http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/ An International Online Monthly Magazine for Hindu Youth Thu, 11 Mar 2010 12:26:20 +0000 http://wordpress.org/?v=2.6 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-14455 Jyotikar pattni Sun, 15 Feb 2009 17:31:28 +0000 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-14455 Dear Yogajoe: Ghost does NOT have bhuta-or matter or mind. Ghost only has subtle energy of the spirit that is like white orb substance which has neither the ownership of the material earth nor the spiritual world. Ghost energies are therefore NOT always pleasant, and hence in VASTU, we remove all energies lingering in our surrounding environment by VASTU HOMMAMM and Gayatri HOMMAMM. Consciousness Consciousness is related to the divinity - the higher subtle unmanifest GOD. If you wish to pursue this further, there is a broad spectrum of dharma awareness article under www.hanss.co.uk elaborating about Kriya of death. Namaskaram Prannamm Jyotikar Dear Yogajoe:
Ghost does NOT have bhuta-or matter or mind. Ghost only has subtle energy of the spirit that is like white orb substance which has neither the ownership of the material earth nor the spiritual world. Ghost energies are therefore NOT always pleasant, and hence in VASTU, we remove all energies lingering in our surrounding environment by VASTU HOMMAMM and Gayatri HOMMAMM.
Consciousness
Consciousness is related to the divinity - the higher subtle unmanifest GOD.
If you wish to pursue this further, there is a broad spectrum of dharma awareness article under http://www.hanss.co.uk elaborating about Kriya of death.
Namaskaram Prannamm
Jyotikar

]]> http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-11725 yogajoe Fri, 12 Dec 2008 13:17:29 +0000 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-11725 Question: What is the relationship between Bhuta as a leftover remnant (ghost, evil spirit of deceased), and, on the other meaning, Bhuta as cosmic precursor of reality (pancha maha bhutas) which create physical existence through their combining? Question: What is the relationship between Bhuta as a leftover remnant (ghost, evil spirit of deceased), and, on the other meaning, Bhuta as cosmic precursor of reality (pancha maha bhutas) which create physical existence through their combining?

]]> http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-11723 yogajoe Fri, 12 Dec 2008 13:06:47 +0000 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-11723 thank you for this fresh insight into the nature of the Bhutas. Perhaps you have insight also into my favorite unanswered question> Is Consciousness an emergent quality, existing ONLY in the evolved human brain, OR is Consciousness an element of nature, more like gravity, which the evolved human mind tunes in to, like a radio???? thank you for this fresh insight into the nature of the Bhutas. Perhaps you have insight also into my favorite unanswered question> Is Consciousness an emergent quality, existing ONLY in the evolved human brain, OR is Consciousness an element of nature, more like gravity, which the evolved human mind tunes in to, like a radio????

]]> http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-7319 dcp511 Tue, 18 Nov 2008 06:43:26 +0000 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-7319 Really good read, nice to read a good blog at last! Really good read, nice to read a good blog at last!

