Tantra

Life is an opportunity, and the path is our choice – find the path with the Spirit of Co-existence.

Yajna

The energy behind the choice is the Yajna - the Dharma, the goal; the energy is neither right nor wrong. Spiritual energy forms Spiritual resource and, Spiritual resources form the Spiritual energy.

Yajna, made with the Spirit of Co-existence, are for supporting the needy who are unable to balance panchendriyas and antaḥkaraṇa.

Tapasya

Tapasya refers to nurturing the choices in performing the Yajna; the chosen path is healthy for panchendriyas and antaḥkaraṇa.

Dana

Dana is in leaving the anchors, the identities / Ahankara, at the consequence that bind from making an alternate choice with the Spirit of Co-existence, for supporting the needy.

Dana refers to sacrificing the six enemies of mind - Lobha (greed), Kama (lust), Moha (delusion), Mada (pride), Krodha (anger) and Mātsarya (jealousy) which bind us to a consequence, and hold us from making choices with the Spirit of Co-existence.

With the limitations of our knowledge, we gather resources which are also limited, and within the limitations of our time, we explore Antaḥkaraṇa and experience self-satisfaction in the present, though temporary, without the 6 enemies of the mind – greed, lust, delusion, pride, anger and jealousy, and share resources with the needy. Tapasya involves:

Asking
Step 1

 to learn the choices/needs; not for judgements. The choices/needs are the binding force of the communication.

Sharing Resources
Step 2

Providing available resources or gathering the necessary resources together. Everyone learns and grows from their choices - if the choices/needs are in conflict with individual choice, don't abundant them, let them enjoy the conflicting choices by themselves; offer prayers for their healthy panchendriyas and antaḥkaraṇa.

Learning
Step 3

Choosing and learning in achieving the goal from the right source.

Acting Accordingly
Step 4

Be prepared for the consequences, and meet the goal.

Asking
Step 1

 to learn the choices/needs; not for judgements. The choices/needs are the binding force of the communication.

Sharing Resources
Step 2

Providing available resources or gathering the necessary resources together. Everyone learns and grows from their choices - if the choices/needs are in conflict with individual choice, don't abundant them, let them enjoy the conflicting choices by themselves; offer prayers for their healthy panchendriyas and antaḥkaraṇa.

Learning
Step 3

Choosing and learning in achieving the goal from the right source.

Acting Accordingly
Step 4

Be prepared for the consequences, and meet the goal.

Para Brahman

ওঁ তৎ সৎ

‘Om Tat Sat’ is the group of three mantras, described in verse 17.23 of the Srimad Bhagavad-Gita. Lord Krishna says – “Om Tat Sat” is a threefold name of the Supreme Soul with which at the beginning of the universe the Para Brahman, Vedas and Yajna were made. Para Brahman refers to the energies of Trimurti & Tridevi. ‘Om’ is the formless Para Brahman, and the primordial sound that pervades creation. ‘Tat’ means everything including Karmendriya, Gyanendriya and Antahkarana belongs to Para Brahman. Everything present in yajna, tapasya and dana are considered as ‘Sat’.
We are part of the nature, and our feelings are our better-half. Feelings are temporary – which come, leave and keep returning back. However, we experience the feelings in our own way – practice empathy – enjoy the nature, and stay focused in the goal. We set goals according to our purpose. Between our feelings and us reside Kalki Dev and Padmavati Devi, where the six enemies of the mind – Lobha (greed), Kama (lust), Moha (delusion), Mada (pride), Krodha (anger) and Mātsarya (jealousy) perish.
Our character, referred to as Guna, is defined by the energy behind our actions through Mouth, Arms, Thighs and Feet. As per The Rig Veda Mandala 10 Hymn 90, (1) Brahmin appears from the mouth of Lord Vishnu, the mouth being that part of the body from which the primordial sound ‘Om’ emerges; the mouth shares “Om Tat Sat”, and leaves the six enemies of the mind; (2) Ksatriya appears from Chaturbhuja, the four arms of Lord Vishnu – two in the front symbolising his presence in the physical realm, and two in the back symbolising his presence in the spiritual realm; the arms face the six enemies of the mind, and protect “Om Tat Sat”; (3) Vaisya appears from the thighs of Lord Vishnu; the thighs support everyone in performing their duties for “Om Tat Sat”, and leaves the six enemies of the mind; and (4) Sudra appears from Vishnupad, the holy lotus feet of Lord Vishnu; the feet supports everyone in performing their duties for “Om Tat Sat”, and leaves the six enemies of the mind. Purushottam Rama had all the four gunas.

