RAPTURE, SAT, CHIT, ANANDA, BHAKTHI AND BRAHMA-SARSWATI Mr YM expressed the pros and cons of the rapture and nature and our life in 4 articles which I read with aa rapture.
1 Can surrealism in perception, the flow from the invisible spectrum, in the manifestations in music, songs and painting and sculpting be avoided? Your eyes, ears, nose and touch, escape from the limiting wall of the visible spectrum, and seeing gets added with diverse feelings, making seeing itself completely different but very rapture spinning. 2 ‘When Saraswathi is Brahma’s creation and so his daughter, then how could he marry her?’Is that not incest? That man is not even aware that he is talking Cosmology and that the distinct human culture in a small area is irrelevant 3 Rapture is the real life which technology has killed. The free, healthy, lush, beautiful and blissful nature, fills one with awe, one consecrates nature as God. Questions and questioning vanish, just feeling wonderful rapture. Poems, songs and tunes flow spontaneously, making every life form join the singing and dancing. Free and healthy earth is heaven here and now. Just give freedom from you and your tampering technology. 4 the Theospheric flow. Today, God has become the laboured belief, a belief that often slips away, no longer the feeling as living….YM ------------------------------------------------------- KR 1 The idea that the rapture has occurred and was experienced as a blissful event is a belief held by some individuals who interpret certain religious prophecies in a specific way. According to this belief, the rapture is seen as a moment of divine intervention where believers are taken up to be with God, experiencing a state of ultimate bliss and salvation. For those who hold this belief, the rapture represents the fulfilment of promises found in religious texts, particularly within certain interpretations of Christian theology. They may see the event as a culmination of their faith and a transition to a higher spiritual plane. However, it's important to note that beliefs about the rapture vary widely among different Christian denominations and religious traditions. Not all Christians interpret biblical prophecies in the same way, and some may not even believe in the concept of the rapture at all. Additionally, outside of religious belief, the idea of the rapture as a blissful event is not universally accepted or verifiable. It falls within the realm of faith and interpretation rather than empirical observation. Ultimately, whether one believes that the rapture has occurred as a blissful event depends on their religious beliefs, interpretation of scripture, and personal faith. It's a deeply held conviction for some, but it's not a universally shared belief. It is true when interpreted in the right spirit; however Vedic texts had given another name, which is more or less signify a concept of travel; SAT-CHIT-ANANDAM. 2 "Satchidananda" is a concept from Hindu philosophy and spirituality. It is often written as "Sat Chit Ananda" in English, where each word represents a different aspect: Sat (सत्): This refers to "being" or "existence." It represents the aspect of truth or reality. In Hindu philosophy, it signifies the eternal and unchanging nature of the universe, often equated with Brahman, the ultimate reality. Chit (चित्): This refers to "consciousness" or "awareness." It represents the aspect of knowing or awareness. Chit is the pure awareness that underlies all experiences and is considered to be the essence of the individual self (Atman) and the cosmic self (Brahman). Ananda (आनन्द): This refers to "bliss" or "joy." It represents the aspect of happiness or bliss. Ananda is the state of supreme joy that arises from realizing the truth of one's own nature and experiencing union with the divine. It describes the ultimate state of being in which one experiences the truth of existence, the awareness of consciousness, and the bliss of divine realization. 3 नासतो विद्यते भावो नाभावो विद्यते सत: | उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभि: || 16|| *na* <https://www.holy-bhagavad-gita.org/w/na>—no; *asataḥ* <https://www.holy-bhagavad-gita.org/w/asatah>—of the temporary; *vidyate* <https://www.holy-bhagavad-gita.org/w/vidyate>—there is; *bhāvaḥ* <https://www.holy-bhagavad-gita.org/w/bhavah>—is; *na* <https://www.holy-bhagavad-gita.org/w/na>—no; *abhāvaḥ* <https://www.holy-bhagavad-gita.org/w/abhavah>—cessation; *vidyate* <https://www.holy-bhagavad-gita.org/w/vidyate>—is; *sataḥ* <https://www.holy-bhagavad-gita.org/w/satah>—of the eternal; *ubhayoḥ* <https://www.holy-bhagavad-gita.org/w/ubhayoh>—of the