything that is - really an orderliness? Or is it a struggle? Would orderliness require coexistence or competition/struggle? (2) Am I trust-worthy for the people who relate with me? What do I need to have to become trust-worthy? (3) Would orderliness be limited or would it be universal? (4) Would trust (therefore) be limited or would it be universal? (5) Do I need trust, or do I need betrayal? If existence is not an orderliness - then would it ever be possible for me to trust anything or anyone? (6) Is it possible to trust anything or anyone - without knowing it? (7) If I want to live with trust - then wouldn't I need to know everything? (8) What's the proposal for knowing everything (or existence)? (9) Is that proposal study-able? (10) How can I study it? (11) If I have completed my study - do I realize Trust in my living? Posted by Rakesh Gupta at 1/13/2008 0 comments Friday, 11 January, 2008 Jeevan Vidya (Madhyasth Darshan) I think, Jeevan Vidya (Madhyasth Darshan) is about dispelling ambiguity and establishing definitiveness in human-living. Posted by Rakesh Gupta at 1/11/2008 0 comments कृतज्ञता - Gratitude कृतज्ञता ही संयमता का आद्यांत आधार है। संयमता के बिना बौद्धिक मूल प्रवृत्तियों की परिष्कृति, बुद्धि-बल, सामाजिक मूल्यों की अनुभूति, चैतन्य क्रिया का दर्शन, समाधान और संयमता सिद्ध नहीं होती है। - कर्म दर्शन Self-regulation is natural for a human-being upon achieving existential-experience. What should a student do until then? - becomes a question. How can one have self-restraint before achieving existential-experience? Value of Gratitude can be the only basis for Self-Restraint. Gratitude is defined as - acceptance of help received from anyone for realizing omni-dimensional resolution. Even in our illusioned-states we students can identify the help that we received from others for our progress. We can achieve self-restraint in our behavior by being grateful in those relationships. These relationships are there all around us - as our parents, brothers-sisters, wife, children, friends, colleagues, etc. We can be grateful to them for what they have done, or are doing for our progress in our journey for achieving wisdom. Our becoming grateful thus builds a firm foundation in our behavior (as self-restraint) for making further progress in study. Points to ponder: 1. Who are the people I can be grateful for? How they have been helpful in my progress? 2. Is this feeling of gratitude liberating or is it belittling? 3. How is gratitude affecting my behavior? Posted by Rakesh Gupta at 1/11/2008 0 comments Thursday, 10 January, 2008 Who can ask a question on coexistence? Who can ask a question on coexistence? The one who has understood it - or the one who has not understood it? The one who has understood coexistence, will not have any questions for himself. The one who has not understood coexistence, can't ask questions. He can only study coexistence in the guidance (light) of the one who has understood it (the teacher). After imparting the education - the teacher can ask the question to student, whether he could get his message across? The teacher can ask the student - whether the student now understands? Coexistence can't be questioned. What is, can't be questioned. What is, can be understood - and upon understanding one can live that understanding. For example - a tree is. We can't make a question on it. Logic would only make counter of the statement - that tree is not. Which wouldn't make sense. Another example - every human-being naturally-expects for happiness. This statement can't be questioned. In the same way, all propositions of madhyasth-darshan are meant for understanding. They are not meant for questioning. Questioning and counter-questioning only leads to confusion and useless debates. Study is not about questioning and counter-questioning. Study is about understanding what is. It is simple, I think... Posted by Rakesh Gupta at 1/10/2008 0 comments Stability, Definitiveness, Active-Presence स्थिरता, निश्चयता, वर्तमानता अस्तित्व स्थिर है। अस्तित्व में कोई घट-बढ़ नहीं है। सह-अस्तित्व रुपी अस्तित्व में निश्चयता है। अस्तित्व में विकास और जाग्रति निश्चित है। अस्तित्व नित्य वर्तमान है। सत्ता में संपृक्त प्रकृति की हर इकाई निरंतर अपने रुप, गुण, स्वभाव, और धर्म को वर्तती रहती है। Source: Madhyasth Darshan propounded by Baba Shri A. Nagraj Sharma, Amarkantak Posted by Rakesh Gupta at 1/10/2008 0 comments Natural-Science versus Popular-Science Is Jeevan-Vidya (Madhyasth-Darshan) un-scientific? Or is it talking of a different Science all together? Let's try to understand it. Popular-science has touched most aspects of our day-to-day living. The way we dress, eat, house, travel, talk, entertain - effects of popular-science can be seen everywhere. With the advances in Popular-Science these aspects of human-living have changed considerably. Looking closely, we find that basis of modern-education also seems to be Popular-Science. We the people of the world have been working with outlook of popular-science, and spreading it to others. In the process we have made our living comfortable. We live in more comfortable houses (not for all though!). It is more comfortable to get food than before (not for all though!). We wear more comfortable dresses than before (not for all though!) It is more comfortable to travel long distances (not for all though!). And so on... The comfort part seems to be OK - with two difficulties though... One difficulty is that comfort doesn't imply happiness. We are not necessarily becoming happier by becoming more comfortable. We are not even sure - whether we were happier before or we are happier now. Perhaps happiness can't be quantified like comforts. All that I can say (for myself) is that I naturally-expect to be happy, but I haven't achieved happiness yet. When I look around, I find everyone seems to be in the same state. Another difficulty is that - (material) comforts are not universally available for all. Not all the people are comfortable. Some are more comfortable than others. The ones who are less comfortable feel jealous or feel inferior. The ones who are more comfortable feel superior or fearful - that their comforts may get snatched. So there is struggle and competition. There are good samaritans among us - who think that if everyone becomes educated with science, then everyone will be able to become comfortable. And with everyone becoming comfortable - everyone can live happily ever after! Extending this logic - there are propositions for availing city-like comforts in all villages. The efforts are on for this, seriously! Whether crimes are more in cities or in villages? The answer comes - in cities... Whether scientific-education is more in cities or in villages? The answer comes - in cities... Will urbanization of villages - therefore - increase crimes in villages or decrease them? There is silence! The Struggle and competition for comforts led to exploitation. Exploitation of other people. And eventually exploitation of natural-resources. After-all the objects of comforts are made of natural-resources. And for manufacturing these objects, we require energy and manual-work. Energy resources were identified as coal, petroleum, and radiation-metals - and these were extracted unabashedly, without considering what will happen to the environment. The industrial production across the world kept spiralling up. The consumption kept increasing. The lust for more and more comforts kept increasing. The net outcome is - Earth's temperature has risen. Climate-Change. Global-Warming. Erratic weather patterns. And Earth's moving towards becoming unlivable for humankind. Full stop. Who has responsibility for Popular-Science? Is that a wrong question to ask? When we talk of responsibility - it means, some human-being who will take credit or brickbats due to humankind's treading on the path shown by him. Looking closely, we find that there's not one person who could be identified for Popular-Science. Numerous scientists gave their principles for explaining nature. For example, we find Kepler's principles, Newton's principles, Archimedes principles, Heisenberg principle, Einstein's principle, and so on... We also find that these principles are often contradicting each other. Einstein's principles are contradicting Newton's principles. If we go about identifying the commonality aspect among all of these scientist's - we find that their method is the same. It is called The Scientific-Method. The Scientific Method: Scientific method uses observable, empirical, and measurable evidences subject to specific principles of reasoning. Scientific-method only considers what gets captured through human sensual-abilities. Advances in popular-science developed ever finer microscopes, telescopes, and measuring instruments - for enhancing the human-body's limitations in sensual-abilities. If we see closely, Popular-Science is not connected with Rationale. It doesn't question why anything should be made, or done. It does it - because it can be done. For example - it can make atom-bomb because it can be made. It can make petrol-guzzling cars- because these can be made. The atom-bomb and pollution harms humankind - is not a matter of consideration while designing these. So when we go about fixing up responsibilities, or accountability for the atrocious climate-conditions... we don't find anyone owning up! The Popular-Scientists are not owning up for the damages caused due to their "inventions"! I think, there's not much point in crying foul or blame anyone. There is a need for alternative to popular-science. Madhyasth-Darshan (Jeevan Vidya) has positioned itself as alternative to Popular-Science. Madhyasth-Darshan is a study-able proposition for Knowledge (ज्ञान), Rationale (विवेक), and Natural-Science (विज्ञान) required for harmonious human-living. Some definitions are in order: Knowledge is: * knowledge of existence expressing itself as coexistence * knowledge of jeevan - the conscious-atom * knowledge of humane-conduct Rationale is: * knowledge of immortality of jeevan * knowledge of mortality of body * principles of humane-behavior Natural-Science is: * Knowledge that time is duration of an activity * Knowledge that every entity in nature is active due to its being saturated in pervasive-element. * Knowledge required for decision-making for harmonious human-living. Knowledge is of what is. Answers for what questions. Rationale gives answers for purpose or objective for human-living. Answers of why questions. Natural-Science gives answer for direction for harmonious human-living. Answers for how questions. If we look closely - Popular-Science is also with the objective of giving direction for human-living. However it has become unsuccessful - is evident before us. Science is needed - for decision-making, and doing. However, with popular-science - we are making wrong decisions, and we aren't able to do things for harmonious human-living. Therefore an alternative to popular-science is needed. Humankind can get rid of all questions this way! No-one wants to live with a question-mark about living. No-one. No-one wants to have a question-mark about why he should live, and how he can live. No-one wants to have a question-mark on what is this beautiful world all about. If we look closely - we can label Science to be "popular" or "natural". But we can't label Rationale that way... The "why" answers are same for everyone. It's the same way with "Knowledge". What is - is. Whether we call it popular or natural, it doesn't matter... The "how" answers can have variations - as is evident before us in human-history. When it comes to Science - there is a choice. Either one can go with the principles of nature. Or one could go with the principles made by human-being. Popular-Science has the man-made principles - like Newton's principle, Archimedes principle, Einstein's principle etc. These principles are attempts of understanding nature. These attempts are praise-worthy, but the fact is that there is no consistency across them. Also they don't work! - as is naturally evident. Madhyasth-Darshan is talking of Nature's principles - and calls it Natural-Science. It will help if we distinguish Natural-Science and Popular-Science more clearly. Popular Science proclaims: 1. Every entity in existence is physiochemical-matter alone. 2. Physiochemical-matter at its root is instability and indefiniteness. 3. Popular-Science itself is wisdom. 4. Man is the maker of principles explaining existence. Natural-Science (Madhyasth-Darshan) proclaims: 1. Existence is stability. There is no increase or decrease in existence. 2. Existence has definitiveness for progress and awakening. 3. All principles of existence are natural. As we analyse Popular-Science in the light of Madhyasth-Darshan - we discover: 1. Popular-Science believes that consciousness emerges from matter. And when matter decays consciousness also gets dissolved with it. 2. Popular-Science is unable to explain the source of energy in atom. 3. Popular-Science is unable to explain the orderliness in existence. 4. Popular-Science is unable to study a human-being with precision. 5. Popular-Science's method is reductionism. It doesn't have the holistic perspective. 6. Popular-Science claims there's struggle and competition in Nature. Progress is for the winner of this struggle and competition. and so on... This list can be expanded. Natural-Science in the light of Madhyasth-Darshan proclaims: 1. "time" is duration of an activity in nature. Time itself is not an entity in existence. 2. Every entity of nature is an activity. This activity is due to every entity in nature's being saturated in pervasive-element or Space. Space is energy. Entities are energized, and therefore active in Space. 3. Every activity in nature is a combined expression of natural-state (स्थिति) and natural-flow (गति). 4. There are three kinds of activities in nature - physical activities, unionizing activities, and jeevan-activities. These three kinds of activities can be studied precisely. 5. Every entity is active. This activity itself is that entity's lighted-ness (प्रकाशमानता). Every entity in nature is "lighted" with its appearance, qualities, natural-characteristics, and dharma. 6. Natural-science is the knowledge for decision-making for human-living. and so on... This list can be expanded. Popular-Science got accepted into Education systems all over the world. The basic theses for education essentially came from three individuals. Adam Smith - Economics, Darwin - Sociology, and Freud - Psychology. These theses respectively promoted maniacal zeal for profit, consumption, and sex. Natural-Science (Madhyasth-Darshan) gives alternative theses for economics, sociology, and psychology. These are called Cyclical-Economics, Behavioral-Sociology, and Human-Consciousness Oriented Psychology. These are available now for study. Natural-Science is integrally connected with Rationale and Wisdom of Coexistence. Popular-Science has given us the comforts, precision in measurements, and means for tele-communication (phone, Internet, etc), long distance travel (trains, ships, aeroplanes), and tele-viewing (TV and its network). These are thanks-worthy. However, the wisdom of Popular-Science seems to be faulty. It doesn't connect with Rationale. And most harrowing aspect is, it has brought us to the brink. There is a question-mark now on human-race's continuation on Earth. Natural-Science is for living with harmony with nature - and for human-race's perpetuity on Earth. It is for realizing human-objectives of resolution, prosperity, fearlessness, and coexistence. It is for living comfortably and happily. It therefore needs to be studied and lived - by the whole humankind... There needs to be a "war-footed" urgency about this issue now!!! Summing up: Purpose of Science is to give directions for human-efforts. Popular-Science gave direction through its method of reductionism. Most of the world accepted that as direction - with and without protests. By treading on the path shown by Popular-Science - we have reached a dead-end. Madhyasth-Darshan emerged as The Alternative. We are calling the direction shown by Madhyasth-Darshan as Natural-Science. Natural-Science is based on wisdom of Coexistence. This path matches with humankind's natural-expectation for realizing harmoniousness in living. This wisdom is achievable for humankind through method of study. Earth has become ecologically unbalanced and it is moving towards becoming unlivable for humankind. Every community and nation-state is insecure of each other and within. We have reached a deadlock for above two situations. Neither popular-science nor spiritualism has a definite resolution for coming out of this deadlock. Madhyasth-Darshan (Jeevan Vidya) proposal recognizes humankind’s living in animal-consciousness as the root-cause of this deadlock-situation, and living in human-consciousness as the way-out and the remedy of damages already done. This proposal essentially is for the study of human-being in existence. This wisdom in a human-being leads to his realizing human-ness (or human-consciousness) in conduct. A human-being realizing human-ness is harmony-within and participates in universal-orderliness. ------------------ Source: Madhyasth Darshan propounded by Shri A. Nagraj Sharma, Amarkantak. This presentation is in my capacity as student of this proposal. Points to ponder: 1. What do I really want - Struggle or Harmony? Why? 2. Is Universal-Harmony realizable by treading on the path shown by Popular-Science? 3. Is harmony possible in isolation? 4. Who can be held responsible for disastrous outcomes from treading on the path shown by popular-science? 5. Is Scientific-Education of today helpful for living harmoniously in families and societies? 6. Are comforts and happiness same thing, or different? How? 7. Why is Earth's becoming unlivable not my problem? Whose problem is it anyway? संवाद - a dialogue संवाद = पूर्णता के अर्थ में बात-चीत A dialogue, by definition, is a coversation for completeness. The purpose of conversation is completeness. What is completeness? पूर्णता = गठन-पूर्णता, क्रिया-पूर्णता, आचरण-पूर्णता Completeness, by definition, is constitutional-completeness, activity-completeness, and conduct-completeness. Jeevan is a constitutionally-complete atom. I am jeevan. Now when I converse with other human-beings for the purpose of activity-completeness and conduct-completeness - it is called a dialogue. Otherwise it is a palaver (gup-shup). Activity-completeness is achieving existential-experience (अनुभव ). अनुभव के लिए बात-चीत को संवाद कहेंगे। We can call the conversation for achieving existential-experience as a dialogue. What will be the content of such conversation? Content of such conversation shall assist adhyayan - I feel. As we are coming from different backgrounds, our attention goes on different aspects of Madhyasth-Darshan's elaborations. When we converse with each other - we can speeden up our Adhyayan. अध्ययन में हम निरीक्षण, परीक्षण, और सर्वेक्षण करते हैं - उसके लिए संवाद एक आवश्यकता है। अकेले में अध्ययन नहीं हो सकता। Process of study requires scrutinizing, testing, and surveying - and for that dialogue is a requirement. One can't study in isolation. Study is in coexistence. Study is of coexistence. Study is for coexistence. Dialogue requires listening and speaking both. Listening and speaking are both activities of jeevan. Dialogue is purposeful speaking and purposeful listening. Purpose is completeness. Activity-completeness - to be precise. Language and words are vehicle for a dialogue. Language is a tool for dialogue. Facial-expression, and body-language also communicate jeevan's activities. However, language is the most potent means for dialogue. Language, facial-expression, and body-language together make a complete human-expression. Therefore in person dialogues are most effective. A dialogue is successful - when both persons who engaged in a dialogue could make a progress towards completeness through their dialogues. The dialogue is successful when both have a definite program for what they need to do for their completeness - at the end of the conversation. Having a definite-program implies doing, and getting the desirable results for completeness. Unless the desirable results for completeness are achieved - one can't say that the dialogue was successful. A dialogue therefore is a very potent medium for making progress (towards completeness) in living. Only a human-being dialogues. Animals also use sounds. But their use of sounds is limited for their bodily needs. Only a human-being can use sounds, words, language - for dialogue. Dialogue requires a basis. Without basis, our conversation can't be called a dialogue. Madhyasth-Darshan gives the basis of a dialogue. A human-being is an omni-dimensional expression in living. Madhyasth-Darshan addresses all dimensions of human-living. Talking about any dimension connected with human-living in the light of Madhyath-Darshan - would be a dialogue. Any conversation that's not connected with our living - is not a dialogue. Human-living's most important dimension is behavior. Therefore Justice is the first basis of a dialogue. Resolution becomes the second basis of a dialogue. Truth becomes the third basis of a dialogue. Justice, Resolution, and Truth cover the entire expanse of existence. Points to ponder: 1. What is the importance of listening in a dialogue? 2. How can I listen completely? 3. How is a dialogue distinct from a debate or speech? 4. Can I dialogue with my family-members? 5. What is the need for open-ness and trust in a dialogue? 6. Do I have the basis for doing a dialogue? --------------- above presentation is based on Madhyasth Darshan propounded by Shri A. Nagraj Sharma, in my capacity as student. Posted by Rakesh Gupta at 1/09/2008 0 comments Tuesday, 8 January, 2008 कुछ अच्छी बात बताओ! "Tell me something good!" This simple sounding statement is so disarming, and makes a huge "dent" in one's ego! Do I have anything really "good" to share? I think studying in coexistence is good. It's the way to go... Points to ponder: 1. Do I have something really "good" to share? What is it? 2. Is that "good" universal - i.e. meant for everyone? 3. What is really good? 4. Does everyone want good to happen, like me? Posted by Rakesh Gupta at 1/08/2008 0 comments Prosperity Mindset A mindset of prosperity (समृद्धि) wouldn't romantisize poverty or seek minimalistic models of living, I feel... Coexistence by definition is abundance. Abundance without wastage. A single neem-tree bears thousands of fruits. While only one seed is needed for perpetuity of a neem tree. The abundance is not wastage. It's the beauty! This beautiful expression is worth replicating in human-living as well! Human-being gets enabled for living with abundance upon successfully recognizing coexistence - is a proposal of Madhyash-Darshan (Jeevan Vidya). Madhyasth-Darshan is a proposal with proofs for recognizing coexistence through method of study (अध्ययन). Successful recognition of COEXISTENCE is called Existential-Experience (अनुभव) or Awakening. Proof of Madhyasth-Darshan is in awakened human-being's living. Existential-experience gets manifested as omni-dimensional resolution (सर्वतोमुखी समाधान). It is impossible for one to achieve prosperity without achieving omni-dimensional resolution. Resolution by definition is omni-dimensional. If a proposal leaves out some dimensions unresolved, then that's not resolution. Prosperity is realized by a family's producing more than its needs. The needs of a family can only be ascertained upon achieving resolution. Prosperity doesn't get defined for an individual. Resolution is a pre-condition for prosperity. Resolution is the required mindset for Prosperity. Resolution and Prosperity = Happiness and Peace. Points to ponder: 1. Is my family prosperous? 2. Would having a certain amount of money make my family prosperous? What will I do, if someone gave me that amount of cash right now? 3. What do I need for becoming prosperous? 