]]> http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-499 Jyotikar Pattni Sun, 06 Jul 2008 12:11:49 +0000 http://www.hinduyuva.org/tattva-blog/2008/07/bhuta/#comment-499 Prannamm_Namaskaram: Jaya Satt Chitt Ananda Hari Aum Tat Sat Sarva_Lokamastu_Sukhih_Shantih_PremmamSaRamastah Aum Shantih. Pancha-mahaBhutas manuyshya sharira {physical manifestation of human body} entails obligatory pancha-karma. These duties are concisely outlined in the pancha nitya karmas, the five minimal religious obligations of Hindus. The first duty is dharma, proper conduct, living one's life according to the teachings of the Tirukural and atoning for misconduct - this is to nurture the earthen clay, the earth and the body for well being and purity. The second duty is upasana, worship, performing a personal vigil each day, preferably before dawn, including a puja, followed by the performance of japa, scriptural study, and meditation - this is to clear and enact vibrations in the air so that pollution, corruption and many contamination or impurities in the air get lessened {there are apparently 99 impurities}. The third duty is utsava, holy days, observing each Friday (or Monday) as a holy day, as well as the major festival days through the year - the purpose of this is the cleanse the JAAL the water that circulates and brings hope. On the weekly holy day, one cleans and decorates the home altar, attends the nearby temple and observes a fast. The fourth duty of all Hindus is tirthayatra, pilgrimage. At least once each year, a pilgrimage is made to a Hindu temple away from one's local area. Fifth is samskaras, the observance of traditional rites of passage, including namakarana, name-giving; vivaha, marriage; and antyesti, funeral rites - this is the nitya karma for the pilgrimate of "pranna" in the karmic passage of time. Our obligatory nitya karma towards pancha-mahabhuta sharira anya cha sapta dhatu {seven tissues comprising sharira}; sapta kosha {sheaths} cha manas, budhi ahamkara is to bring our entity of nine dravya sharir the pancha-mahabhutas and the four subtle entities namely manas, budhi, ahamkara and pranna to a spiritually divine levels of sacred human living. The mental processes are not limited to the field of consciousness alone. The field of subconscious contemplation is of a much greater extent than that of conscious contemplation. At least ninety per cent of our mental life is subconscious.We sit and try to solve a problem. We fail. We look around. We try again and again but we fail. Suddenly the idea dawns that leads to the solution of the problem. The subconscious processes were at work. The subconscious mind is your constant companion and sincere friend {this is the chitt}. Even in sleep it works without rest. It arranges, classifies, compares, sorts the facts and figures and works out a satisfactory solution. Therefore, we verily need to bring balance to the PANCHA-MAHABHUTAS With the help of our subconscious mind; thence we can change our vicious karmic nature. By cultivating healthy, virtuous qualities you can overcome the vicious karmic nature. If we want to overcome fear, mentally deny that all fears. When divine courage is thus developed, fear vanishes by itself. Positive overpowers negative. We can establish new habits, with the physical pancha-mahabhutas and tri-dosha namely the KAPHA-PITTA-VATTA into equal proportionate balance. Thus the gunas TAMAS-RAJAS-SATVA come into harmony when our eating, lifestyle, thoughts all together become pure, clean, healthy. New ideas, new tastes and new character in the subconscious mind, just by changing the old ones; all actions, enjoyments and experiences leave their impressions in the subconscious mind, in the form of subtle impressions or residual potencies. Samskaras are the root cause for life and the experience of pleasure and pain. Revival of samskaras induces memory. The yogi dives deep inside and comes in direct contact with these samskaras. He directly perceives them through inner yogic vision. The performance of personal sadhana, discipline for self-transformation, is one step deeper in making religion real in one's life. Through sadhana we learn to control the energies of the body and nerve system, and we experience that through the control of the breath the mind becomes peaceful. Sadhana is practiced in the home, in the forest, by a flowing river, under a favorite tree, in the temple, in gurukulas or wherever a pure, serene atmosphere can be found; of the inner worlds the performance of the disciplines regularly, conscientiously, at the same time each day brings us divinity, contentment, peace, happiness and eventually harmony to the pancha-mahabhuta sharira. Conclusively: Manushya Sharira is a DIVYA-NAVADRAVYA-SHARIRA as prakrutti itself is. It needs spirituality, divinity and humanity. Prannam_Namaskara Aum Tat Sat Aum Shantih Jyotikar Prannamm_Namaskaram: Jaya Satt Chitt Ananda Hari Aum Tat Sat
Sarva_Lokamastu_Sukhih_Shantih_PremmamSaRamastah
Aum Shantih.
Pancha-mahaBhutas manuyshya sharira {physical manifestation of human body} entails obligatory pancha-karma. These duties are concisely outlined in the pancha nitya karmas, the five minimal religious obligations of Hindus. The first duty is dharma, proper conduct, living one’s life according to the teachings of the Tirukural and atoning for misconduct - this is to nurture the earthen clay, the earth and the body for well being and purity. The second duty is upasana, worship, performing a personal vigil each day, preferably before dawn, including a puja, followed by the performance of japa, scriptural study, and meditation - this is to clear and enact vibrations in the air so that pollution, corruption and many contamination or impurities in the air get lessened {there are apparently 99 impurities}. The third duty is utsava, holy days, observing each Friday (or Monday) as a holy day, as well as the major festival days through the year - the purpose of this is the cleanse the JAAL the water that circulates and brings hope. On the weekly holy day, one cleans and decorates the home altar, attends the nearby temple and observes a fast. The fourth duty of all Hindus is tirthayatra, pilgrimage. At least once each year, a pilgrimage is made to a Hindu temple away from one’s local area. Fifth is samskaras, the observance of traditional rites of passage, including namakarana, name-giving; vivaha, marriage; and antyesti, funeral rites - this is the nitya karma for the pilgrimate of “pranna” in the karmic passage of time. Our obligatory nitya karma towards pancha-mahabhuta sharira anya cha sapta dhatu {seven tissues comprising sharira}; sapta kosha {sheaths} cha manas, budhi ahamkara is to bring our entity of nine dravya sharir the pancha-mahabhutas and the four subtle entities namely manas, budhi, ahamkara and pranna to a spiritually divine levels of sacred human living. The mental processes are not limited to the field of consciousness alone. The field of subconscious contemplation is of a much greater extent than that of conscious contemplation. At least ninety per cent of our mental life is subconscious.We sit and try to solve a problem. We fail. We look around. We try again and again but we fail. Suddenly the idea dawns that leads to the solution of the problem. The subconscious processes were at work. The subconscious mind is your constant companion and sincere friend {this is the chitt}. Even in sleep it works without rest. It arranges, classifies, compares, sorts the facts and figures and works out a satisfactory solution. Therefore, we verily need to bring balance to the PANCHA-MAHABHUTAS With the help of our subconscious mind; thence we can change our vicious karmic nature. By cultivating healthy, virtuous qualities you can overcome the vicious karmic nature. If we want to overcome fear, mentally deny that all fears. When divine courage is thus developed, fear vanishes by itself. Positive overpowers negative. We can establish new habits, with the physical pancha-mahabhutas and tri-dosha namely the KAPHA-PITTA-VATTA into equal proportionate balance. Thus the gunas TAMAS-RAJAS-SATVA come into harmony when our eating, lifestyle, thoughts all together become pure, clean, healthy. New ideas, new tastes and new character in the subconscious mind, just by changing the old ones; all actions, enjoyments and experiences leave their impressions in the subconscious mind, in the form of subtle impressions or residual potencies. Samskaras are the root cause for life and the experience of pleasure and pain. Revival of samskaras induces memory. The yogi dives deep inside and comes in direct contact with these samskaras. He directly perceives them through inner yogic vision. The performance of personal sadhana, discipline for self-transformation, is one step deeper in making religion real in one’s life. Through sadhana we learn to control the energies of the body and nerve system, and we experience that through the control of the breath the mind becomes peaceful. Sadhana is practiced in the home, in the forest, by a flowing river, under a favorite tree, in the temple, in gurukulas or wherever a pure, serene atmosphere can be found; of the inner worlds the performance of the disciplines regularly, conscientiously, at the same time each day brings us divinity, contentment, peace, happiness and eventually harmony to the pancha-mahabhuta sharira.
Conclusively: Manushya Sharira is a DIVYA-NAVADRAVYA-SHARIRA as prakrutti itself is. It needs spirituality, divinity and humanity.
Prannam_Namaskara
Aum Tat Sat
Aum Shantih
Jyotikar

]]>