मध्यस्थ दर्शन सह-अस्तित्ववाद - प्रणेता श्री ए नागराज - अमरकंटक

जागृत जीवन में अंत:नियामक प्रक्रिया और फल-परिणाम मध्यस्थ दर्शन - सह-अस्तित्वाद के आधार पर (मानव व्यवहार दर्शन – ए नागराज)

प्रमाण के साथ ही समझ पूरा होता है।

प्रमाण के साथ ही समझ पूरा होता है।

भ्रमित स्थिति में भी आप सत्य की अपेक्षा करते रहे। सत्य की अपेक्षा आप में समाई रही। उसके बाद आपको सूचना मिली की यह अपेक्षा जीवन में है। जीवन में सह-अस्तित्व-वाद की सूचना को सोचने गए तो यह आपके तुलन में आ गया। इस तरह सूचना के रूप में न्याय, धर्म, और सत्य आपके तुलन में आ गया। आपका तुलन इस प्रकार शुरू हुई तो आपके चित्त में साक्षात्कार होना शुरू हो गया। चित्त में साक्षात्कार पूरा होना बोध के पहले ज़रूरी है। साक्षात्कार पूरा होने के बाद ही बोध होता है। सह-अस्तित्व बोध हो गया, तो अनुभव-मूलक विधि से वह प्रमाण रूप में आने लगता है।

अनुभव का रोशनी सदा सदा जीवन में रहता ही है। शरीर का क्रिया-कलाप जीवन के साढ़े चार क्रिया में ही समाप्त हो जाता है, अनुभव तक पहुँचने का इसमें कोई material रहता नहीं है। न्याय-धर्म-सत्य सूचना के रूप में पहुँची तो साक्षात्कार का प्रोजेक्ट शुरू हो गया। अनुभव होने के बाद, अनुभव-प्रमाण सहित हम पुनः प्रस्तुत हो पाते हैं।

भ्रमित अवस्था में इतना तक रहता है - की तुलन होता है। हर व्यक्ति प्रिय-हित-लाभ का तुलन करता ही है। इसी लिए हम को यह स्वीकार होता है की न्याय-धर्म-सत्य का भी तुलन होता है। यह बात हम-में मान्यता के रूप में रहता है। जब हम प्रमाणित होने लगते हैं, तो इसमें हमें विश्वास होता है।

न्याय-धर्म-सत्य को मान्यता के आधार पर शब्द के द्वारा जब हम स्वीकारते हैं - तो उसका साक्षात्कार अपने आप से चित्त में होता है। चित्त में साक्षात्कार होने के फलस्वरूप बोध, बोध के बाद अनुभव, अनुभव के फलस्वरूप प्रमाण, फलस्वरूप प्रमाण-बोध। यहाँ तक पहुँचने के बाद हम चिंतन पूर्वक हम प्रमाणित करने योग्य हो जाते हैं।

प्रमाण के साथ ही समझ पूरा होता है।
अनुभव के बिना समझ पूरा नहीं होता। तब तक शब्द ही रहता है।

मान्यता और आस्था के साथ हम अध्ययन शुरू करते हैं।
प्रमाण के आधार पर हम प्रमाणित हो जाते हैं।

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श्री नागराज शर्मा के साथ अगस्त २००६ में हुए संवाद पर आधारित

मनुष्य की कल्पनाशीलता का तृप्ति बिन्दु सह-अस्तित्व में ही है।

* सत्ता में संपृक्त प्रकृति का बोध बुद्धि में ही होता है। यह मन में नहीं होता। चित्त में चित्रित नहीं होता। बुद्धि में इसका बोध होने पर मन, वृत्ति, और चित्त तीनो तृप्त हो जाते हैं।

* बुद्धि में जो बोध होता है, वह अनुभव मूलक विधि से प्रमाण प्रस्तुत होता है। अनुभव से पहले चित्त में जो चित्रण होता है - वह अनुभव-मूलक विधि से प्रमाणित नहीं होता। संवेदना के रूप में ही व्यक्त होता है।

* चित्त में साक्षात्कार होने के बाद बुद्धि में बोध ही होता है। बोध होने के बाद अनुभव-मूलक विधि से पुनः प्रमाण बोध होता है। प्रमाण बोध का संकल्प होता है - बोध को प्रमाणित करने के लिए । संकल्प होने से उसका चिंतन होता है। चिंतन के पश्चात् उसका चित्रण होता है। वह चित्रण हम आगे प्रकाशित करना शुरू कर देते हैं।

* मनुष्य की कल्पनाशीलता का तृप्ति बिन्दु सह-अस्तित्व में ही है। कल्पनाशीलता की रोशनी में हमें साक्षात्कार/बोध हो गया। अनुभव की रोशनी बना ही रहता है - फलस्वरूप अनुभव में कल्पनाशीलता विलय हो जाती है। अनुभव की रोशनी प्रभावी हो जाती है।

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श्री नागराज शर्मा के साथ अगस्त २००६ में हुए संवाद पर आधारित

Wednesday 13 February 2008

तृप्ति कैसे लाई जाए?

प्रिय, हित, लाभ के साथ तुलन रहते प्रिय, हित, लाभ का ही चित्रण रहता है। इस आधार पर वह चिंतन-क्षेत्र में जाता ही नहीं है। शरीर मूलक बात को चित्रण से आगे बढाया नहीं जा सकता। उसमें केवल संवेदनाएं हैं, और संवेदनाओं को राजी करने की प्रवृत्ति है। इसी को संवेदनशीलता कहा। 'वेदना' इसलिए कहा - क्योंकि सुख भासता है, सुख निरंतर रहता नहीं है। यह कष्ट बना है। यह वेदना अतृप्ति का कारण है। इसीलिए चित्रण में बार - बार दुःख दखल करता है। बिगाड़ का संकेत चित्रण में आता ही है। वह मानव के लिए संकट है। उससे मुक्ति पाना मानव का काम है। भय, प्रलोभन वश हम कुछ करते भी हैं - उससे कुछ सही हो जाता है, कुछ ग़लत हो जाता है। इसमें से जो "सही" वाला भाग है - वह शरीर से संबंधित है। "गलती" वाला भाग चारों अवस्थाओं से संबंधित है। (क्योंकि सही की पहचान शरीर मूलक विधि से ही की गयी थी। जिससे चारों अवस्थाओं के साथ गलती होती है। ) इस ढंग से हम सही-पन के बारे में हम केवल शरीर तक ही सीमित हो गए। 'सही-पन' को पहचानने का क्षेत्र इस तरह shrink हो गया। 'गलती' का क्षेत्र बढ़ गया। गलती का क्षेत्र बढ़ने से गलती की आदत बढ़ती गयी। कल्पनाशीलता, कर्म-स्वतंत्रता रहा ही। मनाकर को साकार करने के लिए कोई भी अपराध को हम वैध मान लिए।

अब इस तरह हम चलते-चलते यहाँ तक पहुंचे - जब आपके सामने यह सह-अस्तित्व का मध्यस्थ-दर्शन का प्रस्ताव आ गया। इससे आप रोमांचित हुए। क्योंकि आपकी बुद्धि की चित्रण से सहमति मिली।

बुद्धि की चित्रण के साथ सहमति होने पर रोमान्चकता तो है - पर तृप्ति नहीं है।

तृप्ति कैसे लाई जाए?

तुलन में न्याय, धर्म, सत्य को प्रधान माना जाए। न्याय-धर्म-सत्य को हम चाहते तो हैं ही। यह हर व्यक्ति में है। मन में भी न्याय-धर्म-सत्य के साथ सहमति है। इस तरह हम जितना भी जाने हैं - उससे यह देखना शुरू करते हैं, कि यह कहाँ तक न्याय है, क्या यह समाधान है, यह कहाँ तक सच्चाई है? यह जिज्ञासा करने से हम अपनी वरीयता को न्याय-धर्म-सत्य में फिक्स कर देते हैं। यही तरीका है - न्याय-धर्म-सत्य को स्वयं में प्रभावशील बनाने का। स्वयं की न्याय, धर्म, सत्य के आधार पर scrutiny करना। यह scrutiny होने पर हम स्वयं में न्याय-धर्म-सत्य की प्राइमेसी को स्वीकार लेते हैं। यह स्वीकारने के बाद - हम न्याय क्या है, सत्य क्या है, धर्म क्या है? - इस enquiry में जाते हैं।

इसमें जाने पर पता चलता है - सह-अस्तित्व रुपी अस्तित्व ही परम-सत्य है। यह बुद्धि को बोध होता है। इससे बुद्धि के स्वयं में संतुष्ट होने की सम्भावना बन जाती है। बुद्धि को suggestion पहुँचा - कि सह-अस्तित्व रुपी अस्तित्व सत्य है, समाधान रूपी धर्म है, और मूल्यों के रूप में न्याय है। यह बुद्धि को स्वीकार होता है। बुद्धि को जब यह digest हुआ तो तुरंत अनुभव में आ जाता है। इस तरह सह-अस्तित्व में अनुभव होना हो जाता है।

बोध तक अध्ययन है। उसके बाद अनुभव ऑटोमेटिक है।

अब अनुभव मूलक विधि से प्रमाण बोध होने लगता है। प्रमाण बोध होने लगता है, तो हमारे आचरण में आने लगता है।

अब तुम्ही बताओ - इसको मैं सत्य मानू या और कुछ को सत्य मानु?
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श्री नागराज शर्मा के साथ अगस्त २००६ में हुए संवाद पर आधारित