4. Where I can get that? 5. What is my first step for becoming prosperous? Posted by Rakesh Gupta at 1/08/2008 0 comments Wisdom is Innocent. ( समझ मासूम है। ) Madhyasth Darshan cognates Wisdom. Wisdom is of existence expressing itself as coexistence - in four orders. Of these four orders we see - there's no struggle in matter-order, plant-order, and animal-order. There is a definite balance, equilibrium, and harmony. These orders are "innocent" therefore. While illusioned humankind seems to be struggling all the time. Every human-being has a natural-expectation (सहज-अपेक्षा) for achieving good-ness. It's there in every human-being irrespective of his/her background. This natural-expectation stays unfulfilled till he achieves wisdom. Wisdom can be achieved through study. Harmony, Balance, Equilibrium, Justice, Resolution, Truth, Principled-Living, Humane-character, Human-consciousness, Human-Values, Humane-conduct are numerous words indicating to the same wisdom (ज्ञान) of coexistence. Wisdom itself gets manifested as Rationale (विवेक) and Natural-Science (विज्ञान). Popular-Science has nothing to do with Natural-Science talked about here. Wisdom is needed for human-living. It is a must. Anything we do requires knowledge. We have acquired whole lot of knowledge based on our sensual-abilities (संवेदनशीलता). We need to enable our knowing-abilities (सन्ग्यानशीलता). Madhyasth-Darshan is a study-able proposal for enabling our knowing-abilities. Study of Madhyasth-Darshan is a definite procedure for enabling our knowing-abilities. Completion of study is when our natural-expectation (सहज-अपेक्षा) of good-ness becomes our natural-acceptance (सहज-स्वीकृति)। This "acquisition" of wisdom is not a phyisochemical procedure - like filling of a glass with water. One can't quantify wisdom that way. Therefore acquisition of wisdom is a digital-shift. If we believe in this - I think - we can stay grounded as we work on our way in study. Otherwise we are likely to consider others around as "somewhat less" or "somewhat more"with respect to wisdom. Proof of wisdom shall be complete harmoniousness in living, and complete assurance about one's usefulness for family, society, and nature. Wisdom is closer for an innocent. Because wisdom itself is innocent. Coexistence is innocent. There's no cleverness about coexistence. Therefore we need to approach Madhyasth-Darshan with innocence. Children are innocent - therefore they can very easily achieve wisdom. It is with the innocence of a child that one can achieve wisdom. I don't think there's any other way. There's no room for argument with truth. What is, can be studied and then lived. That's all there's to it. One can't do "experiments with truth". Truth can't be labeled "inconvenient". Truth is what is. Inconvenient or otherwise, are our labels. One doesn't need to have studied at IITs, or have read tomes of theories for studying Madhyasth Darshan. It is easier to understand perhaps for the illitrates. We are all on the same plane, when it comes to studying Madhyasth-Darshan. This sense of camaraderie and bonhomie cuts down barriers and warms us all together. It's important that we study... For our own sake. For our children's sake. For our Earth's sake. Points to ponder: 1. Why do children grasp new concepts so quickly? 2. The point of time at which I grasp any concept properly - am I innocent, or am I clever? 3. Can understanding anything happen by my always throwing counter argument? 4. Am I trying to understand out of my need? Or to prove other wrong? 5. Can I come to understand this proposal without any baggage of my past learnings? Posted by Rakesh Gupta at 1/07/2008 0 comments Thursday, 20 December, 2007 Why in English? Madhyasth Darshan means living proofs of an awakened human-being. Living can be indicated by literature. Literature is not Darshan. Literature, audio-video recordings, etc are what they are made of! Still the need for literature is there for studying - since a person is not always available in proximity to get answers to our curiosity for wisdom required for harmonious-living. Madhyasth Darshan is available in literature-form in Hindi language - done by Baba Shri Nagraj Sharma. One way is to have anyone who needs to study this Darshan, first learn Hindi language. The other could be to precisely convey Darshan in all languages of the world. I think latter approach would make this wisdom spread faster. Use of internet should also help. I am presently working on translating Baba's works into English - on his asking. I found, it is not a matter of literal translation. The words that we use in English (or any other language) have strong influences of the ideologies of past. For the reader to get to the intended meaning - the words needed to be defined precisely. Definitions are set of words that describe the meaning of the realities in existence. Meaning and reality are inseparable. Therefore Darshan is of what is. Madhyasth-Darshan in Hindi has also been written that way - i.e. with definition-method. I am trying to extend this definition-method for English language. I think definition-method can take this message to all languages of the world. Madhyasth Darshan's original literature needs to be taken to all languages of the world - I feel... Information is the first step for studying. Information in the original Hindi literature can be translated into all languages precisely using definition-method. I think equality in all languages can be recognized by seeing a language as combined form of causality, quality, and counting aspects. भाषा को कारण, गुण, और गणित के संयुक्त स्वरूप में पहचाना जा सकता है। Purpose of a language is to get the other person a "feel" for the truth one wants to communicate। भाषा का प्रयोजन है कि उससे सत्य भास जाये। Knowing is not of words. Words are means for knowing. Language is the most powerful method for communication between we humans. English is no replacement for Hindi, Sanskrit, Marathi, Telugu, etc. All languages are capable of indicating truth with definition-method. This understanding unites speakers of all languages. Information can be effectively spread through Internet. With this spread of information, the momentum for realizing awakening on Earth can be built up - I feel. I require my fellow students of Madhyasth Darshan to help me in reviewing my efforts, and guide me where I am going wrong. The encouragement and help that I am receiving has built up my self-confidence for this endevour. Some of the excerpts are attached in this blog. The key aspect here would be to have the right choices of words, and their definitions. Any volunteers? Comments? Suggestions? ----------------------------------- Some interesting links: (these links are not the basis of above presentation. The links below may have some useful information for working on taking Madhyasth-Darshan to all languages of the world.) http://en.wikipedia.org/wiki/English_language (history of English language) http://www.undl.org/ (effort of UNO to enable speakers of all languages of the world to seamlessly communicate with one another) http://www.mapsofworld.com/world-language-map.htm (Language map of the world) Points to ponder: 1. Why should Madhyasth-Darshan literature be not made available in all languages of the world? 2. If my child is going to English-medium school, and so are of all my friends' - Would it help or hinder if Madhyasth-Darshan information becomes available in English to them? Would taking these children off from English schools be a resolution? 3. On what basis can I say that one language is superior to other? What is the basis for recognizing equality in all languages? What is the purpose of a language? 4. What can go wrong if Madhyasth-Darshan literature gets precisely communicated in English? 5. What can go right if Madhyasth-Darshan literature gets precisely communicated in English? Posted by Rakesh Gupta at 12/20/2007 0 comments Wednesday, 19 December, 2007 Common-man in the light of Madhyasth Darshan (jeevan vidya) Question: What is your comment on common-man who’s stuck in prevalent old traditions? Answer: You used two words – 1. Tradition, 2. Common-man. I have understood tradition to be in four aspects. 1. Education, 2. Religion, 3. State, 4. Business. These are the four cornerstones of human-tradition. Every individual sooner or later goes through these. In my view, prevalent old traditions have got completely torn to shreds – and they have nothing whatsoever to offer to their followers. Still they keep boasting that they and all their programs are for salvation of whole humankind! No human-being was ever seen getting salvaged through these. On the contrary, their leaders - those who claim to be the saviors - are themselves seen neck deep into the same rut. If there’s any source for meaningfulness – it is human-being. According to my study, human-being is meaningful to a degree more than 51%. Possibility for reparation is there in every human-being. These traditions can’t repair themselves; they only need to be replaced with completely new ones. The prevalent traditions won’t get repaired – there’s no content in them which could get repaired. Tradition of education will stay for humankind – whether education is meaningful or meaningless. Tradition of state (bringing people to orderliness) will stay – whether state is meaningful or meaningless. The essence of today’s state is documented in constitution – which at the root is centralization of authority. Centralization of authority only describes methods for trying to stop a mistake by making another one, trying to stop a crime by committing another one, and trying to stop a war by raging another war. Would these methods of stopping ever result in reparation of a human-being? All such attempts of stopping only resulted in multiplying of mistakes, crimes, and wars – it’s all there evident before you. Business is addicted to exploitation. Religions are addicted to giving assurances and getting respect. Assurances of salvaging the sinners, assurances of converting those who are selfish to benevolent, and assurances of converting those who are uneducated into scholars. There’re no proofs available for these assurances to have become fruitful ever. Whole humankind has kept thinking that individual is wrong, traditions are right. From this proposal I want to open the eyes of individuals, and not of traditions. I have nothing whatsoever to do with the old-traditions. I am a human-being and I am related with human-beings. Question: On one end you describe the old-traditions to be rotten, while today’s human-being is an outcome of these very traditions – therefore today’s human-being should also be rotten. Still you say, every human-being is meaningful more than 50%? What do you mean here by being meaningful? Answer: The four traditions that we talked about – their leaders don’t have any curiosity for their reparation. Neither the leaders nor the documents that they are working with have any basis of curiosity. While every human-being has curiosity in some corner (for understanding what’s right, and living thereby). On this basis I say that human-being is meaningful more than 51%. ----------- above is an excerpt from my attempt of translating "jeevan vidya - ek parichay" written by Shri A. Nagraj Sharma. Posted by Rakesh Gupta at 12/19/2007 0 comments Tuesday, 18 December, 2007 Wisdom (समझ), Thinking (विचार), Conduct (आचरण), and Participancy (भागीदारी) - in the light of Madhyasth Darshan (Jeevan Vidya) Wisdom is of existence. Existence is infinite entities of nature saturated in endless space. A human-being achieves wisdom with existential-experience in his jeevan. Wisdom is same for every human-being. Thinking happens in jeevan. Jeevan is with inexhaustible potencies. Therefore human-being keeps thinking all the time! Thinking is directed for study for achieving wisdom. Upon achieving wisdom, this thinking becomes resolved. Expanse of thinking may be different for different human-beings based on their memories, events, skills, etc. However each wise human-being will be one with respect to resolution in any dimension. Conduct happens by jeevan through body in human-living. Conduct becomes humane upon achieving resolution in thinking, which happens upon achieving wisdom, which happens upon achieving existential-experience through study. Participancy happens by a human-being in human-made systems. Human-made systems are in the dimensions of education, justice, production, exchange, and health. These systems are human-made - and when their designers achive wisdom, the design of these systems also becomes humane. Participancy by a wise human-being in humane-systems leads to success, enrichment, and fulfillment. Humane-conduct remains same across wise humans, though extent of their participancy varies. It's like a tree would realize tree-ness irrespective of the place it is located. An awakend human-bein would realize human-ness or humane-conduct irrespective of the place he/she lives. There is disharmony in thinking, conduct, and participancy till one achieves wisdom. This disharmony gets manifested as unhappiness in human-being, and problems in his living. With Wisdom - thinking, conduct, and participancy get aligned with coexistence. Since Wisdom is of coexistence. This harmony gets meanifested as happiness in human-being. Wisdom is worth achieving and natural-need for a human-being. It's the key for realizing harmony in human-living at the levels of thinking, conduct, and participancy. As one moves from Participancy to Wisdom - there's a movement towards subtleness. Wisdom is most subtle. Therefore wisdom affects thinking, conduct, and participancy. Any efforts to realize harmony while leaving out wisdom will be imposition. Madhyasth Darshan is a proposal for achieving wisdom through method of study. History of humankind can be studied against its attempts for realizing harmony at these levels. Attempts of realizing harmony at the level of Participancy is seen in heirarchical systems of business, armies, schools, and other institutions. Attempts of realizing harmony at the level of Conduct is seen from numerous religions - as their dictates of do's and don'ts. At the level of Thinking - serious attempts can be enumerated in yogic-sadhana, meditations, etc - where thoughts are identified as culprit and the practices are suggested to silence thoughts completely. Each of these attempts considered doing of these efforts itself as wisdom. All these efforts - despite best of intentions - couldn't realize harmony for humankind, as they were impositions. These were not natural - addressing the being-ness of human-being. These were not able to address the crux of the issue - which is wisdom. When seen from an individual's view: Under most situations - participancy is what a person has to do to earn livelihood. Conduct of an individual manifests as his values, character, and principled-living. Under most situations - conduct is inherited from parents, peers, and other societal influences. Thinking of an individual typically gets moulded by education, reading, and experiences one has gone through in living. Every individual has something to say about his participancy, conduct, and thinking. Also every individual after an age considers himself wise. If everything were going alright for an individual this way - there wouldn't have been a need to do anything different. Everything is not alright for the individual. In fact it is not alright for any individual, anywhere in the world! Everyone is neck-deep into mire of problems. The biggest problem before humankind is Earth's getting fever. Though most of us are still not able to appreciate the hugeness of this problem. The problems of relationships, jobs, health, etc supercede. These problems make an individual desperate to seek an alternative, or some some relief. Relief mechanisms are aplenty. Watching a film is a relief-mechanism. Vacationing is a relief-mechanism. Alcohol is a relief-mechanism. And there can be many others cited. Alternative would be the one - which would give solution for this situation. And for ever! If we reflect within ourselves - All of we students will find that the reason for coming to Madhyasth Darshan (Jeevan Vidya) is that we want a definite solution for problems in our living. I can testify that for myself. The reason we are motivated to study is because we see a definite promise in this proposal. It is not possible for any individual to be free of problems before achieving wisdom. In other words, it is not possible for any individual to be always-happy before achieving wisdom. Achieving wisdom is called achieving existential-experience (anubhav). Therefore - it is not possible for anyone to be always-happy before achieving existential-experience. We can now apprecaite the importance of anubhav - that why it is needed. In summary - it is needed for harmony in human-living at the levels of thinking, conduct, and participancy. We can also appreciate that study is an individual's recognizing of realities in existence with the proposal in memory in the guidance of one who has experienced. Guidance is in the form of guide's abhivyakti (truth's-expression), sampreshna (truth's-communication), and prakashan (truth's-exposition). This has been elaborated in some detail in an article describing adhyayan. Posted by Rakesh Gupta at 12/18/2007 0 comments Let Live, and Live (जीने दो, जियो) - from Madhyasth Darshan (jeevan vidya) Let Live, and Live - is the motto! Let's try to understand it. Living = Jeevan enlivening body (a physiochemical formation). A living human-being naturally expects to go on living. The one who recognizes a living human-being is also living. This mutual-recognition is between two jeevans. Let Live - means, I assure the other living-being in its state. The other person can be assured for living - through my kindness, beneficence, and compassion. When I make all relationships around me assured - I create a conducive environment for myself to live. My living becomes simple then. Had this been reverse - i.e. "Live, and Let Live". I would first focus on my living irrespective of my environment. I am unable to get past the "Live" stage to reach "Let Live"! This would be selfish living, and struggle is inevitable between humans living with this motto. Motto for animals is "Live and Let Live". Animals are able to realize harmony by living according to designs of their body. There is no way for them to do anything else. While a human-being doesn't get defined in the limits of his body. Human-being's inexhaustible faculties of expecting, thinking, and desiring takes human-expanse far and beyond the purview of body's limits. This is a crucial aspect which makes a human-being distinct from animals. Therefore "Live and Let Live" motto doesn't work for humans. This is the distinction between animal-consciousness and human-consciousness. Human-consciousness can be achieved through knowledge. Knowledge is of existence expressing itself as coexistence, knowledge of jeevan, and knowledge of humane-conduct. This knowledge is achievable through method of study. Achieving human-consciousness is necessary for a human-being to live harmoniously within and with all relationships. Posted by Rakesh Gupta at 12/18/2007 0 comments Monday, 17 December, 2007 Human Objectives - in the light of Madhyasth Darshan (jeevan vidya) What is human-objective? Or what is the purpose of our living, or being there? Why am I? What I am supposed to do? - are the fundamental questions which everyone seeks answers. We may not have verbalized these questions this way, but these questions need to be answered for us to live purposefully, deterministically, and therefore happily. Madhyasth-Darshan proposes human-objectives are Resolution, Prosperity, Fearlessness, and Coexistence. These human-objectives are realizable by human-being upon achieving wisdom. Wisdom is achievable through method of study. Resolution is at the level of individual - being resolved about every why and how. Prosperity is at the level of family. One can't determine one's needs definitively without recognizing his/her family. Once the needs are identified - producing more than those needs, leads to experiencing prosperity by a family. Fearlessness is at the level of society - or a number of families. Fearlessness is realized through harmony at the level of society. Coexistence is at the level of universal-orderliness - or with whole nature and humankind. Coexistence is all encompassing. Now the definitions: (these definitions have been taken from paribhasha samhita written by Shri Nagraj Sharma) RESOLUTION (समाधान) : (1) Results of actions to be in accordance with knowledge realized in human-being (2) Activities of Knowing, Believing, Recognizing, and Doing (3) Answer for why and how aspects. (4) Elimination of problems by working with method which has vivek in agreement with vigyan, and vigyan in agreement with vivek (5) Resolution = Human Dharma = Happiness, Peace, Satisfaction, and Bliss PROSPERITY (समृद्धि): (1) manual-work by a family resulting in more production than its needs for consumption - for body-nourishment, for protection, and for its participancy in human-orderliness. (2) Absence of feelings of not-having the required resources for living FEARLESSNESS (अभय): (1) Mutual Trust and Complementariness (2) Activities for nourishing realization of Solution and Prosperity (3) Trust in Active-Presence of Existence COEXISTENCE (सह-अस्तित्व): [1] Conflict-free harmony in a relationship. [2] Nature – all material-entities and conscious-entities - saturated in Pervasive-element. [3] Relationship, Development-Progression, and Development-completion (jeevan) in nature as infinite entities. [4] Essence and elaboration of Progress, Complementariness, and Metamorphosis of infinite entities in existence। Posted by Rakesh Gupta at 12/17/2007 0 comments परिभाषा संहिता - Collection of definitions from Madhyasth Darshan (Jeevan Vidya) परिभाषा संहिता is the key for studying Madhyasth-Darshan literature. The words used in the Madhyasth Darshan literature have been defined here. The words are for reading the literature. Definitions are for understanding it. Following is my attempt of translating the foreword of परिभाषा-संहिता written in Hindi by Shri A. Nagraj Sharma. ------------------------------------------------ Concept Based Definitions (अवधारणात्मक परिभाषा संहिता) Madhyasth Darshan Saha-Astitva-Vad expresses the wisdom of existence-rooted human-centric knowledge naturally. This knowledge got expositioned naturally upon achieving existential-experience. A human-being experiences, behaves (with other humans), and experiments (with rest of nature) in existence. Madhyasth Darshan propounds proofs of realizing truth in the form of orderliness in these dimensions (experiencing, behavior, and experimenting). This Darshan has made the worldview of coexistence study-able by method of human-awakening. Existence is ever active-presence. And this existence itself is coexistence - which is naturally expositioned as development-progression and development-completion. It became clear that - each entity in existence is an orderliness within and is participant in universal-orderliness. Consequently - the essence of "humankind's grandeur of universal-orderliness is with human-ness" became study-able. This study in existence forms the basis of realizing human-ness in human-tradition. Which leads to humankind's undivided-society and universal-orderliness and its continuity. This enriches way of human-living. In this way, the proposal for realizing undivided-society has been offered to humankind. Its communication required discipline with words - and therefore definition-method has been adopted. From ancient times humankind has harboured this natural-expectation for this proposal. This link is for realizing humankind's natural-expectation. This