Recently a friend of mine, who is a leading Neuro-physician. with whom I was conversing, the topic of Consciousness came up.
Medically speaking Coma is a State where one loses the Cognitive ability, as observed by the others.
Essential bodily functions take place.
‘A coma is a prolonged state of unconsciousness. During a coma, a person is unresponsive to his or her environment. The person is alive and looks like he or she is sleeping. However, unlike in a deep sleep, the person cannot be awakened by any stimulation, including pain.'(webmd)
Herein lies the issue.
One notices consciousness, like air only when it is absent.
Is Life Consciousness?
If so, medically speaking when one is in Coma,when one’s consciousness is absent, he is said be alive;then what is Life?
One is not aware of consciousness while in deep sleep, or even during the Dreaming State.
Where does it go then?
We recollect, some times, what we have dreamed.
It is said be, because of Consciousness.
How does this happen?
In Psychology, there is a term which normally does not make sense.
The term is ‘Unconscious’
How does one say he has unconscious state in his make up, when the very term indicates you are not Conscious of it.
It is said so because it is inferred and accounts for psychological activities of the Human being.
Then what is Mind?
What is Brain?
The activity of the Brain is Mind,(Science)
Activity of the Mind is Intellect, activity of the Intellect is Chitta(Indian Philosophy).
Yoga soeaks of this in the first Sutra,
Yoga;chitta Vruthi Nirodhithaha’
The Cessation of the modification of the Chitta is Yoga.
Mind is like a CPU , it receives sensations /Data.
No factual or judgemental pronunciations are made.
The Judgemental portion or the factual certification is made by Buddhi(Intellect).
How does Buddhi pass judgements or values to an even or sensations.
It is by the directions of the Chitta, Consciousness.
Consciousness in an attribute of Reality.
It is the Subject in the process of Cognition.
It is not an object of Cognition.
It can not be known or perceived by any thing other than by itself, Consciousness.
It is a Sate of Being.(Sat)
The state of Being has as its attributes Consciousness, which has Bliss or Ananda as its attribute.
Sat Chit and Ananda.
sat सत् (present participle); [Sanskrit root as , “to be“]: “Truth”, “Absolute Being”, “a palpable force of virtue and truth”. Sat describes an essence that is pure and timeless, that never changes.
Awareness is a part of Consciousness and awareness is not Consciousness.
Knowledge is awareness as made available by Consciousness.
How and why consciousness is selective in revealing Knowledge?
I shall be writing on this in a separate post.
The Upanishads on conciousness and Brahman.
That thou art.
(“You are Brahman”) (Tat Tvam Asi)
“The Self (the Soul) is Brahman.”
Sanskrit: ayam atma brahma. (Brihadaranyaka Upanishad 4.4.5)
“I am Brahman.” Sanskrit: aham brahmasmi. (Brihadaranyaka Upanishad 1.4.10)
“Brahman is Consciousness.” Sanskrit: prajnanam brahma. (Aitareya Upanishad 3.1.3)
All this is Brahman. Sanskrit: Sarvam khalvidam brahma. (Chandogya Upanishad 3.14.1)
All this is, indeed, Brahman. This Atman is Brahman.
This same Atman has four quarters. (Mandukya Upanishad 1.2) [The first three quarters correspond to the letters of AUM: 1 = A, 2 = U, 3 = M. The fourth quarter is silence.]
“In the beginning, my dear, this [universe] was Being (Sat) alone, one only without a second.”
(Chandogya Upanishad 6.2.1 also Aitareya Upanishad 1.1.1)
“All this that we see in the world is Brahman.”
Sanskrit: sarvam khalv idam brahma. (Chandogya Upanishad 3.14.1)
“Brahman is Reality, Knowledge, and Infinity.”
(Taittiriya Upanishad 2.1.3)
“Brahman is Consciousness.” Sanskrit: prajnanam brahma. (Aitareya Upanishad 3.1.3)
“Brahman is bliss (ananda).”
(Taittiriya Upanishad 3.6.1)
“Brahman that is immediate and direct—the Self that is within all.”
“You cannot see That which is the Seer of seeing;
you cannot hear That which is the Hearer of hearing;
you cannot think of That which is the Thinker of thought;
you cannot know That which is the Knower of knowledge.
This is your Self, that is within all;
everything else but This is perishable.” (Br. Up. 3.4.2).
I will be posting more on this and the view of the other systems of indian Philosophy on consciousness.
“At this stage one gives his property to his heirs or donates it, goes into seclusion, and does penance. One becomes inward looking. He still contributes with his experience, through advising and teaching. Having fulfilled his desires in the previous ashrama, one is expected to win over senses and sensuous pleasures. Thus his work is also more dispassionate and detached, as he does not seek any specific result from the work. It will be for the benefit of society alone. Though one is supposed to celibate, he is not required to renounce or live alone. One can take his wife or live with any other person. One is also permitted to earn his livelihood though not to save/accumulate. But unless there is a specific need, he does not enter the city – usually people needing a vanaprasthi’s advice go to him instead of him visiting people.
