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Practical Teachings of Atharvaveda and Ayurveda by Swami Vidyadhishananda

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Author Topic: Practical Teachings of Atharvaveda and Ayurveda by Swami Vidyadhishananda  (Read 450 times)
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guest88
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« on: Nov 12, 2019 06:12 pm »

This thread will quote teachings and/or entire chapters written by Swami Vidyadhishananda from his book Lifeforce + Lifestyle which can be found here, https://publications.hansavedas.org/
"The intention is to articulate a high pranic lifestyle rooted in mindfulness and compassion as rendered by the classical teachings from ancient lineages of meditation."

Teachings are at least over 3,000 years old.

Introduction,
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Ayurveda is uniquely positioned as it is embellished by the wisdom of both philosophy and practice from diverse Sanskrit literature. While AtharvaVeda is the well-established parent Vedic literature of Ayurveda, both the cardinal philosophies of Samkhya and Yoga make a major contribution to Ayurveda.

To see is to be!

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In the Sanskrit tradition, philosophy is better understood as 'being by again seeing', and therefore, implies wisdom that is realized incontrovertibly. The intuition must result in realization that is free from any doubt or hesitation. This paradigm applies to the definition of tattwa, which is fundamental to all Sanskrit philosophies. A tattwa means a constituent principle. It is implying an entity. A tattwa exists and can be realized. It is not a mere abstract concept. A tattwa can be very subtle and makes up our own internal instruments of knowing. In fact, our own intellect, ego and mind are separate tattwa.

There are two separate ultimate tattwa that are beyond space and time! Both the Purusha(conscious entity) and Prakriti(strictly the unmanifest matter) are separate tattwa. The alignment or the 'seeing' from the association of Purusha and Prakriti is without a beginning(or end) and is not without a cause. The effect of this association is a phenomenal being, and the chain of such phenomena is eternal. Only a full discriminative realization of the true 'seer'(that is not the intellect or ego) and the 'seen' as being separate tattwa can bring about complete liberation and hence the release from the phenomenal being.


There is no unknown phenomenon.


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In other words, there is a knower or a seer behind every phenomenon. Therefore, in creation there is always an overlord whose willpower or demiurge is behind the created inanimate objects. Even though a human mind might not be able to know the true properties of a particle(or a wave), such as a quark or a Higgs-Boson etc., there is at least one knower whose mind is imbued with the knowing behind such evolutionary 'parts and partitions' of matter(Prakriti). Herein, the smallest particle or the God-particle for that matter could also be deemed a tattwa, as an existent but elusive principle.

Notes...
Purusha = consciousness, knower
Prakriti = unmanifest matter, knowable

Always, All-ways; "ever-manifest?" Who is The Seer?
Beyond time and space exist an absolute knower. God? Singular and infinite.

Prakriti is one- primordial nature
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but set into evolution when in alignment with a seeing entity. As the conscious being is a product of the seer and the seen, with the intellect as the first evolute, there is no way to categorize a sustainer-sustained relationship between the two entities. Both Purusha and Prakriti are beyond space and time, whereas the embodied being(or the inquirer) is bound by space-time coordinates! The primordial material cause is the Prakriti, a state from which all discrete entities evolve and unto which all merge, until they emerge at a later time.
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« Reply #1 on: Nov 12, 2019 06:33 pm »

A side note for living in harmony with natural life principles, importance of spiritual practices and the rewards for the one disciplined in their pursuits- taken from Life energy and Biorhythms, understanding revolving around the Vedic soli-lunar calendar.

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Wisdom teachings from the Sanskrit heritage guide the seeker towards a daily meditation practice that transcends the barriers of emotional remnants from performing prescribed duties. Herein meditation mends the mind by overcoming emotional and physical disturbances. However, the greater virtue of meditation lies in the continuous purification of the chitta(mind, ego and intellect) in the subtle heart. Sanskrit text define this subtle heart as the soul, which can be seen in deep meditation(seeing without the use of subtle sense organs!).

A wise saying declares that invoking a God-centred life brings about fulfillment, such is the experience. Practicing daily mindfulness with breath awareness brings about an understanding of the entrapments from expanding the experience of the world. Anchoring oneself in one's own daily meditation practices defined by structured techniques manifests the highest purification of internal tendencies and latent impressions lodged in the mind-stuff(chitta-suddhi). Thereafter a pure-hearted mind beholds the ultimate knowledge or realization of being that transcends subtle feelings and the thoughtless void. While the journey is outlined clearly in Sanskrit, it is helpful to know that our affirmations towards the goal become more meaningful when we synchronize them closely with a certain cosmic time-space coordinate based on a proven dynamic calendar from our ancient heritage.

The affirmations, spiritual vows and daily meditation based on this greater synchronization are necessary until living liberation is attained. Those joining the path of inner awakening or just starting on this journey of mindfulness often wonder how the liberated souls or enlightened beings can remain silent for so long or do not get bored without doing something or other. Most who cannot relate to the validity of spiritual discipline and the transcendental states of being attained thereafter may even conceive of God as being occupied with puny activities.