two; *api* <https://www.holy-bhagavad-gita.org/w/api>—also; *dṛiṣhṭaḥ* <https://www.holy-bhagavad-gita.org/w/drishtah>—observed; *antaḥ* <https://www.holy-bhagavad-gita.org/w/antah>—conclusion; *tu* <https://www.holy-bhagavad-gita.org/w/tu>—verily; *anayoḥ* <https://www.holy-bhagavad-gita.org/w/anayoh>—of these; *tattva* <https://www.holy-bhagavad-gita.org/w/tattva>—entity; *darśhibhiḥ* <https://www.holy-bhagavad-gita.org/w/darshibhih>—by the seers *nasato vidyate bhavo nabhavo vidyate satah ubhayorapi drishto ’nta stvanayos tattva-darshibhih* *BG 2.16*: Of the transient there is no endurance, and of the eternal there is no cessation. This has verily been observed and concluded by the seers of the Truth, after studying the nature of both. 4 Firstly to define each word…Sat: Existence. Cit: Consciousness or Awareness (synonyms in Vedanta). Ananda: fullness or not-two or limitlessness (all mean the same, looked at from different standpoints). Satchidananda is the compound used to indicate the nature of awareness (brahman), or the self (atman). It is important to understand, however, that… *Sat *is not the limited existence of ephemeral objective phenomena. *Cit* is not the consciousness of perceptible objective phenomena. *Ananda *is not the emotional bliss/happiness/enjoyment associated with the experience of objective phenomena. 5 Sat-chit-ananda indicates limitless conscious existence. We know the *nature of the self (atma) is conscious existence* because existence is only recognized as such due to consciousness of it — and consciousness is self-evidently existent. We know that conscious existence is limitless because all objective phenomena are only recognizable due to their existence within a “field” of *conscious existence*. Even time and space (the fundamental parameters by which objects are defined) are objects whose existence is only recognizable due to their appearance within a “field” of conscious existence. Thus that “field” of conscious existence itself must be beyond (i.e., not subject to) all limiting parameters and, thus, limitless. *This “field” of limitless conscious existence is referred to as the self (ātmā)* — because it is the fundamental reality, or essential aspect, of all things. And since there can be only ONE fundamental reality — thus the fundamental reality of the total *must be * the fundamental reality of the apparent individual. Since the apparent individual is a part of the total. But all *objective phenomena do not exist solely within the mind* of the individual. 6 *Atman is Sat* Atman is Sat. That which exists in the past, present and future, which has no beginning, middle and end, which is unchanging, which is not conditioned in time, space and causation, which exists during Jagrat, Svapna and Sushupti, which is of the nature of one homogeneous essence (Sada Ekarasa, Sada Ekarupa) is Sat. This is found in Atman. Srutis emphatically declare: Sat only was prior to the evolution of this universe. 7 *Atman Is Chit * Atman is Chit for it shines by itself unaided by any other light and illumines the whole universe by its own light. It may be asked, how can we be said to illumine the whole universe when we are ignorant? The universe is of two kinds, viz., the external and the internal. The external universe embraces the five elements and their properties, sound, touch, form, taste and odour and their combinations of various sorts, various names and forms, qualities, properties, the quintuplicated elements, Brahma's egg, the four kinds of beings, viz., the oviparous or egg-born, the sweat-born, the seed-born and the womb-born. The external universe, however varied and big it may be, is after all only inert matter. It cannot be the object of our perception unless we throw upon it the flood of our consciousness light; it can never know us. It is illuminated by us only. It can never illuminate us. *Atman is Ananda* 8 Ananda is that bliss which is eternal, uncaused and unexcelled. It is the real nature of Atman. The pleasure derived from objects such as flowers, scents, woman, fruits, sweetmeats and others is temporary and subject to Upadhi or vehicle and degree and so it cannot be called the bliss of Atman. We experience the bliss of Atman every day in deep sleep. It is not mere absence of pain that we experience there. It is undoubtedly positive happiness, for we remember on waking up that we slept happily. This indicates the fact of the existence of bliss to Atman in that state. Other objects which make us happy in waking state and in dream are entirely absent in deep sleep. The bliss in deep sleep state is Upadhiless. The bliss of deep sleep is unexcelled, because we eagerly long for it above all pleasures and we dislike those people who stand in the way of our enjoying the happiness from sleep. We prepare soft beds, soft pillows to enjoy this happiness. There are eleven degrees of bliss from that of man to that of Hiranyagarbha. Each of these degrees of bliss is a hundredfold greater than that which precedes it. But the Supreme Bliss of Brahman is degreeless. It is infinite or illimitable as there is nothing superior to it. The bliss of deep sleep is degreeless. 