True Commitment

Until now every human being believes that his own needs are genuine and the needs of other human beings are fake.  It is only due to this reason – one human being exploits other human being, one family exploits other family, one community exploits other community, and one country exploits other country.  Therefore, there is an urgent need to recognize and understand human religion and conduct of humanness, and we will need to gather courage and commitment for its realization in this very life span.  This is called as ‘determination’ - which is commitment for self realization.  This commitment is for orderly living.  This commitment is for living with justice.  True commitment happens only for justice, religion and truth – and for nothing else. 


- Excerpt from English Translation of "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj. 

Jeevan Vidya Shivir - by Somdev Tyagi

Law, Order and Justice

Justice (nyaya) is based on Order (vyavastha).  If there is disorder or chaos all around then we cannot talk of Justice.

Order is based on Law (niyam).  There has to be an underlying Law which explains the Order.  If there is no underlying Law then Order cannot be envisaged.

Coexistence (sah-astitva) is the underlying Law of Existence (astitva).  It is the foundation.

Orderliness in Existence is manifestation of this Law.

It is from the reference of Orderliness that we can discriminate between what is Right (vidhi) and what is Wrong (nishedh).  Justice is the capability of discriminating between Right and Wrong, and then choosing to do what is Right.  Human beings are united in Right and divided in Wrong.  Mutual fulfillment (ubhaya trupti) in a human relationship (sambandh) is only when both sides are in the Right.

Realization (anubhav) is in Law.

Understanding (bodh) is of Order.

Work (karya) and Behaviour (vyavhar) is with Justice.

दृष्टा पद, अनुभव, अनुभव-प्रमाण

Performance of our daughter's music group at Townhall, Bangalore

Participation

The evidence of self (jeevan) is in the form of its participation in living.  Participation is based on one's capability and sensitivity.  Capability is effective only with sensitivity. Participation begins from relationships in one's family and then it extends to the world.

Nature other than humankind is actively participating in the vibrant harmony of existence.  Human being doesn't seem to know the steps of this dance!  Human imagination is not anchored to the understanding of reality.  Education is the way for aligning human imagination to reality.  Unless a human being sees that the world is orderly, he cannot have true affinity and care for the world and his own conduct will remain disorderly.  Seeing the essence of world's orderliness is a primary need for every human being.

Each unit of nature is orderly with its innate-nature.  This is the principle for understanding the orderliness of existence.  Every stage of evolution has its innate-nature, which is the way units of that evolution-stage exhibit orderliness in their conduct.  For example, material-order is an evolution stage, whose innate-nature is integration-disintegration.  Integration-disintegration is the way by which material order exhibits orderliness in its conduct.

The innate-nature of human being is - steadfastness, courageousness and generosity.  Humankind can be orderly only when it lives with its innate-nature.  This is a matter of capability.  Humankind thus far has lived in animal consciousness, which is incapable of evidencing human being's innate-nature.  Human being needs consciousness development to be able to live with his innate-nature, to be able to live in an orderly way.

Innate-nature of any evolution stage is expression of its religion.  For example - material order's innate-nature of integration-disintegration is expression of its religion of 'existence' or 'being'.  The material order units integrate and disintegrate while the matter continues to be.  Matter doesn't get annihilated, nor is not possible to annihilate matter.  "To exist" is the religion of material order, which is its "given condition", from which it cannot be separated. In order to understand innate-nature of material order, we need to understand its religion.  In the same way, to understand our own innate-nature we need to understand our own religion - the aspect which is unshakable and inseparable from our selves.

Happiness is the religion of humankind.  Human being cannot be separated from his want of happiness, even for a second.  All human actions are in expectation of happiness.  Innate-nature of a human being gets revealed upon his realization in happiness.  It is with realization in happiness that a human being becomes able to actively participate in the existential orderliness.

