The Purpose of Innovation

Why innovate?  What is the purpose of innovation?  Is every innovation justified?  Could the AK-47 rifle which can kill more number of people more quickly be justified as an innovation?  To get answers to these questions we need to understand - what is innovation as a reality?  Let's try to understand innovation in the light of Madhyasth Darshan.

Innovation is rampant in nature!  Units of nature are continuously innovating to evidence higher or more evolved expressions in coexistence.  Innovation is nature's longing for "completeness".  Innovation in nature results in its evolution. Innovation is present in every atom, in the form of its seeking constitutional completeness.  Innovation is present in every cell of every life-form - to evolve more refined life-forms.  Innovation is present in every living being (other than humans) - in the form of its wanting to evidence living through more evolved life-forms.

Innovation is present in every human being also - in the form of seeking happiness.  Every human being is continuously busy, 24x7, innovating for achieving happiness.  Happiness is the religion of every human being - a compulsive need.  Want of happiness cannot be separated from a human being, even for a moment.  Want of happiness is religion for every human being - just like want to be alive is the religion of every animal, to grow is the religion of every plant, to exist is the religion of every stone.  We, the humans, are existentially bound to innovate for the purpose of our happiness!  It is important to notice that purpose is different from means.  Our means or method of seeking happiness may vary, but all of us are innovating for the purpose of happiness.  If I believe that a more destructive weapon could ensure my happiness, I will innovate in that direction.  If I believe that a more effective sanitation system would ensure our happiness, I will innovate in that direction.  If I believe that alternate energies would ensure my happiness, I will innovate in that direction.  The variation in innovation pursuits of human beings is always in terms of means and not at all in terms of purpose.  Our direction and means of innovation depends on what we believe would give us happiness.

Human being is a combined expression of conscious aspect (jeevan) and material aspect (body).  The expression of innovation in human being is essentially from the conscious activity.  Jeevan (conscious aspect) expresses imagination through body.  The reach of human imagination is more than its grasp.  Innovation is the result of imagination (jeevan) seeking its fulfillment.  This is the definition of innovation in the context of human being.

We, as human beings, are innovating all the time in our pursuits of happiness.  Happiness is the "completeness", which is also the state of fulfillment or healthiness of conscious aspect of human being, which we are seeking all the time, unknowingly.  In the course of our living we get a sense and intuition of happiness - but it requires some true innovation to accomplish that completeness.  True innovation requires a creative step, it is a leap - which is not a logical derivative of previous stage.  True innovation is about achievement of understanding and realization - which results in evolution of one's consciousness.  Achieving this shift in consciousness is the very purpose of human imagination.  This shift in consciousness is needed for a human being to live happily or to live with humanness.  Living happily, living with humanness and living in orderliness - they all mean the same.

Human being is the one who materializes his ideas and expects and evidences healthiness of mind.  Innovation in human being is both for materializing ideas and for achieving healthiness of mind.  Human being has made significant accomplishments through innovation for the aspect of materializing his ideas.  Examples of such ideas could be invention of wheel, fire, agriculture, guns, aeroplane, telephone, internet...  The achievements through such innovations got normalized when common people adopted them in their day to day living.  There have been innovations also for achieving healthiness of mind.  While the accomplishments on the aspect of "materializing ideas" are clearly evident, it is not possible to say with equal certainty about achievements of innovations on the "healthiness of mind" aspect.  While evidence of materialization of the idea of telephone is there in terms of a telephone instrument, the evidence of healthiness of mind can only be a human being who achieved it.  The telephone instrument has become normalized with common people having adopted it in their everyday use.  The innovations and their normalization in the aspect of healthiness of mind are not as clearly evident.  Evidence of healthiness of mind would require a human being to put himself to test by declaring to the world that he has achieved the healthiness of mind.  Anything less than that would be mere theory.  The normalization of this person's discovery will mean other human beings accomplish healthiness of mind by way of education.  Normalization or getting accepted in the mainstream tradition itself is the evidence of innovation of any kind.

In summary:

(1) The reach of human imagination is more than its grasp.  Innovation is the result of human imagination's seeking its fulfillment.

(2) Innovation in human being is both for materializing ideas and for achieving healthiness of mind.

(3) Normalization or getting accepted in the mainstream tradition itself is the evidence of innovation of any kind. 