সব-ই মায়া… মায়া’র ও মায়া… আমরা কোন মায়ায় জীবন কাটাতে চৈয়ন করি, সেটাই আমাদের অহম… যেটা চৈয়ন করছি, সেটারী জীবিকা করাটাই হল ধর্ম… সচেতনতার সঙ্গে চয়ন করে, পরিণতি কে গ্রহণ করে এগিয়ে যাওয়াই হলো “যজ্ঞ-তপস্যা-দান”…

যে নিজের চিন্তন ও কর্ম সতেচনাটার সঙ্গে নিয়ন্ত্রণ করে, এবং পরিণতি কে গ্রহণ করে, সে-ই চৈতন্য… যারা চৈতন্যের চিন্তন, কর্ম ও পরিণতি – এর প্রতি আবেগ প্রবন চৈতন্য সেই স্থান-কাল-পাত্র চয়ন করে, একসঙ্গে পথ চলে, অন্যথা সেই স্থান-কাল-পাত্র ত্যাগ করে…

যারা অন্যের চিন্তন ও কর্ম প্রতিরোধ করে না, সমাজ তাদেরই চিন্তন ও কর্মের প্রতিরোধ করে… যে অন্যের চয়ন নিয়ন্ত্রণ করার উদ্দেশে চিন্তন অথবা কর্ম করে সে অসুস্থ… যে নিজেকেই বোঝে না, নিজেকেই গ্রহণ করেন নি, সে অন্যদের বুঝবে কি করে, গ্রহণ করবে কি করে…

Trimurti & TriDevi

Lord Vishnu took ten incarnations, known as Dashavatara for upholding the cosmic balance. The Dashavatara enlightens on balancing the four stages of human life.

Vishnu Dev & Laxmi Devi - The Preserver

Vishnu Dev Laxmi Devi
Lord Vishnu is eternal – self-born and self-existing. He emerges from the cosmic ocean during the creation of the universe, and resting on Ananta Shesha.

Brahma Dev & Saraswati Devi - The Creator

Brahma Dev Saraswati Devi
When Lord Vishnu was in deep meditation a lotus flower emerged from his navel and Lord Brahma was born on top of it. Lord Brahma then became responsible for creating and shaping the universe.

MahaDev & Parvati Devi - The Transformer

Maha Dev Parvati Devi
Lord Vishnu and Lord Brahma both had the power of creation and preservation. They wanted to prove their supremacy. To settle their dispute, Shiva was born from a divine fire known as the Lingam.

Perception

Perception is three dimensional – Rajsik, Sattvic and Tamsik.

Rajsik

Rajsik is introduced by Lord Vishnu, for preserving. It refers to the 'Patra' - the actions, the present, the materialistic resources - which is calm in the beginning and fickle at the end. It leads other perceptions. However, more Rajsik necessarily does not mean the best - it may give birth to audacity and arrogance - which makes one do, not for success but, for failure of others. We must control Rajsik, not let Rajsik control us. 

Sattvic

Sattvic is introduced by Lord Brahma, for creating. It refers to the 'Sthan' - the thoughts, the past, the knowledge - which is always calm. It is the most important, and the most difficult - soft and pure. It does not discriminate. It balances, shows the path, and helps to stay focused.