Need for Action

We seek fulfillment by doing something.  It is not possible to stop ourselves from seeking fulfillment, even for a second.  What if we became certain that there is no fulfillment at all in doing anything?  What would we do then?  Can I willfully stop myself from doing everything, and become totally still?  Would I be there, in my state of total stillness?  Will I know the meaning of total stillness when I am totally still?  Would fulfillment or non-fulfillment matter to me in my state of total stillness - wherein I won't have any thoughts and memories of the past?  What would happen if I begin inquiring about the meaning and purpose of realities around me, after having achieved the state of total stillness?  What would then get written on my "clean slate" of consciousness?  What if I found that - this world is not disorderly as it seems from senses, instead it is purposeful and rooted?  What if I found myself to be the part of this world and found the essence of my orderliness?  What if I became fulfilled from those answers, and became certain that it is not a matter of my solitary fulfillment, but it is the key to whole humankind's fulfillment?  What would be my vision for manifestation of complete harmony in the living of humankind?  What would I choose to live after having understood that vision?  What if the cup of my joy starts overflowing and I want to reach out to the world?  What if I found that humankind until now has lived like animals and fulfillment of humankind is only when it achieves the understanding that I have achieved? What if I discover that all human beings have "natural expectation" of fulfillment and they have imagination which is seeking fulfillment by doing something?  What would I ask them to do?  Could I ask them to imagine in the light of my realization of harmony in existence?  Could their imagination then resonate with the harmony of existence and thereby could they also achieve lasting fulfillment?  Could this understanding flow into human tradition - from one person to another, by way of education?

Bound by Destiny and Destined for Freedom

Are we humans 'free' in doing what we do or are we bound by destiny?

Human imagination longs for freedom, while human body is bound by destiny.  Human being is a combined expression of conscious aspect and material aspect.  Imagination is the conscious aspect of human being, called jeevan.  Body is the material aspect of human being.  Body is a physiochemical form, and it has its limits. Body is the result of evolution in material nature.  Evolution in material nature happens as course of destiny without any human involvement.  Human involvement begins (of course!) only after humankind first appeared on the scene.  Human beings are destined for freedom, and achievement of freedom by human being requires human initiative.  Unless human being takes initiative he cannot realize his destiny.  This initiative has to be of the conscious aspect, i.e. human imagination.  The initiative of human imagination (conscious aspect) needs to be for its own transformation - which would also be fulfillment of its longing for freedom.

The key issue is - human imagination is attached to body, which is limited.  If I believe myself to be body, which is limited, then all my thoughts would be limited and centered around body.  While in reality, conscious aspect (jeevan) is distinct from body and it is immortal and inexhaustible.  My believing human being to be just body (material) is my undervaluing every human being, including myself.  This belief is deep rooted and it is prevalent in the whole humankind today, therefore it has taken the form of delusion.  Liberation from this delusion is possible with understanding and realization of distinction between jeevan and body.  Liberation from delusion itself is awakening.

Every human being has imagination, which is the link for his liberation from delusion.  Human imagination longs for freedom.  Every little action of ours is result of choice performed by our imagination longing for freedom.  We choose our actions.  In the absence of understanding, we don't know what actions will result in what outcomes - therefore we end up making wrong choices.  The discrimination between right and wrong is from the vantage point of awakening.  An awakened person's imagination is rooted in the understanding of existence, and it can inspire the imaginations of others who are not awakened.  Awakened person alone is a worthy teacher.  The acceptance of inspiration requires initiative on the behalf of student.  A worthy student is one who takes this initiative.  Study happens in the union of worthy teacher and worthy student.  Study culminates in realization by student.

Realization is the point of fulfillment of imagination, thereafter imagination gets rooted in reality.  Human body, which is limited by destiny, is capable of manifesting the realization in human living.  

देखना और समझना

समझना जीवन में होता है.  देखना जीवंत शरीर द्वारा होता है.