न्याय धर्म सत्य

न्याय धर्म सत्य

न्याय-धर्म-सत्य पूर्वक तुलन करने की बात वृत्ति में रखा हुआ है। उससे संबंधित शब्द हम सुनते हैं। शब्द से संबंधित वस्तु वहाँ नहीं रहा। शरीर-मूलक विधि से यह वस्तु वृत्ति में आता नहीं है। वृत्ति में सह-अस्तित्व 'होने' के रुप में शब्द से स्वीकार हो जाता है। न्याय-धर्म-सत्य को 'रहने' के रुप में पहचानना शेष रहता है। 'शब्द' से इतना उपकार हुआ - कि न्याय-धर्म-सत्य होने के रुप में स्वीकार हो गया। जब कार्य-रुप में गए तो शब्द पर्याप्त नहीं हुआ। शब्द से जो सह-अस्तित्व इंगित है - वह क्या है? इस जगह में हम पहुँचते हैं। यह होने पर सह-अस्तित्व चित्त में ही साक्षात्कार होता है - चिंतन क्षेत्र में। साक्षात्कार होने पर बोध होता ही है। बोध होने के बाद प्रमाण-बोध बुद्धि में पुनः होता है। अनुभव-प्रमाण बोध होने के बाद बुद्धि चिंतन के लिए परावर्तित होती ही है। फलस्वरूप उसके अनुरूप चित्रण होता है। ऐसा चित्रण होने से सामने वाले व्यक्ति को बोध करने के लिए वस्तु मिलने लगी।

संकल्प प्रमाणित होने का गवाही है।
चिंतन चित्रण का प्रष्ठ्भूमि है।

संकल्प प्रमाणित होने के लिए पुडिया है! उसके लिए चिंतन एक आवश्यक प्रक्रिया है। ताकि वृत्ति तृप्त हो सके - कि यही न्याय है! यही धर्म है! यही सत्य है! यह होने कि लिए अनुभव आवश्यक रहा।

इस तरह अनुभव मूलक विधि से सत्य तुलन में घंटी बजाने लगा! धर्म घंटी बजाने लगा! न्याय घंटी बजाने लगा! फलस्वरूप संवेदना से जो इन्फोर्मेशन मिली वह इसमें नियंत्रित हो गयी। अपने आप! इसमें कोई बल, पैसा, या रूलिंग लगाने की जरूरत नहीं है। स्वाभाविक रुप में यह हो जाता है। इस प्रकार विचार में न्याय-धर्म-सत्य समाहित हो जाता है।

इन विचारों के आधार पर मन में मूल्य जो स्पष्ट हुए - उनका आस्वादन मन में हुआ। मन में हुए इस आस्वादन के अनुसार चयन करने लगे तो हम जीने में प्रमाणित होने लगे! प्रमाणित करने के लिए एक तरफ बुद्धि में संकल्प, और दूसरी तरफ मन में चयन। ये दोनों मिलकर प्रमाण परंपरा बन गयी।

शिक्षा विधि से अध्ययन
अध्ययन विधि से बोध
बोध विधि से अनुभव
अनुभव विधि से प्रमाण
प्रमाण विधि से प्रमाण-बोध का संकल्प
प्रमाण-बोध के संकल्प से चिंतन और चित्रण
चिंतन और चित्रण से तुलन और विश्लेषण
तुलन और विश्लेषण के आधार पर मूल्यों का आस्वादन - और उसी के लिए चयन

- श्री नागराज शर्मा के साथ संवाद पर आधारित ( अगस्त २००६, अमरकंटक)

जीवन अपने स्वरूप में एक गठन-पूर्ण परमाणु

जीवन अपने स्वरूप में एक गठन-पूर्ण परमाणु है। इसके पाँच स्तर हैं - मन, वृत्ति, चित्त, बुद्धि, और आत्मा। जीवन इन पाँचों का अविभाज्य स्वरूप है। भ्रमित-मनुष्य में जीवन की ४.५ क्रियाएं ही क्रियाशील रहती हैं, शेष क्रियाएं सुप्त रहती हैं। ४.५ क्रियाएं जो क्रियाशील रहती हैं - उसी से मनुष्य में कल्पनाशीलता प्रकट है। आशा, विचार, और इच्छा का संयुक्त स्वरूप कल्पनाशीलता है। भ्रमित-जीवन में विचार (वृत्ति) प्रिय-हित-लाभ दृष्टियों से कार्य करता है। भ्रमित-जीवन में इच्छा (चित्त) में चित्रण क्रियाशील रहता है, चिंतन सुप्त रहता है।

चिंतन भाग जीवन में तब तक सुप्त रहता है जब तक अनुभव-प्रमाण आत्मा में न हो! अनुभव-प्रमाण के बिना चिंतन की "खुराक" ही नहीं है।

वृत्ति में जब हम प्रिय-हित-लाभ दृष्टियों से ही तुलन करते हैं तो वह चिंतन में जाता नहीं है। प्रिय-हित-लाभ पूर्वक तुलन करके हम शरीर-मूलक चित्रण तक ही पहुँचते हैं। शरीर-मूलक बात को चित्रण से आगे बढाया नहीं जा सकता। उसमें चिंतन की कोई वस्तु नहीं है। उसमें केवल संवेदना है, और संवेदना को राजी रखने की प्रवृत्ति है। इसी को "संवेदनशीलता" कहा है। इसको "वेदना" इसलिए कहा - क्योंकि संवेदनाओं में सुख "भासता" है ("सुख जैसा लगता है") पर उसकी निरंतरता नहीं बनती। यह "कष्ट" भ्रमित-जीवन में बना रहता है।

भामित-मनुष्य का यह "कष्ट" उसके जीवन में अतृप्ति के कारण है। भ्रमित-जीवन में अतृप्ति की रेखा चिंतन और चित्रण के बीच बनी है। भ्रमित-जीवन जब जीता है, तो उसको समस्याएं ही समस्याएं आती हैं। भ्रमित-जीवन को जीने में समाधान नहीं मिलता। समस्याओं के बिगाड़ का संकेत चित्रण में आता ही है। वही मानव के लिए "संकट" है। जैसे- धरती बीमार हो गयी, बिगाड़ का यह संकेत मनुष्य के चित्रण में आता ही है। इस संकट से मुक्ति और भ्रमित कार्य करने से तो नहीं मिल सकती।

इस संकट से मुक्ति तभी सम्भव है जब मनुष्य ४.५ क्रिया के स्थान पर १० क्रिया पूर्वक जिए। उसके लिए ही मध्यस्थ-दर्शन सह-अस्तित्व-वाद के अध्ययन का प्रस्ताव है।

- बाबा श्री नागराज शर्मा के साथ संवाद पर आधारित (अगस्त २००६, अमरकंटक)

जीवन अपने स्वरूप में एक गठन-पूर्ण परमाणु है. गठनशील परमाणु ही विकसित हो कर गठन-पूर्ण बनता है. जीवन चैतन्य ईकाई है, जो भौतिक-रासायनिक शरीर को जीवंत बनाता है. जीवन दस अविभाज्य क्रियाओं का संयुक्त स्वरूप है - जिसमें से ५ स्थिति में और ५ गति में हैं. जीवन में ५ स्तर होते हैं - मन, वृत्ति, चित्त, बुद्धि, और आत्मा. मन आस्वादन (स्थिति) और चयन (गति) को प्रकाशित करता है. मन ही मेधस पर जीवन के संकेतों को प्रसारित करता है. मन की शक्ति को "आशा" कहते हैं. वृत्ति तुलन (स्थिति) और विश्लेषण (गति) को प्रकाशित करता है. वृत्ति की शक्ति को "विचार" कहते हैं. भ्रमित जीवन में वृत्ति में तुलन प्रिय-हित-लाभ दृष्टियों के आधार पर होता है. न्याय-धर्म-सत्य की तुलन-दृष्टियाँ सुप्त रहती हैं. प्रिय-हित-लाभ शरीर-मूलक दृष्टियाँ है. न्याय-धर्म-सत्य दृष्टियाँ अनुभव-मूलक विधि से ही जागृत होती हैं. चित्त चिंतन (स्थिति) और चित्रण (गति) को प्रकाशित करता है. चित्त की शक्ति को "इच्छा" कहते हैं. भ्रमित-जीवन में चिंतन क्रियाशील नहीं रहता है तथा चित्रण भी शरीर-मूलक होता है. इस तरह भ्रमित-जीवन में मन की दो क्रियाएं, वृत्ति की १.५ क्रियाएं (आधा तुलन), और चित्त की एक क्रिया क्रियाशील रहती है. यही ४.५ क्रिया हैं. यही आशा, विचार, इच्छा हैं. आशा, विचार, और इच्छा के संयुक्त स्वरूप को ही कल्पनाशीलता कहते हैं. भ्रमितमनुष्य कल्पनाशीलता पूर्वक कर्म-स्वतंत्रता को अपने जीने में प्रकाशित करता है. भ्रमित-जीवन की बुद्धि में बोध नहीं रहता, लेकिन वह बोध की अपेक्षा में रहती है. लेकिन शरीर-मूलक कल्पनाशीलता द्वारा किये गए कार्यों और उनके फल-परिणामो से होने वाले चित्रणों को बुद्धि स्वीकारती नहीं है. यह "असहमति" या "अतृप्ति" ही मनुष्य में मूल पीडा है. इस पीडा को दूर करने के लिए मनुष्य और कल्पनाशीलता का प्रयोग करता है, लेकिन उससे कोई समाधान मिलता नहीं है. केवल आशा-विचार-इच्छा के योग में काम करने से समस्या ही मनुष्य पैदा कर सकता है. इसी कल्पनाशीलता को अस्तित्व के अध्ययन में लगाने से जीवन में सुप्त क्रियाएं जागृत हो सकती हैं. यही मध्यस्थ-दर्शन का प्रस्ताव है. सुप्त क्रियाएं हैं: आत्मा में अनुभव (स्थिति) और प्रमाण (गति). आत्मा की शक्ति को प्रामाणिकता कहते हैं. यह अध्ययन पूर्वक जागृत होती है. भ्रमित-जीवन में ये क्रियाएं सुप्त रहती हैं. जागृत होने पर यही जीवन में तृप्ति का अक्षय स्त्रोत है. बुद्धि में बोध (स्थिति) और संकल्प (गति). बुद्धि की शक्ति को ऋतंभरा कहते हैं. भ्रमित जीवन में ये क्रियाएं सुप्त रहती हैं, और चित्त में होने वाली क्रियाओं का दृष्टा बनी रहती हैं. जागृत जीवन में यही शक्ति स्वयं में सच्चाई के प्रति अटूट विश्वास का स्त्रोत है. अनुभव मूलक विधि से चित्त में चिंतन होता है. यह न्याय, धर्म, और सत्य को जीने में प्रमाणित करने के अर्थ में होता है. यही चिंतन अनुभव-मूलक चित्रण का आधार हो जाता है. यही चिंतन वृत्ति में न्याय-धर्म-सत्य तुलन क्रियाओं को क्रियाशील बनाता है. इस तरह अनुभव-मूलक विधि से जीवन में १० क्रियाएं क्रियाशील हो जाती हैं. यह सार-संक्षेप में कही गयी बात है.