9 Sat, Chit and Ananda are one. Atman is part less and homogeneous. The three characteristics Sat, Chit and Ananda are not distinct from one another. The tree can be differentiated into branches, flowers, twigs, etc., for they are finite things limited to particular part, of the tree, but Atman has no parts. Sat is present wherever there are Chit and Ananda. Sat cannot be limited by another Sat for there are no two Sats, nor by Asat for Asat cannot exist. If it is said that Chit is different from Sat, then it will be Asat like the horn of a hare. This sort of assumption will land you in a serious dilemma and confusion. All miseries come to a termination when one realises Atman. Therefore, Atman must be an embodiment of bliss. Sat is Chit. Sat is Ananda also. 10 Bhakthi cult and Music: The Bhakti movement emphasized the unity of all the different Hindu gods, the surrender of the self to God, equality and brotherhood of all people, and devotion to God as the number one priority of life. Bhakti (Sanskrit: भक्ति; Pali: bhatti) is a term common in Indian religions which means attachment, fondness for, devotion to, trust, homage, worship, piety, faith, or love. Bhakti Movement started from South India, by Alvaras and Nayanars. Alvaras are the devotees of Lord Vishnu and Nayanars are devotees of Lord Shiva. These devotees travelled to various places singing hymns in praise of their Gods. Many temples were built that became sacred places of pilgrimage. 11 In the Srimad Bhagavata and the Vishnu Purana it is told that the nine forms of Bhakti are Sravana (hearing of God's Lilas and stories), Kirtana (singing of His glories), Smarana (remembrance of His Name and presence), Padasevana (service of His feet), Archana (worship of God), Vandana (prostration to the Lord), Dasya (cultivating the Bhava of a servant with God), Sakhya (cultivation of the friend-Bhava) and Atmanivedana (complete surrender of the self). A devotee can practise any method of Bhakti which suits him best. Through that he will attain Divine illumination. Sravana is hearing of Lord's Lilas. Sravana includes hearing of God's virtues, glories, sports and stories connected with His divine Name and Form. Kirtana is singing of Lord's glories. The devotee is thrilled with Divine Emotion. He loses himself in the love of God. He gets horripilation in the body due to extreme love for God. He weeps in the middle when thinking of the glory of God. His voice becomes choked, and he flies into a state of divine Bhava. The devotee is ever engaged in Japa of the Lord's Name and describing His glories to one and all. Wherever he goes he begins to sing the praise of God. He requests all to join his Kirtana. He sings and dances in ecstasy. He makes others also dance. It is termed by the west as RAPTURE; but it is ANANDA the BLISS. 12 Smarana is remembrance of the Lord at all times. This is unbroken memory of the Name and Form of the Lord. The mind does not think of any object of the world, but is ever engrossed in thinking of the glorious Lord alone. Padasevana is serving the Lord's feet. Actually this can be done only by Lakshmi or Parvati. No mortal being has got the fortune to practise this method of Bhakti for the Lord is not visible to the physical eyes. Archana is worship of the Lord. "Those who perform the worship of Vishnu in this world, attain the immortal and blissful state of Moksha." Thus says the Vishnu-Rahasya. Vandana is prayer and prostration. Humble prostration touching the earth with the eight limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or prostration to all beings knowing them to be the forms of the One God, and getting absorbed in the Divine Love of the Lord is termed prostration to God. The Bhagavata says: "The sky, air, fire, water, earth, stars, planets, the cardinal points (directions), trees, rivers, seas and all living beings constitute the body of Sri Hari. The devotee should bow before everything in absolute devotion, thinking that he is bowing before God Himself." Dasya-Bhakti is the love of God through servant-sentiment. To serve God and carry out His wishes, realising His virtues, nature, mystery and glory, considering oneself as a slave of God, the Supreme Master is Dasya-Bhakti. Sakhya-Bhava is cultivation of friend-sentiment with God. The inmates of the family of Nandagopa cultivated