Darshan proposes that - Existence is ever active-presence as nature saturated in pervasive-element (space). Existence itself is propositioned as all realities. Words are means to indicate the realities in existence. All words here indicate meanings of certain realities in existence. Existence is entire reality. Words are names of numerous realities (entities). Therefore - words lead to understanding of realities. This Darshan is a treasure that belongs to humankind. Therefore the need for universalizing this treasure into humankind emerged. Definition-method was adopted for presenting this natural truth. What was the need for definition-method with numerous dictionaries already prevalent? Entire literature of human-history adopts either a worldview of theism/spiritualism or a worldview of materialism (science) that's committed to logical-consistency. Theism/spiritualism proposed numerous sadhana, penances, yog, and practices in support of its propositions. While Science committed to logical-consistency proposed its own principles, formulae, and experiments. Literatures were written for these propositions - and the dictionaries were built for indicating intents of these literatures. These dictionaries are believed to be meaningful in the purview of their respective worldviews. The treasure of literature produced by both worldviews couldn't realize undivided-society and universal-orderliness through method of study, and therefore these couldn't become practicable in living for humankind. Therefore need remained for an alternative worldview. This presentation is for fulfilling this need. Realizing worldview of coexistence in the form of undivided-society and universal-orderliness is my conviction. And for its precise and meaningful expression (in literature form) - I offer this परिभाषा-संहिता (collection of definitions) to humankind today। A. Nagraj Sharma Shri Bhajanashram, Amarkantak. Started on: 30 November 1992, Monday, 5:45 am. Completed on: 3 July 1993, Saturday. Posted by Rakesh Gupta at 12/17/2007 0 comments Active Presence - definition from Madhyasth Darshan (jeevan vidya) वर्तमान is translated in English as "Active-Presence". Existence is ever active-presence as nature expressing itself as coexistence. The word "presence" indicates being there. "Active-presence" indicates actively being there. Active-presence is status of an entity of nature as inseparability of its natural-state (स्थिति) and natural-flow (गति). The word "ever active-presence" means continuity of an entity's status. Which means constancy, and inexhaustibility of existence. There is no increase or decrease in existence. Beings are identified as four orders in nature - matter-order, plant-order, animal-order, and knowledge-order (humankind). How is any being active? Answer to above question from Madhyasth-Darshan proposition is - an activity is active by its being energized in space. Every entity (activity) in nature is inseparably saturated in space. And this saturation is the cause of its activity, or being energized. Space is the inexhaustible reservoir of energy in which nature is saturated inseparably. Inexhaustible means - it doesn't diminish EVER. Inseparable-saturation means - there is no way of separating entities and space. The very being of an entity is due to saturation. This saturation can only be studied and experienced by a human-being. Why is any being active? What is the purpose of all this activity? Where is it headed? Or is it purposeless chaos? Madhyasth Darshan proclaims that there is purpose in existence. And every entity of nature is actively realizing that purpose. That purpose is coexistence. Since every entity is indestructible - therefore mutuality among entities of nature is inevitable. Nothing is alone. Mutuality would imply affecting each other, and this affecting each other leads to realizing coexistence in present-status and for achieving further progression. Coexistence is the design of existence fabric. Progression in existence leads to its progressively refined expressions. Since every being in existence is for realizing coexistence - mutual-progression is a natural outcome. This is evident as progressive emergence of orders in nature. Earth is a natural-evidence of this. Plant-order emerged on Earth after matter-order established itself. Animal-order emerged after plant-order established itself. Humankind emerged at the end - when all other orders had established itself. There is a natural progression. This natural-progression is destined. This is not fatalism - it is a fact that there's a destined-progression in existence. This fact needs to be studied. Every entity in nature is in active-presence based on its position in this destined-progression. Humankind is at the pinnacle of this destined-progression. Humankind is sorrowful, warring, and destroying - is evident for us. We (the ones who are studying) - can observe this in ourselves. We are present on Earth - that much is clear. But we are actively-present or not - isn't clear. Our activities are not for realizing coexistence - like rest of the nature is evident by our being sorrowful, warring, and destroying. What is left out? Why are we not able to realize coexistence just by our being present? Why is natural-exuberance not there? Why is there struggle in humankind, when rest of the nature is spontaneous? We will have to study human-being for this. There is no other way. The Study of Human-being could not be accomplished until now by the two major ideologies – Theism/Spiritualism and Materialism – that emerged and evolved in history of humankind. Science could not accomplish the study of human-being. It considers every entity in existence – including human-being - as physiochemical-matter alone. Science or materialism proclaims that physiochemical matter at its root has instability and indefiniteness. The study of human-being also couldn’t be achieved by spiritualism and theism ideologies – due to their being rooted in mysticism. Both materialism (science) and spiritualism/theism consider human-being as an animal. We had made an observation about there being a destined-progression in existence. Madhyasth-Darshan is the latest link in destined-progression of our Earth. According to Madhyasth Darshan - a human-being is the knower in existence. Whole existence expressing itself as coexistence is study-able for human-being as object for knowing. Knowledge of existence includes knowledge of jeevan (conscious-aspect), and knowledge of humane-conduct. This knowledge can now be studied for realizing it in human-living. Emergence of this Darshan had to be from a human-being. No other entity has the need to know. This emergence happened through Shri A. Nagraj Sharma by the method of yogic-sadhana. He presents outcome of his sadhana by being an example of his proposition. Therefore this wisdom is not a sermon. It is a proof in living, which becomes a proposition for students for studying. Living human-being as active-presence is the study-content. Wisdom and wise cannot be separated. Proof of wisdom is in work and behavior of wise. Student studies out of his natural-need for realizing harmony. Teacher lives active-presence. Teacher's living is the teaching for the student. Let us study therefore! Posted by Rakesh Gupta at 12/17/2007 0 comments Sunday, 16 December, 2007 Cyclical Economics Thesis - Madhyasth Darshan (Jeevan Vidya) Posted by Rakesh Gupta at 12/16/2007 0 comments Behavioral Sociology Thesis - based on Madhyasth-Darshan (jeevan vidya) Posted by Rakesh Gupta at 12/16/2007 0 comments Behavior Centric Humanism - based on Madhyasth Darshan (jeevan vidya) Posted by Rakesh Gupta at 12/16/2007 0 comments Manav Anubhav Darshan (Awakening in Existential-Experience) Following is my attempt of translating preface of Manav Anubhav-Darshan (Awakening in Existential-Experience) written by Shri A. Nagraj Sharma. This Anubhav-Darshan is expression of existential-experience and its grandeur. Coexistence in existence is a reality. Development-progression in coexistence is a reality. Development-completion (as jeevan) in development-progression is a reality. Jeevan's awakening itself is expression, communication, and exposition of its capacity, ability, and readiness for existential-experience. Consequently, a human-being experiences himself to be inseparably actively-present in existence. A human-being - as an inseparable part in existence -always has a close possibility of expressing jeevan's awakening. Every human-being has equal capacity for existential-experience - and therefore expression of existential-experience is universal. Hence, I am experiencing truth's-authenticity while expressing Karma-Darshan before you. Truth's-authenticity itself is bliss, and is the expression of existential-experience. Existential-experience itself is solution in communication, and justice in behavior - and its continuity. Existential-experience is indicator of awakening in jeevan. All activities of nature - whether material or conscious - are active-presence as forcefulness in their natural-states, and power in their natural-flow. Natural-flow is impossible without natural-state (or being-ness). On this basis, existential-experience itself is bliss in natural-state and truth's-authenticity is its natural-flow as proof and solution. Hence, this expression is for your achieving existential-experience and jeevan's awakening by method of study. I experience great happiness while offering this presentation to humankind. A. Nagraj, Propounder and writer, Madhyasth Darshan, Saha-Astitva-Vad Amarkantak, 30-March-2004 Posted by Rakesh Gupta at 12/16/2007 0 comments Manav Abhyas Darshan (Awakening in Humane-Practice) Following is my attempt of translating preface of Abhyas Darshan (Awakening in humane-practice) written by Shri A. Nagraj Sharma. The need for Abhyas-Darshan was felt for producing proofs of solution in every aspect, angle, direction, and context on the basis of Existence Rooted Human Centric Resolution. Prior to this presentation, Manav Vyavhar Darshan explains knowledge as a combination of following three - knowledge of jeevan, knowledge of existence expressing itself as coexistence, and knowledge of humane-conduct. These can be practiced in living without any mystery - is a matter of happiness. I experience happiness while presenting this Abhyas Darshan to humankind - while experiencing the need and possibility for universalizing the above mentioned Darshan. I trust that every human-being naturally-expects to realize himself with wisdom, solution, and prosperity - and wants to participate in family and universal-orderliness. This Abhyas-Darshan will be an inspiration for realizing these objectives in every human-being, and thereby upkar will get realized. And with this definitiveness I wish: May Earth be Heaven, May Men be divine, May Dharma prevail, May Goodness arise forever. A. Nagraj, Originator and Writer - Madhyasth Darshan (Saha-Astitva-Vad) 22 April 2004 Posted by Rakesh Gupta at 12/16/2007 0 comments Manav Vyavhar Darshan (Awakening in Humane-Behavior) Following is my attempt of translating the preface of Manav Vyavhar Darshan - written by Shri A. Nagraj Sharma. Humankind universally has appearance (रूप), power (बल), and intelligence (बुद्धि) which it uses to achieve position (पद) and wealth (धन). These together lead to emergence of human-expressions; and geographical conditions determine human-needs. There is a natural-expectation in humankind for realizing harmony in all these. The divisions in humankind are seen due to varieties in human-expressions, accumulations, and extremism in inclination for ownership. Every limited-community in humankind emerged primarily to achieve freedom from fear. In the very beginning humankind invented common-tools and weapons in an attempt to free itself from fear of animals and fear of nature. Use of these weapons between two human-beings, two families, and two communities - is called war. At the root of wars is variation in culture, civility, norms, and systems (among limited-communities). Along with this is the inclination for expanding circle of ownership and accumulations. This is the focus-point. A limited-community, family, or sect believes its culture and civility to be superior than that of others - and therefore considers expanding its ownership and accumulations as judicious. Consequently, it prophesies and expositions these in work and behavior. It's the same status with every limited-community. This observation of human-history tells that every limited-community is committed for achieving universality. Madhyasth Darshan has emerged to realize this auspicious commitment. Madhyasth Darshan gives direction in active-presence for realizing humane-civility, humane-culture, humane-norms, and humane-systems based on proofs. It is my good fortune to present Madhyasth Darshan which along with achieving humane-society devoid of communal-ism realizes the natural-expectation and thirst in every human-being for justice, solution, prosperity; and achieving success as completeness in coexistence. Coexistence itself is harmony within self. Status of harmony in nature is based on commonality in appearance (रुप), qualities (गुण), natural-characteristics (स्वाभाव), and dharma (धर्मं). For example - matter-order is appearance-based-harmony. Vegetation, i.e. Plant-order is quality-based-harmony. Animal-order is exposition of harmony based on natural-characteristics and expecting in mutuality. Undivided-ness in humankind is by dharma-based-harmony. It is impossible to achieve harmony in humankind on the basis of appearance, qualities, or natural-characteristics - like other orders of nature. Had that been possible, the realizing of knowing and believing of coexistence would have got realized in those orders of nature. However that didn't happen, is naturally evident before us. Therefore further progress for transilence in next-plane became evident. Possibility of dharma-based-harmony is clear in humankind. Achieving this is the ultimate human-objective, and Madhyasth-Darshan aims to make this fully available for all. Dharma-based-Harmony means achieving omni-dimensional solution. May humans realize themselves, May there by equilibrium in rest of the nature. A. Nagraj. Posted by Rakesh Gupta at 12/16/2007 0 comments Manav Karma Darshan - Awakening in Humane-Karma Following is my attempt of translating preface of Manav Karm-Darshan (Awakening in Humane-Karma) written by Shri A. Nagraj Sharma. This Karma-Darshan is expression of existential-experience and its grandeur. Coexistence in existence is a reality. Development-progression in coexistence is a reality. Development-completion (as jeevan) in development-progression is a reality. Jeevan's awakening itself is expression, communication, and exposition of its capacity, ability, and readiness for existential-experience. Consequently, a human-being experiences himself to be inseparably actively-present in existence. A human-being - as an inseparable part in existence -always has a close possibility of expressing jeevan's awakening. Every human-being has equal capacity for existential-experience - and therefore expression of existential-experience is universal. Hence, I am experiencing truth's-authenticity while expressing Karma-Darshan before you. Truth's-authenticity itself is bliss, and is the expression of existential-experience. Existential-experience itself is solution in communication, and justice in behavior - and its continuity. Existential-experience is indicator of awakening in jeevan. All activities of nature - whether material or conscious - are active-presence as forcefulness in their natural-states, and power in their natural-flow. Natural-flow is impossible without natural-state (or being-ness). On this basis, existential-experience itself is bliss in natural-state and is truth's-authenticity in natural-flow as proof and solution. Hence, this expression is for your achieving existential-experience and jeevan's awakening by method of study. I experience great happiness while offering this presentation to humankind. A. Nagraj, Propounder, Madhyasth Darshan, Saha-Astitva-Vad Amarkantak, 6-April-2004 Posted by Rakesh Gupta at 12/16/2007 0 comments Friday, 14 December, 2007 Orderliness in Nature - from Madhyasth Darshan (Jeevan Vidya) Apart from humankind, rest of the nature is already in orderliness. Every human-being too has this thirst for being in orderliness in some degree. Books from prevalent education-systems don’t establish in students an understanding of innate orderliness in existence. It’s only with existential-knowledge of orderliness that a human-being becomes capable of realizing human-dharma by participating in orderliness. Human-dharma is living in orderliness. Dharma of every entity is living in orderliness and participating in larger orderliness. In this way – dharma of matter-order is ‘to be’ or ‘to exist’. Plant-order’s dharma is ‘to grow’ along with existing (being). Animal-Order’s dharma is – ‘to live’ along with growing and existing (being). Dharma of human-being in knowledge-order is ‘to live with happiness’ along with growing and existing (being). Happiness is human-dharma. Happiness will happen with solution. Solution will happen by living in orderliness. Living in orderliness depends on human-being’s wisdom. Wisdom essentially is – getting existential-knowledge in buddhi of existence, jeevan, and humane-conduct. Existential-knowledge in orderliness naturally leads to commitment to orderliness – as truth’s-conviction. Living with this commitment and conviction leads to one living in orderliness – and living thus we can build better situations. Humane-education will need to be accepted which will result in arising of true-intellect. There’s no other way of saving Earth from a complete disaster. It is needed. If we don’t understand this now – the circumstances of tomorrow will force us to understand it. In this way – living in dharma is living in universal-orderliness as undivided-society. My vision of undivided-society is – Human race is one, its works are many. Human dharma is one, solutions are many. Man can do many works – such as farming, weaving, etc - for living with happiness. Until and unless we recognize whole humankind as one race – how could the work of goodness even begin? It’s only natural for humankind to undertake many works or production. Human race is one – we can accept it by recognizing that every human-being has the same objectives – of becoming happy, of becoming prosperous, of becoming resolved, of becoming fearless, and of realizing coexistence perennially. When we pave the way for fulfilling these objectives its basis can only be the understanding that - “human race is one, human dharma is one”. Way to happiness is termed as dharma (or orderliness). The orderliness that can be established in one space and time can also be established in another space and time – that’s the beauty of this proposal. --------------------- An excerpt from my translation-attempt of jeevan-vidya ek parichay written by shri a. nagraj sharma. Posted by Rakesh Gupta at 12/14/2007 0 comments Appearance, Qualities, Natural-Characteristics, and Dharma Each unit in existence is inseparable expression of appearance, qualities, natural-characteristics, and dharma. Units in existence are as four orders. Matter-order, Plant-order, Animal-order, and Knowledge-Order (humankind). Study is of units, and of the space (emptiness) in which units are inseparably saturated. Saturated means -drenched, surrounded, and submerged. The units are energized in space. Space is energy. Units are indestructible due to their being constantly, and equanimously energized in space. Indestructible also means - continuity of being. None of appearance, qualities, natural-characteristics, and dharma is untruth. An entity can't be envisaged without its appearance. And if an entity is - it has to have positive, negative, and mediating qualities. The being-ness or value (मौलिकता) of any unit (entity) is determined not by its appearance or qualities - but through its natural-characteristics and dharma. Natural-characteristics are the qualities expressed by an entity in its unexcited state. Dharma is the inalienable-aspect of the entity. For example - dharma of matter-order is to be, or to exist. Howsoever one may divide, explode matter - it will continue to be in some form or another. There is no way of annihiliating matter. Plant-order's dharma is to be and to grow. Plant-order are compositions of respiring-cells. As long as plant is - it has natural-inclination to grow. Since plant-order is the next link in the destined-progression from matter-order, dharma of plant-order is includes the dharma of matter-order. Animal-order's dharma is to be, to grow, and to live. An animal lives according to the natural-design of its body. All its actions for eating, sleeping, sex, fighting, flighting - are with this desire to live. At no moment an animal is separate from this desire. Human-being's dharma is desiring to live with happiness - along with to be, and to grow. This desire to live with happiness inseparable from a human-being. There is no way of making a human-being part with it. From the moment a human-being is born till the moment he dies - this aspect of seeking happiness is inalienably there with him. Entire conduct of human-being - all actions, thoughts, desires, experiences, knowledge - are for realizing this dharma. In summary - appearance, qualities, natural-characteristics, and dharma are four dimensions which describe an entity of nature. Entities of nature are as four orders which are in their destined-progression from matter-order to knowledge-order. There is a progression in each of the dimensions (appearance, qualities, natural-characteristics, and dharma) as one moves from matter-order to knowledge order. Each order realizes coexistence - through its usefulness and complementariness - in its own way. Each order in nature has to realize coexistence by recognizing and conducting in mutual-relationships. Human-being needs to know and believe in order to precisely recognize and conduct for realizing coexistence with other human-beings and with rest of the nature. Matter-order recognizes according to appearance or constitution. An atom recognizes other atom and thereby realizes its coexistence with it. This is the way atoms bond into molecules, molecules bond into larger formations, and so on... Plant-order recognizes according to qualities. Different trees in the same soil recognize their requirements of different nutrients through these capabilities. Animal-order recognizes according to natural-characteristics. Animals of docile nature stay together. Herbivores recognize carnivores, and that's why they take flight upon recognizing them. Human-being (of Knowledge-order) recognizes other human-beings, and rest of the nature. The way a human-being can recognize another human-being is by realizing his dharma. We will have to go into some detail of this. The attempts of recognizing based on apperance failed - racialism is one example. The attempts of recognizing based on qualities (skills, abilities) also failed - fierce competition and class division are examples. While living in animal-consciousness a human-being doesn't exhibit his natural-characteristics. There is no way of recognizing characteristics of a human-being, who is living in animal-consciousness. At one moment he becomes cruel, at another moment he becomes kind. At one moment he is jumping with joy, at another moment he is down in dumps. Therefore it is impossible to recognize a human-being through appearance, qualities, or natural-characteristics. This is the reason humankind couldn't realize trust among each other. The height of mistrust in humankind is displayed in the form of border-security. Every country has army to guard its borders, and each side on the border is either readying for fight, or is fighting. The mistrust is seeped down to families. There is mistrust between husband and wife. There is mistrust between parents and children. There is mistrust between brothers. There is mistrust between people and government. And so on... All mistrust is due to inability to recognize the relationship. In the absence of relationship, there is a sense of otherness. If there is otherness, the exploitation has to be. What's the way out? How can humans recognize each other precisely? The way out is - to realize human-consciousness. When a human-being realizes human-consciousness, or his dharma, or his desire to live with happiness. A human-being recognizes/understands dharma of entities in existence when he achieves existential-experience (anubhav). Upon achieving existential-experience (or human-consciousness) his natural-characteristics get expositioned in behavior - as strength, courage, generosity, kindness, beneficence, and compassion. There is no variability in these aspects among different humans. A human-being who realizes these characteristics is trust-worthy. Trust is the fundamental human-value - and with this foundation rest of the human-values also get realized. Human-values form the basis for realizing humane-society which is undivided. Posted by Rakesh Gupta at 12/14/2007 0 comments Can knowledge precede knowing? Doubt raised by Jinan K on learning-societies group. Here's my attempt of answering it: 1. Knowledge is in, of, from existence. There's nothing apart from existence to know. There's no way of transcending existence. Existence is all there is to know. In other words, knowledge is of being (existence). 