Tamsik

Tamsik is introduced by Lord Shiva, for transforming. It refers to the 'Mahakal' - the consequences, the future, the time - which is always fickle, lead from anger to destruction. With the Tamsic thoughts about the people we love and respect, Calmness is attained - a Tamsic is destroyed only by a Tamsic.

We love and respect those people who are soft or hard, but always think of our well-being. We become fickle when we are in greed, lust, delusion, pride, anger or jealousy. We feel either best or worst, and think or act for, or celebrate failure of others. When we are calm, with the inspiration of what make us feel loved and respected, we think or act to overcome those limitations, and remain focused in the goal, and celebrate our success. Only in calmness, one gets the inspiration to find the Creation, from the Destruction – where the light cannot pass, the darkness pass.
The innermost essence of a person is the Atman, encased in five sheaths called Koshas. It includes Annamaya Kosha (sensual sheath), Pranamaya Kosha (energy sheath), Manomaya Kosha (emotional sheath), Vignanamaya Kosha (wisdom sheaths), and Anandamaya Kosha (bliss sheath).

Tanmatras

Tanmatras are the basics of all elements – earth, water, fire, air and sky.

Karmendriyas

Rajsik combines and re-combines the five tanmatras to produce the karmendriyas (action organs).

Karmendriyas - Vak-tattva (organs of speech for voice), Pani-tattva (hands for grasping), Pada-tattva (feet for walking), Payu-tattva (anus for excretion) and Upastha-tattva (genitals for procreation). These are involved in daily routine work.

Gyanendriyas

Sattvic combines and re-combines the five tanmatras to produce the gyanendriyas (sense organs). Karmendriyas and Gyanendriyas form Panchendriyas. 

Gyanendriyas (sense organs) - Ghranendriya (nose), Rasanendriya (tongue), Shravenendriya (ears), Sparshanendriya (skin) and Chakshurendriya (eyes). These are involved in the acquaintance of knowledge.

Antaḥkaraṇa

Tamsik combines and re-combines the five tanmatras to produce the Antaḥkaraṇa. Antaḥ means 'inner' and karaṇa means 'mechanism'.

Antaḥkaraṇa has four categories - Buddhi, Manas, Ahankara and Chitta. Buddhi accesses the memories and send them to Panchendriyas. Manas is present in every cell that has phenomenal intelligence and memory.

Aham (Ego)

A certain way, also referred to as the Identities, is necessary to function in a given society. There are multiple ways for our survival in the world. Ahankara, the sense of identity limits our intellect to function life beyond the chosen ways. Chitta, the Cosmic intelligence functions without the memory. Thus, keeping us alive, even when we are asleep. It connects us to the basis of creation, the consciousness.
Buddhi accesses the memories and send them to Panchendriyas. Manas is present in every cell that has phenomenal intelligence and memory. A certain way, also referred to as the Identities, is necessary to function in a given society. There are multiple ways for our survival in the world. Ahankara, the sense of identity limits our intellect to function life beyond the chosen ways. Chitta, the Cosmic intelligence functions without the memory. Thus, keeping us alive, even when we are asleep. It connects us to the basis of creation, the consciousness.
When we explore Antaḥkaraṇa, Antaḥkaraṇa shall control us and led us to our destruction. It develops the six enemies of the mind. Thus, we need to control Antaḥkaraṇa, not let Antaḥkaraṇa control us. Our desire, for a situation, is the root of our greed and lust. It is our delusion. Every situation is temporary. Our choice in a given situation is a path to learn and grow. But when we compare a choice, we develop pride – a choice is neither superior nor inferior. However, we develop anger when we are unable to experience our chosen path or see others not choose our chosen path. Moreover, when we compare learning and growth, we develop jealousy.
In temple, our emotions are with the flowers, not with those distributing flowers. If we keep emotions for those distributing flowers, they shall develop expectations which keep growing, and can never be satisfied. In unsatisfaction, they shall move to the others, and term our emotions amoral. Those who are unable to balance karmendriyas, gyanendriyas and antaḥkaraṇa are needy. And, those who question other’s ability are in disease. Offer prayers for their early recovery.

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