2. The experiences are for sharing. But some
experiences are very difficult to articulate! Hence the
experience of self realization is described as
indescribable!
The intellectual experience of the “beginning” of
universe and the spiritual experience of the “creation”
of universe are worded differently and often cause
misunderstanding and conflict. The intellectual
explanations based on knowing and spiritual or
explanations are based on knowing and being!
Thus BRAHMA is “described” as indescribable and
without any attributes but at the same time it is
described as motionless (NSCHAL). The soul, of
which the physical characteristics and dimensions are
not known; is often described, in terms of “coming”
and “going”. Unless one experiences the state of
being, these semantics can appear erroneous and even
ridiculous.
3. Similarly love, peace, bliss and kind and benevolent
God and the nature of justice in society, where there is
exploitation, institutionalized crime, natural disasters
and so on, there is a lame explanation, such as fate
(PRARABDHA). Because love, peace, joy, bliss, and
kind God are not “experienced” and hence are
rendered naive, inert, unintelligent and redundant
(especially when compared to often practiced and
victorious smartness, shrewdness and intricate
manipulations in business, politics and other fields).
BRAHMA is beyond time and hence
ANUSANDHAN (which is often equated with
lethargic idle mental state) is actually faster than time
(transtemporal) and more active than all possible
activities in the universe! But this can become clear
only after experience! Similarly true love, peace, joy,
relaxation, buoyancy etc are associated with true
ANUSANDHAN! They are associated with extremely
alert and dazzlingly fast state of being and not
sluggishness! They are not associated with
4. melancholic, lethargic and escapist asceticism; but
emerge from appropriate exercises of intelligence,
emotions and instincts (in fact the whole being) and
their consequent blossoming! They are associated
with not shunning the reality but with “going to the
root of it and mastering” it!
Thus anxiety can be overcome temporarily by
escapism in terms of drugs, alcohol etc. or some
meditative techniques sold in market, but not to one’s
satisfaction, because the conscience remains
starved! This also would be clear through experience!
Anxiety can be truly overcome by regular practice of
NAMASMARAN (though not easily) and associated
complete wakefulness which is what
ANUSANDHAN is! Complete wakefulness (unlike
the usual wakefulness, which is partial and vitiated by
and inaccurate, deceptive and hence disturbing
anxiogenic perceptions of the surroundings) is beyond
the speed of time and hence enables one to get rid of
5. anxiety (which is function of the defective feelings of
past, present and future) and helps others also to get
rid of it. Anxiety is usually because of inability to
figure out and/or perform one’s role “successfully” in
a given situation!
Through complete wakefulness one becomes hundred
percent sure of the “objective and accurate universal
role” of cosmic consciousness (BRAHMA) and hence
one gets automatically freed from one’s “anxiety of
subjective and inaccurate role”!
SANKALPA and feelings (good or bad but always
subjective) related to it result from the lack of
freedom from physiological limitations (called
DEHABUDDHI) and “defective sensations of past
future and present” embodied in them. This is why,
through NAMASMARAN when you go beyond time
and remain in ANUSANDHAN, there is no pursuit
and no restlessness and no SANKALPA as you go
beyond DEHABUDDHI and “defective sensations of
6. past future and present”. This is what is called
SAKALPA SANYASA, in Bhagavad Gita. Here the
individual does not arbitrarily and coercively abstain
oneself; from SANKALPA, but his SANKALPA gets
sublimated; and merged with the objective and
accurate SANKALPA; of the cosmic consciousness
(BRAHMA), which is universally benevolent,
through the grace of BRAHMA (God)!