2. In every person there's a natural-expectation to know. Knowledge is required in a human-being for precise recognition of realities in existence. A human-being is an entity of knowledge-order. Human-being naturally needs to know. 3. This natural-expectation to know can be fulfilled through method of study. Study needs to have teacher and student. Study-content is existence. 4. Language is the most potent method of communication among humans. Knowledge can be expressed through language. Teacher indicates realities through use of words, and through examples from his/her own living - which the student listens, observes, and reflects on and tries to go into meaning. 5. Once the student arrives at the meaning, he gets to know reality, or he achieves knowledge. Knowledge is not the words. Knowing reality by a student leads to its natural-flow in living. A student then becomes proof of knowledge. So knowledge has to be realized in teacher, so that the student could know. Knowledge (in teacher) precedes knowing (in student). This is the way knowledge flows in human-tradition. Posted by Rakesh Gupta at 12/14/2007 0 comments Human Consciousness Oriented Psychology - Madhyasth Darshan (Jeevan Vidya) Following is my attempt of translating the preface of the book मानव संचेतनावादी मनोविज्ञान written by Shri A. Nagraj Sharma. --------------------------------------------------------- I experience great happiness while presenting to humankind this thesis -human-consciousness oriented psychology. The psychology oriented on mania for sex is prevalent today in education - that claims that humankind's entire grandeur is realized on the basis of sensuality. I couldn't accept its proposition - as I naturally-expect solution, happiness, and prosperity. Along with this I valuated what should be in the place of prevalent psychology? Whatever literature is available thus far couldn't provide answers for this question. Therefore I did intense resolution (चिंतन) which resulted in spontaneous emergence of this psychology. All dimensions where I have experienced in existence and lived - I have testified those here. I trust that every human-being upon reading something, tests and accepts the meaning based on his own vast mental-capacities. In this way, he becomes able to receive the vastness indicated by few words and sentences of the literature. This is a natural-grandeur of humankind. Human-consciousness means - everyone has visualization-abilities (कल्पनाशीलता) and freedom-of-karma (कर्म-स्वतंत्रता). Everyone is conversant with this. Consequently, every human-being is able to accept and reject any proposition at the level of thinking and desiring - which gets manifested in work and behavior. Apart from this, every human-being also tries to test the indicated meanings for their purposes. I have recognized natural human-purpose (objectives) to be solution, prosperity, fearlessness, and coexistence. I have presented this thesis of Psychology for realizing these purposes in human-tradition. Every human-being gets in natural-state of accepting and realizing a proposition in a definitive-way, only when it is connected with his natural-purposes. Therefore above purpose is bound to realize for humankind. In essence, I have presented this psychology in the form of way-of-thinking for realizing universal-harmony in humankind. This expression incorporates the intent that every human-being is a seeker of truth naturally. And he also naturally intends to realize what he accepts to be truth. These two simple intents are found to be there in every common individual. I valuated myself as a human-being - in my quest for truth. I began my quest on this basis itself. I found within myself that the capacity, ability, and readiness for understanding is innate in me. On the basis of understanding with resolution, I began recognizing my way-of-thinking for fulfilling human-purpose. Consequently I resolved and experienced coexistence in my jeevan. I called these activities (of thinking, resolution, and experiencing) as jeevan. The way-of-thinking which is committed for realizing human-objectives. I enumerated this way-of-thinking as 122 conducts and have communicated them in a sequential manner here. I found humane-conduct to be a combined expression of values, humane-character, and principled-living. With realizing of humane-conduct - I am capable of living with truth for many many known and unknown people. It's a well-known fact that a human-being lives with happiness upon realizing trust. I also came to know this. Everyone has natural-expectation for trust and happiness. Therefore, this psychology shall be inspirational for humankind's living with trust within self, living in families, living as undivided-society, and living in universal-orderliness. This is my wish for universal-goodness. If human is, human-ness has to be. A. Nagraj, Amarkantak date: 5/9/1998 Posted by Rakesh Gupta at 12/14/2007 0 comments Thursday, 13 December, 2007 Natural-characteristics of a human-being - in the light of Madhyasth Darshan (Jeevan Vidya) Natural-characteristics of a human-being (knowledge-order) are understood as strength, courage, generosity, kindness, beneficence, and compassion. Characteristics conflicting human-ness are weakness, inferiority, cruelty along with misappropriation, sexual-immorality, and inflicting pain on others – and people exhibiting these characteristics are counted as sub-human (with animal-like or devil-like mentalities). The possibility of gradually converting into humane-characteristics for these people is always there. The proposal for meaningful-education or education of coexistence is based on this. Strength means - being completely clear about justice and realizing it. Education is the only basis for becoming completely-clear. Human-tradition bears education in its systems for this study in coexistence available for everyone. Courage means – while being committed to justice and realizing it in behavior, surrendering one’s resources (body, mind, and wealth) for making justice available for others. This is also realized through method of education. Generosity means - using one’s resources with methods of usefulness, right-use, and purposefulness. Method of usefulness is about using resources for body’s nourishment and protection, and societal-progress. Right-use is about offering and surrendering of objects for realizing participancy in undivided-society. Purposefulness means participancy in universal-orderliness with method of spontaneous self-reliance. Kindness means – making objects available based on other’s readiness (for realizing wisdom). Beneficence means – establishing readiness (for realizing wisdom) in other in accordance with other’s availability of resources. Beneficence is found when someone has the resources but doesn’t have the required wisdom for their right-use. Compassion means – Establishing both readiness and objects required for realizing awakening. ----- above is an excerpt from my translation attempt of सह-अस्तित्व-वादी विज्ञान, written by shri a. nagraj sharma. Posted by Rakesh Gupta at 12/13/2007 0 comments Qualities of a human-being achieving wisdom - Madhyasth Darshan (Jeevan Vidya) Wisdom develops following qualities in a human-being: (1) Trust within oneself (2) Respect for Good-Qualities (3) Equilibrium in Talent and Personality (4) Sociality in Behavior (5) Self-reliance in occupation These can be called as good-qualities. Sociality of humankind is possible with these good-qualities. Wisdom is about realizing understanding of existence. Only entity in existence which could be identified as “wise” is – an actively-present human-being. Every entity in existence (due to its being energized in pervasive-element) keeps exploring within for further progress – however, wisdom is only realizable in a human-being. ------- Excerpts from my translation attempt of जीवन विद्या - एक परिचय written by Shri A. Nagraj Sharma. Posted by Rakesh Gupta at 12/13/2007 0 comments Shri A. Nagraj Sharma - Propounder of Madhyasth Darshan (Jeevan Vidya) My fellow human brethren, I understood all traditional-scriptures out of my own volition. I didn’t study them under any outward pressure (of formal institutions). Thereafter a definitive-wish for universal-goodness emerged in me on how this Earth should be? May Earth be Heaven, May Men be Divine May Dharma Prevail, May Goodness Arise Forever I would like to present its background before you. I began this bodily-journey in a religious family that had strongly established traditions of knowledge, seva, and manual-work. Every human-child starts believing in the religion of his family, accepts the laws and dictums of the state, submits himself to prevalent education-system, and tries to follow guidance of its educationists. I too started in the same fashion. Apart from this, there were dictates of tradition – the do’s and don’ts. From the very beginning, these dictates didn’t satisfy me. This happened in childhood itself. Initially, my elders dismissed this behavior of mine as childish. But slowly their language, postures, and body-language started changing towards me. I sensed my elders weren’t happy with me. This became first cause of my sorrow. But how could I make them happy? Even if I obeyed them – I would start testing them against their own criteria. Even after their strictly following those dictates (and by not following also) they themselves weren’t happy all the time. I could see that. That was the main thing. I observed my elders weren’t themselves happy all the time by following those dictates of tradition and scriptures. Still one couldn’t find better scholars of vedic-scriptures than them… Having seen this, I decided within to not follow tradition’s dictates blindly – come what may! It started becoming like an oath within me. And another reason got added to this – that my elders weren’t able to explain things to my satisfaction. Their repeated failure in explaining things only fueled my pride. My growing pride and non-conformance to dictates of tradition happened side by side. Where would this trend culminate eventually? Now my elders started claiming – he hasn’t understood the Vedas, Vedanta, and traditional scriptures. He rejects every tradition, every dictate, and everything we say – how far could this be tolerated? They started worrying about this. This became second cause of my sorrow. Now what could I do? There was no other way for me but to study the traditional scriptures of Vedas which they considered supreme. First heading is Vedanta – i.e. “Karma” (doing) in accordance with Vedic-Thought. According to Vedic-Thought – “Karma” is what gets you heaven – and there is a name for every other human-activity. Second heading is Upasana – i.e. the activities performed for becoming Gods. The third heading says – “Knowledge (Gyan) is Supreme.” What is Knowledge? - I asked. “Knowledge of Brahma” – came the answer. What is Brahma? “You won’t understand.” If I won’t understand – then what’s the way out for me? “Follow the dictates of scriptures. That’s the only way.” What should be done? What will be the outcome (of following these dictates)? “You will get answers for these questions in samadhi.” Samadhi has answers to all my questions – was the assurance that I got from my elders. So I determined within to achieve the state of samadhi. There was no other way for me. My claims meant nothing. My following or not following dictates didn’t mean anything. I had to get answers to my questions for once. I carefully and completely listened to Vedanta – and first question formed in me as: What are “Bondage” and “Salvation”? “Maya is the cause of our bondage” – it proclaims. “Salvation is dissolution of self (atma) into Brahma (the supreme-self).” Where did self (atma) come from? They said – “Brahma (the supreme-self) itself lives in the hearts of all living-beings as self (atma). When self (atma) gets dissolved into supreme-self (Brahma) - salvation of living-beings from reincarnations gets accomplished, and their repeated trips to heaven and hell end.” Why then Brahma (the supreme-self) seated itself in hearts of living-beings as self (atma) in the first place? When a living-being first happened (according to this) – there wouldn’t have been any self (atma) in it, then what was the need for Brahma (the supreme-self) to go sit inside it? Such were my iconoclastic ways… I didn’t conform to my elders – so they started calling me an iconoclast. I said – whatever you consider me is fine, but you should answer to these questions. I didn’t get answers to my questions from them. Eventually they told me that I will get answers to these questions also in the status of samadhi. Now what could be done? Gradually I readied myself for samadhi. This began in 1944, and I was ready to endeavor for samadhi by 1946. That was the time when India was ready for getting its independence. In 1947, as we were hoping, power got transferred from the British. We used to listen to the present-day thinkers and elders – and contradictions in their words after this success. These also caused me pain. Thereafter another hope was kindled from prospects of India’s new National-Constitution (law-framework). Perhaps that would provide a valuation framework for a human-being. I kept thinking myself – that Indian-Constitution should provide a direction somehow. I kept listening to the developments for Indian constitution’s making through newspapers etc – trying to understand. By 1950 – after listening to all its presentation, I felt that it was impossible to valuate a rightful-man under this constitution. It had no explanation for rightful-character for human-being – which could provide a definition of National-Character. Now what could be done? I added this also to my list of questions for which I expected to find answers in samadhi. There was no more need left to debate with elders and scholars. If the answers are there in samadhi then good, otherwise I am throwing this bodily-journey for this purpose – so I decided within. One more person got ready for this, and that was my wife. We used to hear about Amarkantak – the originating place of river Narmada, and an auspicious place. Why not give one very last attempt here? And with this thought we arrived at Amarkantak. ------------------ Excerpts from my translation attempt of जीवन विद्या - एक परिचय written by Shri A. Nagraj Sharma. Posted by Rakesh Gupta at 12/13/2007 0 comments Wisdom, Honesty, Responsibility, and Participancy Every human-being is an expression of the four aspects - Wisdom (समझदारी), Honesty(ईमानदारी), Responsibility (जिम्मेदारी), and Participancy (भागीदारी)। Awakened or not, everyone is operating at some level or the other under these four headings. Wisdom - everyone considers himself to be wise. This is innate to every one of us. No one considers himself a fool. Honesty - each person is honest about what he considers to be right. Responsibility - everyone to some extent accepts himself to be responsible. Towards his/her children, nature, etc. and Participancy - each person is participating in some system or the other, directly or indirectly. It may be doing a job, business, social-work, etc. These are the four sections a human-being seeks fulfillment. Madhyasth Darshan is a proposal for filling the section of "Wisdom" through method of study (अध्ययन). And it claims that with the filling of wisdom-section, the remaining sections get filled spontaneously. A human-being achieves self-realization through fulfilling the sections of wisdom, honesty, responsibility, and participancy. Wisdom is of existence expressing itself as coexistence. Existence is an orderliness. Therefore it can be studied. One can't study something that's uncertain, disorderly, or mystical. Upon achieving wisdom of this orderliness, human-being also becomes orderly within - and thereby becomes capable of realizing orderliness in his work and behavior. Honesty is recognizing 'purpose' in one's relationships in accordance with this Wisdom. Responsibility is realizing values in the relationships againt these innate purposes. Participancy is work and behavior in accordance with responsibility. Wisdom leads to human-being realizing orderliness within by being resolved. Honesty leads to his living in harmony within family and surroundings with solution and prosperity. Responsibility is accepting one's role in undivided-society and universal-orderliness. Participancy is the manifestation of responsibility in one's work and behavior. Harmony in human-living is possible by realizing wisdom of Madhyasth Darshan. Wise man's living is the proof of wisdom. Posted by Rakesh Gupta at 12/13/2007 0 comments Wednesday, 12 December, 2007 Some definitions from Madhyasth Darshan (Jeevan Vidya) Development-Progression (विकास-क्रम): (1) Admittance or expulsion of subatomic-parts from an atom (2) Matter-order(पदार्थावस्था), plant-order (प्राणावस्था) and bodies of animal-order (जीवावस्था) and knowledge-order (ज्ञानावस्था) entities are composed of atoms in Development-Progression. Development-completion (विकास): Constitutional-completeness (गठन-पूर्णता) in an atom Awakening-Progression (जागृति-क्रम): Living in purview of animal-consciousness (जीव-चेतना) Awakening-completion (जागृति): Realization of constitutional-completeness, activity-completeness (क्रिया-पूर्णता) and conduct-completeness (आचरण-पूर्णता) in knowledge-order Coexistence (सह-अस्तित्व): [1] Conflict-free harmony in a relationship. [2] Nature – all material-entities and conscious-entities - saturated in Pervasive-element (व्यापक). [3] Relationship, Development-Progression, and Development-completion (jeevan) in nature as infinite entities. [4] Essence and elaboration of Progress, Complementariness, and Metamorphosis (उदात्तीकरण) of infinite entities in existence. source : paribhasha samhita written by shri a. nagraj sharma, amarkantak Posted by Rakesh Gupta at 12/12/2007 0 comments Natural-characteristics and Study - in the light of Madhyasth Darshan (jeevan vidya) Natural-characteristics: (1) Being-ness of an entity (2) Value of an entity Natural-characteristics of an entity are not visible through senses. These can only be studied. Also natural-characteristics of an entity are recognized in our relationship with it. For example - I recognize value of a neem-tree in my relationship with it, by understanding how it is useful and complementary to me. Everything in nature has value, and that value is how it is useful and complementary to me. It is human-centric study, since I am the one who's studying. The person who I study from is also a human. There is no other way for a human-being to study! Let's take example of water. Water's natural-characteristics is to quench-thirst. However it is common observation that water quenches thirst (of plants, animals, and humans) at its normal temperature. Steam doesn't quench thirst. Ice doesn't quench thirst. Taking another example. Cow's natural-characteristics is docility. However it is common observation is that cow when provoked can charge at us with its pointy horns! A charging bull can't be called docile - for sure! Therefore natural-characteristics are qualities exposed by an entity in its unexcited status. In other words - natural-characteristics are mediating-qualities (madhyasth-gun) of an entity. What about human-being? What are natural-characteristics of a human-being? Madhyasth Darshan proclaims that natural-characteristics of a human-being are Strength, Courage, Generosity, Kindness, Beneficence, and Compassion. Therefore these characteristics should be exhibited when a human-being is in its unexcited-state or normalcy. In an excited state a human-being will not display these characteristics. Therefore we need to understand what's unexcited-state or normalcy of a human-being. Study requires a student to be in unexcited-state. If there is an excitement (positive or negative) then a student can't pay attention to the subject-matter. The teacher tries to bring student's attention to the object of understanding. A student who is angry, depressed, tired, hungry, etc - can't pay attention. Therefore normalcy needs to be brought about by teacher before any meaningful dialogue can begin between the teacher and the student. There's a sutra: "Swabhav-gati mein hee vikas hota hai." Or Progress takes place in normalcy. Study is for realizing progress in consciousness in a human-being - from animal-consciousness to human-consciousness. Normalcy (or swabhav-gati) isn't naturally there for a human-being, until he accomplishes existential-experience (anubhav). During the study (adhyayan) a student stays in normalcy under the teacher's influence. Many people observe the effect of the shivirs wearing off! Or their being in self-restraint as long as they are under the guidance of teacher. This does seem like a dependence on a teacher. But this dependence is for achieving freedom. The teacher is not making the student do things to achieve his interests. The student also naturally desires to become free from this "dependence". The teacher is only inspiring the student for study. The student is able to study because of teacher's inspiration. A student can't study without a teacher's inspiration and example. As the student progresses with his study, this dependence starts reducing - and he starts conducting on his own. With accomplishment of existential-experience, the dependence is fully removed. Now the relationship between the two becomes of reverence and gratititude. There's no teacher and no student - they are both equal now. Existential-experience is same for both. This is a status of mutual-fulfillment in the relationship of teacher and student - that has continuity. The teacher is fulfilled on having realized his wisdom by imparting wisdom to another. The student is fulfilled on having become wise. This is the way wisdom naturally flows into human-tradition. Posted by Rakesh Gupta at 12/12/2007 0 comments Natural-Expectation and Madhyasth Darshan The word "natural" indicates something which 'is'. Which is not "made" by man. Natural is not an imposition, or an artificiality. Expectation is = what we want. We want something or the other all the time. Natural-expectation is what we naturally want - irrespective of our schooling, religions, ideologies, belief-systems, etc. Is