The Activities of Nature

Entire inert and conscious nature is active - ceaselessly. A stone is active ceaselessly. A plant is active ceaselessly. An animal is active ceaselessly. A human-being is active ceaselessly. Earth is active ceaselessly. Nature's ceaseless activity or its "active-presence" is due to its being energized. Space in which Nature is saturated is the Absolute-Energy which is inseparably, equally, and always available to all entities of Nature. Space is a limitless non-activity - which is pervasive, transparent, and permeable through entities of nature. Nature in Space is as infinite number of activities. Space is everywhere - at the places where Nature is, and also where Nature isn't. Nature doesn't displace Space. The "infinitely porous" Nature is continuously energized in Space - ensuring its beingness or existence. Existence - all that is - is infinite nature saturated in limitless Space. Nature being saturated in Space is committed to exist.

Existence has Stability. There is no increase or decrease in existence. Neither there is increase or decrease in Space, nor is there any increase or decrease in Nature. Nothing gets created, nor can anything be destroyed - through any means. Entire existence is eternal. Space is enternal and changeless. Nature is eternal and with change. Space is non-activity. Nature is ceaseless activity in Space.

The Activities of Nature are of three kinds - Physical-activity, Chemical-activity, and Conscious-activity (the activity of jeevan). There is no fourth kind of activity. The entire Grandeur of Nature is as permutation-combination of these three kinds of activities. All three activities evidence the constitution-principle, and are inclined for harmony and progress. The subatomic-particles are inclined for harmony by realizing constitution of an atom. Atoms are inclined for realizing constitution of molecules. Molecules are inclined for realizing the constitution of cells. Cells are inclined for realizing constitution of tissues. ...and this goes on at macro level. Planets are inclined for realizing constitution of planetary-systems. Human-beings (upon awakening) are inclined for realizing constitution of Family and Society. The activities of nature work together, purposefully.

Nature's ceaseless-activities are purposeful - which leads to emergence of natural-orders. There are four natural-orders - material-order, pranic-order, animal-order, and knowledge-order (humankind). Material-order and Pranic-order is also called Inert-Nature. Animal-order and Knowledge-order is also called Conscious-Nature. There is successive emergence of these natural-orders due to purposefulness of nature's ceaseless-activities. The previous order has the seed - as natural-inclination - for emergence of next order. This natural-inclination is evidenced in all entities of nature. This is the directionality in Existence - as definitiveness. This directionality in existence is for attaining completeness. This is also called "Existential-Progression". There are four planes in this existential-progression. These planes are - Inert-plane, Illusion-plane, Godly-plane, and Divine-plane.

A plane of existential-progression sets the limit or ceiling to the capacity (what it could do at the maximum?) and ability (what it can presently do?) of entities of that plane. The entities of a plane are ceaselessly active in converting their capacities and abilities into effort - which either leads to their attaining potential for progression to higher plane, or it leads to their regression within the same plane. The progression to higher plane is irreversible - when it happens. Between the four planes in existential-progression, there are three milestones of completeness marking the irreversible transitions to next plane. These milestones are called - constitutional-completeness, activity-completeness, and conduct-completeness.

In natural-state of being - a higher-plane of existence is complementary to lower-planes, and lower-planes are useful for the higher-planes for their expression. This hierarchy of usefulness and complementariness is there among all planes of existence.

Inert-plane (प्राण पद चक्र)

Inert-plane has all physiochemical-activities of Inert-Nature - as material-order and pranic-order. "Inert" doesn't mean no-activity - inert-activities are only "different from" conscious-activities (or activities of jeevan). The examples of physical-activities are - soils, stones, gems, and metals. Chemical-activities are distincted from Physical-activities by the bonding present in the atoms participating in them - and some of these evidence pulsation (breathing) and growth (through multiplication of cells). Cells of the bodies of plants and animals evidence chemical-activities. Inert-world is the foundation on which the conscious-world of animals and humans emerges. The "bodies of all natural-orders" are composed of physiochemical entities (activities) of inert-plane. Atom of inert-plane "progresses" through fulfilling its constitution and becomes a conscious-atom (jeevan). This milestone - called constitutional-completeness - is an irreversible transition to next plane in existence, which is called "illusion plane".

Illusion-plane (भ्रांत पद चक्र)

Conscious-entity expresses third kind of activity of nature - the conscious-activity. Conscious-activities are subtler, and are completely unlike the physiochemical activities. These are the activities of wanting, seeing, understanding, thinking, visualizing, knowing, experiencing... It is the activity of "living". Jeevan is constitutionally-complete atom - which expresses these conscious-activities as living. Expression of consciousness or aliveness in animals and humans is due to jeevan's activities. Expression of consciousness is not a function of body, it is a function of jeevan. Jeevan being subtler than body, expresses itself through animal and human-bodies of inert-plane. Jeevan enlivens body for expression of consciousness. (Please also see Tiers of Consciousness)

The illusion-plane is characterized by animal-consciousness. It is the plane of existence where jeevan believes itself to be body it enlivens. Jeevan's believing itself to be Body it enlivens is also called "Illusion". All animalkind and human-beings in illusion get counted in this plane of existence. While animalkind is able to realize natural-state of its being while living in illusion, human-living in illusion-plane is unnatural and ridden with sorrow and conflict. Animalkind being in its natural-state, is able to realize its complementariness to inert-nature. Humankind in illusion being in unnatural-state is unable to realize its complentariness to inert-nature, and instead it unknowingly starts destroying them, and thereby threatening its own survival. The level of consciousness of this plane is incapable of arrive at integral-vision for universal-good. There are multiple and divergent lines of thinking here, which cannot converge to produce an integral-vision for universal-good. Sensitive tolerance for each-other is the limit of what could be achieved here - which is merely a facade of courteousness and lacks integrity. (Please also see - Beyond the Age of Sensitive-Pluralism)

Humankind has the capacity of imagination and ability of free-will - which it keeps converting into effort. It is through use of imagination it becomes able to study the existence - and thereby achieves the breakthrough as consciousness-development of progressing into next plane of existence, i.e. the Godly-plane. (Please also see - Study in Coexistence for Consciousness-Development)

Godly-plane (देव पद चक्र)

Godly-plane is characterized by human-consciousness and godly-consciousness - as human-living with integrity and awareness. This is natural-state of human-being - as freedom from illusion, freedom from conflicts, and effortlessness in living. This state is achieved only when human-being has understood the way existence is, and its orderliness - as integral-vision for universal-good. It is living with integral-outlook of justice and dharma, and realization of intellectual-resolution and material-prosperity. Such living is inspiring for illusion-plane.

It is jeevan that achieves an irreversible qualitative-improvement for transition into Godly-plane. Between Godly-plane and Illusion-plane there are no intermediate tiers of consciousness. The evidence of progress from illusion-plane is only upon achievement of Godly-plane. With this achievement, Jeevan becomes able to realize itself through human-living. This milestone of existential-progression is called - Activity-Completeness. Human-imagination now becomes rooted in existential-experience. Existential-experience is the outcome of existential-progression. All previous links of existential-progression - as emergence of natural-orders - need to be there for achievement of existential-experience in human-being.

Godly-plane culminates in realization of awakened human-tradition, and thereby attaining the final milestone in existential-progression - i.e. Conduct-Completeness.

Divine-plane (दिव्य पद - पद मुक्ति)

Divine-plane is characterized by divine-consciousness - as human-living with spontaneity. Divine-plane is the culmination of existential-progression. It is when all four natural-orders are able to realize their usefulness and complementariness. It is the perfect-harmony - when no human-being on Earth remains to be in illusion.

This is the entire range of existential-progression. There is nothing more to it. When a human-being pays attention to this proposal for himself, and evaluates his own status in this existential-progression - it gives him a definite way forward.

Source: Madhyasth Darshan, while studying it.
Posted by Rakesh Gupta

Ethics for Human-living

Ethics for Human-living
Human-being is an entity of knowledge-order, and unlike animals whose conducts are "hard-wired" based on species - the conduct of human-beings seems indefinite due to their ability to imagine. Human-imagination gives rise to plurality of beliefs and ideologies in humankind, and clashes among them become inevitable. Idealistic preaching for building tolerance and sensitivity towards beliefs of others - isn't working. Or more modern suggestion to "celebrate diversity" - is not working as well.

Human-being is a social-entity - or is desirous of living with others. This "coming together" of human-beings is seen in the form of families and professions. In the present environment, families are typically within a community or sub-community - subscribing to a religion. Professions are typically in the form of businesses. Most, if not all, occupations of humankind have got morphed into businesses - where there is a balance-sheet, and an expectation of profit. Needless to say, both families and professions are full of struggle and conflict. Inspite of this, the expectation of harmony is also found to be there in every human-being. This expectation of harmony is there - in every single human-being living in every family, involved in any profession. This expectation is as natural to human-being as growth is to a plant, or flowing towards slope is to water. This natural-expectation there behind all human-acts, inhuman-acts also.