भौतिकवाद ने देखने को प्रमाण मानते हुए, यंत्र को प्रमाण मान लिया.  यहाँ से भौतिकवादी भटक गए.  उसको सुधारने के लिए मध्यस्थ-दर्शन ने प्रस्तावित किया – “देखने का मतलब है – समझना”.  जीवन ही देखता और समझता है.  जीवन समझने के लिए शरीर के द्वारा देखता है.  जीवन के लिए शरीर एक साधन है, एक यंत्र है.  शरीर में शब्द, स्पर्श, रूप, रस, गंध इन्द्रियां हैं.  इन्द्रियों को जीवंत बना कर रखने वाला तथा उनके उपयोग से देखने और समझने वाला जीवन है.

प्रश्न: मरने के बाद क्या जीवन “देख” पाता है?

उत्तर: मरने पर जीवन शरीर को छोड़ देता है.  जीवन उस स्थिति में देख और सुन सकता है, किन्तु उस स्थिति में मानव परंपरा में वह प्रमाणित नहीं हो सकता है.

प्रश्न: शरीर छोड़ी हुई स्थिति में क्या जीवन “समझ” पाता है?

उत्तर: नहीं. शरीर को छोड़ने के समय तक जीवन जितना समझा रहता है, उतना ही समझ उसमे शरीर छोडी हुई   स्थिति में रहता है.  जीवन और मानव-शरीर के सह-अस्तित्व में ही समझ का प्रमाण होता है.  मानव परंपरा में उपकार विधि से ही समझा जा सकता है.  

जीवन “समझ” को दो विधियों से हासिल कर सकता है.  (१) शोध, (२) अनुसंधान.  परंपरा से जो मिलता है, उसको जांचना शोध है.  परंपरा से जो नहीं मिलता है, उसके लिए अनुसंधान है.

- श्री ए. नागराज के साथ प्रवीण और आतिशी  के संवाद के आधार पर (दिसम्बर २००८). 

The Conviction of Understanding

Understanding is acceptance of realities by self (jeevan) as a result of directly perceiving them.  Understanding results in conviction (sankalp).  

Conviction is not a figment of imagination or logic, instead conviction of understanding gets the imagination and logic rooted in reality.

Conviction of understanding is not an intellectual arrogance (ahankar).  Intellectual arrogance happens because of incorrect notions about realities.  Understanding dissolves intellectual arrogance.  Conviction is with humility of knowing.

Conviction is not a belief or faith.  Conviction is upon confirmation (upon direct perception) of one's faith or what one had just been believing.  

Conviction is not for others, it is for oneself.  However, conviction gets manifested as determined actions with others in the world.

Conviction has to manifest into action in human living.  Inaction indicates lack of conviction.

Conviction is affirmative in nature, for example - "This is the way I am.",  "This is the way a human being is.", "This is the way the world is." and so on.  It is an unshakable conclusiveness, which is not a derivation of some logical reasoning - but is a result of "having seen for oneself".

Conviction is not an imposition on self.  It is not an excitement which could wear off.

Conviction is not biased - i.e. it is not in favor of some and in disfavor of others.  Conviction is absolute and natural.

Conviction is not "second hand".  Conviction has to be "first hand".  If my friend or guru has conviction, that is not my conviction.  Conviction has to be mine, which can result only from my seeing the reality directly.

Conviction of understanding is needed to be self-driven or independent.  In the absence of conviction, one is dependent on things external to oneself for making one's choices in living.  The independence that comes from conviction does not mean being insensitive to others.  Conviction is inspiring and acceptable to all.

Conviction of understanding is needed to lead a life of integrity.  In the absence of conviction, there is no integrity in what one thinks and what one says and what one does.

Do I care?