Evidence of Understanding

Jeevan neither gets born nor does it die. Body gets formed and it gets deformed. Jeevan wants to control body according to itself, i.e. it wants to use body for its program of becoming happy. All animals only evidence want to be alive by specie-conformance.  Human being wants to live with happiness, but when a human being goes about living with specie-conformance then he gets distressed. That’s all is there to it. We need to understand it thoroughly and we need to evidence it thoroughly.

Understanding itself gets evidenced. When I become able to make others understand after understanding from you, it is only then your understanding becomes evident. This is the way understanding flows in the form of tradition.

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (Translated in English)

Basis of being in Knowledge order

What is the basis of humankind’s being counted in knowledge order?  

Whatever a human being believes that he knows, he works and behaves only according to that. Even if one doesn’t know, the aspect of believing is there in every human being. One claims to know, while in reality one doesn’t know – one is only with a belief. This is the discrepancy in a deluded human being.

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (Translated in English)

अनुभव शिविर

प्रश्न: हर वर्ष जो यह अनुभव शिविर आयोजित किया जाता है, उसका क्या आशय है?

उत्तर: अनुभव शिविर का आशय है - अनुभव मूलक विधि से जिया जाए.  मुख्य बात इतना ही है.  इसी आशय को व्यक्त करने के लिए हर वर्ष अनुभव शिविर का आयोजन किया जाता है.  इस आशय को व्यक्त करें या न करें?  इसके लिए कई लोग सहमत होते हैं, कई लोग सहमत नहीं हो पाते हैं.  ज्यादा लोग शब्द रूप में सहमत हो पाते हैं, कार्य रूप में ज्यादा लोग सहमत नहीं हो पाते हैं.  अधिकाँश लोग इसके पक्षधर हैं यह तो पता चलता है.  प्रमाण होना अभी शेष है.  ऐसी स्थिति में हम अभी हैं.  प्रमाण होने के लिए कई लोग तैयार हो पायेंगे - मेरे अनुसार.  सहमत होगा तो स्वीकार होगा, स्वीकार होगा तो अध्ययन होगा, अध्ययन होगा तो अनुभव होगा, अनुभव होगा तो प्रमाण होगा.  इतनी सीढियां हैं, जिनको पार करना है.  कोई जल्दी नहीं है!  धीरे-धीरे हो, किन्तु सही हो.

प्रश्न: अनुभव मूलक विधि से कैसे जिया जाए?

उत्तर: उसके लिए सत्ता में संपृक्त प्रकृति रूपी सहअस्तित्व को अनुभव करना है.  सहअस्तित्व स्वरूप में अस्तित्व को समझने से विकास-क्रम, विकास, जागृति-क्रम, जागृति अनुभव में आता है.  अनुभव का स्वरूप इतना ही बिंदु रूप में है.  इसको जब व्यक्त करने जाते हैं तो सिन्धु रूप में हो जाते हैं.  अनुभव के साथ अपने निश्चयन को जोड़ करके हम इतने विस्तार हो जाते हैं.  सबको समझाने योग्य हो जाते हैं.  कितना भी समझायें, और समझाने के लिए वस्तु स्वयं में बना ही रहता है.  मैंने अनुभव को समाधि-संयम विधि से पाया, उसको अध्ययन विधि से प्रस्तुत किया.  देखिये अब कैसे हो पाता है.


प्रश्न: यदि मेरे आगे अध्ययन विधि से अनुभव प्राप्त किये हुए कुछ लोग खड़े होते तो शायद मेरा उत्साह और निष्ठा इस मार्ग के प्रति कहीं ज्यादा होता.  

उत्तर: "उस व्यक्ति को अनुभव क्यों नहीं हुआ - इसलिए हमको भी नहीं होगा."  इस विचार को लेकर चलते हैं तो हम फ़ैल जाते हैं, उससे कोई फायदा नहीं है.  फायदा होने वाली बात है - "यदि एक व्यक्ति अनुभव मूलक विधि से जी सकता है, तो मैं भी जी सकता हूँ.  यदि एक व्यक्ति समझा है तो मैं भी समझ सकता हूँ.  यदि एक व्यक्ति प्रमाणित हुआ है, तो मैं भी प्रमाणित हो सकता हूँ."  इस तरह से सोचने से हम आगे बढ़ सकते हैं.  "सभी पहले समझ जाएँ, उसके बाद हम समझेंगे" - यह व्यर्थ की बात है.  जिम्मेदारी को झटकारने का कोई मूल्य नहीं है.  जिम्मेदारी स्वीकारने का मूल्य है.  "एक व्यक्ति समझा है, जिया है, प्रमाणित है - वैसे ही मैं भी समझ सकता हूँ, जी सकता हूँ, प्रमाणित हो सकता हूँ."  इस तर्क से हम पहुँच सकते हैं.