Human-being uses imagination for fulfilling its expectation for harmony. Human-imagination is un-rooted in the purview of animal-consciousness - leading to indefiniteness in its conduct. It's impossible for a human-being to become "naturally definite" in its conduct, while it is in animal-consciousness. Use of "fear" or "incentive" is the only possible way here for getting "desired outcomes" in different situations of families and professions. The "code of conduct" or "ethics" for living in family and in profession remain as ideals. These codes are sometimes "written" and sometimes "unwritten" - and they aim to bring about an "overall decency". In reality, these codes are as shared beliefs of people.

Unless everyone lives with the same set of beliefs (code of ethics) - it is clearly impossible to realize harmony in human-living. Even if all humankind subscribed to a single religion, faith or belief-system - it would not be possible to realize harmony. Universal-ethics for professions and families are impossible to realize while living in purview of animal-consciousness. Universal human-ethics is not a matter of "belief" or "faith" at all! The absence of ethical behaviour in different dimensions of human-living - in businesses, governments, systems, etc is not surprising. Crime and Corruption is inevitable in the purview of animal-consciousness, and no amount of controls and rulings can stop it.

Ethical living is natural-outcome of experiencing in "knowledge of co-existence". Ethical living is about values, character, and morals. It requires change in one's outlook - or pattern of thinking - towards humanness. Ethics can be imparted through education of human-consciousness. Ethics are same for both professional and personal living. The dichotomy of "work versus life" or "professional versus personal" is not there in the purview of human-consciousness.

A human-being realizing ethics alone is capable of guiding and inspiring others for becoming like himself. Human-consciousness is about living a resolved and prosperous life. A teacher who lives with resolution and prosperity alone can enable his students to live in the same way. A teacher who himself is unresolved and doesn't realize prosperity, cannot enable his students for resolution and prosperity.

The key for realization of ethical human-living is consciousness-development. Consciousness-development can happen only through meaningful education. Technical-education alone is insufficient for realization of ethical living. Madhyasth-Darshan is an alternative proposal for realization of universal-ethics in whole humankind through consciousness-development.

Source: Madhyasth Darshan, while studying it.

http://www.madhyasth-darshan.blogspot.com/

The Psychology of Human-Consciousness

Human-being is a combined expression of jeevan and body. Jeevan is a conscious-unit - a constitutionally-complete atom. Body is inert - as a composition of physiochemical activities. Human-being expresses sensory-motor activities- as recognition of five senses and movement of limbs and other body parts. These activities are evidenced only in an alive human-body - or while jeevan is enlivening the body. These activities are not evidenced when jeevan leaves the body - and that event is recognized as death. Jeevan enlivens body, and realizes its want of living. Sensory and motor activities are expression of jeevan's want of living - as jeevan's continuous-exercising of choice. Jeevan is "controller" of body's motor-functions as it continuously exercises choices based on sensory-recognition.

Jeevan has thinking-ability. Jeevan's activity of thinking is sublter than its activity of making choices. Thinking-activity being subtler influences choice-activity. Thinking is evaluating and analysing what is being seen and what was seen earlier. What is being seen comes from sensory-input of present. What was seen earlier is in one's memory - which is also part of jeevan. Quality and pattern of one's thinking determines quality and pattern of one's choices in living, which in turn determines quality and pattern of their outcomes. Living thus, jeevan tries to understand the world around itself - and in this way evolves its world-view or outlook. This ability of jeevan to evolve its worldview, is called believing.

Jeevan has believing-ability. It is subtler than thinking. Beliefs are acceptances of self (jeevan) about why and how of the world, and about its own self as well. Beliefs are formed, strengthened, weakened, and broken - based on one's experiences in living through interactions with other people. Beliefs are shared, and get passed on from generation to generation - through education, culture, norms, and systems. With time some beliefs change - which in turn reflect in changes in education, culture, norms, and systems. The beliefs being subtler, influence one's thinking.

Jeevan's activities of believing, thinking, and choosing work in conjunction for expression of living through body. Human-imagination is essentially these three jeevan's activities of believing, thinking, and choosing. Imagination seeks fulfillment through living. In this way, activities of believing, thinking, and doing are to seek fulfillment through living. Fulfillment or happiness in this way is the "driving-force" of human-living. All human-actions are in expectation of fulfillment.

Jeevan (self) gets a "sense of fulfillment" through sensory-activities while it is enlivening the body. This makes jeevan "believe" itself to be body! While in reality, jeevan is a (set of)conscious-activity and body is a (set of) physiochemical-activity. Believing self to be body is "limiting", since with this jeevan's expectation of fulfillment cannot get realized. Physiochemical-activities of body cannot keep pace with inexhaustible conscious-activities of thinking and choosing. Human-imagination continuously keeps experimenting and improvising for ever newer ways of getting fulfillment, but it keeps failing everytime due to its limiting-belief. This is "unnatural" state of being, which results in disharmony within and without. This is also called living in animal-consciousness.

Human-being's expectation for happiness is indicative of directionality in existence. Animal-consciousness is not the ultimate of existential-progression.

Study in Coexistence is about building one's evaluation-ability for justice, dharma, and truth. This study fills the sense of void-within, by activation of dormant-activities of self (jeevan). A human-being - fulfilled thus - is capable of living with integrity. Integrity is harmony or coherence at the levels of Knowing, Desiring, Thinking, and Doing. Study in Coexistence addresses the aspect of Knowing. Knowing is as accepting and experiencing the existence the way it is. This means, activation of atma - the mediating-activity in jeevan. The activation of atma makes the whole of jeevan experience-centric. Desiring becomes aligned with Knowing of Existence. Thinking becomes aligned with Knowing of Existence. Doing (in work and behaviour) also becomes aligned with Knowing of Existence.

Balance in human-living is impossible to realize without shifting to human-consciousness. Knowledge is essential for living with balance. Justice is another name for Balance. Justice is not just about thinking and exercising choice and have their memories. Justice is rooted in knowledge of coexistence. Justice is about perfect-recognition of every relationship's purpose, realization of values in those relationships, valuation or assessment of this realization, and achievement of mutual-fulfillment. A human-being cannot realize justice without having experienced in the knowledge of coexistence.

Knowledge of Coexistence is evidenced all around us. Every entity of nature exhibits the coexistence-principle. Human-being too is not outside the purview of this pervasive knowledge - and that's why it thirsts for this knowledge, and unknowingly keeps experimenting for becoming aligned with existence, and reach the state of effortlessness. Since human-being doesn't know and since it hasn't experienced in this knowledge - all its trials end up as miserable failures. Every failure of a trial gives rise to bigger trial - and then bigger failure. This trial and error approach has now put a huge question-mark on humankind's survival. Humankind as a specie will get wiped out from the surface of earth if it continues on its trial and error track.

Conservation of humankind is possible only by living with human-consciousness or humannness. Animal-consciousness is about having a criminal-mindset. "Criminal" is not what State determines as illegal. Every thought, act, and speech which is not rooted in knowledge of existence is criminal. Criminal-mindset is destructive - for society and climate. Conservation of Environment cannot happen with this mindset. Conservation of Environment is the result of Conservation of Humankind, and not the other way round. We cannot conserve our environment only by planting more trees, saving tigers, and by making a tougher legislations for violators. The root-cause is the level of consciousness of human-beings. Unless that is addressed and worked on, there will not be any conservation of humankind, animalkind, plantkind, and mineralkind.

Human-consciousness can be taught, and it can be learned. One who has understood can make others understand. Every human-being has imagination, and a natural-inclination for this knowledge. An awakened human-being is capable of guiding and inspiring to enable others for awakening. This is distinct from trial and error approach, and is much simpler, and much easier. Awakening is to the harmony in existence - and being tuned to that harmony. Human-consciousness is realization of awakening - as beginning of excellence in living. Human-consciousness is to live an intellectually-resolved and materially-prosperous life.

Source: Madhyasth Darshan, while studying it.
Posted by Rakesh Gupta

Three Jeevan Vidya Shivir

At Somaiya VidyaVihar Mumbai
1
Jeevan Vidya Shivir
Date : May 11 to 15, 2010 (five days)

Timing: 10am to 4pm daily
at
KJ Somaiya Collage of engineering and Information Technology
Somaiya ground, Sion,
Mumbai - 400077

2
Jeevan Vidya Shivir
Date : June 7 to 12, 2010 (six days)
Timing : 10am to 4pm daily
at
KJ Somaiya Collage of Science and Commerce
Somaiya Vidyavihar,
Mumbai - 400077
3

Short term Jeevan Vidya lectures
Date : July 6 to 9, 2010 (four days)
Timing : 1.30 pm to 4.30 pm daily
at
KJ Somaiya Collage of Physiotherapy, Somaiya medical Collage Campus , 6th floor.
Somaiya ground, Sion Mumbai - 400077

Connect :
Smt. Sunita Pathak 09930905791
Dr. Surendra Pathak 09930905790

Study in Coexistence for Consciousness-Development

Human-being is a combined expression of two distinct entities - body and self. Jeevan is self - distinct from body, which enlivens the body, in itself it is a constitutionally-complete atom that expresses consciousness - i.e. it is the aspect of human-being that thinks, believes, visualizes, conceptualizes, understands, and experiences. Body is a bio-physical organism - composed of inert-atoms and molecules. Self is "more-developed" than body - and it uses body for its conscious-need of fulfillment based on its beliefs and understanding. As jeevan enlivens the body, the sensory-activities start happening in body - which it recognizes. There is a "sense of fulfillment" to self through sensory-activities - i.e. touching, seeing, smelling, tasting, and hearing. However, since body is inert - the sensory-activities are exhaustible, and the "sense of fulfillment" that self gets from them starts waning after some time. Self's awareness about itself, or self's concept of itself, or self-identity (who I am?) gets derived from this sense of fulfillment. In the absence of self's not being aware of any other source for its fulfillment, and its getting the sense of fulfillment from sensory-activities - however temporary - self starts believing itself to be body! This is the root of illusion of self.