A liberated being has no sense of time to feel bored and moreover by anchoring in the inner silence they become mighty performers of a noble wish in such as case fructifies easily. Such free beings do not cultivate 'wishful thinking' or get unnecessarily busy with the world. Virtues cling to them on account of their tranquil mind. Hence it is no surprise that the new year in most traditions begins at a point of transition based on a new moon; herein a new moon is symbolic of no mind or no thoughts and no mental images. If voluntary action(purushakara) is guided towards a profound meditation practice, a seeker may obtain liberation in a single birth. Such is the promise of Sanskritic wisdom.
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« Reply #2 on: Nov 13, 2019 05:37 pm »

What impresses me the most is that Vedic language has so many words descriptive of states of consciousness that English has yet to translate. We may never do so since it has already been described by a culture way ahead of ours.
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« Reply #3 on: Nov 21, 2019 08:01 pm »

Continued lessons on Ayurveda from Sanskrit philosophy and the subtle building blocks of life...

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Through all of the cycles of creation and dissolution, Prakriti remains indiscrete. Separate entities and conscious beings are discerned only due to the discreteness of consciousness and not the primordial matter. Once again, consciousness is innumerable and matter is all one, and both are beyond space and time! Moreover, all conscious entities must be identical so that Purusha is countless and separate but identical. This is the Samkhya catechism wherefrom Ayurveda starts its analysis.

Guna does not mean a predicated property of matter, but it means that which inherently binds matter.

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Our thoughts exist in time, and they limit one another by their sequence. There is verily only one thought at a time! The thoughts typically vary from repetition of a single thought construct, as in meditation or deep contemplation, to mundane or trivial levels. When these thoughts are scrutinized, they are deduced to be bound to three primary categories: they are cognized, seem to shift or change, and either seem to be revealed form nowhere or correlate with some previous memory. Ayurveda relies on the dictum that our thoughts mutate, just as DNA mutates. In fact, everything in nature mutates and thereby oscillates. Prakriti is therefore a primordial state of nature when these three binding constituents are in a state of equilibrium.

The very act of seeing disturbs this equilibrium and the sequential overpowering of these constituents sets evolution in motion.

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Prakriti is then said to be Vikriti, or not the original state of matter. These essential binding constituents of matter are known as the guna. The three binding constituents are Sattwa, Rajas, and Tamas, imbibing the quality of expression or manifestation, conation or mutation, and impression or retention, respectively. Closer scrutiny reveals that intellect, ego and mind are the respective evolutes from these three guna in Prakriti upon being seen by the consciousness or Purusha.

The consciousness is only a witness.

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When matter is not evolving and returns to its unmanifest state, the three guna remain in a state of equilibrium, only to be disturbed by the act of seeing by the consciousness, after which matter starts evolving again. This evolution is only possible by the interplay of these three inherent material binding constituents, which take turns in subjugating due to the lack of equilibrium. In other words, dominant Sattwa yields Rajas which then occur at either a very fast or a slow pace based on the nature of the substrate. They interleave within each other and evolve as in a hologram within a greater hologram. Thus for a single thought, there is the cognition and pleasure attendant with it; thereafter there is mutative modification which brings in pain; and finally the benumbed state provokes stupefaction and the experience is stored as memory(for later recollection). Right form the thought level to the creation of mundane objects for everyday use, this evolutionary sequence continues to play out. In evolution, these steps are discrete howsoever minimal the mutation!
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« Reply #4 on: Nov 26, 2019 11:17 pm »

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Material constituents of all that we see and experience starting from the intellect down to the elements (bhuta) of creation, their derivatives, and mundane objects are essentially the combination of expressive manifestation, mutative action, and retentive inertness. Notably these three guna constitute the foundational braid that intertwines to form the core of matter.

Onto the dosha

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Once the subtle realms or tattwa (24 of matter plus the consciousness, totaling 25 in all) cross from the stage of the five elements into the formation of a zygote, a holistic marker that retains the essential thesis of the tattwa paradigm is adapted to clearly delineate the cellular and molecular tendencies. This principle is then capture as a functional intelligence or dosha. As they formulate a counterpart triad that balances the guna, they are termed as dosha or what is counterbalancing the core attributes. Thus, Vata (V), Pitta (P) and Kapha (K) are the dosha found as subtle energies present in every cell of the body. They are found in aggregate combinations such as in physical organs. Moreover, they characterize cellular function even at the molecular level. For example, cholesterol is considered a Kapha molecule. The whole body evolved from the zygote and its original value of VPK, and thus begins the evolutionary mechanism of the body. In a way this is the starting point of the gross body, and therefore this nascent and unique combination ascribed to the original VPK ratio is termed as Prakriti; whereas our deviation (evolution) from this rhythm is captured by the term Vikriti. This nomenclature is clearly synergistic with the Samkhya terminology. Vikriti is then able to measure the deviation from the original balance, and a proper radial pulse diagnosis can provide insight to an expert Ayurvedic practitioner about the degree of deviation.
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