Changes

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

Those who do not believe in the tree, one who is trying to usurp the root of the tree and trying to water the tree( in other words complicate material life) will experience this  tree to be scary.  This is the subject matter of next mantra.  

== Why do they fall? ==

== Why do they fall? ==

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( spiritual practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

<blockquote>"''"Those who do not understand the secret that the  living being are under the control of Ishvara, such person falls into the cycle of repeated birth and death in many planetary system, according to one’s  karma, this is for certain.  This is the path of coming to the upside down tree.  Therefore it is imperative that one attains brahma jnana." (Taittirya 2.3.4).''"</blockquote>It is difficult!  To see anything in dark moon night, similarly to see Paramatma, when one is shrouded in ignorance is also not possible. When one looks in the mirror, the right vision becomes the left vison and vice versa. Similarly, in ||samsara (material world) our position is inverted and incoherent, this is the subject of ||karmaloka (land of action). Those who do not have ||brahma gyan,  for them even if by some chance they go to ||Pitruloka (land of the ancestors), it is difficult to get brahmajnan there. This is because in the dream state, the experiences are dull and in the waking state, even though the experiences maybe clear it is not easy to get clarifications for one’s doubts, therefore the material world  it is not favorable place to acquire the knowledge.  At the same time, other than martya loka(material world)  no other planet can give the experience of Paramatma. The Gandharva loka is not the place for ||lok sadhana ( adhyatmik practices) as it is like seeing the reflection in the water, fleeting and unrealistic.  Similarly, in Brahmaloka (the land of Chatur bhuj Brahma) it is like  the distinction between the sun  and shadow.  Therefore only the land of of human beings is the most suitable place for acquiring knowledge, and what is that knowledge, that will be discussed now.  

== Iha and Para from here to there- the steps ==

== Iha and Para from here to there- the steps ==

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

From now on Yamaraja explains the vedanta as the part of journey of sadhana, in brief.   In the world the opposite exist in isolation rather in integration.  For eg;- birth and death appear to be contradictory.  This is how the senses perceive.

Whatever one is suppose to understand should be understood based the way the upanishada is explained here.  What doe mean by narratives? If one says whatever happened is history, then who will write everything?  Whatever has been selected as part of history then who decides what will go as history?  It all depends upon the attitude and the mentality of the compilers.  If the compiler is not narrow and small minded then he or she has to see from the broader perspective.  When seen with such perspective then one will understand what to learn from the story of Nachiketa.  

Whatever one is suppose to understand should be understood based the way the upanishada is explained here.  What doe mean by narratives? If one says whatever happened is history, then who will write everything?  Whatever has been selected as part of history then who decides what will go as history?  It all depends upon the attitude and the mentality of the compilers.  If the compiler is not narrow and small minded then he or she has to see from the broader perspective.  When seen with such perspective then one will understand what to learn from the story of Nachiketa.  

The main concept that comes through this narrative  is Nachiketa’s passionate desire of gaining ||Vidya (knowledge), his faith (shraddha), his tapas ( austerity), his Nishta (resolve), his realizations and spiritual wisdom.  This is the narratives one has to gain,  And anything that portrays Indian Itihasa (history) is irrelevant.   This is the understanding of Narratives from indian mind.  

The main concept that comes through this narrative  is Nachiketa’s passionate desire of gaining ||Vidya (knowledge), his faith (shraddha), his tapas ( austerity), his Nishta (resolve), his realizations and adhyatmik wisdom.  This is the narratives one has to gain,  And anything that portrays Indian Itihasa (history) is irrelevant.   This is the understanding of Narratives from indian mind.  

While real intellectuals accepted this, the nineteenth century saw the advent of self-styled historians who depicted inaccurately our history. They claimed that history is objective and beyond that it is  meaningless events or series of events. Is that really possible and  what is the point and utility of such history, that they call it as pure history? Such assumption is born in the brains of the brainless.   An example of deceit and perfidy is explained by Dr. A. N. Whitehead The notions of historians of history  devoid of aesthetics prejudice, of history devoid  of any reliance on metaphysical principles and cosmological generalization and is mostly a figment of the imagination (adventures of ideas, page 12).

While real intellectuals accepted this, the nineteenth century saw the advent of self-styled historians who depicted inaccurately our history. They claimed that history is objective and beyond that it is  meaningless events or series of events. Is that really possible and  what is the point and utility of such history, that they call it as pure history? Such assumption is born in the brains of the brainless.   An example of deceit and perfidy is explained by Dr. A. N. Whitehead The notions of historians of history  devoid of aesthetics prejudice, of history devoid  of any reliance on metaphysical principles and cosmological generalization and is mostly a figment of the imagination (adventures of ideas, page 12).