One still has debts towards rishis and gods at this stage, and does teaching as well as performs sacrifices to propitiate the devatas. His primary debt towards pitris is cleared as he obtains progeny and raises them in grhastha ashrama, though he continues giving oblations to pitris during vanaprastha (Manu 6.1-32).”
How does one follow this in the present age?
Vanaprastha in essence means detached attachment.
The difference between this and Sanyasa is that Sanyasa is total detachment.
Not resorting to philosophical deliberations, it is this.
When children have their own Family, parents must not expect that every decision is referred to them for approval nor should they expect to be consulted with the clear view that we, as parents have had a run of our and their life for quite some time and let them perform.
Avoid unsolicited advice.
Do not expect your advice to be followed.
Do what is expected of you in Varnasrama Dharama by remaining at Home, ensuring that your essential needs are met, as far as possible without disturbing others.
One can not wish away the concept of legends of Lemuria ,Atlantis.
They are found in many a civilization’s legends,the civilizations set apart by distance and cultural practices.
Descriptions and references are found in Greek,Latin,Spanish, Nordic, Sanskrit and Tamil.
1.From the Hindu texts it may be inferred that it was inhabited by the descendants of Shiva, Ganesha and Subrahmanya.
Tamil literature speaks of the great Tsunamis, repeatedly emphasized in Sangam Literature , about 5000 old and this is backed by the Puranas.
Or the Tamil literature might be backing up the Purana.
Lord Rama’s ancestor, Vaivasvatha Manu left from the Dravidian South for the Saraswathi valley and his successor’s founded the Ayodhya Kingdom.
Manu left by the Arabian sea route and traveled to the Sarasvathi river initially.
Shiva with his offspring Ganesha and Subrahmanya, referred to as Murugan in Tamil, left by the Arabian sea through the Arabian peninsula to settle down in the Europe, Africa and Latin American countries.
Manu’s descendants also spread towards the north and north-east through Iran, Russia and went as far as the Arctic.
The Rig Veda is reported to have been complied in the Arctic.
2.References found in the Hindu Texts indicate that the people who left by the Arabian sea through the middle east mingled with the local people in those area and so were treated as Milechas by the Sarasvati Valley people.
There seems to have been a constant war going on between these two Groups and those in the region of the Atlantis were referred to as Asuras, the powerful.
3.Asuras are different from the Rakshasas who lived in the southern part of thepresent India from SriLanka down wards, eastwards.
Ravana is one such Rakshasa.
This is mentioned in Tamil Literature while speaking about Lemuria Continent.
The Vedic and Purana texts refer them as Southerners, Dravida.
4.There have also been a clashes between the Lemurians and the Atlantis people.
This again is mentioned n the Puranas as the clash between the Asuras and Rakshasas.
5.In the Ramayana Sugreeva was asked to search for Sita in Peru and the Nazca lines are the Trishula Marks of Shiva.
Plato’s description of Atlantis.
But when the divine portion began to fade away in them, being diluted too often and too much by admixture with mortal blood, and the human nature began to preponderate, they became unable to control their behavior and became unseemly… and grew visibly debased…
Then, Zeus, the god of gods, who rules by law… seeing that an honorable race was in a most wretched state, and intending to punish them, that they might be purified and improve… gathered all gods together and spake as follows:…”…
There is a story which even you have preserved, that once upon a time Phaethon, the son of Helios, having yoked the steeds in his father’s chariot, because he was not able to drive them in the path of his father, burnt up all that was upon the earth, and was himself destroyed by a thunderbolt. Now, this has the form of a myth, but really signifies a declination of the bodies moving around the earth and in the heavens, and a great conflagration of things upon the earth recurring at long intervals of time: when this happens, those who live upon the mountains and in dry and lofty places are more liable to destruction than those who dwell by rivers or on the sea-shore; and from this calamity the Nile, who is our never-failing savior, saves and delivers us.
When, on the other hand, the gods purge the earth with a deluge of water, among you herdsmen and shepherds on the mountains are the survivors, whereas those of you who live in cities are carried by the rivers into the sea; but in this country neither at that time nor at any other does the water come from above on the fields, having always a tendency to come up from below, for which reason the things preserved here are said to be the oldest.
The fact is, that wherever the extremity of winter frost or of summer sun does not prevent, the human race is always increasing at times, and at other times diminishing in numbers. And whatever happened either in your country or in ours, or in any other region of which we are informed–if any action which is noble or great, or in any other way remarkable has taken place, all that has been written down of old, and is preserved in our temples; whereas you and other nations are just being provided with letters and the other things which States require; and then, at the usual period, the stream from heaven descends like a pestilence, and leaves only those of you who are destitute of letters and education; and thus you have to begin all over again as children, and know nothing of what happened in ancient times, either among us or among yourselves.