Self's believing itself to be the inert body it enlivens is its inertia or bondage. While jeevan or self is not an inert-entity - it is a conscious-entity, which is inexhaustible. The inertia of jeevan is not "external" to it and it's the shackle of self's own making - as an imaginary and incorrect belief. Self stays unfulfilled, and cannot realize itself while it is caught up on this "limiting-belief". This "limiting-belief" of self causes conflicts in all dimensions of human-living - therefore it is also called "illusion". Self's need is continuity of fulfillment, which it cannot get in any which way through sensory-activities.

Both animals and humans are combined expressions of jeevan and body. However, there is one crucial distinction which makes humankind qualitatively-distinct from animalkind - and that is the enrichment of brain. Brain in human-beings is fully-enriched - therefore jeevan is able to express imagination and free-will through living. In animals, brain is not fully-enriched, and jeevan can only express desire to live and this "inertia" of jeevan - of believing self to be body - is "optimal" and "natural" there. While expression of imagination and free-will in humankind keeps trying to overcome this inertia - and there is always a friction and struggle in self, which gets manifested in living also. Unless the "limiting-belief" of self is replaced by the correct-understanding about immortality and inexhaustiblity of self, and mortality and exhaustibility of body - there is no fulfillment of self, the inertia continues to be there, and there's no respite from conflicts. Such conflict-ridden and unfulfilled living of human-being is called "animal-consciousness". Animal-consciousness is "non-optimal" and "unnatural" for humankind.

Every entity of Nature evidences an "optimal" and "natural" state of beingness - in which it realizes its purpose, by being useful and complementary in the holistic order. The purposefulness of existence leads to emergence of natural-orders - from material-order, to pranic-order, to animal-order, and finally the human-beings. Human-being is also an entity of nature - however, it is unable to evidence this "optimal" and "natural" state of beingness due to this "inertia of self". Human-being has a natural-expectation for achieving an "optimal" and "natural" state for itself - which is the state of effortlessness, where there is continuity of fulfillment. Self keeps using its imagination and free-will towards this end all the time. This incessant activity is going on all the time with every human-being - unknowingly!

Human-being needs consciousness-development to reach its natural and optimal state of being. Whatever human-being may have done, thought, and said till now - has remained in the purview of animal-consciousness. Point of fulfillment of human-imagination has remained elusive from humankind. Inertia of self couldn't be gotten rid of. Scientific-materialism line of thinking tried to address humankind's fulfillment through achieving a state where there's continuity of "feeling good". Idealism line of thinking declared that fulfillment of self is not in sensory-activities - but whatever it tried to explain/sermonize for fulfillment remained mysterious, and unachievable for all.

Study in Coexistence is the way proposed in Madhyasth-Darshan for consciousness-development in a human-being. It is proposed as "alternative" to humankind for realization of its natural-expectation of fulfillment, and getting rid of the inertia or bondage of self. Self studies to attain clarity, and then experiences in knowledge, and thereby becomes able to recognize itself to be in coexistence - as attainment of its natural and optimal state of being. This study requires - Guidance, Curiosity, Imagination, Practice, and Discipline.

1. Guidance: Study of Madhyasth-Darshan happens under the able guidance of a human-being who has attained the experience in knowledge as continuity of fulfillment. The guide would be a living-evidence of this knowledge - and would be realizing justice, dharma, and truth in living, and thereby would be an inspiration. In the absence of guide, it is not study but a blue-sky exploration. The guide puts forth the proposals of the way existence is, for student's evaluation. Guide is capable of assessing the student's progress with study, and inspires the student for further progress with compassion. Study of Madhyasth-Darshan is an expression of coexistence of guide and student.

2. Curiosity: Curiosity for knowledge is essential for study in coexistence to happen. The curiosity is the receptivity of student. Curiosity for knowledge needs to be acute for achieving the break-through of consciousness-development. Curiosity is the defining-trait of a student. Curiosity is to have evaluated the past ways of living, thinking, and doing for their worth and having seen their limitations. Unless this evaluation is complete, and one has actually seen how past ways of living end up in deadlock - one hasn't really made space for accepting "the alternative" for oneself. Curiosity is to have the dire-need for knowing something more. Curiosity gets kindled upon seeing the evidence of knowledge in the Guide's living, and seeing the lack of that knowledge in oneself. If one believes oneself to be already having the knowledge, then the curiosity is not there, or is blunt.

3. Imagination: The proposals of Madhyasth-darshan, in words, indicate realities in existence. The student extends his imagination inspired by the guidance of teacher, to fulfill its curiosity for knowledge. The limit of words is that they can indicate reality to imagination. Imagination is the conscious-power that can expand and touch the realities in existence. Every human-being has imagination, as a birth-right. Imagination is a reality about human-being, which is naturally-inclined for knowledge. Study of Madhyasth-Darshan is neither about stilling the imagination, nor about free-wheeling it. It is about letting one's imagination be guided to realities of existence.

4. Practice: There are no meditation practices suggested which would aid in study of Madhyasth-Darshan. The numerous practices of meditation from different schools of thoughts of east or west are in no way connected, or are helpful for the study of Madhyasth-Darshan. The Practice advised here is to evaluate - How far I could live with justice in my relationships? How far I could realize resolution in my situations? How far I could assist others for enabling them for awakening? Practice is the way of connecting theory of Madhyasth-Darshan with one's living. Practice is about emulating the Guide for realization of resolution and prosperity in one's own context of living. It is to test the validity of the proposals in one's living situations.

5. Discipline: The study of Madhyasth-Darshan is about humanness, and for enabling oneself for realization of humane-conduct. This study gradually builds discernment in self on what is "right" and what is "wrong" for a human-being's harmonious living. Discipline is - Doing the "right", and not doing the "wrong" to the extent one has understood about humanness. Lack of this discipline becomes a hindrance for acceptance of realities. Discipline is the "honesty" one displays towards what one is studying. Discipline gets replaced by Natural-Control of senses upon completion of Study in Coexistence.

Study in Coexistence is akin to the one lamp lighting another. It is the way awakening of one person gets transferred to another. It is the way the awakened human-tradition will get realized on our Earth.

Source: Madhyasth Darshan, while studying it.

जागृत जीवन में अंत:नियामक प्रक्रिया
मध्यस्थ दर्शन - सह-अस्तित्वाद के आधार पर (मानव व्यवहार दर्शन – ए नागराज)

इंद्रियमूलक विधि से
भ्रमित जीवन में होने वाला क्रियाकलाप

global warming

a

Human Needs and its Relation with Human Beheviour

Defining Human - Defnition of Human

Human Objectives

Human-Potential
Every entity of nature in existence has potential. This potential or potency in entities of nature is due to their being energized. Nature is energized due to its being saturated in Space. Space itself is the absolute-energy.

Potential of an entity of nature means - This much it can do, and no more!

For example - a stone is an entity in existence. What is the stone's potential? What can it do at the maximum? There are many kinds of stones - of different sizes, of different appearances, of different mineral-content, of different attributes. Irrespective of appearance and attributes of all stones in the world - can we say something about stone-kind? Something that would distinguish stone-kind from vegetation-kind, animal-kind, and human-kind? If we are able to say something about stone-kind this way - it would indicate stone-kind's potential. It would also be the definition of stone. The empirical observation of stone can't recognize stonekind's potential. One can't recognize stonekind's potential through its dissection, through exploding it, through compressing it, or through seeing it under microscope - as it would still be mere empirical observation.

There is more to observing than empirical-observation. The observer needs to be there for observation to happen. Human-being is the observer. Jeevan - the conscious-entity - is capable of observing. Human-being is a combined expression of jeevan and body. Human-being is capable of observing. Human-being can observe existence upon awakening - all that is. This is human-potential. Nothing more, nothing less!

An awakened human-being is the benchmark for evaluating potential of every entity in existence. A stone's potential is evaluated by a human-being through observing it. This observation could be partial or complete - based on the observer's potential. Partial-observation is limited to empirical-aspects - i.e. appearance and attributes. Complete-observation is observing the entirety of stone - not only its empirical-aspects but also its true-nature and dharma. Inability of complete-observation in human-being is illusion. Ability of complete-observation in human-being is awakening. Living with incomplete-observation (or illusion) leads to conflicts. Living with complete-observation (or awakening) leads to resolution. Extant of observation determines human-potential. Awakening and Illusion are two possible states of human-potential. Awakening and Illusion are like two sides of a coin. If Awakening is - Illusion is not. If Illusion is - Awakening is not. Awakening dispels Illusion.

Another important point to note is, Stone is - irrespective of the observer (human-being). Stone is a combined-expression of its appearance, attributes, true-nature, and dharma. Stone's true-nature is composition and decomposition. Stone's dharma is - to be, or to exist. It is not possible to stop a stone's being. It is not possible to annihilate stone. Howsomuch one may break a stone, it would not be possible to make the constituents disappear. This inalienability of stone is its dharma. True-nature indicates the purpose of stone's being in existence. Why should stone be? True-nature of an entity is the purpose of its being in existence. True-nature of any entity in existence is the way that entity realizes co-existence with all other entities in existence. Stonekind realizes coexistence through composition and decomposition. That's why stone is. This comes in human-observation.