We could dismiss the important questions of life if we adopt a carefree attitude.  Hakuna matata!  These questions don't disappear if we turn our back to them, do they?  Looking closely, we find that a question arises in us when the "tradition" in which we live, is unable to give us satisfactory answers.  Question indicates logical flaw, loophole or deadlock in the tradition. Tradition is collective expression of all human beings, at the level of doing (karya), at the level of behaviour (vyavhar), at the level of thoughts (vichar) and at the level of realization (anubhav).  It is not easy for everyone to precisely identify one's question.  The tradition has lot of momentum and most people would rather flow with it, than question it.  The one who questions tradition gets labeled as rebel.  It is not easy to live the life of a rebel.  Still if the question is genuine and the questioner persists in getting its answer, and takes the responsibility to explore for answers ab-initio, even at the risk of getting excommunicated - then there is provision in existence for its getting answered.  Human history can be seen as a continuum interrupted by questions which challenged the tradition.  These questions were the seeds for explorations.  The discoveries from explorations altered the course of human history and brought about changes in the tradition at the level of doing, at the level of behaviour and at the level of thoughts.  We will talk about the level of realization shortly.

The exploration (anusandhan) of Shree A. Nagraj also began from a question on vedic tradition.  This exploration resulted into his realization and exposition of Madhyasth Darshan.  Madhyasth Darshan claims that humankind does not have the tradition at the level of realization thus far.  It puts forth proposals, the study of which can result realization in a human being.  Its first proposal is - existence in the form of coexistence is the only reality, which can be understood and realized by human being.  Secondly, realization centric living of human being alone can be harmonious.  Reality is one, therefore realization is also one. Realization centric living is about reflection of realization at the levels of his thoughts, behaviour and work. There cannot be variety in realizations of human beings - this is the reason, realization centric living of two human beings is mutually complementary at all levels (thoughts, behaviour and work).  Realization is not for select few, it is the need and possibility of all human beings. 


Tradition is about conformance (anushangiyata), generation to generation.  The "generation gap" indicates weakness of tradition.  The generation to generation conformance in human beings is achieved not through heredity but through impressions (sanskar).  This is the crucial distinction between human beings and animals.  Animals are also conscious beings, but they have generation to generation conformance by way of heredity.  Animals don't have generation gap!  Impressions (sanskar) are those, which result into realization.  Realization is the essence of tradition in humankind. 


Madhyasth Darshan is a proposal and vision for bringing realization into human tradition.  Shree A. Nagraj achieved realization as a result of his exploration, after he had questions on the vedic tradition.  The tradition of realization does not require us to follow his footsteps of exploration.  Instead it requires us to study what he has accomplished as a result of his exploration.  Study (adhyayan) of Madhyasth Darshan is about 'joining' the tradition of realization.  One joins the tradition of realization at the level of thoughts first, then one joins at the level of behaviour, then one joins at the level of work - and after the alignment happens at these three levels, the alignment at the level of realization entails.  Madhyasth Darshan asserts that tradition of realization does not have any logical flaws, loopholes or deadlocks.  The tradition of realization proposed by Madhyasth Darshan is with the promise of liberating whole humankind from questions.

The need of reasoning

We human beings want happiness at the fundamental level.  Human being’s happiness at fundamental level gets manifested in his behaviour (upon awakening).  The reasoning is to make happiness at fundamental level evident in human behaviour.  In this way a human being produces the evidence of his existence at reasoning level, at behaviour level and at fundamental level.  All our communication – reading, writing, talking - is based on reasoning.  The successful communication is that which touches the meaning of fundamental level.  My communication is successful only if it touches the other person at the fundamental level.  If that communication also indicates the meaning of behaviour by imparting understanding of human being’s existential purpose (resolution, prosperity, fearlessness and coexistence), it results in realization of knowledge at the level of behaviour.  The reasoning is needed for imparting knowledge of behaviour level and also of fundamental level.

- An excerpt from English Translation of "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj.