"सामने व्यक्ति सुधरे, तब मैं सुधरूंगा" - यह विचार प्राचीन काल से है.  इसी आधार पर व्यक्तिवाद और समुदायवाद पनपा है.  व्यक्तिवाद और समुदायवाद कहाँ पहुँच गया उसका आप ही मूल्यांकन करिए!


प्रश्न: अध्ययन में अपनी निष्ठा को कैसे बढायें?

उत्तर: प्राथमिकता विधि से.  अध्ययन करना है, यह प्राथमिक हो जाए तो आप अध्ययन करेंगे.  और कुछ यदि  प्राथमिकता में है, तो उसी को आप करते रहोगे.  यदि आपको अध्ययन नहीं करना है, और कुछ भाड़ झोंकना है - तो भाड़ ही झोंकिये!  इससे किसको क्या तकलीफ है?  भाड़ झोंको, अध्ययन करो, या साधना करो - ये ही तीन रास्ते हैं आदमी के पास.


प्रश्न:  आपके प्रस्ताव के अनुसार मानव या तो "भ्रमित" है या "जागृत" है.  भ्रम और जागृति के बीच क्या है?

उत्तर:  भ्रम और जागृति के बीच कड़ी है - अध्ययन.  या फिर है - अनुसंधान.  जो करना है, वही कर लो!  भ्रम = समस्या.  जागृति = समाधान.  समाधान चाहिए या नहीं?  समाधान प्राप्त करने के लिए दो ही विधियाँ हैं - विकल्पात्मक अध्ययन अथवा अनुसन्धान.  सामान्य रूप में अध्ययन विधि सुगम है, अनुसंधान विधि कठिन है.


प्रश्न:  आपने अनुसंधान के लिए जो प्रयास शुरू किया था, उस समय मानव जाति की क्या स्थिति थी?

उत्तर: मैंने जब शुरू किया तब भी आदमी उलझा हुआ ही था.  कई लोगों ने मेरी जिज्ञासा को उचित माना, कई लोगों ने उचित नहीं माना.  जिन्होंने उचित नहीं माना उनको मैंने नकारा नहीं, जिन्होंने उचित माना उनको धन्यवाद देते हुए मैं यहाँ चले आया.  इस अनुसंधान में मैं सफल हो गया.  अब मैंने जो पाया उसको नीच से नीच आदमी, दुष्ट से दुष्ट आदमी भी नकारता नहीं है.

- श्री ए नागराज के उद्बोधन पर आधारित (जनवरी २०१२, अमरकंटक) 

Deserve

The simplicity of Madhyasth Darshan (Jeevan Vidya) proposal could be deceptive, I feel.  The 'understanding' or  'samajh' is not one's own, until the grind of study or adhyayan is complete.  Study is an initiative (purusharth) and it requires one to put in hard work to deserve the understanding or samajh becoming one's own, which would be its outcome.  In an orderly existence surely one wouldn't get any more or any less than what one deserves!  Study makes one a deserving candidate for realization.  Therefore it is imperative that we be very clear about the process of study and have a clear assessment of our own progress towards the accomplishment of inner transformation - which we call here as 'consciousness development'.

Why is it so hard to understand something which is simple?  I think, it is because of our own prejudices and habits of unintelligent living.  We don't want to let go of them.  We have attached our identity with those prejudices and habits.  This proposal challenges this false sense of self or ahamkar.  

मूल्यांकन और समीक्षा

परीक्षण, निरीक्षण और सर्वेक्षण के आधार पर मूल्यांकन होता है.  परीक्षण का मतलब है - वस्तु कैसा है?  निरीक्षण का मतलब है - प्रयोजन क्या है?  सर्वेक्षण का मतलब है - कितना है?

किसी भी वस्तु का परीक्षण किये बिना उसका मूल्यांकन नहीं किया जा सकता.  वैसे ही स्वयं का और सामने व्यक्ति का परीक्षण किये बिना हम उसका मूल्यांकन नहीं कर सकते.  स्वयं का परीक्षण करने के बाद ही स्वयं का मूल्यांकन हो पाता है.   वैसा ही दूसरे व्यक्ति के साथ भी है.