Existence is naturally inclined. There is a directionality in existence. This natural-inclination or directionality gets evidenced as emergence of natural-orders. Matter-order, Pranic-order, Animal-order, and finally humankind as Knowledge-order. Every entity of nature is with directionality or natural-inclination. There is progress in existence - and natural-orders are statuses of this progress. Each natural-order has a way for having its cyclicality - which ensures its continuation of its being as tradition. Matter-order has cyclicality through constitutional-conformance. Each atom is a distinct constitution. Through composition and decomposition there are cyclicalities in matter-order. The directionality or natural-inclination in matter-order gets evidenced as an earth's getting enriched with heavier atoms with progression. The formation of soils, rocks, gems, and metals - and their subkinds... and they are all inter-linked through composition and decomposition. The directionality in matter-order also gets evidenced as emergence of water on an earth. Emergence of water is a fine example as natural-evidence of coexistence-principle. The two totally distinct kind of materials (hydrogen and oxygen) - one of which burns, and other abets burning, come together to actualize water - which exhibits a totally different kind of conduct. Water quenches thirst of all beings in existence - while neither hydrogen nor oxygen can quench thirst, even partially! Emergence of water is the basis for pranic-beings to come about.

Pranic-order has more potential than Matter-order. Pranic-order entities can grow or replicate their own kind, while matter-order entities can't grow or replicate their own kind. Growth/replication is inalienable to pranic-order. This growth/replication happens through process of seeding. It is not possible to stop a plant's growth/replication - as long as it is. To grow is inalienable for plantkind - and therefore to grow is the dharma of pranic-order. Plant-order is rooted in Matter-order - and its cyclicality of growth/replication is tied up (related) with matter-order (soil, water, air). Pranic-cell is the unit of Pranic-order. Pranic-cells have pulsation - they can breathe. Pranic-cells have pranic-sutras - with the method of pranic-entity's formation. The directionality of nature gets affected as successive-refinement in this method. And accordingly numerous kinds and subkinds of vegeatations, shrubs, trees - came into being. This "coming into being" is not about "creation" - it is emergence in nature due to its inclination. This "coming into being" is not "accidental" - it is purposeful for emergence. The purpose of pranic-order (or its true-nature) is to realize co-existence through nourishment and dessication. Some vegetations nourish the bodies of animalkind and humankind. While others are poisonous - and they dessicate the bodies of animalkind and humankind.

Pranic-order and Matter-order together is called "inert-nature". Inert-nature as a whole has natural-inclination for emergence of conscious-nature. Atom is the basic-unit of inert-nature. Progress in atom leads to emergence of conscious-atom or jeevan. Conscious-atom (jeevan) is constitutionally-complete - or its constitution is fulfilled, and there is no possibility for any emission or insertion into its constitution. Conscious-atom (jeevan) is with activities that are qualtiatively distinct from inert-nature.

Conscious-entity is combination of activities of choosing, thinking, visualizing, knowing, and experiencing. These activities of jeevan get expressed through living. Living requires jeevan's coexistence with body. Jeevan enlivens body - animal-body or human-body. Body is a bio-physical formation of inert-nature. Jeevan is able to express only desire to live through animal-bodies - and expresses living according to specie. The "potential" of an animal-specie is to live according to the specie. "Wanting to live" is inalienable from an animal-being - therefore "to live" is its dharma. True-nature of some animal species is cruel, while for others it is uncruel - and that's how these species realize their purpose in coexistence. Animalkind as a whole is capable of realizing coexistence with rest of the nature through instinctual-living - and evidence natural-balance. That's the potential of animalkind. Potential of animalkind is more than that of pranic-order and matter-order. The later natural-order has the potential of previous natural-orders and more. The successive emergence in existence is out of coexistence - and not out of struggle.

Successive-refinement in pranic-cells lead to emergence of human-body. Animalkind itself projects humankind into being. Human-body has fully-developed brain, and when jeevan enlivens it - it becomes able to express imagination. Imagination is a combination of conscious-activities of choosing, thinking, and visualizing. Imagination is a conscious-phenomenon - of jeevan. Imagination is the activity of jeevan. Imagination is a reality! Imagination makes a human-being distinct from animals. Imagination seeks fulfillment. It inexhaustibly seeks fulfillment. This is innate to human-being. This expectation of fulfillment (or happiness) is natural to human-being. Human-being is with natural-expectation of happiness.

Imagination is the potential ("worth") of human-being - before its awakening. Imagination is the ability to observe. Imagination can observe more than what could be called empirical-observation. Empirical-observation also happens through imagination. Imagination is more than logic and mathematical-modeling on top of empirical-observation. Imagination is the power to innovate and visualize. Imagination is at the root of all feats of engineering and art. Imagination is the reason humans live differently from animals. Whatever humankind has done in its history thus far, ever since it emerged on Earth, from jungle-age to information-age - are outcomes of human-imagination.

Still, living in the purview of imagination is not fulfilling to human-being. There is more to human-potential than imagination. Imagination is naturally-inclined for knowledge. There are dormant activities in jeevan about knowing - which hold the key for realization of complete human-potential. These dormant activities in jeevan about knowing can get activated through study in coexistence. Imagination itself is the need to know in human-being. Study in co-existence requires use of imagination. Imagination can get aligned with knowledge through study in co-existence.

Study in Coexistence is the way human-being can achieve its potential - from living in purview of imagination, to living in purview of knowledge. Living in purview of knowledge is also called - human-consciousness or humanness. Living in purview of imagination is not qualitatively distinct from living like animals - therefore it is also called animal-consciousness.

Imagination is the potential of student. Knowledge is potential of teacher. Teacher inspires and guides through knowledge. Student enquires, seeks clarification through imagination. Study is never in isolation. Study happens with teacher which has experienced in coexistence. In the absence of guidance and inspiration study is not. In the absence of guidance and inspiration only blue-sky exploration is. Study is a definitive process - qualitatively different from blue-sky exploration of trial and error. Madhyasth-Darshan is a proposal for Study in Coexistence.

Human-being is the projection of natural-inclination in existence. Human-being is naturally-inclined for achieving knowledge - that's why human-imagination seeks fulfillment. Imagination is the "worth" of a human-being until it achieves awakening. Imagination is what a human-being (before awakening) can do, and no more. Positively speaking - Imagination is human-being's potential before its awakening. Study in Coexistence is about "paying attention" to the realities in existence through an inspired-imagination. It is to become an "observer" of existence. Experience in Coexistence is the point of fulfillment of imagination. It is a qualitative-improvement in one's consciousness. This shift in consciousness is irreversible. This is achieving the potential for living with strength, courage, and generosity. It is also called - awakening. An awakened human-being has the maximum potential in existence. This is the reason - an awakened human-being is the benchmark for evaluating potential of all other entities of nature. Potential of Knowledge that human-being achieves thus can realize divinity - as combined expression of kindness, grace, and compassion. Human-beings alone exhibit divinity through their conduct or living upon achieving the potential of knowledge.

Achieving the potential of awakening is the beginning of self-realization by human-being - as living with justice, dharma, and truth. This would entail humankind's moving from information-age to knowledge-age.

Source: Madhyasth Darshan, while studying it.

Manifestation, World, Pervasiveness, and Purpose - Chapter 12

Manifestation, World, Pervasiveness, and Purpose - Chapter 12 (Manav Vyavhar Darshan)
This is an attempt to translate chapter-12 - titled "लक्षण, लोक, आलोक, एवं लक्ष्य" - of Manav Vyavhar Darshan by Baba Shree A. Nagraj Sharma.

* Study is of Manifestation, World, Pervasiveness, and Purpose.

definitions:-

1. Manifestation:- Appearance, Attributes, True-Nature, and Dharma of entities of nature is called manifestation.
2. World:- Combination of conscious and inert nature is called world.
3. Pervasiveness:- Knowledge itself is pervasiveness.
4. Purpose:- The effort and experimentation for experiencing the union based on an entity's present-status is called purpose.

* Study is the activity of Seeing the World with knowledge. Study is seeing the entirety and its acceptance as movement towards experience (of student) in with (teacher's guidance as) experience-centric method.

* Purpose is either enjoyment, incidental-union, or experience in knowledge.

* The purpose of enjoyment is through activities of sensory-gratification (food, sleep, fear, and sex) and also activities for attaining progeny and prosperity.

* The purpose of incidental-union is influencing the public with some acquired capabilities or faculties - along with attaining acclaim (for humane-deeds).

* A human-being attached to sensory-gratifications desires fulfillment of one sensory-activity through another - which is impossible to achieve. A sensory-activity cannot be fulfilled by another sensory-activity - as it can either lead to decline or enhancement of first sensory-activity.

* All inert-activities are incomplete. An incomplete cannot attain fulfillment by acquiring another incomplete. Possibility of fulfillment is only upon experiencing in justice, dharma, and truth.

* The efforts that yield success (of experiencing in knowledge) through incidental-union can realize purity of human-ness - which naturally conserves humanness. The success of incidental-union is by experiencing the eternal-union.

* Experiencing the eternal-union by human-being is complete Awakening. Such awakened beings are sources of inspiration for awakening of others. This itself is called tradition of awakening.

* Study is observing, examining, and surveying the union of causality, quality, and quantity. Study is familiarization with Truth.

* The differences in views are due to incompleteness in above union.

The differences are the cause for opposition, conflict, revolt, hatred, counter-hatred, scepticism, terror, slavery and maliciousness, exploitation and war - in that order.

At the root of differences there have to be more than one sides of argument. If all of them are wrong, or at least one of them is wrong - then conflict is inevitable. If all are right, in that state there is no possibility of any conflict.

* The difference in purpose accepted gets manifested as differences in conduct and thoughts.

* The purpose is determined by seeing self, other, and circumstances.

* The decision-making by self is either complete or incomplete. The direction towards reality is "complete" decision, and direction towards illusion is "incomplete" decision.

* The study of purpose of living (vivek) and direction of living (vigyan) rooted in knowledge-essence are efforts towards reality. All other efforts are towards illusion.

* Human-effort is as work and behaviour.

* Human-actions of living and livelihood - with right and wrong intent - determine its future events and actions.

* Family is an expression of good or bad character - and accordingly are its accomplishments.