प्रकृति में नियंत्रण

साम्य ऊर्जा (सत्ता) में ही हम (सारी प्रकृति) नियंत्रित रहते हैं.  सत्ता में घिरे रहने से सम्पूर्ण प्रकृति नियंत्रित है.  सत्ता इकाइयों को नियंत्रित “करने वाला” नहीं है.  सत्ता में इकाइयां नियंत्रित हैं.  इकाई के नियंत्रित रहने का “कारण” सत्ता है.  सत्ता में इकाइयां डूबी, भीगी और घिरी हैं.  घिरे रहने का प्रभाव है - नियंत्रण.  डूबे रहने का प्रभाव है – इकाई की कार्य-सीमा.  भीगे रहने का प्रभाव है – ऊर्जा सम्पन्नता.

सत्ता में संपृक्तता वश सम्पूर्ण प्रकृति में व्यवस्था में होने की मूल प्रवृत्ति है.  ऊर्जा सम्पन्नता के आधार पर ही जड़-प्रकृति में व्यवस्था में होने की प्रवृत्ति है.  ज्ञान सम्पन्नता के आधार पर ही चैतन्य-प्रकृति में व्यवस्था में होने की प्रवृत्ति है.  चैतन्य प्रकृति में मानव भी है.  मानव में ज्ञान सम्पन्नता का आरंभिक स्वरूप है – कल्पनाशीलता.  कल्पनाशीलता के आधार पर मानव ने अभी तक जितना भी व्यवस्था के लिए सोचा और किया वह जीव-चेतना के अंतर्गत ही रहा.  जीव-चेतना में मानव का व्यवस्था में जीना बना नहीं.  मानव के व्यवस्था में जीने के लिए समझदारी का परंपरा आवश्यक रहा.  तभी मानव एक दूसरे को समझा पायेंगे और व्यवस्था में जी पायेंगे.  दूसरा कोई रास्ता भी नहीं है.   

-    - श्री ए. नागराज के साथ प्रवीण और अतिशी के संवाद के आधार पर (दिसम्बर २००८). 

व्यवस्था में होने की मूल प्रवृत्ति

किसी भी चुम्बकीय पदार्थ के दो ध्रुव बनते हैं.  धरती के भी दो ध्रुव हैं क्योंकि धरती में भी चुम्बकीयता को वहन करने वाले पदार्थ हैं.  धरती के दो ध्रुवों के बीच, धरती के मध्य में एक चुम्बकीय धार बना रहता है.  इसके साथ विकीरणीय धातुओं के प्रभाव के फलस्वरूप धरती ठोस होने और ठोस बने रहने का कार्यकलाप होता है.  धरती के मध्य चुम्बकीय धार का प्रभाव उसकी घूर्णन गति से विखंडित होने से धरती की सतह पर विद्युत धारा दक्षिण से उत्तर की ओर दौड़ता है.  उसी आधार पर हमे कुतुबनुमा में चुम्बकीय-सुई उत्तर दिशा को दिखाती है.   

हम धरती पर विद्युत का जितना भी उत्पादन करते हैं, उसका स्त्रोत धरती की वस्तु ही है.  विद्युत जो प्रवाहित होता है, अंत में वह धरती में ही वापस जा कर समाता है.  प्रवाहित होने के क्रम में ध्वनि, ताप आदि में परिवर्तित होते हुए, यंत्रों को चलाता है.  

धरती अपनी घूर्णन गति के आधार पर अपना एक वातावरण बना कर रखा है.  प्रत्येक इकाई अपने वातावरण सहित अन्य इकाइयों से निश्चित दूरी को बना कर कार्य करती है.  इकाइत्व का पहचान उसी कारण हो पाता है.  जैसे सूर्य और धरती हैं.  सूर्य अपने वातावरण सहित है.  धरती अपने वातावरण सहित है.  इन दोनों के बीच में शून्य है.  धरती सूर्य के या सूर्य धरती के वातावरण की सीमा में नहीं हैं.  इनके बीच दूरी इनके वातावरण की सीमा से बहुत ज्यादा है.  धरती और सूर्य शून्य-आकर्षण में रहते हैं.  ये दोनों परस्पर एक व्यवस्था में हैं.  यह एक अद्भुत बात है.  परमाणु अंश मिल कर जो परमाणु की व्यवस्था बनाते हैं, उनमे भी वैसा ही है.  हर वस्तु में व्यवस्था को प्रमाणित करने की प्रवृत्ति है – यह इसका प्रमाण है.