स्व-निरीक्षण में अपनी उपयोगिता और प्रयोजन को समझने की बात है.  प्रयोजन ही पूरकता है.  अपनी उपयोगिता और पूरकता (प्रयोजन) को समझे बिना हम दूसरों को क्या समझायेंगे?  यदि प्रयोजन नहीं है तो आडम्बर है.  यदि आडम्बर है तो संसार के लिए हानिप्रद है.

प्रश्न:  मूल्यांकन और समीक्षा में क्या अंतर है?

उत्तर: अनावश्यकता (पूरकता-उपयोगिता के विपरीत कार्य-कलाप) की समीक्षा होती है, आवश्यकता (पूरकता-उपयोगिता सहज कार्य-कलाप) का मूल्यांकन होता है.  अनावश्यकता की समीक्षा नहीं होगी तो अनावश्यकता कम कैसे होगा?  आवश्यकता का मूल्यांकन नहीं होगा तो सही के लिए उत्साहित कैसे होंगे?  मूल्यांकन और समीक्षा दोनों होना आवश्यक है.  आवश्यकता को लेकर प्रोत्साहित कर दिया, गलती को छुपा दिया - यह महान अपराध है.  थोडा भी गलती हो तो उसको उजागर करना चाहिए.  उजागर करने का मतलब - जिसने गलती किया, उसको अवगत कराना.  दूसरे की गलती का प्रचार करने का कोई फायदा नहीं है.

प्रश्न: हम जब दूसरे का मूल्यांकन करें तो यदि हम केवल उसके 'सही' को बताएं, उसकी 'गलती' को न बताएं - तो इसमें क्या परेशानी है?

उत्तर:  गलती करने वाला अपनी गलती को भी 'सही' माने रहता है.  इसलिए आप यदि केवल उसके 'सही' को बताते हैं तो वह मान लेता है कि वह जो कुछ भी कर रहा है (जो उसके हिसाब से 'सही' है) उसको आप प्रोत्साहन कर रहे हैं.  अब आप इस तरह कितना भी सिर कूट लो, क्या परिवर्तन आएगा उससे उसमें?  उसकी गलती का सुधार होगा कैसे?  ऐसा हो रहा है या नहीं?  इसलिए दूसरे का मूल्यांकन करते हुए उसकी गलती को उसे अवगत करायें, फिर सही को भी उसे बताएं.

- श्री ए. नागराज के साथ संवाद पर आधारित (जनवरी २०१२, अमरकंटक) 

स्वीकृति

न्याय-धर्म-सत्य के साथ प्रिय-हित-लाभ को तोलना नहीं बनता.  न्याय-धर्म-सत्य में प्रिय-हित-लाभ का विलय होता है.  प्रिय-हित-लाभ के विलय होने तक अध्ययन है.  जब विलय हो जाता है तब अनुभव है.

अनुभव के पहले न्याय-धर्म-सत्य भाषा के रूप में रहता है, लेकिन जीना प्रिय-हित-लाभ में ही बना रहता है.  "न्याय-धर्म-सत्य ठीक है" - ऐसा भाषा के रूप में आ जाता है, पर वह "स्वीकृति" नहीं है.  स्वीकृति प्रिय-हित-लाभ की ही रहती है.  सूचना हो जाना स्वीकृति नहीं है.


अभी लोग अपनी अनुकूलता (अच्छा लगने) के अनुसार समझने की इच्छा व्यक्त करते हैं.  सच्चाई को समझने की इच्छा का रंग ही कुछ और होता है!  अपनी अनुकूलता के अनुसार समझने की इच्छा से प्रयास करते हैं तो एक व्यक्ति कुछ समझ लेता है, दूसरा व्यक्ति कुछ और समझ लेता है.  सच्चाई जैसा है - वैसा समझने का प्रयास करते हैं तो आप जैसा समझते हैं, वैसा ही मैं भी समझता हूँ.  सच्चाई अच्छा लगने और बुरा लगने की जगह में नहीं है.

"मुझे जीव-चेतना में नहीं जीना है, मानव-चेतना में ही जीना है" - जब यह निश्चय होता है, तब सच्चाई को समझने की इच्छा से प्रयास होता है.  मानव ने अभी तक जीवों से अच्छा जीना चाहा है, कुछ मायनों में जीवों से अच्छा जिया भी है, पर जीव-चेतना को छोड़ा नहीं है.  इसी जगह में मानव-जाति कराह रहा है.