this Bhakti. Arjuna cultivated this kind of Bhakti. The Bhagavata says: "Oh, how wonderful is the fortune of the people of Vraja, of cowherd Nanda whose dear friend is the perfect, eternal Brahman of Absolute Bliss!". This was also shown by the west as RAPTURE; but ANANDA WAS THE BLISS THERE. FINALLY, Atma-Nivedana is self-surrender. In the Vishnu-Sahasranama it is said: "The heart of one who has taken refuge in Vasudeva, who is wholly devoted to Vasudeva, gets entirely purified, and he attains Brahman, the Eternal." The devotee offers everything to God, including his body, mind and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He has given his self for God. He has become part and parcel of God. God takes care of him and God treats him as Himself. Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach himself to them. He considers himself as a puppet of God and an instrument in the hands of God. SO, REACHING MOSHA IS NOT THAT EASY. 13 The devotee does not want to become sugar but taste sugar. There is pleasure in tasting sugar, but not in becoming sugar itself. So, the devotee feels that there is supreme joy more in loving God than becoming God. God shall take complete care of the devotee. "I am Thine," says the devotee. SUGAR IS RAPTURE; BLISS IS THAT TASTE. 14 Sarasvatī as Brahmā’s wife. (Brahmanda Puranam) The Purāṇas mention three wives of Brahmā, Sarasvatī, Sāvitrī and Gāyatrī. But, the three are, according to Matsya Purāṇa, one and the same person. The Matsya Purāṇa mentions:—Brahmā created, from his own effulgence, a woman, who became famous under the names Śatarūpā, Sāvitrī, Gāyatrī and Brahmāṇī. Brahmā fell in love with his daughter and noticing the fact she turned away to the right side of her father. Then did a face appear on his right side. To avoid the amorous looks of the father, she slided off to both his sides, and faces appeared on those sides of Brahmā. Then Sarasvatī jumped up to the sky and a fifth face appeared on his head, turned upwards. Finding escape impossible she yielded to the desire of Brahmā and they enjoyed honey-moon for a hundred years. To them was born a son called Svāyambhuva or Virāṭ.29. At the conclusion of his Yogic slumber he created Brahmā and unchanging being. He was in the midst of his umbilical lotus resembling the filament of the lotus. 30-36. Brahmā, lord of the world, who originated in that manner, slowly created the world constituted of five great elements. The gross elements that had their natural cause in the subtle elements were created by him. He created the mobile and immobile beings of four types viz. the oviparous, the viviparous, the sweat-formed (worms etc.) and the vegetables and trees that pierce the ground and grow. Brahmā, the patriarch, pondered over the Ātman in his mind and created the universe of mobile and immobile beings. He created different subjects. He created Marīci and other sages, Gandharvas, Nāgas, Rākṣasas, the fourteen worlds of seven heavens and the nether-worlds. He created continents, oceans, Gaṅgā and other rivers. He created Yakṣas, Vidyādharas, monkeys, lions and different sorts of birds. He created people of four castes viz. Brahmins, Kṣatriyas, Vaiśyas and Śūdras. He created alien tribes and last-born (outcastes) severally. He created the entire universe of mobile and immobile beings—whatever that can be termed as living being viz. the grass, the bushy hedge and ants. 37. After thinking, he created a manly being from his right side. He created a woman from his left. He created human beings from his two parts. 38-43. Since then, the subjects are being procreated by sexual intercourse. 15 WHAT DO BRAHMA AND SARASWATI REPRESENT? The Narayana Upanishad does, however, identify Vishnu as being the ultimate law of existence, and identify the infinite source of all space, time and causation with Brahma, thus defining their roles. Essentially, the symbolic meaning of Brahma relates to the law of nature, the inherent intelligence and the divine consciousness. Vishnu is the mysterious unseen force that restores harmony after chaos. As the author of creation, Brahma adopts some of the qualities of Vishnu, but essentially he is the “Supreme Seed” from which creation manifests. In terms of the human psyche, Brahma is thought. Brahma is also named as the “Universal Mind,” the source of all thoughts and ideas, Jung’s Collective unconscious, which are embryos of the creative process we send and receive from the ether. The principles associated with Brahma sit perfectly with his consort Saraswati, goddess of learning and creative knowledge. Whereas Brahma is the pure creation of things, Saraswati organises and refines. Together, the symbolic meaning of Brahma and Saraswati represent the functionality of the brain, man’s ability to create ideas and formulate action through analytical thought and invention. 