Posted by Rakesh Gupta

"Feeling Good" versus "Being Good"

"Feeling Good" versus "Being Good"
Human-being expresses consciousness. Each human-being accepts his being alive. Expression of this alive-ness (or consciousness) is multi-dimensional for a human-being - is also well-known. When we compare alive-ness of an animal versus alive-ness of a human-being - it is clear that a human-being expresses its alive-ness in more dimensions than any animal. One clear distinction between humans and animals is the expression of imagination in humans. Human-being uses imagination, and that's the way its expression in living continuously evolves, making humankind qualitatively distinct from animals. The second distinctive and defining trait in humans is - expectation of happiness. Each human-being is inalienable from this expectation of happiness.

All human-activities - as doing, saying, and thinking - are with use of imagination and with expectation of happiness. This is the starting point of this study of Jeevan Vidya (madhyasth darshan).

Human-being's expectation of happiness and its imagination - in its entire history - has only been limited to recognition of "feeling good" or "feeling bad". "Feeling bad" clearly doesn't meet the expectation of happiness. "Feeling good" also doesn't meet the expectation of happiness. The reason for this is - whatever feels good starts feeling bad after some time. There is no continuity in feeling good. So one tries in some other ways for feeling good through use of imagination. That effort also lands up in failure. Denial of "feeling good" or "feeling bad" and seeking "equanimity" between the two also don't result in any lasting-accomplishment. This is the root of sorrow in human-living. The plane of consciousness in which a human-being is living today, it is not possible to achieve continuity of happiness. Despite being humans, we are living in animal-consciousness. And that's the root-cause of our sorrow.

"Feeling Good" is not "Being Good".

"Being Good" and thereby "Living Good" is the plane of human-consciousness.

Study of Madhyasth-Darshan addresses the point of fulfillment of human-imagination. Unless human-imagination is fulfilled it will continue seeking happiness in "feeling good" - which is in the purview of sensory-gratification. Sensory-gratification is with material-goods - and with this mindset struggle for them becomes inevitable. The collective human-mindset, human-made systems are manifestation of this hangup with "feeling good". It is not a secret anymore that where collective human-mindset is heading. Humankind has made its own survival under threat due to this hangup of "feeling good".

Fulfillment of human-imagination is when imagination gets aligned with realities - as they are. Study is the process of aligning human-imagination with the realities. The realities are in existence. There is no reality outside of existence. Existence is - all that is. Existence needs to be studied for fulfillment of imagination.

Study happens with guidance of one who has experienced the realities. In the absence of guidance, it is not study - it becomes an exploration, or groping in the dark. Guidance inspires the imagination of student to see the realities - as the guide sees them. Study is like - one lamp lighting another... Study is never in isolation. Study is an expression of co-existence of teacher and student. Study happens in the light of teacher's experience. Teacher's imagination is experience-centric - which is potent-enough to guide and inspire. Student's imagination is fired up with the "need to know" - for its fulfillment. Study is the union of student and teacher - which leads to student's getting "lighted up" like the teacher.

Study is student's getting established with acceptances of realities. Study is movement towards "being good". Madhyasth-Darshan proposes all realities in existence are expression of co-existence principle. Study is to get aligned with the existence - as expression of co-existence.

"Being Good" is the state of human-being upon achieving the point of fulfillment of its imagination. This is also called "anubhav" - or experiencing in knowledge-essence. "Anubhav" is the accomplishment of study in co-existence. "Being Good" is an irreversible shift in one's consciousness - that has continuity. There is no other way for achieving anubhav, there is no other way of achieving fulfillment of imagination - apart from studying existence.

"Being Good" is the basis of "Living Good". "Being Good" is to be harmonious within self. "Living Good" is living in harmony with one's relationships. "Living Good" is inspiration for others for "Being Good". This is the way a humane-tradition of goodness gets realized.

source: madhyasth-darshan, while studying it...
Posted by Rakesh Gupta

Jeevan Vidya - Solution for present Human-Condition
It is common-observation that there has been a continuous-change in the way human-specie has gone about living ever since it first emerged on Earth. In the last 20-30 years itself we can see there are huge changes in the way a human-being used to live, versus how it is living today. Why does it change? How does it change? It is important that we get answers to these questions – since the present collective-direction of this change is heading for a disaster.

First characterization of present human-situation is “Climate-change”. It’s not a doomsday talk when we talk of climate-change. Earth is indeed ailing - and with that humankind’s survival is threatened. Earth’s ailing condition is caused by humankind. What is the solution for this – technological or spiritual? Should we go back to the old ways of living? Most countries of the world have recognized the fact that if we continue with this rate of climate-change, humankind will not survive.

Second characterization is “Criminality and Wars”. Ever since humankind emerged on this Earth until now, it has always been at war within and between groups and has led to two World Wars. Presently, terrorism and low intensity warfare are affecting many parts of the world. The entire world is under the grip of fear of terrorism and criminality. When terror would strike again, and where, and how big – we don’t know. What is the solution for this – technological or spiritual? How many more countries will need to be bombed?

Third characterization is “Conflicts within Humankind”. There are major ideological divides, sectarian divides, language divides – and each division is adamant that its side is “right” and the other side is “wrong”. Even within a family there is no real convergence – or meeting of minds. Conflict at the level of individual is as lack of integrity. The Individualism – whether for spiritual or for material ends – only results disharmony in human-relationships. Families and social-fabric at large is disintegrating; there is mistrust in one’s own family-members and neighbours. What is the solution for this – technological or spiritual?

The three characterizations of present human-situation are evident for all of us to see. We may be very busy in whatever we are doing, and we may think that these problems are so big that it is impossible for a “common-man” to solve them. Sometimes we even try to justify by turning a blind-eye towards these – leaving it to “hope” that some scientific-innovation will make everything alright, or we leave it to fate. This is an assessment of our present situation – and the need to rethink. We – the human-specie – live out our understanding. In other words - we do, what we know or believe is right. Whatever humankind has known or believed has led it to its present situation. If we want to change this situation, we will need to rethink. The level of consciousness which has resulted in this situation is incapable of giving solution for coming out of it. This is the need of alternative.

Jeevan Vidya is based on research-outcome of Baba Shree A Nagraj Sharma. It is proposed as alternative for rethinking about everything, and presents solution of the present human-condition.

Everything needs to be looked at afresh – the way we understand this mineral world, the way we understand the plant-world, the way we understand animal-world, the way we understand humankind, the way we determine right and wrong, the way we understand family, the way we understand society, the way we understand production, the way we understand health, the way we understand success, the way we understand beauty, the way we understand justice, the way we understand role of state, the way we understand God – EVERYTHING needs to be looked at afresh.

Human-being has forever wished and tried to understand this world – i.e. human-being has tried to define and describe inert and conscious nature, itself, and God. There are many schools of thought prevalent which give their versions of how they understand this world. These schools of thought can be broadly classified as Idealism and Materialism. Materialism believes physiochemical-matter to be the only reality – and recognizes human-being also to be a material composition. It believes consciousness (the expression of living) emerges from physiochemical matter as its structural-function. Idealism believes supreme-consciousness (or God) to be the only reality – and matter gets born from it. Materialism line of thinking is supported and advanced by advents of Science. Idealism line of thinking is supported and advanced by advents of religions. Both ideologies give their own logics, practices, and experiments to establish their claims. However, the result of whatever they may have said, done, and believed is there before us - characterised by the three situations described above. It is also worth noting that the destructive tendencies of humankind only increased with advent and progress of science in last 200 years or so. Humankind needs alternative of Science to come out of present-situation.

Jeevan-Vidya is study of self, its activities, its purpose, and how it can realize its fulfillment. It is the study of human-being and its relationships with the rest of existence. It is the study of existence – as infinite nature saturated in the limitless space. Jeevan Vidya recognizes existence to be co-existence – at all levels of its expression. It is the study for recognizing the essence of harmony in existence. It brings attention to the natural-expectation of happiness (or harmony) in every human-being. The expectation of happiness is the defining trait of a human-being – which it can’t be alienated from. This is the starting point for study of Jeevan Vidya.

All human-activities are with the expectation of happiness. One tries to seek fulfillment of this expectation from whatever one believes as “right”. Irrespective of beliefs – reality of existence is. Unless human-being’s knowledge and beliefs are in alignment with the reality – there is no way for it to realize its natural-expectation of happiness, of being in harmony. Jeevan-Vidya is study of natural-evidences.

Jeevan-Vidya is the study of natural-state of entities of nature, and how the principle of co-existence gets expressed by them. Human-being also is an entity of nature – the way stones, plants, and animals are entities of nature. Jeevan Vidya brings attention to the directionality or natural-inclination in existence – which leads to emergence of plant-order from material-order, animal-order from plant-order, and finally humankind from animal-order - and within humankind this directionality is there as expectation of harmony.

Jeevan Vidya recognizes human-specie to be qualitatively distinct from animals – and recognizes it to be in knowledge-order – the specie which has the need to know. The need to know is the natural-expectation of happiness in humankind. Human-happiness is directly connected with its need to know. Human-being tries to fulfill its need to know through use of imagination and free-will – the two traits which are not there in animals. The efforts of stilling the imagination or free-wheeling it – have not succeeded in accomplishing the point of its fulfillment. Human-imagination has remained unfulfilled in its history – and this unfulfillment (or lack of knowledge) in humankind has got imposed on rest of the nature – resulting into the situation where we are today.

Jeevan Vidya proposes that - Human-imagination can only be fulfilled by understanding realities as they are. It is a proposal for understanding realities in existence – as they are.

Humankind's collective-understanding gets reflected in its culture, tradition, civilization, and human-made systems. Education is one such human-made system – with which we transfer to our children the essence of what we have understood. Education is a basic human-need. Unlike animals, which can live harmoniously just through their instincts – humans have a need to learn and understand. Even if schools are not there – we will need to impart education to our children for them to be wise, honest, and responsible. Content of prevalent education is the main issue. Education needs to address the natural-expectation of humankind - i.e. happiness. The content of prevalent education needs to be humanized.