As for those genealogies of yours which you have recounted to us, Solon, they are no better than the tales of children; for, in the first place, you remember one deluge only, whereas there were many of them; and, in the next place, you do not know that there dwelt in your land the fairest and noblest race of men which ever lived, of whom you and your whole city are but a seed or remnant. And this was unknown to you, because for many generations the survivors of that destruction died and made no sign.
For there was a time, Solon, before that great deluge of all, when the city which now is Athens was first in war, and was preeminent for the excellence of her laws, and is said to have performed the noblest deeds, and to have had the fairest constitution of any of which tradition tells, under the face of heaven.’
Solon marveled at this, and earnestly requested the priest to inform him exactly and in order about these former citizens.
‘You are welcome to hear about them, Solon,’ said the priest, ‘both for your own sake and for that of the city; and, above all, for the sake of the goddess who is the common patron and protector and educator of both our cities. She founded your city a thousand years before ours, receiving from the Earth and Hephaestus the seed of your race, and then she founded ours, the constitution of which is set down in our sacred registers as 8000 years old.
As touching the citizens of 9000 years ago, I will briefly inform you of their laws and of the noblest of their actions; and the exact particulars of the whole we will hereafter go through at our leisure in the sacred registers themselves. If you compare these very laws with your own, you will find that many of ours are the counterpart of yours, as they were in the olden time.
In the first place, there is the caste of priests, which is separated from all the others; next there are the artificers, who exercise their several crafts by themselves, and without admixture of any other; and also there is the class of shepherds and that of hunters, as well as that of husbandmen; and you will observe, too, that the warriors in Egypt are separated from all the other classes, and are commanded by the law only to engage in war; moreover, the weapons with which they are equipped are shields and spears, and this the goddess taught first among you, and then in Asiatic countries, and we among the Asiatics first adopted.’
Hinduism accords importance to Familial relationships.
Duties of each member of the Family is set,Man,Wife,children,Brother,Sister and elders.
However the emphasis is more on the duties of the son.
Hinduism considers the begetting of a male child to be auspicious as they believe that the son prevents the parents entering the Hell called ‘Puth’
The name for son is Puthra, one who prevents parents from entering Puth.
The Smritis state that a son is to be treated as,
a King till he is Five years old.
as Slave from 5 to Fifteen and
a friend after Fifteen years.
A son is not to be praised in his face.
His mistakes are to be pointed out.
a son has to be educated within one’s means.
As children can not understand the difficulties of running a family(till they are fifteen No Family affairs are to be discussed with them nor their opinion sought even for their education)
Once they are married all decisions are to be taken after discussing with them, not necessarily following them.
They have to be taught etiquette and discipline as set forth in the Taittriya Upanishad in Siksha Valli.
The son , when he comes of age is expected to run the family and the parents have to maintain themselves , either by staying in the family or withdrawing to the forest as a vanaprastha.
If the wife is not willing to accompany the husband,she has to be left in the care of the son.
The son is the Guardian of the Mother.
The son is the next authority in running the Family and he has to take care of his sisters and younger brothers as a father.
His wife occupies the next place in the Family after the Mother and Father.
She is Mother in another form.
The son is to perform the Funeral rites of the Parents.
He shall perform all the duties of the Father, including the performance of all Poojas and Rituals prescribed for the Family, after the Seemantha for his wife is performed.
If a Man does not have a child, he has to adopt his daughter’s child as his son.
Following ceremonies are performed for the Son.
2.Namakarana, naming the child.
3.Ayush Homa till he attains Five Years.
8.Seemantha for His wife.
Children of an Unmarried woman,
Child of son’s pregnant Bride,
Son of twice married woman,
Son of an adopted daughter,
All belong to the family.
In the absence of legitimate children, the illegitimate children receive one-fourth of the Estate.
Gautama Sutra 28.18.
Manu on Illegitimate Children
By the sacred tradition the woman is declared to be the soil (or the field), the man is declared to be the seed; the production of all corporeal beings takes place through the union of the soil with the seed.” (Manu. IX.33)
“Those who, having no property in a field, but possessing seed-corn, sow it in another’s soil, do not receive the grain of the crop which may spring forth.” (Manu.IX.49)
“If (one man’s) bull were to beget a hundred calves on another man’s cows, they (i.e., the calves) would belong to the owner of the cows; in vain would the bull have spent its strength.” (Manu.IX.50)
“Thus men who have no marital property in women, but sow their seed in the soil of others, benefit the owner of the woman; but the giver of the seed reaps no benefit.” (Manu.IX.51)