there a variability in the objective of our wants? Or does our objective stay THE SAME all the time. Each human-being without exception has the objective of HAPPINESS. All human-efforts are for realizing this ONE objective. The continuous thinking that goes on in every human-being is for achieving happiness. All our plans are for achieving happiness for ourselves. The way we want to obtain these objectives may be changing... We will need to reflect on it, observe in the people around, and test it - to arrive at a conclusion on this. Happiness is what a child born today wants. Happiness is what the old man going to die today also wants. Happiness is what a terrorist wants. Happiness is what a saint wants. Their ways may be different. But their objective is the same. Their expectation is the same. HAPPINESS is humankind's Natural-Expectation. This is the most critical point that we need to anchor on - for making progress with study (adhyayan) of Madhyasth Darshan. Madhyasth Darshan shows the way for achieving this natural-expectation - as realizing perennial happiness. What's Madhyasth Darshan? Is it a set of books? Is it a set of proposals? Is it a set of answers to frequently-asked-questions? What is it? I think it is wrong to ask - "what" is Madhyasth-Darshan? Right question would be -WHO is Madhyasth Darshan? Madhyasth Darshan is not a set of books. Madhyasth Darshan is not a set of proposals in words. Madhyasth Darshan is not a set of answers to frequently-asked-questions. Madhyasth-Darshan is awakened human-being. Awakening happens in existence. Madhyasth Darshan can be indicated by a set of books and literature. Madhyasth Darshan can be indicated by a set of proposals in words. Madhyasth Darshan gives answers to all questions for meaningful-living of humankind. The teacher is Madhyasth-Darshan. The student naturally-expects to be Madhyasth-Darshan. Madhyasth-Darshan is an ALIVE HUMAN-BEING - breathing, talking, walking, communicating, expressing, and realizing human-objectives of solution, prosperity, fearlessness, and coexistence. The meaning of the word "Madhyasth-Darshan" is inseparable from the reality of ALIVE human-being who realizes awakening. It is not possible to separate meaning from the reality. Reality is its meaning. Reality expositions its meaning - naturally. Awakened person realizes natural-expectation as natural-acceptance. Natural-acceptance means having achieved existential-experience (anubhav). Everyone has natural-expectation for happiness, justice, truth, solution, harmony, etc. Natural-acceptance for these is realized in the person who has achieved existential-experience. This is not individualism (व्यक्तिवाद) or centralization (केंद्रीकरण). It's a fact. The facts don't change by our not recognizing them. व्यक्तिवाद और व्यक्ति-प्रमाण में अंतर है। व्यक्तिवाद अकेले के सुख की बात करता है। व्यक्ति-प्रमाण सर्व-शुभ को प्रमाणित करता है। The fact is : Madhyasth Darshan (जीवन विद्या) is awakened human-being. This statement doesn't say that there will be only one awakened human-being. Anyone who is awakened in existence expressing itself as coexistence is essentially an exposition of Madhyasth-Darshan - in living. Awakening's proof is in humane-conduct - and nothing else... Posted by Rakesh Gupta at 12/12/2007 0 comments Monday, 10 December, 2007 Definition of Darshan (in the light of Madhyasth Darshan) Darshan: (1) Acceptance of an entity’s entirety (i.e. its appearance, qualities, natural-characteristics, and dharma) and valuation (2) Living of an awakened human-being. (3) Reflection and manifestation activities in existence carried out by a Jeevan which is complete with acceptance and conviction of realities. (4) Reality as it is. (5) Activity of understanding existence by the entity-that-understands (i.e. jeevan) (6) Activity of understanding existence as it is, and then its expression, communication, and exposition - translated from paribhasha-samhita written by Nagraj Ji. Darshan is not a set of words. Darshan is an alive human-being who realizes wisdom. Whatever he does - in work, behavior, expression, communication - is darshan. Darshan can't be separated from an awakened-person. Awakened person itself is Darshan. Posted by Rakesh Gupta at 12/10/2007 0 comments Do we "make" anything? Jeevan is a constitutionally-complete atom and it is a conscious-entity. Who makes jeevan? – can be asked. “For anything that is, there has to be a maker (or creator) and a destroyer” - has been a line of thinking. Scientific-thought extends it to – “man can also make (or create) and destroy”. This line of thinking has led humankind to a lot of frustration. For example – some countries claim that they can make atom-bomb, while some are not capable yet for making it. This thinking cannot be the basis of equality among countries. Basis of equality is existence (that every entity exists and exhibits its being-ness). “Making” and “destroying” oriented thinking – is at odds with reality of coexistence. Existence (or state of every entity) is coexistence. Whatever we do with thinking that is at odds with reality – it lands up in some conflict eventually. It is the same way with business, which has landed up in the deadlock of profit-mania. Business doesn’t have any basis of identifying equality among peoples – there’s always a conflict of ‘less’ or ‘more’. One person’s ‘more’ is ‘less’ for another person, and the conflict between them continues. Science accepts “conflict” as a reality – and propagates maintaining distances of less and more. With this line of thinking humankind’s living with happiness and harmony couldn’t be realized anywhere. For harmony and happiness, every human-being will need to live with the method of values and valuation. ------------- an excerpt from translation of "jeevan vidya ek parichay" written by Nagraj Ji. Posted by Rakesh Gupta at 12/10/2007 0 comments Importance of "Believing" in Study - Madhyasth Darshan (jeevan vidya) Proof of wisdom is a human-being who realizes this wisdom in his living. Proposal of wisdom comes from the "proof of wisdom". Wisdom is of existence. Proposal is in the form of words that indicate realities in existence. Proposal is a hypothesis (belief) for me - which I go about testing within myself under the guidance of the teacher. When I come across this proposal, I don't know it. I use my visualization-abilities in an attempt of understanding the proposal. It's not possible for me to study a proposal without believing in the proposal. Studying is in the form of verifying, testing, and surveying. Until I experience the reality I am living with the belief or hypothesis. My fulfillment is not there with belief alone. My fulfillment is only in knowing. I can be excited about the hypothesis thinking that I have found - something that logically-fits, something that has promise, something that satisfactorily gives answers to my questions, something that is getting accepted by many, etc. But that excitement is not my knowing. My fulfillment is only with my knowing. There is a formula for study: "Know what you believe Believe what you know" The first line of above sutra is about adhyayan - which is about knowing the truth of our belief in the proposal of Madhyasth Darshan. The second line is about realizing that wisdom in our work and behavior. Realizing of wisdom upon achieving it is a natural-flow. It is important to highlight this point, since sometimes just because some proposal of Madhyasth Darshan appeals to us, and matches with our natural-expectations - we start thinking that we have known it! The more time and energy we spend with proposal - we start giving ourselves "credits" of having known. Knowing is never partial. Our belief in the proposal strengthens as we study more - that's all we can say... This honesty is needed in a student when he shares this proposal with other students. This is the essence of equality among students - I feel... We are all in the level of hypothesis (belief) until having achieved existential-experience. Posted by Rakesh Gupta at 12/10/2007 0 comments Definition of Adhyayan - Madhyasth Darshan (jeevan vidya) This blog is meant for studying (adhyayan) of Madhyasth-Darshan. It's therefore only necessary that we be very clear about what adhyayan is. I am restating here the definition of study (adhyayan): A student’s recognizing the indicated realities in existence with words (of study-content) in memory, through their meanings, in the light (guidance) of existential-experience (of the guide). First let's be clear that we are students. Student is the human-being who enquires in expectation of achieving knowledge (understanding). Since every human-being has this natural-expectation for achieving wisdom - it wouldn't be wrong to say that every human-being is a student. Thinking another way, one can't study until one recognizes oneself to be student, i.e. a human-being. Secondly - above definition says that we understand by recognizing the realities in existence. This implies - our study content is existence. Existence is all that is... Everything is in syllabus! For us to recognize anything, we will need to be sure that there's nothing hidden in existence. Now the proposal is that entire existence is expressed. There's nothing hidden or unmanifest or unexposed about existence. Third - we need to have the proposal in memory. The proposal is of study content. It is in the form of words. The words are symbols. They are indicative of meanings. The meaning is not embedded in the words. Even if we chant the words trillion times, we won't extract any meaning out of them. So the meaning is not in words. Where is the meaning then? Meaning is there inseparable from the indicated reality. For example - "water" is a word. Meaning of the word "water" is inseparable from reality of water which is spread all over the Earth. I (the student) try to recognize water through my senses, and also I try to recognize the natural-characteristics and dharma of water in the light of this proposal. I can recognize water's appearance and qualities through my senses. And based on this recognition, I am able to use water for my purposes. It's clear to me that the knowledge of water that I get through my senses is not complete-recognition. Since I am not getting the entirety of water through my senses. The natural-characteristics and dharma are the remaining parts - the proposal of madhyasth-darshan says - which I am yet to recognize. Without recognizing these parts my recognition of water is incomplete. And with incomplete recognition, my conduct with water is also incomplete. My incomplete conduct is the cause of my problems with my relationship with water. I am unable to be complementary to water. So I go to the proposal and understand that Water is the first expression of unionizing activity on Earth after all matter-order had realized. Water resulted out of metamorphosis of combination of hydrozen and oxygen. Water is the first natural-chemical on Earth. Water forms the basis for emergence of acids and bases upon its uniting with land. And thereafter emergence of premitive plant-order of single-cell, multi-cell. And so on... We need to go into that later. The purpose of elaborating here is to describe what does it mean to have "proposal in memory". Whose memory? My memory. Student's memory. It's not in student's book. It's not in student's tape-recorder. It is in student's memory. Where is memory? Memory is in student's jeevan. More about that later. Fourthly - recognize in the light of existential-experience. What's light here? We aren't talking about the sunlight here - for sure... We are talking about light of existential-experience. But whose existential-experience (anubhav)? Is it of student? Is it student who is recognizing natural-characteristics and dharma by his own existential-experience? But if student (me) already has existential-experience than what's the need for me to study? Who is lighted with existential-experience? Where is the light coming from? This is where the teacher comes in. The "light" is the guidance of teacher. And existential-experience is also of teacher. There is a need for relationship between teacher and student. Teacher is the light (guidance) in which the student sees. Teacher is lighted. Student expects to get lighted. It is therefore important for a student to recognize the teacher - whose light he needs to study in. Teacher shows light of his pramaan as abhivyakti, sampreshna, and prakashan. Abhivyakti - or truth's-expression - is language of buddhi (of teacher). Expression is for samadhan - why and how in existence. Sampreshna is the language of resolution (chintan). Sampreshna is communication of omni-dimensional solution in a relation for realizing justice. Omni-dimensional solution happens in chitta (in chintan). Recognition of a relation requires thinking (vritti). Sampreshna mein samajhdari, imaandari, aur jimmedari jhalakti hai. Prakashan - or exposition in living. It is the teacher's living with prosperity . Realization of Justice requires living with solution and prosperity. It is out there to see as tangibles. In this way, a teacher expresses himself/herself at three levels - and there's one-ness (absence of disparity) between these levels. Teacher has a HUGE responsibility - which can only be successfully carried out when it is backed up by wisdom and honesty. So adhyayan involves the teacher. The student studies in the light of the proofs produced by the teacher. The teacher (the realized person) is the proof of wisdom. Put aside the teacher in the process of adhyayan - and you can't see anything through the words of proposal. Much of the words of proposal are the realities realized in a teacher. For example - activity-completeness (kriya purnata) is a word. The reality of this word is there in the teacher that has realized activity-completeness. All other words of knowing-abilities (sangyansheelta) are also realized in the teacher. We have "natural-expectation" for existential-experience. Another name for Existential-experience is fulfillment. We (all students) are seeking fulfillment. In the light (guidance) of the existential-experience of the teacher when we recognize the realities - our natural-expectation for knowing is met. In this way, we keep recognizing realities of existence, until having recognized everything and their interconnections, linkages, purposes - and appreciating their coexistence, the process of study continues. There's no content in our buddhi until having finished the study. Study is the process of sakshaktkar or resolution. This process takes time. How much time a student will take can't be said with certainty. It depends on the student, and also on the student's environment. A conducive environment for study reduces the time. The study culminates in achieving existential-knowledge (bodh). The role of teacher ends after this. Existential-knowledge leads to achieving existential-experience in that very instant. It is impossible to say at any point in time that one has achieved bodh, but didn't achieve anubhav. Bodh is never partial. It is of whole existence. Students are all equal. There is no heirarchy in students. Wisdom can't be quantified. We can't say I have "more" wisdom than anyone. Wisdom implies achieving existential-experience. Before that we are all expecting that fulfillment. Human-consciousness is only after achieving existential-experience. Student upon achieving existential-experience gets the right (adhikar) of teaching. Before that a student has the adhikar (right) of sharing information of the proposal. A student can honestly state his situation and help in progress of others for awakening. This honesty is important. The light of existential-experience is required for study. One student can't be the light for another if he tries blocking the light of his own teacher. This attempt of blocking reference is an imposition of untruth. Therefore a student must convey the reference of his teacher while sharing information of proposal with other students. The relationship of a teacher and student is about realizing of upkar. This is the way awakening can flow into human-tradition. Teacher doesn't charge a fee for his guiding to students. Study is a conscious phenomenon. Conscious forces and powers are inexhaustible and therefore can't be measured. This is the reason why there is no fee charged for jeevan vidya shivirs. The teacher is self-reliant. He doesn't depend on students for his livelihood. More about teacher and the proof of wisdom in a separate posting... Study is not done until achieving existential-experience. Whatever others may say about student, a student alone will be able to testify whether he has understood or not. Without achieving existential-experience it is impossible for a student to honestly say that he has achieved fulfillment. Without achieving existential-experience it is impossible for a student say that he has achieved perennial-happiness. Study is impossible without teacher and student coming together. Madhyasth Darshan is a proposal about definitiveness of existence, and gives a way for completing one's study. Study culminates into achieving wisdom. It's not an endless process. Study is for achieving definite wisdom, which gets realized in humane-conduct and state of eternal fulfillment. Posted by Rakesh Gupta at 12/10/2007 0 comments Meaning of Existence - in the light of Madhyasth Darshan (Jeevan Vidya) Existence means – to be, indestructibly. What is, continues to be forever What never was, wouldn’t ever be There is no increase or decrease in existence. Therefore existence will forever remain as it ‘is’. Due to this fact – each entity in existence is expressing itself for recognizing its mutuality in existence. Every entity (unit) is with aspects of appearance, qualities, natural-characteristics, and dharma. Appearance is shape, area, and volume. Qualities are effects from mutuality – positive, negative, and mediating. Natural-characteristics are being-ness aspect of the entity. Dharma of an entity is the aspect which is inalienable from it. Existence (to be) is inalienable aspect of every entity in nature – due to its being saturated in Pervasive-Element (Space). Being of an entity is its existence – therefore ultimate-dharma of every entity is ‘to be’ (or existence). Which is evident as – an entity in existence can not be annihilated. Change and progress is possible in nature – but not annihilation. Existence is ‘all that is’. Every entity is its being-ness. Being-ness is value of the entity. Being-ness (value) and entity (unit) are therefore inseparable. Existence expresses itself as coexistence – therefore every entity’s being-ness or value is its complementariness, recognition, and expression in mutuality with every other entity; which is apparent as exchange (of various kinds) among Entities. Existence is ‘all that is’. ‘All that is’ – means being-ness of all entities of every order and position. Being-ness is equally there in all entities of nature as their dharma (inalienable-aspect). Being-ness (therefore) is universal and eternal for every entity in nature. Being-ness of an entity means its value. Values (of entities) are recognized and exchanged among entities – since complementariness, recognition, and expression can be only in mutuality. Being-ness of an entity (value) is its ever-presence – therefore value of every entity in existence is naturally-controlled, naturally-protected, and universal. Pervasive-element is complete; and nature saturated in it – is infinite entities as beings. Nature is recognizable due to its being expressed as infinite and separate entities. Nature is as numerous separate entities (units) – therefore there is provision for recognition between these entities. Nature is – as if – in the womb of pervasive-element is oriented towards completeness. Therefore every entity in existence is compulsorily oriented towards its completeness and progress. Exhibition of exchange with recognition in mutuality of entities is for progress and completeness. Coexistence is mutual complementariness. This complementariness is exhibited in nature as entities of Matter-Order, Plant-Order, Animal-Order, and Knowledge-Order. Humankind is counted in Knowledge-Order. Human-Being is a combined expression of material-nature (Body) and conscious-nature (Jeevan); also being in Knowledge-Order – human-being has provision for exercising freedom in doing actions. This provision is not there in the previous three orders (Animal-Order, Plant-Order, and Matter-Order). Incompleteness of Animal-Order, Plant-Order, and Matter-Order becomes clear when seen against capacity of Knowledge-Order. Incompleteness is explained in light of Completeness. Existence exhibits progress and awakening and with it furtherance for freedom. Environment and surroundings of an entity mandate its increase in capacity for its furtherance for freedom. An entity is already oriented for completeness (being in Pervasive-Element) causing its progress towards completeness in existence. First milestone of progress and completeness (for an atom) is Constitutional-Completeness. Constitutionally-complete atom is Conscious-Entity or Jeevan. Such atom exhibits itself as ‘wanting to live’ in Animal-Order. These milestones for completeness are always present in existence as development-progression. Second milestone of completeness is Activity-Completeness. This is expressed as an entity of Knowledge-Order (Human-Being) in orderliness. Orderliness of a human-being is Human-ness, or realizing Human-Consciousness. Third and final milestone of Completeness is Conduct-Completeness – which is realization of human-ness with Truth's-Authenticity. This has been mankind’s expectation from time immemorial. Conduct-Completeness is only realizable in Coexistence of physiochemical and conscious-nature – as a living human-being. Conduct-completeness is ultimate stage of freedom - that has continuity. Completeness and incompleteness is evident in Nature. Every entity of nature is active and progressing towards completeness. There is purpose in existence which is not an imposition. All entities are naturally inclined for progress and awakening till existential-experience (Anubhav) in pervasive-element. Progress is for Constitution-Completeness, Activity-Completeness, and Conduct-Completeness – and its continuity. Awakening (Freedom) is for omni-dimensional solution and truth's-authenticity. ---------------------- excerpt from a translation attempt of "astitva mein parmanu ka vikas" by shri A. Nagraj Sharma. Posted by Rakesh Gupta at 12/10/2007 0 comments Thursday, 6 December, 2007 Purpose of Jeevan Vidya (Madhyasth Darshan) Purpose of Jeevan-Vidya (1) Qualitative-improvement from animal-consciousness to human-consciousness in humankind. (2) Realizing humane-conduct in humankind. (3) Realizing undivided-society and universal-orderliness – along with omni-dimensional solution and prosperity. - from my translation-attempt of "jeevan vidya adhyayan bindu" written by shri a. nagraj sharma. Posted by Rakesh Gupta at 12/06/2007 0 comments The Purpose of Humane-Education - from Madhyasth Darshan (Jeevan Vidya) Following is an excerpt from my attempt of translating "jeevan vidya - adhyayan bindu" written by Nagraj ji. The Purpose of Humane Education a. Establish Work-Ethics of Human-Consciousness – is the purpose of Humane-Education. b. The purpose of Humane-Education is to bring about Harmony and Unanimity in all four aspects of human-living – i.e. Occupation, Behavior, Thinking, and Experience; and all five statuses of human-living – i.e. Individual, Family, Society, Nation, and Inter-nation. c. Emergence of equilibrium in personality and talent in everyone – is the purpose of Humane-Education. d. Changing of all kinds of group-ism tendencies into human-consciousness – is the purpose of humane-education. e. Building coexistence and solution based social-consciousness – is the purpose of Humane-Education. f. Every child demands justice from birth, and desires to do right. Providing every child capacity to give justice, and capability to do right – is the purpose of Humane-Education. g. Fulfilling everyone’s must-need of realizing solution and prosperity – is the purpose of Humane-Education. h. Explaining of Destined-progression – and the human-role therefore is the purpose of Humane-Education. i. Humane-Education shall align all Education methods, mechanisms, and norms in purview of human-ness. j. Humane-Education shall establish qualitative-uniformity at all levels of education – schools, high-schools, universities, etc. k. Humane-Education shall establish study and research systems for finer aspects of Psychology. l. Humane-Education shall establish every student and individual as a participant of Undivided-Society. m. Humane-Education shall establish harmony between educators, students, and guardians through behavioral-education. n. Humane-Education shall establish harmony between present, future, and past generations at all levels – by making them capable for carrying out their duties and responsibilities. o. Humane-Education shall establish universal education of humane-culture, humane-norms, and humane-orderliness. p. Humane-Education shall establish the capacity in every individual for producing more and consuming less. q. Humane-Education shall establish systems for students and teachers to interact with local personalities and qualified-individuals. Posted by Rakesh Gupta at 12/06/2007 0 comments Success What is success? Harmony in living and its continuity is success. Success is accomplishing state and flow of active-presence by a human-being. Success in a human-being happens at three levels – at the level of experiencing, at the level of thinking, and at the level of work and behaviour. Success at the level of experience is – achieving existential-experience. Existential-experience is the point of fulfilment of knowing and believing in existence expressing itself at all levels as coexistence. It is a fulfilment that has continuity. At the level of thinking success is in being-resolved – and having answers of every why and how. When the thoughts are not hindered in imposed-beliefs, but are natural-exuberance of coexistence - that’s success at the level of thinking. At the level of work and behaviour – success is in realizing justice and complementariness in human-relations, and equilibrium with the relation with nature. The three levels are not in conflict with each other. There’s one-ness in these three levels – and essence of that one-ness is coexistence. What all is required for success? Wisdom is required for success. Content of wisdom is: understanding of existence expressing itself as coexistence, understanding of self, and understanding of humane-conduct. This wisdom is now available for study – through Madhyasth Darshan, propounded by Shri A. Nagraj Sharma. Study leads to wisdom. This leads to self-realization as accomplishing the state and flow of active-presence, and its continuity. Posted by Rakesh Gupta at 12/06/2007 0 comments Humane Character - explained in the light of Madhyasth Darshan (Jeevan Vidya) What is humane character? Is morality or ethics a matter external to human-being or is it natural (and therefore universal) expression of human-ness? Immorality or unethical-conduct is naturally unacceptable to us. We don’t ourselves want to be at the receiving-end of unethical-conduct or immorality. Nor do we want to have our children, and those who we relate to – to be at the receiving-end for immoral and unethical conduct. When such untoward incidents happen with us – we feel helpless, cry for human-ness, and demand punishment for the guilty from the State. We seem to be having some ideological explanations and statistics – when such incidents happen with others. When such an incident happens with us – no explanations of any ideologies and no statistics suffice to placate us. Thinking positively – what is humane-character? Is humane-character universal to humankind, or does it depend on our alliances with ideologies, religions, etc? Here’s a proposal for your consideration, about definition of humane-character. Humane-character is defined under three headings: 1. Self-Wealth 2. Sexual-Morality 3. Work and Behaviour with Kindness These words have their pre-established meanings, so we will need to define them further – so that we come to a common understanding of their meanings. Self-Wealth: First we need to know - what is wealth? Wealth is – what’s valuable for us. Valuable-ness of a thing can only be ascertained against its utility towards us. The objects of utility can be categorized into common-needs and aspiration-needs. Common-needs are food, shelter, and conveniences. Food and shelter are self-explanatory. Conveniences are objects like vessels, clothes, furniture, stove, etc. And aspiration-needs are resources for tele-viewing, telephony, and long-distance travel. These resources or objects are wealth. Self-wealth brings the issue of ownership of wealth. What’s my wealth? What’s other’s wealth? If I misappropriate other’s wealth – clearly that would be inhuman-character of mine. Now the proposal is: All wealth is property of society. This may sound preposterous, and against “the law”… But let’s still go into its meaning. If we take a step back, and observe – we find that all objects of wealth for common-needs or aspiration-needs are produced for, from, and in human-society. So clearly, all wealth is property of society. Now of this what’s my wealth? What’s self-wealth? Proposal for evaluation: Self-wealth is the objects of common-needs and aspiration-needs obtained through – 1. one’s putting manual-work on natural-abundance 2. one’s receiving objects in the process of my realizing values in relations 3. one’s receiving prize from society as appreciation for one’s work for universal-goodness If we look closely, we will find that we can’t call anything else to be “self-wealth”. We can also conclude that if we transgress above definition of self-wealth, it would definitely result in conflict with others. Also we can observe that this definition is not constraining, but it is liberating. It tells me, what’s rightfully mine – which is without exploiting or transgressing other. We can also see that this is a universal definition – applicable in every country and in every time. This definition is unaffected by inflation of “market”. Also this definition is not external to human-being – it comes from within. Self-wealth is an expression of human-ness. Self-wealth surely is an integral aspect of humane-character. Sexual-Morality: Immorality in sexual-conduct is naturally unacceptable to us. When one brings him/herself into consideration and one’s own family-members into consideration – we don’t accept deviation in sexual-conduct. Therefore sexual-morality is an integral aspect of humane-character. Humane-society can’t be visualized with immorality in sexual-conduct. Sexual-conduct of animals is no model for human-beings. Animals live with the orderliness according to the design of their bodies. Humans need to know their orderliness, in order to realize orderliness. In the absence of knowing, we commit crimes – including sexual-crimes. So what would be the definition of sexual-morality? Definition of sexual-morality: Sexual-conduct within the purview of socially agreed one person of opposite-sex. This is a hugely sensitive issue of our times. And therefore it needs to be deliberated sensitively, with ourselves and our family-members in consideration – what would be naturally-acceptable to us? What will not transgress? What will be needed for human-ness? What is the natural-purpose of sexual-conduct? Natural-purpose of sexual-conduct can only be anchored for continuance of human-race on Earth. The purpose of sexual-conduct can not be anchored on pleasure of senses – and doing anything for satiating sexual-lust. Humane-society can’t be visualized on the basis of lust. We naturally want orderliness in all aspects of our living. Orderliness in this aspect can only be envisaged with sexual-morality. Work and Behaviour with Kindness: Work is human-effort on natural-abundance. Natural-abundance is all entities of nature apart from human-being. Behaviour is human-effort for human-beings to be together. Kindness is helping while assuring the other’s present-condition. Work with kindness therefore is human-effort on natural-abundance for production while assuring natural-equilibrium. Work with kindness shall ensure cyclicality of nature’s orderliness – and will realize prosperity for a human-being. Prosperity is innate to the design of nature. Small efforts in right direction result in much larger yields. Output is always a lot more than what we input in terms of our manual-effort. We can’t envisage humane-character in the absence of working with kindness. Behaviour with kindness is human-effort for realizing values in relations. Human-values are manifestation of justice and coexistence in different human-relations as – trust, respect, affection, glory, love, reverence, gratitude, motherliness, and guidance. Human-behaviour is meaningful or purposeful – when it is for mutual-fulfilment and awakening. Unkind behaviour would mean conflicts and sorrow – therefore it can’t be humane-character. Yield of work is for giving and receiving objects while realizing values in relationships. In this way, self-wealth, sexual-morality, and work and behaviour with kindness – explain humane-character. Everyone naturally-expects these traits in oneself and one’s relations. These are not impositions. These are our natural expressions. Inhuman-character of misappropriation, sexual-immorality, and exploitation and conflicts in work and behaviour doesn’t get naturally-accepted by humankind. Humane-character is not realizable without achieving human-consciousness. It’s only with human-consciousness – that a human-being becomes capable of exposing humane-character, which is mandatory for sanity and orderliness in society. Human-consciousness is expression of existential-experience centric living – described in Madhyasth Darshan propounded by Shri A. Nagraj Sharma, Amarkantak, India. Madhyasth Darshan is an alternative proposal before humankind for studying existence, human-being, and humane-conduct – with which a human-being can achieve awakening, and realize human-consciousness. It proclaims that an awakened human-being is the only proof of knowledge. Which means – human-being is the only entity in existence with the need to know, and his living itself becomes proof of his knowledge. This definition proclaims that a human-being is distinct from animals. In the absence of knowledge – human-living is based on beliefs, which doesn’t lead to his fulfillment and causes disharmony outside. This proposal is called alternative – because it is not linked with any ideologies which emerged in the entire history of humankind. Its only reference is existence – as it is. It is a definitive-promise of universal-goodness to the despairing world of today which seems to have resigned itself saying – “There is no alternative”. ---------------------------------------------------------------- Above presentation is based on proposal of Madhyasth Darshan propounded upon exploration with yogic-sadhana method by Shri A. Nagraj Sharma, from Amarkantak, India. Posted by Rakesh Gupta at 12/06/2007 0 comments Wednesday, 5 December, 2007 Communism of Karl Marx versus Behavioral-Socialism of Madhyasth-Darshan Following is an excerpt from my attempt of translating "jeevan vidya - ek parichay" written by shri nagraj sharma. Question: On seeing disparities and decadence of humankind - Karl Marx conceptualized struggle centric materialism, which is also called communism. It showed a dream to the world that freedom from economic-disparities will become possible by establishing political-systems based on the ideology of communism. In the last century more than two-third of the world accepted communism and very serious experiments were carried out on this ideology. Millions of people suffered tortures in the hope of realizing its promise, but now it’s quite evident before us that communism – at least its experiments – has failed miserably. World - this way - has proved that struggle can’t become a basis for humankind’s living with happiness. We have heard you repeatedly talking about Behavioral Socialism – which you proclaim that - it can achieve solution for disharmonies and problems which have arisen among humans. Please explain how it would work. Answer: Struggle Centric Materialism conceptualizes that this world is working through method of pushing and pulling. When we take this conceptualization to behavior dimension its explanation is – your use of force with me, and my use of force with you is the way by which we both can keep working. Such working either causes progress of both of us, or destruction of both of us, or progress of one and destruction of other. In this way one concludes that only mighty-one is worthy of living. Weak-ones aren’t worthy of living – such is the belief of struggle centric materialism. I have seen (known) that – there is no pushing-pulling in existence. I have known that every entity in existence is energized, or is potent. A subatomic-particle is also potent, and so is an atom, a molecule, and molecule-clumps – everything is potent. All entities in existence are capable of realizing method of complementariness by giving and taking – therefore there’s progress in existence. It’s impossible for anyone to conceptualize struggle centric materialism upon understanding existence as it is. It’s a misconception that only we will live, and everyone else will parish; only our religion will stay, other religions will parish, etc. Everyday we hear this clamor. One couldn’t achieve a definite-direction and stable-objective with these ways, nor could one ever. In my view – only upon achieving a stable-objective and a definite-direction, one could conceptualize a definite program. Those who desire to study this proposal, I make them study it. This is what I do everyday. It’s not an obligation on anyone. The way air does its work, the way water does its work – in the same way, my work is to make people study this proposal. I have this unshakable-trust that I have worked only for this concept and only for this purpose whenever I worked. While doing this – I am able to arrive at solution for every issue, and in my work and behavior. I am happy with this, and so is my family. In my view – every family desires happiness. Every human naturally wants to be happy and wise – no-one naturally wants to become a fool. Even a fool doesn’t like to be called a fool! Therefore proposals that are naturally-unacceptable don’t get universalized. I don’t naturally-accept foolishness, pushing-pulling, struggle, conflicts, revolts, and fights. Materialists proclaim that nothing can happen without some conflict or revolt. As its alternative – solution-centric-materialism proclaims that every thing in existence is potent. This potency is for usefulness, right-use, and purposefulness. It’s this potency which is cause of spontaneous exuberance in an awakened-jeevan. The main issue is to achieve full-agreement in vivek (reasoning for determining true-purpose for human-actions) and vigyan (logical-analysis for determining right-direction for human-actions). This means our logical-analysis required for living to become purposeful. Also – we become capable of logically-analyzing human-purposes. If we aren’t able to logically-analyze our purpose (of living) then our logic is incomplete. Science proclaims of having provided logically-consistent materialism. Then first logic comes as – What I am? Who I am? Why I am? And how do my peace, turmoil, happiness, and sorrow get built up? Why do I get pained by these? Why do I become happy? It’s impossible to get answers to these questions from Science. We can’t achieve truth by starting on false hypotheses. Existence has solution. Existence has destiny and a destined-progression. Destined-progression means flow towards Solution. I have tried to explain it in solution-centric-materialism. Behavioral-Socialism is based on this itself. Man naturally desires happiness, and solution = happiness, problem = sorrow. Solution is a must requirement for every human-being. How will solution come about? Solution shall happen from behavior. How? By method of relationships, values, valuation, and mutual-fulfillment – we will realize solution. If we don’t recognize our relations, we keep struggling with problems. When we are unable to realize values according to innate purpose of our relationships – we keep struggling with problems. Solution is when all four – relationship, values, valuation, and mutual-fulfillment – happen together. Humankind has got completely laden with problems – so much that one can only see problems all around, and human-being is not even visible under this heap of problems. Endless political, cultural, and economic problems have covered the whole human-race. Every generation is suffering from these problems. In this situation, Proposition of Behavioral-Socialism is: Behavior begets Solution. Behavior happens in relationships – in human-relations, and with relation with nature. When our behavior in relationship with nature happens with principle, natural-control, and equilibrium – we get solution, otherwise we suffer problems there. Without understanding of principle, natural-control, and equilibrium whatever industrialization we did, tore earth’s guts apart – has resulted in ourselves becoming miserable. These problems (of industrialization) have become so big that now there’s a question-mark on humankind’s continuance on Earth. In my view – every human-being can become resolved under any circumstances. That’s the proposition of Behavioral-Socialism. Its essence is – Relationships, Values, Valuation, and Mutual-fulfillment. This very essence begets us omni-dimensional solution. Economic solution is with the method of cyclicality. Cultural solution is with human-consciousness oriented psychology. Human-being is an entity of knowledge-order, and it can realize itself only with its knowing-abilities. Knowing our relationships, and having unshakable trust in active-presence. Living in orderliness and realizing coexistence. In this way, Behavioral-Socialism is postulated for omni-dimensional solution. Posted by Rakesh Gupta at 12/05/2007 0 comments Tuesday, 4 December, 2007 Knowing, Believing, Recognizing, and Conducting - Madhyasth Darshan, Jeevan Vidya An excerpt from my attempt of translating "jeevan vidya-ek parichay" written by Nagraj ji: There are four activities in a human-being – Knowing, Believing, Recognizing, and Conducting. Of these four – the activities of recognizing and conducting are observed in other entities in existence as well (apart from human-being). Each entity recognizes other – that’s why it conducts itself in that relationship. A sub-atomic particle also recognizes other – therefore it can stay with it; and both these particles realize orderliness in coexistence. In the same way - from molecules till planets and stars mutual-recognition and conducting is evidenced. In the same way – all matter-order, plant-order, animal-order exhibits proof of mutual-recognition and conducting through method of usefulness and complementariness. Man couldn’t find its fulfillment by living only in the purview of recognizing and conducting activities. Human-being’s fulfillment is possible only when his recognizing and conducting activities are done in accordance with his knowing and believing. Knowing and Believing is only of meaningfulness of purposes of entities in their mutuality. Sociality in humankind is possible only upon its knowing and believing in purposes of relationships in existence. Humankind’s biggest poverty is that it has the provision and opportunity of knowing and believing – and still it couldn’t realize these. This way - man stays poor himself and makes others poor also. Humankind has caused Earth’s present depleted-condition due to this very bankruptcy. Therefore - the aspects of knowing and believing need to be sharpened in humankind. Everyone has this possibility of achieving this incisiveness. Need for incisiveness in knowing and believing is there in everyone naturally. Jeevan-Vidya is about human-being’s realizing the wisdom of knowing and believing in existence, and making it flow into human-tradition. Posted by Rakesh Gupta at 12/04/2007 0 comments The Background - of emergence of Madhyasth Darshan Following is an excerpt from my English translation attempt (called The Alternative) of "vikalp" presented by Nagraj ji. This presentation is in first-person - like in original. Following write-up gives the background of how this proposal came about. The Background (1) Science could not accomplish the study of human-being. It considers every entity in existence – including human-being - as physiochemical-matter alone. Science or materialism proclaims that physiochemical matter at its root has instability and indefiniteness. The study of human-being also couldn’t be achieved by spiritualism and theism ideologies – due to their being rooted in mysticism. Both materialism (science) and spiritualism/theism consider human-being as an animal. The Alternative – Madhyasth Darshan Saha-Astitva-Vad or “Existence Rooted Human-Centric Ideology” - cognates human-being as an entity of knowledge-order. According to Madhyasth Darshan - A human-being is the knower in existence. Whole existence expressing itself as coexistence is study-able for human-being as object for knowing. Knowledge of existence includes knowledge of jeevan (conscious-aspect), and knowledge of humane-conduct. This knowledge can now be studied for realizing it in human-living. I (A. Nagraj Sharma) have originally presented Wisdom of Existence-Rooted Human-Centric Resolution, Madhyasth-Darshan Saha-Astitva-Vad as literature for study by humankind. (2) Prior to my presenting Existence-Rooted Human-Centric Ideology - I (A. Nagraj – born at Agrahar, Hassan district, Karnataka) was initiated (given deeksha) in spiritual-knowledge of vedic-thought. (3) I studied vedic-literature and tried to go into its meaning. During this study, I discovered some fundamental inconsistencies in vedic-literature. According to Vedanta– “Brahma (the supreme-self) is the truth – manifested-world is deceptive”. While at the same time it says – “Manifested-world was born from Brahma itself”. (4) After studying all vedic-literature, this question emerged in my mind: - How could manifested-world born from Brahma (the supreme-self) be deceptive or false – while Brahma is proclaimed to be “The Ultimate-Truth”? When I took this question to the present-day vedic-scholars and other renowned wise people – I was assured - One gets to “Know the Unknown” in Samadhi. Same assurance is also there in vedic-literature. I accepted to endeavor Sadhana for achieving Samadhi accordingly. I became successful in this endeavor. I studied and then experienced existence expressed as coexistence in the state of sanyam, after achieving the state of samadhi through yogic sadhana. I have presented wisdom thus acquired by me as “Madhyasth Darshan Saha-Astitva-Vad” – as The Alternative. (5) Literature based on spiritualism and theism ideologies and traditions proclaim – “Knowledge is un-manifest. Knowledge is inexpressible in words.” ‘The Alternative’ – Madhyasth Darshan - proclaims: – · Knowledge is manifest. · Knowledge is expressible in words. · Knowledge can be internalized by a human-being by way of study. · Knowledge can be realized by every human-being in work and behavior. (6) According to scientific-thought or materialism (which is centered on material-objects and is rooted in instability and indefiniteness): - “Science itself