Humane-education alone can bring about the humane mindset. Education is the primary factor in building mindset. Most of us are directly or indirectly involved in Education processes. If faulty-education can do colossal damages, the humane-education can do wonders! Humane mindset alone will stop excesses on rest of the nature - and the wounds inflicted by humankind on Earth will begin to heal. Humane mindset alone can stem the humankind's greed. It's not about going back to old ways of living, and to live with denial of senses. It is about acquiring a new mindset - i.e. the "humane" mindset - in which senses remain naturally-controlled. There is no technological solution for the climate-change situation. The exploitative and profiteering mindset is incapable of arriving at solutions that can realize universal-good. It's only with humane-mindset, we can make technology purposeful. It is with understanding of coexistence - one gets the appreciation of the thread of complementariness in natural-orders, and becomes able to naturally realize its complementariness towards nature. It is not possible to solve climate-change situation through legislative controls. It is possible to solve it through changing the education system.

Criminality is absence of wisdom. It is a reactionary mindset. It is not possible to eliminate criminality from the world by building stricter laws for punishing criminals or by building tighter security systems. A crime cannot be stopped by doing retaliatory crime on the criminal. This will only increase crime. The present education is building a maniacal mindset for profit, sex, and consumption - which is only increasing crime. Terrorism and Wars are crimes at bigger scale. Humanized education alone can build the mindset of justice - which is free of criminality.

At the root of formation of any community or religion is the expectation of freedom from fear. The biggest fear is fear of inhumanness in other. This fear is the root-cause of conflict - as ever-rising walls of "mine" and "other". Fear is the root-cause of fundamentalism. Fear is illusion - it is inability to see realities as they are. Fear breeds conflicts. Fear or illusion can only be dispelled by right-education or humane-education. Family is the first expression of natural human-organization. The family-relationships are purposeful - and that purpose is to realize justice there. Human-needs - psychological and material - are determined in a family. In the absence of fulfilled relationships in family, a human-being becomes destructive, anti-social or criminal. A resolved and prosperous family alone can be complementary to the society. This is the only way for realizing the vision of united-humankind - as freedom from Conflicts within Humankind.

In this way, Jeevan-Vidya proposes solution - as humanization of education - for present human-condition characterized by climate-change, criminality, and conflicts. Humanization of Education is to incorporate the study of human-being, human-purpose, and co-existence into mainstream education.

Jeevan Vidya proposal is being taken to common public through seven day workshops – called Jeevan Vidya shivirs. The seven day shivir familiarizes the participants with the essential aspects of this proposal, and its possibilities. Many efforts are in progress across the country for incorporating this proposal into regular education curriculums. The most significant efforts are happening at Chhatisgarh – where State Education is proactively training its educators, and redesigning the curriculum for its implementation in secondary level education. Many technical colleges are conducting jeevan-vidya shivirs for their faculties, staff, and students – which is gaining large grounds of acceptance, and people are making choices in their lives in favor of humanness, in favor of co-existence, in favor of natural-balance. Dr A P J Abdul Kalam came in contact with Jeevan-Vidya, and he talked about it in Independence Day Speech in 2006. Jeevan-vidya appeals to people from all backgrounds since it addresses the core-issue for human-living – its happiness.

This proposal has the solution for the present human-condition. This proposal addresses "common people" like all of us. It is a call for awakening our consciousness. Let's wake up, before it is too late!

- presented in the capacity as student of this proposal.
Posted by Rakesh Gupta

This is what I believe!

This is what I believe!
It has been about 5 years since I came in contact with this proposal of Jeevan Vidya. I often seek answer to this question - What is Jeevan Vidya, really? Is it something I believe in, or is there something more to it? Is it an activist-movement? Is it a religion? Is it a "moral-science" sermon? Is it some "cult" around a person?

I am not a very well-read person, and my exposure to science and spirituality is dilettante-level - at best. I would describe myself to be very "normal" kind of a guy - someone who never quite went against the mainstream. I tried to do whatever seemed "right" at any point of time - whether it was preparing for IIT in 1987-88, struggling for grades there, finding a job after passing out, preparing for CAT (and not getting through), seeking foreign assignments and promotions in job, seeking some solace in religion, watching movies, trying to meet parents expectations, getting married in an arranged way, having a daughter, seeking joy in our family-living, pursuing a hobby of painting, and all the time hoping that there should be some "meaning" in all that is happening around me. There is nothing "special" about this life of 39 years.

I had heard of "Jeevan Vidya" from a friend of mine - who used to be with me at IIT, and also we used to share a house at Bangalore. I was not indisposed towards it, and was overall receptive to the idea. I attended a couple of shivirs of Jeevan Vidya - but I remained quite "untouched" really. This is not to undermine the sincerity and knowledge of the shivir prabodhaks - but that's what happened (or didn't happen) with me. In the course of events, I got the set of books of Madhyasth-darshan - and tried to read them... They didn't make sense really in the beginning, the language was Hindi - but wasn't the "regular kind" of Hindi. Job used to be hugely boring for me, but I didn't have any other way to live... What else to do? Where else to go?

In the course of events, another friend advised me to go and meet Nagraj ji at Amarkantak. And as it happened, in Nov 2004 - I went to Amarkantak - a completely strange place for me - along with my wife and daughter, and knocked the door of a dharmshala where Nagraj ji used to stay then. It was perhaps the most unusual and unexpected thing for me to do. It seems almost bizarre - when I think of it now... Nagraj ji - Baba as he is affectionately called - started off by introducing himself. He said, that he had achieved samadhi and sanyam - and with that he has seen existence, and that's what he teaches. He stated this as a matter of fact - and then said, "You see, human-being in its history has always tried seeking trust - but it never really found it. I have found the root of trust, and it is in self, and that happens when self experiences in co-existence, and I can teach you that." It was a heady kind of feeling - I wasn't quite game for this sort of thing.... But it was happening, I was getting hooked. I observed him keenly while his treating the patients (he is an ayurvedic doctor), talking to his family members, getting his feet massaged, reading newspaper, meeting visitors, enjoying snacks... Very normal kind of person - no pretensions. I didn't understand what was happening... He wasn't saying anything "high funda" or spiritual kind of stuff... but still he made sense, whole lot of sense....

I concluded, I could trust him - completely.

There were no airs about him. He would make me sit on his bed beside him, and would lean to listen to what I was saying - since he is a little hard of hearing... Here he was 50 years senior to me, and saying with authenticity that - I know! And that - You can know too! It moves me to tears thinking of my fortune and plight!

In the last 5 years, I must have met him 30 times or so - and I don't remember a day when I have been without thinking about this... We must have talked about everything under the Sun, about the Sun, - and beyond... And my respect and reverence for him has grown, every time. And now I and my family find ourselves to be making some decisions about our future based on this.

Jeevan Vidya is a framework for disseminating the knowledge-essence that Nagraj ji found through his research.

Jeevan Vidya is a proposal for knowing. It is knowing for living with harmony. Knowing is not for the knowing's sake - as a scholarly exercise... It is knowing for living.

It is the wisdom to live a resolved life, and a prosperous life.

It is the wisdom for living fully - without gaps, without compromises.

I believe in it - completely. I don't know it, fully yet... I haven't experienced it. I am not living it, fully yet... That's all I can say, honestly. There are other beliefs. Nagraj ji says that this proposal is alternative to those, and he also says that those beliefs don't lead up to knowing - and living. I believe in that too. I have nothing "against" people following those beliefs. My parents also believe in something different from what's proposed in jeevan vidya.

In this blog, I share - what I believe! Study is the link between believing and knowing. I am studying this proposal of Madhyasth Darshan. Here I share with other students of this proposal, what I am studying - with the hope that they may find my notes useful. It is not a propaganda.

People from all beliefs are welcome to examine what is being said here - as explanation of self, existence, and humanness. If they don't find this agreeable - they can leave it (with hope that they come back to it without getting turned off by my half-baked status). If they find it agreeable, and feel the need to explore more - I will be happy to share what I possibly can.
Posted by Rakesh Gupta at 2/10/2010 1 comments
Tuesday 9 February 2010
Believe to Know
We do, what we believe in. We justify the events that happen around us to strengthen our beliefs. We identify with our beliefs. If someone says something contrary to our beliefs - then we feel that our identity is under threat. Then we say that the other is wrong, we try to find flaws in other's statements, we ridicule other, we become defensive, or we become agressive. We feel that if our belief is proven wrong, then we will have nothing to hold on to... When we see other's proposal to be stronger (and heart in heart "right") - we try to assimiliate it into our belief, or we try seeking common-ness between our belief and this.

It is not possible to actualize convergence or unity in humankind - if each of us is going to be adament to our own beliefs. Individualism and Sectatrianism is at the root of all conficts in humankind.

Irrespective of our beliefs - the reality is. Beliefs are about reality - but reality is irrespective of beliefs. Beliefs can have variety. But Reality doesn't have variety.

Reality can be experienced by human-being as a result of right-education.

It is possible to achieve convergence and unity in humankind only when we human-beings experience the reality - as it is.

When one experiences the reality - it is not a matter of belief any more. It is to say with authenticity that it is so.

When a person-A who has experienced the reality, goes about communicating it to person-B - person-B has to believe that person-A is authentic in what he is saying. If he doesn't believe this way, there is no communication between the two. If person-B tries to mix and match his old beliefs with what person-A is saying - the communication is not possible between the two.

That's the need to believe in the process of education. The use of logic is there only till one comes to the point of believing.

Study begins after believing in what's being told as the Principle (or explanation of reality) by the person who has experienced the reality. Before that, logic is there. Argument and counter-argument is there.

Study is not a lonely pursuit. It is with the guidance of teacher - who has experienced the reality. It is the union of need to know and have known. Study culimates in the student also having known the reality.

Student believes to know.

Experiencing is the point of fulfillment of knowing and believing.

- based on Madhyasth-darshan, while studying it.
Posted by Rakesh Gupta