16 THE CREATION OF SARASWATI Saraswati is the creation of Brahma, Saraswati being born from the mouth of Brahma in the form of creative speech as he undertakes the task of forming the world. The Matsya-Purana describes how the Creator God divides his body into two halves whilst meditating. The female dimension of his polar opposite is Saraswati. The roots words for Saraswati come from the ancient Sanskrit. “Sara” meaning essence, and “Swa” meaning self. The Goddess, therefore, epitomises the essence of the self. Essentially Saraswati symbolises the creative power to Brahma’s embryo, which is why she is particularly worshipped by thinkers, scholars, writers, scientists and artists. 17 The divine couple, Brahma and Saraswati, represent the mind, knowledge and intellect. They are both often depicted with the Lotus flower which symbolises knowledge and supreme reality. Brahma is typically found seated on a lotus flower, symbolising the living essence of the cosmic universe. He also holds a lotus flower in his fourth hand, usually the back left representing intellect. His back right hand represents the mind, the front left signifying self-confidence and his front right, ego. You will sometimes find Brahma seated with a sword or other sacrificial implement in his front right hand to denote the need to make self-sacrifices to defeat the ego. 18 SYMBOLS OF SARASWATI Unsurprisingly Saraswati shares some of the same symbolism as Brahma. Her back arms represent her activities in the physical world and her front arms the inner world. The arms and symbols on her left side symbolise the qualities of the heart whilst those on the right represent mind and intellect. When Brahma created Saraswati, who is known as Shatarupa, Savitri, Sandhya Brahmi and Gayatri, depending on which myth you read, he falls in love with her. (MIND LOVING THE KNOWLEDGE). A theory of psycho-analysis says that when we go to sleep, our astral bodies leave our physical body and explores spiritual realms. Whilst in these other realms our sub-conscious is creating our future based on the energy we have projected through thoughts, emotions and actions. The distinguished psychoanalyst said your conscious mind communicates with your subconscious mind which sets about finding what your habitual mind communicates it needs.Ancient mythology alludes to the same thing. It is written that when Brahma goes to sleep, the world is consumed by fire and subsequently restored when he wakes. This is symbolic of new circumstances and experiences coming and going in your life based on what you have requested from the Universe. 19 In Amarakośa, the following names are given to Brahmā. "brahmā tmabhūḥ surajyeṣṭhaḥ parameṣṭhī pitāmahaḥ / hiraṇyagarbho lokeśaḥ svayaṃbhūś caturānanaḥ // dhātābjayonir druhiṇo virañciḥ kamalāsanaḥ / sraṣṭā prajāpatir vedhā vidhātā viśvasṛṭvidhiḥ // nābhijan māṇḍajaḥ pūrvo nidhanaḥ kamalodbhavaḥ / sadānando rajomūrtiḥ sattyako haṃsavāhanaḥ //" Brahmā—he who increases. Ātmabhū—born of his own accord or born of the Supreme Spirit. Surajyeṣṭha—he who came into being before all the suras (gods). Parameṣṭhin—he who dwells in the world of truth or Parama. Pitāmaha—grandfather of the manes such as Aryamā and others. Hiraṇyagarbha—having the golden egg (mundane egg) in womb. Lokeśa—the god of the worlds. Svayaṃbhū—who is born of himself. Caturānana—who has four faces. Dhātā—who holds or bears everything. Abjayoni—born of lotus. (abja) Druhiṇa—who hurts asuras. Virañci—he who creates. Kamalāsana—who sits on lotus. Sṛṣṭā—he who creates. Prajāpati—Pati of prajās (Lord of progeny). Vedhā—he who creates. Vidhātā—he who does. Viśvasṛt—who creates the world. Vidhi—he who does or decides or judges. Nābhijanmā—born from the nave of Viṣṇu. Aṇḍaja—born from the egg. Haṃsavāhana—who has swan as his conveyance. 20 Thus Sat chit anandam is better than the Rapture of the west; and music is also rendered towards the bhakti hence Carnatic music. Attaining Mukti through the devotion makes the personality amenable to living; diverting from the destruction of the nature or living with the nature. And Brahma and Saraswati the mind and the knowledge (vivekam) are together and forms one part as husband and wife; can anyone say knowledge is the son or daughter of the Mind? and mind married its own daughter? And only Zakir can say. Saptarishis are all only mind born and so can any one say as his crooked mind may concoct? K Rajaram IRS 28324 -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZor-Q%2BG92UsTNqMrut3%2Bb75NeT8apY-zRRh4zge1VWr%3DkQ%40mail.gmail.com.
