What To Chant In Yoga How Patanjali Sutra 27, 28


Chanting of a Holy Name increases the efficacy of Meditation in Yoga. The more senses the senses are involved better the concentration would be. There is one-act when all the senses are focussed on a single activity. It is sex. It is instinctive. In other activities, one has to attempt to focus the senses . In Meditation, eyes are focussed on the tip of the nose(Bhagavad Gita), later the eyes may remain closed. Along with this', during Pranayama, breathing enables the focussing of the function of the Nose. Now three more senses, namely the whole body, mouth and ear remain to be focussed . Ears and Mouth can be made to focus by chanting. Rars are attuned to the our voice automatically. Once our voice is heard the Mind is directed towards it. Panjali proses Chanting. Chanting means, in its real sens in Indian Philosophy, a sound which has profound psychological and universal attribute. The fundamental unit of sound in speech is Letters. Letters raise from three parts of the Human Body.

Bertrand Russell God quote.image

‘God Does Not Exist’ Proof ?


God Quote By Bertrand Russel Other than this their arguments are in the form of rebuttal and abuse and ridicule of those who say God exists. Let me examine how constructive the arguments are for disproving God. Let us begin at the Philosophical Level. 1.Perception. One can not see God, hear Him feel Him, so He does not exist. This argument belongs to Perception as a means of Knowledge. If one were to accept this yardstick of one experiencing every thing by oneself, then one can not prove anything. One can not prove he will die for he has not experienced Death. One can not prove Hunger, Sex for One does not see hear these. Rather one feels. Feelings by themselves are not perceivable. They are known by their external manifestations, like being Happy, Sad. Feelings are inferred. Again senses themselves are not infallible. Renes Descartes , in his masterly analysis, quotes the experience of senses thus. You keep your hands in cold water for five minutes, then dip them in Hot water, The warmth takes longer to become effective when compared to normal circumstances. One can do this the other way, keep them in warm water and dip later in cold water. Here what exactly the senses convey and which one is correct? If one were to say I am aware that I dipped my hands in hot/cold water earlier,therefore I am able to distinguish the error of my understanding .... One can not prove Hunger, Sex for One does not see hear these. Rather one feels. Feelings by themselves are not perceivable. They are known by their external manifestations, like being Happy, Sad. Feelings are inferred.

Knowledge No Help In Salvation Bhaja Govindam Sankaracharya


Adi Sankaracharya,as Rajaji puts it in his introduction to MS rendering of The Bhaja Govindam,who drank the nectar of Knowledge as one wold a sip of water from one's palm, extols the virtues of Bhakti in his famous song/sloka Bhaja Govinda,(Repeat 'Govinda', a Name of Lord Vishnu) Adi Shankaracharya, he proponent of Advaita, Non Dualism, is one who seems to advocate Gnana Yoga, The Path Of Yoga. He also advocates Karma Yoga, in his Brahma Sutra Bhashya. He assigns a great importance to the understanding of The Reality, Gnana Yoga. But Sankaracharaya, who is such an ardent protagonist of the Path of Knowledge, reverts to bhakti in his Bhaja Govindam. It is, as decreed in the scriptures,, rare to be born a Human being, where limited Freedom Of Choice if offered to realize Godhood. Depending on one's mental attitude and dispositions. various paths for realizing Godhood are proposed in Hinduism. They are, Gnana Yoga, The Path of Knowledge, Karma Yoga , The Path of Action, Raja Yoga, The Path of Physical and Mental Disciple, and Bhakti Yoga, The path of Surrender to God.

God The First Cause, Yet Not Sankara Yoga Sutra 1.25


Every thing has a Cause, Events, Actions follow each other. An action or event is the reason for another action, event. Therefore, Cause may be the result of a Cause and be a Result of another. Again a Cause may lead to many results, A Result may be due to many Causes. If this were to be true, then the First Cause becomes a Logical fallacy. It is interesting to the Theory of Causation in Indian Philosophy, Hinduism. There are three Vadas or doctrines viz., Parinama Vada of Sankhya Philosophers, e.g., like milk changing into curd, Vivarta Vada of Sri Sankaracharya, e.g., snake in the rope, and Ajati Vada, the theory of non-evolution of the universe of Sri Gaudapada. The first Vada is the lowest. Vivarta is in the middle. Ajati Vada is the highest. To understand this we may like this. The Effect is different from the Cause as in Parinama Vada, This is fallacious as this theory assigns an Object without a Cause, which defeats the Theory of causation which is being defined. And an Object comes into being without a cause means we allude to Multitudes of realities. This is Philosophically incorrect as the presence of more than One Reality would limit the other or at least interact with the other. It it interacts with the other, it would again lead to other Reality. If it exists in parallel, it should have an origin either with that of the other Reality that has caused the other Reality. In both cases it is fallacious. Therefore the Theory that the Effects are different from Causes is untenable. The other one is the Effect is contained in the Cause. This is The Ajati Vada, the theory of non-evolution of the universe of Sri Gaudapada. Though logically correct, this does not explain our experience of the external world of Things. Shankaracharya explains this contradiction of both the Theories in his Vivarta Vada. The world is Real, yet Illusory. He cites the example of a Rope being mistaken for a Snake in poor light. Once we flash a light, we know that it was not a Snake but a Rope. So the fact that we saw a Snake was real for that limited point of Time when we did not have correct Knowledge. That it is a Rope is Real in the Absolute sense. Therefore both are Real but differentiated because of our Knowledge/inadequate Knowledge. This is Sankara's Vivarta Vada.

Yoga Can Be Without God, But…. Sutra 1.24.


  In Yoga Sutra 1.24, Patanjali describes the special characteristics of Personal God, Ishvara. Yoga, one must remember, is a part of Nyaya, a system which does not believe in God. However, Patanjali has understood the necessity of God in Self Realization and had put forth the concept of God in Yoga. Yoga , by … Continue reading Yoga Can Be Without God, But…. Sutra 1.24.