Narasimha on Purusartha

Four facets of human life which according to the Indian system

–  make us interact with the external world

–  form the aim of human existence

–  lead to happiness :

Dharma, Kama, Moksha, Artha

Kama – desire that is going out. When desire has to interact, it has to compromise. Therefore there has to be a predictable methodology of interaction for the Kama to lead to the satisfaction. It needs internal paraphernalia that there could be the total satisfaction. (e.g. not any food will satisfy everybody, it can only fill the stomach.)

Moksha – liberation from desire by action. For example, when we’re hungry, we eat and become happy. When we are tired, we sleep and become happy. (Also a wider meaning: when you have the total liberation, you don’t need to worry of any desire.)

Artha – a need for the paraphernalia, i.e. tools for satisfying the desire.  For each type of desire, Artha is different. This specificity of procuring the paraphernalia that satisfies us is called Artha.

Dharma – For all this (Kama, Moksha, Artha) we are dependent on the external world. How are we to procure these things to satisfy our needs without antagonizing the society around us? Dharma is the proper way of living by which we can procure the things that are desirable for us without antagonizing the society.

Dharma becomes the dominant drive on the basis of mutual understanding of the interaction. We provide satisfaction to the society, the society provides satisfaction to us.  Dharma depends on our age, family situation, personality, responsibility.

The ‘I’ is a combination of suffering and action. (KleshaKarmaVipaka of Patanjali)

Why do people easily welcome sleep? Because then there’s no need to decide, to choose, to worry.  Most of the addictions are the substitute for sleep, because people can’t cope with the world. By shutting off of the world (because you don’t want to suffer neither take action), you avoid taking responsibility (schizophrenia is one of the mind’s ways to get out of the reality). This way the Klesha-Karma overwhelms us. In a predictable world the decision making is easy. In this chaotic world the decision making is always hazardous.

Desire and satisfaction happen inside, not outside. The satisfaction is dependent on the coherence of the different functions in Koshas. The Koshas should be healthy. If Koshas are in contradiction, the chaos will appear and we are not able to understand the situation. Our reactions will be accordingly – wrong. We should be able to use our consciousness to operate in and to interact with nature and get the feedback. How to get rid of the interaction on the Kosha level?

Even when Koshas are healthy, one more complexity on the energy level appears, the Gunas:

The consciousness is made of three components.

Sattva, Rajas, Tamas

Matter stays in a place. Energy is always moving. Consciousness is an energy. When it decides, the matter moves. If no direction or no purpose, it just wastes its energy without no useful benefit for us. If harnessed, it should be harnessed to a creative, evolutionary direction -> vertical growth = Sattva.

If you think you can’t grow, you will destroy yourself. The decay is possible when our Rajas is stagnating within the system.

All energy is Rajas. Stagnation of Rajas = Tamas (Inertia).

All matter is Tamas.

Tamas is also essential -it should be used by Rajas to recover itself.  Tamas should not conduct your energy, it’s just for control.

Sattva is a directional and benificial way of thinking and acting.

Yoga is to transform Tamas and Rajas in Sattva. Yoga catalyses our activity towards the evolution and condenses the complex evolution within one birth. That’s why it’s painful. We should control our consciousness so that Sattva always dominates, because only then we can go on the path of evolution.

blog-purusartha

* Narasimha *

Narasimha on Jivatma

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Annamaya Kosha, i.e. the physical system has 2 aspects: motor nerves and sensory nerves.

Manifest is something we can conceive, understand. Unmanifest is something that exists, but we don’t know it. Electricity by itself is unmanifest. It manifests in a light bulb or a fan. In the same way all energy is unmanifest until it comes in contact with an object. Manifestation of the energy is only possible when there’s an association with material things.

Who’s the one who knows the function of Vijnanamaya Kosha, Manomaya Kosha, Pranamaya Kosha and Annamaya Kosha? It’s another energy level which operates throughout these even in the external world. This is what we call  ‘I’ or ‘Soul’ or ‘Atman’.

We see the body as solid, but there’s movement inside. It’s like the atoms in the whole universe.

Stability exists in different ways. The sun rises every day, there’s a movement and stability.Most of the time our whole system is metastable, not stable. The metastability increases in terms of changes in the system in evolution or devolution.

This energy system or soul is called Jivatma (intelligence that is alive) in India. The liveness means movement, activity. Because of the activity of Jivamukta we can understand  the activity of the koshas and we can use these appendages of the mind to understand the external world.

Why do we want to understand the external world? Because we want to enjoy it. We like something, we want to have it. What do we do? We use our functional / motor organs to get it. We do an activity to acquire it so we can be happy. As long as there is a perfect coordination between the sensory organs and the motor functions, we are always happy.

Because of the incapability in any level or if the koshas are not in cohesion or in tune with each other, our efficiency gets stalled. Our sense organs are not perfect. Our motor nerves can’t sometimes reach what we want. Any discordination in the system causes unhappiness.

Our happiness is more often mental (we imagine things) than real. Our inner perceptions vary and change. Mostly the perceptions are manifestations of our imagination.

The basic manifestation starts with the Manomaya Kosha (feelings) with the help of Vijnanamaya Kosha (logical mind). In Vijnanamaya Kosha  the soul is basically an intelligent principle. It uses the analytical capability of Vijnanamaya Kosha to function efficiently in the world. It can manipulate the combinations, but it will not create anything new out of the box. The Vijnanamaya Kosha is used as a means by the Manomaya Kosha in all the functions of the prana.

As long as we interact with objects, we want to avoid pain and sustain pleasure. The problem is that even when our intention is to sustain the pleasure continuously, our sense organs are not capable of giving the information continuously. The alteration of break and connection are necessary for the pleasure to go on, but we don’t want the breaks. When we don’t want the breaks, it will end up in pain, because the sensation is not there. The sensory information is not coming in, because the senses have to stop sometimes.

If flexibility doesn’t exist, if understanding of our personality doesn’t exist, we are always landing into the misery and uncertainty.

These things are all controlled by Anandamaya Kosha which is the stablest kosha.

Jivatma, soul has a feedback system, constant flux going from the soul to the object. But in all these things there’s a level of stability that has to be maintained. It doesn’t change fast. Ishvara, creative intelligence looks after all other levels. Jivatma is the de-stabilizing force. In the fluctuations there’s life.

How to reach the state of least effort while alive? As long as our search is going to the external world, this state is not possible. It can only happen when we understand how to stop the activity of the koshas. On the zero level of activity, we realize ourselves and heal the other koshas.