- श्री ए नागराज के साथ संवाद पर आधारित (जनवरी २०१२, अमरकंटक)  

ज्ञानगोचर

ज्ञान व्यापक वस्तु है.  ज्ञान के आधार पर ही चेतना है.  जीव-चेतना में मानव शरीर को जीवन मान करके जीता है - जिससे मानव टूटता है.  वही मानव जीवन को समझता है.  जीवन में ही ज्ञान होता है.  ज्ञानगोचर-विधि से ही जीवन समझ में आता है, सत्य समझ में आता है, सह-अस्तित्व समझ में आता है.  कार्य विधि से यह समझ में नहीं आता है.  ज्ञानगोचर विधि से ही जीवन को समझा जाए, सह-अस्तित्व को समझा जाए, विकास-क्रम, विकास, जागृति-क्रम, जागृति को समझा जाए.  फिर जिया जाए - ठसके से!

प्रश्न: ज्ञानगोचर से क्या आशय है?

उत्तर: जो संवेदनाओं के पकड़ में न आये, पर फिर भी समझ में आये - वह ज्ञानगोचर है.  ज्ञान समझ में आता है, चक्षु में नहीं आता.  जैसे किसी वस्तु में भार है, वह समझ में आता है - पर वह दिखाई नहीं देता है.  भार इस तरह ज्ञानगोचर है.  यहीं से शुरुआत है.

- बाबा श्री नागराज के साथ संवाद पर आधारित (जनवरी २०१२, अमरकंटक) 

A human being has to have happiness.

A human being has to have happiness. In our pursuits of happiness sometimes we think that we will become happy from comforts and hoarding, or that we will become happy from chanting and penance. All human beings make some endeavour or the other for becoming happy, but there has not been any evidence of anyone achieving fulfilment or lasting happiness from these endeavours. Now in my pursuit of happiness, I achieved happiness on the basis of understanding of existence. I think every human being can become happy upon achieving understanding. Human beings are united in right and fragmented in wrong. For unity in humankind, there was a need to cognate one aspect which is same in all human beings, which could be the bearer of righteousness – and that aspect I understood to be ‘jeevan’.

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (English Translation)

All about Madhyasth Darshan

"Without understanding existence, how can human being understand himself who is only its one part?" - Shree A. Nagraj in Jeevan Vidya - Ek Parichaya  (English Translation) 

Two kinds of Realities... and they coexist.

In the Silence, there are many sounds.

In the Space, there are many units.

In the Energy, there are many activities.

In the Consciousness, there are many conscious beings.

In the Knowledge, there are many knowers.

In the God, there are many divine beings.

Source: Madhyasth Darshan

Madhyasth Darshan is all about Centeredness.

"I formulated Madhyasth Darshan in four parts.  The first part is named as – Manav Vyavhar Darshan (Holistic view of Human Behaviour). Second part is named as – Manav Karma Darshan (Holistic view of Human Actions). Third part is named – Manav Abhyas Darshan (Holistic view of Human Practices). Fourth part is named – Manav Anubhav Darshan (Holistic view of Human Realization).

In this way, I wrote the whole Darshan in four parts. Their essence is – Madhyasth Darshan. Existence has the forces or motions of attraction, repulsion and centeredness with their respective outcomes. Among these the realization of strength and force of centeredness is the existential purpose of humankind. It was a miraculous discovery for me. So far whoever has got a sense of this, gets impressed with this miraculous discovery. Scientists accept the presence of attraction and repulsion forces but they have not been able to understand force of centeredness in the form of existential purpose. I think, this has been a huge gap and flaw in scientific thinking. Therefore the need for rethinking has come. Therefore I have done the work of understanding and explaining strength of centeredness, force of centeredness, law of centeredness, and centered jeevan. This is what Madhyasth Darshan is about."