is knowledge. Man makes the principles for explaining existence.” ‘The Alternative’ – Existence-Rooted Human-Centric Ideology – makes the following clear: - · Existence expresses itself at all levels as coexistence. In other words, Existence is Coexistence. · Existence exhibits stability. There is no increase or decrease in existence. · Existence exhibits definite progress. Progress is exhibited in atom. · Awakening is definite in existence. · All principles in existence are innate to entities in existence as their natural-characteristics. (7) Essence of all literature of ‘Madhyasth Darshan – Saha-Astitva-Vad’ is: Existence is not merely physiochemical matter – but all physiochemical-entities and conscious-entities are inseparably ever-actively-present in pervasive-element. Posted by Rakesh Gupta at 12/04/2007 0 comments Monday, 3 December, 2007 The Alternative (vikalp) - Madhyasth Darshan, Jeevan Vidya Following is an excerpt from my English translation attempt (called The Alternative) of "विकल्प" presented by Nagraj ji. This presentation is in first-person - like in original. This is the testimony (सत्यापन) of Nagraj ji for what he has acheived and how. Testimony (8) The place where I started this bodily-journey in 1920 (Agrahar village, Hassan District, Karnataka, India) – my ancestors were called ved-murtis. My home and village resounded with vedas, vedanta, and upanishads. My family used to carry out all vedic-traditions – homage, worship, supplication, etc. (9) My family had scholars of the highest order, and it had strongly established traditions of knowledge, seva, and manual-work in work and behavior. I inherited inclinations of seva and manual-work from my family’s tradition – but questions remained in me on knowledge of vedic-thought. (10) I raised three questions on knowledge of vedic-thought. First Question: How can manifested-world born from Brahma (the supreme-self) be deceptive or false – while Brahma is proclaimed to be “The Ultimate-Truth”, “The Knowledge-Essence”, and “The Infinite”? Second Question: How is Brahma cause of “bondage” and “salvation” both? Third Question: What is proof: spoken-word, or speaker of the spoken-word? What is proof: literature, or originator of the literature? From the present-day conditions (late 1940s) – another question emerged in me. Fourth Question: The Indian-Constitution Assembly was set up after independence in 1947 to write the new nation’s law-framework. Its presentation had neither essence nor any explanation for nation, nationhood, or national-character. Still it recognized public-representative as the ruling-authority. Indian-constitution proclaimed “secularism” – and at the same time it listed numerous castes, creeds, cults, factions, and faiths? Indian-constitution proclaimed “equality” – and still described “reservation” and its procedures? “What is the meaning of this democracy – when votes could be bought for deciding public-verdict and selecting public-representatives as ruling-authority?” – I asked. (11) In order to free myself from this web of questions - I went to the present-day scholars, ved-murtis, and respected rishis expecting solution from them. And with their advice: · Samadhi is the only way out for knowing the unknown – which I accepted. · I accepted Amarkantak as an appropriate place to do my sadhana. · I started my sadhana at Amarkantak from 1950. In 1960s my sadhana started maturing. · I came to a state of accepting of my having accomplished samadhi in 1970. I used to be in this yogic-state everyday for twelve (12) to eighteen (18) hours. My faculties of expecting, thinking, and desiring were silent in this period. It was also clear to me then – the event of “unknown” becoming “known” did not happen at the stage of samadhi. Thereafter, I spontaneously accepted to keep my following three yogic-states samadhi, dharana, and dhyan – in that order, for doing sanyam (a yogic step beyond samadhi). I accomplished the state of sanyam after 2 years – which led me to “accept with evidence/proof” of my having accomplished samadhi earlier. This state of sanyam also used to persist for 12 to 18 hours everyday. In this state of sanyam – I realized/experienced truth precisely as - Whole existence is in coexistence status. I have expressed my knowledge in literature (in Hindi language) as “Madhyasth Darshan Saha-Astitva-Vad”. (12) In the state of Sanyam I came to know: Coexistence = All nature as physiochemical-entities and conscious-entities is saturated (drenched, surrounded, and submerged) and ever-actively-present in pervasive-element. I came to know in this state – atoms are of three kinds hungry-atoms, emissive-atoms, and constitutionally-complete atoms. I came to know ‘constitutionally-complete’ atom as conscious-entity – which I named as “jeevan”. Hungry-atoms and emissive-atoms progress to become constitutionally-complete – therefore I named them “constituting-atoms”. Some of these constituting-atoms unite as molecules, respiring-cells, and every other physiochemical natural-formation. Earth was known by me to be constituted of atoms and molecules. And all Earths got known to be in the same fashion. (13) In the state of Sanyam I came to know: On Earth – which is a natural physical-formation in existence – some constituting-atoms metamorphosed into respiring-cells through method of unionizing, and in turn emerged as vegetations and forests, and the same respiring-cells formed bodies of animals and birds. Ultimately this development-progression in natural-formations culminated in emergence of human-body, and a tradition of human-race got established on Earth. (14) In the state of Sanyam I came to know: Human-being is a combined expression of body and jeevan (constitutionally-complete atom). I came to know in this state: Coexistence is ever effective in, from, and for existence – and this itself is Method of Destined-Progression. (15) Destined-Progression: - In the state of Sanyam, entire expression of realities in coexistence got known by me to be in Destined-Progression: - Matter-Order Plant-Order Animal-Order Knowledge-Order Respiration-Plane Illusion-Plane Godly-Plane Divine-Plane Development-Progression, and Development-completion Awakening-Progression, and Awakening-completion I came to know precisely in this state of sanyam: - A human-being realizing human-ness is harmony-within and participates in universal-orderliness. I accepted this as the essence of universal-goodness. I also recognized and accepted that every human-being desires goodness to happen. Therefore, I have proposed to humankind essence and explanation of consciousness-development, value-education, humane-norms, and humane-orderliness based on Code of Humane-Conduct. May Earth be Heaven, May Men be Divine May Dharma Prevail, May Goodness Arise Forever - A. Nagraj Posted by Rakesh Gupta at 12/03/2007 0 comments Emergence in Existence - Darwin versus Jeevan Vidya Following is an excerpt from my translation-attempt of "Jeevan-Vidya - Ek Parichay" written by Nagraj ji. Question: Darwin also propounded the principle of “Progress” (Evolution) in existence – which is still widely accepted. What’s the difference between your definition of progress and that of Darwin’s? Answer: Whatever Darwin presented (as theory of evolution of species), he did it on the basis of body-formation. For example – natural-formation of an insect’s body, natural-formation of a leech’s body, natural-formation of a horse’s body, natural-formation of a cow’s body, and in the same vein natural-formation of a human’s body. Here the basis of explanation is skeleton-structure. How these bones became longer, wider etc has been described by him as progress. Human-body has been considered here as the reference for ultimate progress. With this reference, all other body-formations have been sequenced behind it chronologically. Whatever Darwin has said about body-formation has some difficulties (inconsistencies) – and whatever he has said about human-being is completely inconsistent. Darwin described that a monkey’s body-formation eventually evolved into a human-body – and whatever body-formations were formed till final human-body’s formation got destroyed eventually. While I proclaim – In some developed-brained animal’s womb an exploration in respiring-threads happened for establishing a tradition of body-formation with which jeevan could realize its awakening. Darwin proclaims that indefinite body-formations evolved due to environmental and climactic conditions. Darwin didn’t have knowledge of jeevan. His theorizing doesn’t consider jeevan as the reference. Even now – scientists seek progress (or evolution) in bones, and for that there are Nobel-prizes, degrees, and jobs. All their presentations have human-body as the reference. If that had been correct human-ness should have been realized with emergence of human-body, but that didn’t happen. It’s impossible to describe a human-being in the framework of bone-structure. Darwin himself says - I don’t get described in the purview of my bone-framework alone. Darwin was incapable in describing a human-being. He had described progress (evolution) in terms of finer qualities in body’s natural-formation-method. While in reality – reference of development-progress in existence is jeevan. A body-formation can’t function without a jeevan. A human-being is a combined expression of jeevan and body. It’s impossible to describe human-being as a body alone, or as a jeevan alone. Development-progression in an atom is for achieving constitutional-completeness. Every constituting atom is in this development-progression. Every constitution has more than one subatomic-particle. Every atom needs to have a nucleus and orbiting sub-atomic particles. It’s naturally there in existence. There are two or more than two subatomic particles innate in such atoms. Among many kinds of atoms – one kind is jeevan atom. There’s no increase or decrease of subatomic particles in jeevan-atom therefore it’s with inexhaustible power and potential. Jeevan itself is progress-completion in an atom. Therefore – jeevan-atom is being called here as progression-completed. Thereafter, awakening remains to be realized in this jeevan-atom – which is in the form of knowing, believing, recognizing, and conducting. Recognizing and conducting faculties are there in subatomic-particles. Due to this capability alone, the subatomic particles realize orderliness by maintaining a definite distance. This orderliness of constituting-atoms itself is manifested as physiochemical activities in nature. The ultimate result of physiochemical activities is human-body – which has been realized on this Earth. Posted by Rakesh Gupta at 12/03/2007 0 comments Existence = Nature Saturated in Pervasive-Element (Void) - Madhyasth Darshan, Jeevan Vidya Following is an excerpt from my attempt of translating "jeevan-vidya ek-parichay" - written by Nagraj ji. Question: Your entire presentation is existence-rooted. You proclaim that nature is in pervasive-element – and this itself is existence. You proclaim that pervasive-element is there where entities aren’t, and this pervasive-element is there where entities are tightly heaped together. Please explain this. Answer: We can understand pervasive-element very quickly – it can be called void, space, pervasive-element, supreme-self, or God. What is this pervasive-element? It is the fundamental energy. All entities of nature are capable of being energized in this fundamental-energy. How does this energizing happen? Does pervasive-element push the entities for their becoming energized? Some theories proclaim that there was one big push which resulted in pushing the entities into action one by one. While pervasive-element has no such quality of “pushing”. Pervasive-element (void) has no pulse, no flow, and no pressure – therefore there’s no question of its pushing. Every entity is energized in pervasive-element – is clearly evident. It is omni-present – is also clear. Every entity is submerged and also surrounded in this pervasive-element. Entities are separate from each other – it means there’s void (pervasive-element) between them. Had pervasive-element not been there, it wouldn’t have been possible to separate entities from one another. Entities’ joining together is also due to pervasive-element’s being there in the middle. This is the basis for natural-formation and deformation activities in physiochemical entities, and these entities are energized or active due to pervasive-element. Let’s look at it again in another way. First there are entities – with each having certain shape, area, and volume. One can figure whether their volumes are same or different. While one can’t describe shape, area, or volume of pervasive-element. Science (materialism) proclaims that void isn’t there where entities are. In other words (according to science) entities can replace void. Therefore – science considers material objects to be more powerful than pervasive-element. While in reality – all entities are in zero-attraction state. This earth, sun, solar-system, and all galaxies – these are all in zero-attraction state. Every entity in its state is in zero-attraction – this implies that there is no concept of weight in entity’s mutuality with pervasive-element. Weight gets explained only in mutuality among entities. For example – the natural-inclination of two atoms to form a molecule explains their weights towards each other. In the same way a number of molecules express their weights while exhibiting their natural-inclination for making a definite natural-formation. We call this force of attraction – this tendency of expressing weight in mutuality of entities. In reality - this (expression of weight) is for the purpose of entity’s participancy in development-progression or participancy in universal-orderliness. For example – if we drop a stone from a height, it comes back to ground. This is due to the innate natural-inclination for progress in the stone. This innate natural-inclination of progress is being called attraction-force (or gravitation-force) when it is being exhibited. These examples illustrate that that every entity is active and energized. Pervasive-element is permeable – its proof is in every entity’s being energized, active, naturally-controlled, and potent. Wherever an entity may be in existence its natural-control, activity, and potency remains intact, is another evidence of pervasive-element’s permeability. Question: Infinite entities of nature are submerged, surrounded, and drenched in pervasive-element and these entities expose in infinite angles in their mutuality – you have said. Please explain this. Answer: In essence – every entity is with infinite angles. These infinite angles are can be extended in their respective infinite directions. The entity’s image is there in these straight lines. Every angle would eventually land to one or the other entity in existence (since there are infinite entities in existence). Till the straight-line meets another object one can keep extending the angle further. Where the angle meets second object – the first object’s image is there. In this way we get the proof that - every entity in existence is lighted. An entity exposes itself in mutuality – this is the proof that entity is lighted. An entity is lighted is the proof that lighted-ness is innate to the entity. In this way – every entity’s being with infinite angles is to expose its lighted-ness. Your image on me leads to my understanding your lighted-ness. Posted by Rakesh Gupta at 12/03/2007 0 comments Cyclical Economics - from Madhyasth Darshan (jeevan vidya) Following is an excerpt from my translation-attempt of "Jeevan Vidya - Ek Parichay" written by Nagraj ji. Question: Today’s world seems to be in a rush for making profit. It’s evident in businesses, jobs, and even in education-systems. You have called this profit-mania. How will we get rid of social, economic, and environmental problems which have resulted due to this mania? If the world wants to leave this mania for profit - then what would be its alternative? Answer: If something fails then one can try again for success. Humankind has got stuck because of not having stable-objective and definite-direction. Lacking stable-objective and definite-direction – humankind doesn’t have definitiveness in its planning and programs. Definitiveness in programs is only possible with stable-objective and definite-direction. This gets realized when vivek (reasoning for determining true-purpose for human-actions) and vigyan (logical-analysis for determining right-direction for human-actions) are in full agreement. That’s the main thing. If we go about objective for economics based on profit-mania – we will find its objective is merely hoarding, comforts, consumption, and over-consumption; which can never be definitive. There’s no point of fulfillment for hoarding and comforts. The 7 billion people living on this earth haven’t yet been able to find the point of fulfillment of hoarding and comforts, nor can they ever find and realize it in living. This is evidence of lacking definite-direction and stable-objectives in humankind. Had there been definitiveness in our objective and direction – our programs would also have been a definitive. I have called it “profit-mania” – because it never results in fulfillment, still one keeps at “always crying for more”. That’s why I have called it a mania. I have seen working of this “always crying for more” – perhaps you can also see it. This “always crying for more” keeps expanding, it doesn’t ever diminish. What objective could we ever accomplish by increasing the expanse of “always crying for more”? At what point would we reach fulfillment through “always crying for more”? With these two evidences I have reached the conclusion that “always crying for more” or profiting-mentality is a mania. If whole of 7 billion population of world is under this profit-mania – then who will get it freed from this mania? Everyone is exploring solution for this question as universal-goodness, definitiveness, and continuity. These were the very things for my exploration also. Economic-orderliness is one of the aspects (of universal-goodness, definitiveness, and continuity). Our resources are in the form of body, mind, and wealth. It’s impossible to visualize an economics-thesis while ignoring any one of these three aspects. While - Economics of today teaches currency to be the basic-resource. Currency is told to be of two kinds – 1. metal-currency (coins), and 2. paper-currency (notes). Currency-notes are printed in some printing-machines. Printing-techniques have been universalized – and therefore fake currency-notes are also there in rounds. Therefore – modern economics which is considered so great is essentially mere printing-technique and minting-technique. When desired objects can’t be obtained through these notes or coins – then these themselves can’t quench our thirsts or fill our stomachs. Therefore how should we consider these notes and coins? By merely obtaining symbol of a thing we don’t achieve the thing itself. In this way – our believing of having obtained the thing while all we have are symbols is nothing but madness. As profit-mania’s alternative or replacement - my presentation cognates economic-resources to be as body, mind, and wealth. Here wealth implies objects of common-needs (food, shelter, and ornamental-conveniences) and aspirations (tele-viewing, tele-phony, and long distance traveling). This is the way we can realize usefulness of the objects of our needs - which is distinct from hoarding. In this way, whatever equipments we prepare would also be for the purpose of usefulness – and not for hoarding. Hoarding – if at all – can be done only to a limit. The more we hoard the more painful it becomes – therefore their becoming deployed for usefulness becomes inevitable. After usefulness – all these objects could be deployed for right-use and purposefulness. I observed one wonderful thing – for producing any object the mind (mun faculty of jeevan) needs to be there. After mun, body needs to be there. Production of all objects is possible only with sanyog of mun and body. In this way we can perhaps conceptualize that:- Produced objects = Wealth = Common-needs and Aspirations of humankind. If we can arrive at this conclusion then it becomes a beginning for diverting humankind’s attention towards production. Prevalent modern economics – on the contrary – is working on to wipe off production-tendencies of humankind by making it meaningless. Modern economics talks of specialization – which further erodes the production-tendencies in humankind. After getting completely spoilt by receiving this education – one is called “respectable”. Such “respectable” persons demand everything without producing anything – and their demands are maximum. This disinterest in production and lust for more and more resources collectively manifests into conflicts, revolts, exploitation, and wars. This is the way today’s humankind has got stuck. Humankind wants to become free from this trap. I have achieved freedom from this trap. I don’t need to exploit anyone – nor do I need to have conflicts and revolts against anyone. We produce more than our needs using our manual-work. You can also do the same. An individual can ascertain his needs only in his family. These needs can not be ascertained in isolation, or by comparing with rest of the world. If production by a family is more than its needs then it experiences prosperity. This establishes the need for Cyclical-Economics. I have written this as avartansheel arthshastra in Hindi language and have presented it to the world. Universalizing it will be good for whole humankind. Living this thesis is not going to harm any individual or any family. It will only lead to goodness. We all need to be free from methods of exploitation, conflicts, and revolts. The devious methods that we have adopted in our systems are not going to ever realize harmony, fearlessness, or peace. We need Cyclical-Economics for realizing peace and harmony in humankind. One example of this cyclicality is – we deploy our resources (body mind, and wealth) on natural abundance, and the produced-objects thus become useful for body’s nourishment, protection, and societal-progress. In turn, based on this achievement of societal-progress, protection, and nourishment we are enabled for producing more objects of needs. In this way this economics is cyclical. Human-being deploys his powers along with thinking-powers in the form of manual-work on natural-abundance – and thereby an object gets produced. We can always produce more than our needs, and this way we become free from trap of “always crying for more”. Humankind has natural-inclination for fulfillment and happiness – therefore its searching for ways for achieving these is also natural. While searching if a way-out emerges it gets accepted as well. This proposal (of cyclical-economics) has nothing to do with renunciation. It’s a matter of converting wrong into right. It’s a matter of converting crime into justice. It’s a matter of converting war into coexistence. It’s a matter of converting conflict into compliance. It’s a matter of converting revolt into friendship. All these are naturally-acceptable to us. You can ask each one of the 7 billion people whether we should have conflicts, revolts, exploitation, and wars? Everyone would say that these should not be there. In my view no-one would be ready to keep on crying for more. This cyclical economics can get humankind rid of “always crying for more” mentality, conflicts, revolts, exploitation, and wars. The way every lunatic has inherent desire for becoming healthy – in the same way, system of profit-maniac economics has inherent striving for system of cyclical economics. It’s only a matter of kindling that inherent striving. Every human-being has inherent striving for goodness, it’s a matter of kindling it. In