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (Translated in English)

All about Madhyasth Darshan

Self-Reliance

When I thoroughly understood existence, jeevan and conduct of humanness – immediately afterwards I achieved the state, which I am going to describe before you. After achieving the understanding of existence I got confidence in myself. I didn’t have to make any additional effort for this. I started scrutinizing this self confidence in every aspect of my living. In the same way I achieved the ability of respect for excellence. One naturally gets respect for excellence as a result of being able to assess excellence. What we cannot assess, we cannot respect as well. Third, I could comfortably arrive at balance in whatever understanding I had achieved with my personality. I did not feel any difficulty anywhere in living according to my understanding that is aligned with orderliness of existence and jeevan. I named it – balance in talent and personality. I proved true to this. Fourthly, I achieved sociability in behaviour. As a result of becoming sociable I started getting fulfilment in myself. Its benefit was that I was not left with any complaints with the world. Now I keep scrutinizing how meaningfully I live in this world. Fifth accomplishment is – prosperity. I was born in a hard working family and I knew doing hard work and serving others (seva). But earlier the meaning of prosperity was not clear to me. Now I understood the meaning of prosperity. I can produce more than the needs of my family, therefore I experience prosperity. In this way, I achieved all these wonderful things with understanding. I called this – self-reliance. The way I became self reliant, so can you. When I became self-reliant, then I felt that I have something to offer to this world, I can make people understand, I can talk about it. Therefore I started documenting my understanding. First document was – Madhyasth Darshan Sah-astitva-vaad.

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (Translated in English)

All about Madhyasth Darshan

The bearer of consciousness

What is it that carries forward impressions after the life span of a human being?  I have seen that precisely.  It is jeevan (conscious unit) that carries forward.  Jeevan is able to carry forward the impressions from one life span to next.  How?  I have seen (understood) jeevan to be in the form of inexhaustible strengths and forces.  You can study it as well.  If you have the inquiry then you can also understand.  I trust that you need to understand.  Therefore you will understand one day.

Till now human beings were incapable of explaining jeevan and existence by method of study. Wherever Science has tried to explain existence – it has shown instability and indefiniteness. Science has only given ideas for maniacal pursuits for profit, sex and consumption. We humans have kept accepting whatever proposals Science has kept giving. After accepting them, when we experienced their results – those could not form the basis of our fulfilment. In this way, we have lived with contradictions as well. Now the proposal that is presented before you – needs to be understood. The way I scrutinize it within myself, you also need to scrutinize it – and after scrutinizing when you become fulfilled then you will offer yourself for making others understand. If I become able to make other understand, then that gives me the evidence of my understanding. This is the test of having understood. At the root of my realization, I have seen (understood) coexistence.


From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj. (English Translation)

All about Madhyasth Darshan

Human Condition

We are moving towards instability and indefiniteness because of Scientism. Scientists try to describe human being in the form of a machine, in which they have not yet been successful. The scientist who tries to describe human being as a machine, he himself remains dissatisfied with his own explanation. Today it is a big research topic to discover the structural function of human being. They say, outcomes of this research will bring about speed in human behaviour, work and thoughts. However human being does not fit into this framework. Science has assumed only structural function to be correct, which scientists can understand and explain. Idealists advocate for sensitivity. Sensitivity cannot be understood and explained in terms of Science. So the distance between the two ideologies has remained. In this way, humankind has kept on getting trapped in problems one after another. Human beings live and die in problems. That is the human condition.

- From "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj (English Translation)

All about Madhyasth Darshan

Understanding is the only way.

Whatever unwanted events that humankind caused in its history, all of them took place due to its lack of understanding.  We all know how humankind has harmed the Earth till now, Earth’s guts were torn apart, Earth was inflicted with fever, numerous kinds of deformities were readied on the surface of Earth – because of which all rivers, streams etc became destroyed, air and water got polluted, and how humans are getting affected because of this.  If this Earth remains in distress then all vegetations, living beings, and humans will naturally be in distress.  What kind of people would have imagined that humankind would live healthily even after wounding the Earth!  Now the good news is if we stop interfering with Earth’s balance then we can be assured that the treasures on the surface of Earth are adequate for human beings on this Earth.  Mistakes, crimes, conflicts and revolts are flaws as humankind’s ignorance.  These are not products of understanding.  The testimony of humankind’s ignorance is – human beings are unbalanced, Earth is unbalanced, rivers-streams, hills and jungles all these are unbalanced.  We humans have done this unbalancing in the Science age, still we keep boasting of Science – thinking that we will find something definite from Science itself, even when conditions of humankind’s getting wiped out from Earth have arrived.  We need to pay attention to this.  Whenever humans will want to save themselves from this problem then humankind will have to achieve understanding.  There is no other way.

From "Jeevan Vidya - Ek Parichay" by Shree A. Nagraj (English Translation)

Rooted in Knowledge

We want to know what/where our roots are.  We sometimes seek those in history and tradition.  We seek our roots wherever we find a sense of continuity, permanence or unchangingness.  Transience and variation of the world around tires us and we find it difficult to trust.  This makes some of us withdraw from the world and seek solace in what we imagine to be God.  In all these endeavors we seek our roots in our own imagination.  It is not possible to be rooted in imagination, because it is imagination itself that seeks rootedness.  The imagination can be rooted only in something subtler than itself.  The dormancy of the subtler faculties of self itself is the cause for imagination's seeking fulfillment or rootedness.  Human imagination can be fulfilled and firmly rooted only in the Knowledge of Reality.  There is no other way for a human being to be rooted, centered or definitive.  Realization in knowledge is the only way for human beings to come together and live with happiness and peace in a lasting manner.

Madhyasth Darshan is a studyable proposal for the Knowledge of Reality.

Madhyasth Darshan Website

Madhyasth Darshan Website

My friends Shriram Narasimhan and Ashok Gopala have been developing website for Madhyasth Darshan – Coexistentialism (Jeevan Vidya, Sah-Astiv-Vaad by Shree A Nagraj of Amarkantak).  The website is now available in English.

It is at http://www.madhyasth-darshan.info.

The website attempts to provide comprehensive information about Madhyasth Darshan (Jeevan Vidya) and activities based on this understanding.

The complete message from Shriram Narasimhan is as follows:

The Madhyasth Darshan – Coexistentialism (Jeevan Vidya, Sah-Astiv-Vaad by A Nagraj of Amarkantak) website is now available in English. Below is some information about the same: Taken from http://www.madhyasth-darshan.info:

Madhyasth Darshan [existence based human focused contemplation], or ‘Coexistentialism’ is a new development in human understanding. It has come about via original existential exploratory-research by A Nagraj of Amarkantak, India and has no connection with past ideologies and beliefs. It proposes on reality, existence and the nature of the human being, covering all aspects of human understanding and living. It is being presented here as an ‘Alternative’ to Materialism and Idealism (Spiritualism, Pantheism, Super-Naturalism) for evaluation and study by mankind. It has solutions to humankind’s questions & problems. 

This proposal dispels all mysteriousness by providing answers to all questions regarding the nature of Reality & Existence, the Cosmic order, the Conscious unit (Self, or I, given the name ‘jeevan’) & Consciousness, the nature of the Human-being & Existential purpose of the Human being. It identifies and defines Universal Humane Conduct, Innate-nature of Humanness, Universal Human Values and Universal Human Religion.  It proposes on Universal Knowledge, Wisdom & Science, and provides a Universal alternative to prevalent Education, Human-conduct, Constitutions of Nation-states & Human-systems, including Human Culture, Civility & Norms of living leading to an Undivided Human Society and Universal Orderliness: wherein humankind can live in balance with the rest of the nature. It has an answer to every How? and Why?. Jeevan Vidya is the name of the program to take this understanding to people.

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Basic Information is available at:

·         http://madhyasth-darshan.info/introduction/about/read-this-first/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Read “Proposal Brief” at this link:

·         http://madhyasth-darshan.info/introduction/about/proposal-brief/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya]  You can go through the back-ground of emergence of this understanding at this link:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/background/originators-note-the-alternate/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] You can view principle postulations at this link;

·         http://madhyasth-darshan.info/madhyasth-darshan-main/principle-postulations/postulation-summary/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Read Topics of Study at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/studying-md/topics-of-study/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] The Method of Study is available at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/studying-md/method-of-study/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Resources for Study are available at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/studying-md/resources-for-study/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Literature Information is available at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/literature/introduction-to-the-literature/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Books Overview are available at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/literature/books-overview/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Suggested Readings can be seen at:

·         http://madhyasth-darshan.info/madhyasth-darshan-main/selected-reading/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] Downloads are available at:

·         http://madhyasth-darshan.info/resources/

[Madhyasth Darshan, Coexistentialism, Jeevan Vidya] To know about Jeevan Vidya or JeevanVidya, the link is:

·         http://madhyasth-darshan.info/jeevanvidya/

Read Proposal Summary at: [Madhyasth Darshan Jeevan Vidya]

·         http://madhyasth-darshan.info/introduction/summary/

Read Articles at: [Madhyasth Darshan Jeevan Vidya]