the process of awakening of humankind cyclical-economics is an inseparable part of humane-orderliness. Basic Principles of Cyclical-Economics are:- 1. Deployment of Human-potential into Manual-work. 2. Exchange System of Manual-work. Production of all objects of basic-needs and aspirations is possible within this system. Cyclical-economics is active-presence, natural, destined, and is aligned with coexistence-principle. Therefore we should study it thoroughly and bring it into our living, and becoming fulfilled thus we should become source of fulfillment of others as well. Posted by Rakesh Gupta at 12/03/2007 0 comments Human-consciousness oriented Psychology - jeevan vidya, madhyasth darshan Following is an abstract from "Jeevan Vidya - A Primer" - which is a translation attempt of Jeevan-Vidya - Ek Parichay, written in Hindi by Nagraj Ji. Question: Freud has presented a thesis which proclaims that all human-desires have their focal-point in sex. Today whole world accepts this thesis overtly or covertly. Still we see that it didn’t give a clear and solution-producing resolution and outcomes. You mentioned Human-consciousness oriented psychology. How will this psychology replace Freud’s psychology? How will a human-being achieve happiness and peace by studying this psychology and whole humankind will get a right direction? Answer: Every human-being is a combined expression of body and jeevan – it has been explained here (in human-consciousness oriented psychology). Jeevan essentially is a constitutionally-complete atom. An atom (that participates in physiochemical activities) itself becomes conscious (jeevan) upon transilience. With this event of transilience - nature becomes able to express grandeur of conscious-formations. Constitutionally-complete atom is free of weight-bondage and molecule-bondage. That’s its beauty. This atom (jeevan) becomes capable of driving (controlling) a brain-enriched body. Both these events – emergence of brain-enriched body and transilience of an atom (constituting-atom) for becoming conscious (jeevan) - happen in nature through method of destined-progression, i.e. these are definitive accomplishments (milestones) in existence. Human-being and animals are combined expressions of body and jeevan. I have seen (known) it precisely. This can be studied by anyone. We are clear when one is alive, and when one’s dead. Being alive = a jeevan is enlivening the body. Dead = jeevan is not enlivening the body. Jeevan’s enlivening body is manifested as the working of sensual-organs. When jeevan doesn’t expose itself through body, then sensual-organs stop functioning, and we declare the person as dead. “Dead” means jeevan has left the body. When jeevan separates itself from body, from that moment we declare the person dead. Such person (without jeevan enlivening) can’t be called “human-being”. A human-being is identifiable only till a jeevan is enlivening the body. Every human is a thinking-entity. Thinking in animals is limited to their requirements for living with race-conformance method. Even if a human-being who wants to live with race-conformance method, his visualization-abilities, and freedom-of-karma get spread far beyond the confines of his body. As our thinking doesn’t get confined in the purview of race-conformance, our expanse naturally spreads far and wide. This way, our jeevan’s activities can’t be limited to the confines of our bodies. That’s the root-cause of our not achieving solution and fulfillment by thinking in the purview of body. Its evidence is in humankind’s not achieving sociality and not accomplishing undivided-society, and not finding universal-orderliness – in its entire history. A dog’s orderliness is universal across the world, a horse’s orderliness is universal across the world – and in the same way every animal realizes its orderliness in a universal way. How is humankind alone so unfortunate that its orderliness can’t become universal? Thinking is our being-ness – you and I can’t silence it. It’s not in our capacity to silence our thoughts. Existence has usefulness of all entities – donkey, horse, dog, grass, stone, iron, gems – and these are complementary for one another. How can humankind be without its complementariness then? Silencing oneself is against nature, it’s against destiny, it’s against progress, and it’s against awakening. Silencing is conflicting – and conflict breeds problems. This is exactly what happened with people treading the path of spiritualism. Numerous people attempted for samadhi in our country. Eventually turn comes for giving one’s testimony – and some people have given their testimonies in a round about manner. But they couldn’t categorically declare – “I have achieved samadhi, this is the result of samadhi, and I am myself its proof.” Then there are scriptures of “supreme-souls”. Whatever documents are available describing these supreme-souls are attempts of presenting ultimate of human-imagination (of those times). All these were done in expectation of goodness, but universal-goodness didn’t happen. Meaning of goodness as solution, prosperity, fearlessness, and coexistence couldn’t be realized. Undivided-society and universal-orderliness couldn’t get realized. Humankind couldn’t become capable of testifying categorically that “every human-being has become wise.” Everyone didn’t achieve happiness, peace, and satisfaction – that’s why I term these attempts as “unsuccessful”. On the other hand – whatever materialism (i.e. science) said led humankind to path of hoarding and comforts, that too came to the verge of becoming “unsuccessful”. Success (as realizing universal-goodness) is only possible with human-consciousness. Where does human-consciousness happen? Human-consciousness happens in jeevan. Freud’s presentation has nothing whatsoever to do with jeevan. If jeevan’s only desire is to suffer from sexual-lust, if that were the truth – then it’s already realized in cats, dogs, and other animals. Then what would have been the need for human-being to be in destiny’s-progression? If we ask this way, there’s no objective for humankind to be! That’s what comes logically – what’s the difference between human-being and animal then? Human-objective is happiness. Solution is needed for happiness. No-one can realize prosperity without first realizing solution. We were to become prosperous while leaving solution – this won’t happen ever. We need to think about all this therefore. With that we can understand that human-consciousness gets explained as knowing-ability and sensual-ability. Knowing-ability encompasses two aspects – 1. knowing, 2. believing. Sensual-ability also encompasses two aspects – 1. recognizing, 2. conducting. Sensual-abilities entirely get manifested through sensual-organ centric method. Whatever decisions we take on the basis of sensations received from sensual-organs are going to be temporal. These decisions will not have continuity – or these will not be valid for all times. For example – we like eating, but we can’t keep on eating forever. We like sleeping, but we can’t keep on sleeping forever. What I mean to say here – There’s no activity in working of sensual-organs which could be continued forever without changing. Working of sensual-organs has to have changes repeatedly. No-one can continue doing one sensual-activity continuously without any changes. What’s the purpose behind this? This temporality of working of sensual-organs is for turning human-being’s attention towards knowing-ability. Isn’t this arrangement beautiful? Brittleness of sensual-abilities is an alarm for awakening in every human-being. It’s an inspiration for awakening in humankind. It shows the way to awakening to humankind. It’s there in you and me in the same way. When this awakening arises in you – you will testify yourself. Testifying is your responsibility, and as for me – I have got it all. After having got it – our exuberance is only natural. It’s such a wonderful arrangement! Just by thinking a little anyone can logically analyze that working of sensual-abilities is brittle, and we actually desire happiness perennially. By having more of sensations we only perceive happiness, but we don’t experience happiness. Our thirst is for experiencing happiness – which can not be fulfilled without existential-experience. Existential-experience is perennial in a continuous manner. There’s no brittleness in existential-experience, ever. On this basis – existential-experience was needed for perennial-happiness. Brittleness of sensations is only natural – it’s a natural-orderliness. We could valuate sensual-ability on the basis of existential-experience. Thereafter we get the meaning of knowing-ability – and that is all activities of jeevan (self) to get enlivened with existential-experience centric method. This itself is human-consciousness and awakened-consciousness –which I have experienced. I make you study this. You will be able to realize human-consciousness only through method of study. Reading this again and again can be helpful for existential-knowledge (bodh). Understanding of jeevan establishes the foundation for understanding human-consciousness. Understanding humane-conduct implies realizing of humane-tradition. Humane-tradition is not going to be possible without understanding humane-behavior and humane-conduct. Humane-conduct is one such thing which is exactly same in every space and time. Humane-conduct is a combination of values, character, and principled-living. Humane-character is described as self-wealth, continence, and behavior filled with kindness. Principled-living is right-use and protection of resources (body, mind, and wealth). Values are doing valuation and realizing mutual-fulfillment in human-relationships. Jeevan’s objective is perennial-happiness. And human-objectives are solution, prosperity, fearlessness, and coexistence. It’s for these objectives we link principled-living in all dimensions of our living. The meaning of principled-living itself gets realized in this way. It’s the same way with values and character. Bad-character brings sorrow, unprincipled-living brings sorrow, disrespecting values brings sorrow. In this way – values, character, and principled-living itself is humane-conduct and true being-ness of humankind. What’s needed for realizing this conduct? It’s wisdom (gyan) of existence, jeevan, and hum Thursday, 10 January, 2008 Natural-Science versus Popular-Science Is Jeevan-Vidya (Madhyasth-Darshan) un-scientific? Or is it talking of a different Science all together? Let's try to understand it. Popular-science has touched most aspects of our day-to-day living. The way we dress, eat, house, travel, talk, entertain - effects of popular-science can be seen everywhere. With the advances in Popular-Science these aspects of human-living have changed considerably. Looking closely, we find that basis of modern-education also seems to be Popular-Science. We the people of the world have been working with outlook of popular-science, and spreading it to others. In the process we have made our living comfortable. We live in more comfortable houses (not for all though!). It is more comfortable to get food than before (not for all though!). We wear more comfortable dresses than before (not for all though!) It is more comfortable to travel long distances (not for all though!). And so on... The comfort part seems to be OK - with two difficulties though... One difficulty is that comfort doesn't imply happiness. We are not necessarily becoming happier by becoming more comfortable. We are not even sure - whether we were happier before or we are happier now. Perhaps happiness can't be quantified like comforts. All that I can say (for myself) is that I naturally-expect to be happy, but I haven't achieved happiness yet. When I look around, I find everyone seems to be in the same state. Another difficulty is that - (material) comforts are not universally available for all. Not all the people are comfortable. Some are more comfortable than others. The ones who are less comfortable feel jealous or feel inferior. The ones who are more comfortable feel superior or fearful - that their comforts may get snatched. So there is struggle and competition. There are good samaritans among us - who think that if everyone becomes educated with science, then everyone will be able to become comfortable. And with everyone becoming comfortable - everyone can live happily ever after! Extending this logic - there are propositions for availing city-like comforts in all villages. The efforts are on for this, seriously! Whether crimes are more in cities or in villages? The answer comes - in cities... Whether scientific-education is more in cities or in villages? The answer comes - in cities... Will urbanization of villages - therefore - increase crimes in villages or decrease them? There is silence! The Struggle and competition for comforts led to exploitation. Exploitation of other people. And eventually exploitation of natural-resources. After-all the objects of comforts are made of natural-resources. And for manufacturing these objects, we require energy and manual-work. Energy resources were identified as coal, petroleum, and radiation-metals - and these were extracted unabashedly, without considering what will happen to the environment. The industrial production across the world kept spiralling up. The consumption kept increasing. The lust for more and more comforts kept increasing. The net outcome is - Earth's temperature has risen. Climate-Change. Global-Warming. Erratic weather patterns. And Earth's moving towards becoming unlivable for humankind. Full stop. Who has responsibility for Popular-Science? Is that a wrong question to ask? When we talk of responsibility - it means, some human-being who will take credit or brickbats due to humankind's treading on the path shown by him. Looking closely, we find that there's not one person who could be identified for Popular-Science. Numerous scientists gave their principles for explaining nature. For example, we find Kepler's principles, Newton's principles, Archimedes principles, Heisenberg principle, Einstein's principle, and so on... We also find that these principles are often contradicting each other. Einstein's principles are contradicting Newton's principles. If we go about identifying the commonality aspect among all of these scientist's - we find that their method is the same. It is called The Scientific-Method. The Scientific Method: Scientific method uses observable, empirical, and measurable evidences subject to specific principles of reasoning. Scientific-method only considers what gets captured through human sensual-abilities. Advances in popular-science developed ever finer microscopes, telescopes, and measuring instruments - for enhancing the human-body's limitations in sensual-abilities. If we see closely, Popular-Science is not connected with Rationale. It doesn't question why anything should be made, or done. It does it - because it can be done. For example - it can make atom-bomb because it can be made. It can make petrol-guzzling cars- because these can be made. The atom-bomb and pollution harms humankind - is not a matter of consideration while designing these. So when we go about fixing up responsibilities, or accountability for the atrocious climate-conditions... we don't find anyone owning up! The Popular-Scientists are not owning up for the damages caused due to their "inventions"! I think, there's not much point in crying foul or blame anyone. There is a need for alternative to popular-science. Madhyasth-Darshan (Jeevan Vidya) has positioned itself as alternative to Popular-Science. Madhyasth-Darshan is a study-able proposition for Knowledge (ज्ञान), Rationale (विवेक), and Natural-Science (विज्ञान) required for harmonious human-living. Some definitions are in order: Knowledge is: * knowledge of existence expressing itself as coexistence * knowledge of jeevan - the conscious-atom * knowledge of humane-conduct Rationale is: * knowledge of immortality of jeevan * knowledge of mortality of body * principles of humane-behavior Natural-Science is: * Knowledge that time is duration of an activity * Knowledge that every entity in nature is active due to its being saturated in pervasive-element. * Knowledge required for decision-making for harmonious human-living. Knowledge is of what is. Answers for what questions. Rationale gives answers for purpose or objective for human-living. Answers of why questions. Natural-Science gives answer for direction for harmonious human-living. Answers for how questions. If we look closely - Popular-Science is also with the objective of giving direction for human-living. However it has become unsuccessful - is evident before us. Science is needed - for decision-making, and doing. However, with popular-science - we are making wrong decisions, and we aren't able to do things for harmonious human-living. Therefore an alternative to popular-science is needed. Humankind can get rid of all questions this way! No-one wants to live with a question-mark about living. No-one. No-one wants to have a question-mark about why he should live, and how he can live. No-one wants to have a question-mark on what is this beautiful world all about. If we look closely - we can label Science to be "popular" or "natural". But we can't label Rationale that way... The "why" answers are same for everyone. It's the same way with "Knowledge". What is - is. Whether we call it popular or natural, it doesn't matter... The "how" answers can have variations - as is evident before us in human-history. When it comes to Science - there is a choice. Either one can go with the principles of nature. Or one could go with the principles made by human-being. Popular-Science has the man-made principles - like Newton's principle, Archimedes principle, Einstein's principle etc. These principles are attempts of understanding nature. These attempts are praise-worthy, but the fact is that there is no consistency across them. Also they don't work! - as is naturally evident. Madhyasth-Darshan is talking of Nature's principles - and calls it Natural-Science. It will help if we distinguish Natural-Science and Popular-Science more clearly. Popular Science proclaims: 1. Every entity in existence is physiochemical-matter alone. 2. Physiochemical-matter at its root is instability and indefiniteness. 3. Popular-Science itself is wisdom. 4. Man is the maker of principles explaining existence. Natural-Science (Madhyasth-Darshan) proclaims: 1. Existence is stability. There is no increase or decrease in existence. 2. Existence has definitiveness for progress and awakening. 3. All principles of existence are natural. As we analyse Popular-Science in the light of Madhyasth-Darshan - we discover: 1. Popular-Science believes that consciousness emerges from matter. And when matter decays consciousness also gets dissolved with it. 2. Popular-Science is unable to explain the source of energy in atom. 3. Popular-Science is unable to explain the orderliness in existence. 4. Popular-Science is unable to study a human-being with precision. 5. Popular-Science's method is reductionism. It doesn't have the holistic perspective. 6. Popular-Science claims there's struggle and competition in Nature. Progress is for the winner of this struggle and competition. and so on... This list can be expanded. Natural-Science in the light of Madhyasth-Darshan proclaims: 1. "time" is duration of an activity in nature. Time itself is not an entity in existence. 2. Every entity of nature is an activity. This activity is due to every entity in nature's being saturated in pervasive-element or Space. Space is energy. Entities are energized, and therefore active in Space. 3. Every activity in nature is a combined expression of natural-state (स्थिति) and natural-flow (गति). 4. There are three kinds of activities in nature - physical activities, unionizing activities, and jeevan-activities. These three kinds of activities can be studied precisely. 5. Every entity is active. This activity itself is that entity's lighted-ness (प्रकाशमानता). Every entity in nature is "lighted" with its appearance, qualities, natural-characteristics, and dharma. 6. Natural-science is the knowledge for decision-making for human-living. and so on... This list can be expanded. Popular-Science got accepted into Education systems all over the world. The basic theses for education essentially came from three individuals. Adam Smith - Economics, Darwin - Sociology, and Freud - Psychology. These theses respectively promoted maniacal zeal for profit, consumption, and sex. Natural-Science (Madhyasth-Darshan) gives alternative theses for economics, sociology, and psychology. These are called Cyclical-Economics, Behavioral-Sociology, and Human-Consciousness Oriented Psychology. These are available now for study. Natural-Science is integrally connected with Rationale and Wisdom of Coexistence. Popular-Science has given us the comforts, precision in measurements, and means for tele-communication (phone, Internet, etc), long distance travel (trains, ships, aeroplanes), and tele-viewing (TV and its network). These are thanks-worthy. However, the wisdom of Popular-Science seems to be faulty. It doesn't connect with Rationale. And most harrowing aspect is, it has brought us to the brink. There is a question-mark now on human-race's continuation on Earth. Natural-Science is for living with harmony with nature - and for human-race's perpetuity on Earth. It is for realizing human-objectives of resolution, prosperity, fearlessness, and coexistence. It is for living comfortably and happily. It therefore needs to be studied and lived - by the whole humankind... There needs to be a "war-footed" urgency about this issue now!!! Summing up: Purpose of Science is to give directions for human-efforts. Popular-Science gave direction through its method of reductionism. Most of the world accepted that as direction - with and without protests. By treading on the path shown by Popular-Science - we have reached a dead-end. Madhyasth-Darshan emerged as The Alternative. We are calling the direction shown by Madhyasth-Darshan as Natural-Science. Natural-Science is based on wisdom of Coexistence. This path matches with humankind's natural-expectation for realizing harmoniousness in living. This wisdom is achievable for humankind through method of study. Earth has become ecologically unbalanced and it is moving towards becoming unlivable for humankind. Every community and nation-state is insecure of each other and within. We have reached a deadlock for above two situations. Neither popular-science nor spiritualism has a definite resolution for coming out of this deadlock. Madhyasth-Darshan (Jeevan Vidya) proposal recognizes humankind’s living in animal-consciousness as the root-cause of this deadlock-situation, and living in human-consciousness as the way-out and the remedy of damages already done. This proposal essentially is for the study of human-being in existence. This wisdom in a human-being leads to his realizing human-ness (or human-consciousness) in conduct. A human-being realizing human-ness is harmony-within and participates in universal-orderliness. ------------------ Source: Madhyasth Darshan propounded by Shri A. Nagraj Sharma, Amarkantak. This presentation is in my capacity as student of this proposal. Points to ponder: 1. What do I really want - Struggle or Harmony? Why? 2. Is Universal-Harmony realizable by treading on the path shown by Popular-Science? 3. Is harmony possible in isolation? 4. Who can be held responsible for disastrous outcomes from treading on the path shown by popular-science? 5. Is Scientific-Education of today helpful for living harmoniously in families and societies? 6. Are comforts and happiness same thing, or different? How? 7. Why is Earth's becoming unlivable not my problem? Whose problem is it anyway? Posted by Rakesh Gupta at 1/10/2008