·         http://madhyasth-darshan.info/introduction/articles-by-others/

Read the Principle Postulations at: [Madhyasth Darshan Jeevan Vidya]

·         http://madhyasth-darshan.info/madhyasth-darshan-main/principle-postulations/

Read about Madhyasth Darshan Jeevan Vidya Activities at:

·         http://madhyasth-darshan.info/activities/

Find out about Study Locations for Madhyasth Darshan Jeevan Vidya at

·         http://madhyasth-darshan.info/activities/study-locations/

Find out about the work done in Education at:

·         http://madhyasth-darshan.info/activities/efforts-in-education/

Find out about Audio-Video content available at

·         http://madhyasth-darshan.info/resources/audio-video/

You can read some Articles by Shree A Nagraj at

·         http://madhyasth-darshan.info/madhyasth-darshan-main/articles-by-a-nagraj/

Existence has only two kinds of realities.

"When I saw (understood) existence – then I found one great formula. Existence has only two kinds of realities. First those, which can be counted as units. We can call those as nature (prakruti). Second, that which is pervasive everywhere, which everyone can understand in a moment. Every unitary reality is submerged, encircled and soaked in this second reality. This second entity can be called as Omnipresence. The entities (units) are of two kinds – material and conscious. Conscious entity means – animalkind and humankind. Material entity means – material order and pranic order. Material world includes all minerals, soils, metals and all compositions of pranic cells that get formed and then get deformed. All these entities are soaked, submerged and encircled in the Omnipresent reality. There is no provision for units becoming separated from the Omnipresent reality. Human being cannot create something for which there is no existential provision."

- From "Jeevan Vidya Ek Parichaya" by Shree A. Nagraj (Translated in English)

National Character

"I found the answer to the question on National Character. What was it that I found? Every unit in existence is orderly with its innate-nature and participates in holistic orderliness. I found the path for achieving this in humankind also. I found the definition of human being. “Humanness” is in the form of awakened human being’s work and behaviour. When we formulate such work and behaviour, and go about describing it – this itself becomes Sociology or Constitution for Humankind. Instilling the understanding of Conduct of Humanness itself is the essential content of Sociology - this I understood. In this way, I found that Universal Code of Conduct for Humankind will emerge from such Constitution of Humanness. National Character could then be recognized in the form of Constitution of Humanness."

- From "Jeevan Vidya Ek Parichaya" by Shree A. Nagraj (English Translation)

What's the point of human existence?

We need answers.  We somehow feel that our elders and teachers owe us to give those answers.  At the time a child is born he seeks answers from his parents and guardians, and later he seeks answers from his teachers.  Education and Upbringing is expected to equip the child with answers.  It is clear that education and upbringing of today is unable to address this existential need of every human child.  The child becomes adult and enters the world unequipped with answers to live.  This situation is common across the world.  We are living without knowing and unknowingly we are making mistakes in our living.  Some of these mistakes are are so costly that these have put a question mark on our own survival.

Madhyasth Darshan (Jeevan Vidya) propounded by Shree A. Nagraj (Amarkantak, India) is a proposal based on reality of existence, that gives answers to all questions concerned with human living.

Madhyasth Darshan Website

A Confluence of All Religions (Sarva Dharma Sammelan)

A Message from Shriram Narasimhan:

Dear All,

This is to invite you to the the 'Sarva Dharm Sammelan' at Kanpur on 23rd April, 2012. "Universal Human Dharma", or 'Human Race is One, Human Dharma is One' will be propounded by Shree A Nagraj - on the
basis of Madhyasth Darshan, (Coexistentialism, Jeevan Vidya).

Invitation is attached, and all sammelan details are available at the sammelan website www.mdarshan.info - the site contains articles, invitation, schedule & press notes.

Please circulate this message to your friends, and far and wide:
wherever possible, in facebook, etc etc.

Sammelan Contacts: Pradeep: 9793919149, 9335373447 | Gopal:
9451522231, 9335111631

warm regards,
shriram: 9907794154
========================
coexistence.in
jvidya.com

Conflict Resolution

"Conflict Resolution" is an oxymoron.  If conflict is, resolution is not.  If resolution is, conflict is not.  Conflict and Resolution are two distinct planes of consciousness.  Madhyasth Darshan is a proposal for Resolution, which is the state of human being in human-consciousness.  Human-consciousness results from study in coexistence.