प्रश्न: क्या धरती पर होने वाले परमाणुओं के प्रभाव-क्षेत्रों  के बीच भी बहुत दूरियां हैं?

उत्तर: नहीं. धरती पर होने वाले परमाणुओं के प्रभाव-क्षेत्र पास-पास हैं.  तभी उनमे ठोस होने की प्रवृत्ति है.  ठोस इसीलिये है क्योंकि परमाणुओं के प्रभाव क्षेत्र पास पास हैं.

प्रत्येक एक अपने वातावरण सहित सम्पूर्ण है.  वातावरण सहित सम्पूर्ण होने का मतलब है – निश्चित आचरण करना.  मूल वस्तु (सह-अस्तित्व) को परिशीलन करने पर मैंने पाया - सत्ता में संपृक्त होने से प्रत्येक एक “सम्पूर्णता” और “पूर्णता” से गर्भित है.  गठन-पूर्णता के पूर्व (जड़ प्रकृति) “सम्पूर्णता” को व्यक्त करते हैं.  गठन-पूर्णता के बाद (चैतन्य प्रकृति या जीवन) “पूर्णता” को व्यक्त करते हैं.  जड़-चैतन्य प्रकृति पूर्ण (सत्ता) में गर्भित होकर पूर्णता (गठन-पूर्णता, क्रिया-पूर्णता, आचरण-पूर्णता) के लिए काम कर रही है.  मनुष्येत्तर प्रकृति सम्पूर्णता के साथ “त्व सहित व्यवस्था” है.  मानव प्रकृति पूर्णता के साथ “त्व सहित व्यवस्था” है.  इसके आधार पर सारी बात व्यवस्था के लिए सूत्र-बद्ध हो जाती है.  सूत्र-बद्ध होने से अध्ययन के लिए सुगम हो जाता है.  इन चार-पांच मूल सूत्रों के आधार पर ही मैं अपनी सारी बात करता हूँ.  मानव यदि इसका अध्ययन कर पाता है तो उसमे स्वानुशासन स्वरूपी स्वयं स्फूर्त व्यवस्था की प्रवृत्ति उदय होगी.  स्वानुशासन स्वरूप ही स्वतंत्रता है.  बाकी सब आरोप है – या तो हम किसी पर प्रभाव डालने में व्यस्त रहते हैं या किसी से प्रभावित होने में व्यस्त रहते हैं.

अध्ययन के लिए प्रकृति के व्यवस्था में होने की मूल प्रवृत्ति के सत्य को “स्वीकारना” होगा.  फिर उसको सूक्ष्म से सूक्ष्म स्तर पर “जांचना” होगा.  उस जांच मे संतुष्टि होने की जगह मिलती है.  सबसे महत्त्वपूर्ण है – स्वयं में इसको जांचना.  स्वयं में जांचने का प्रवृत्ति आप में आ गया तो सब पकड़ में आ जाएगा.

-    - श्री ए. नागराज के साथ प्रवीण और अतिशी के संवाद के आधार पर (दिसम्बर २००८). 

The design of education with understanding

Education is the activity of giving evidence of what one has understood. Without having understood it is not possible to impart education.  Educational institutions and all guardians and parents are responsible for imparting education.  Every family is a miniature education centre.  The ideas of unification, privatization and nationalization of education have neither worked nor will they ever work.  We need to directly see guardians as institutes of education.  This is the only way for humankind’s salvation.  This is the only design of education that emerges upon achievement of understanding.

 - An excerpt from English Translation of "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj

Earth is one undivided unit.

This Earth is one undivided unit.  We have divided it into many nations.  Not just that, we have armies standing around each division, and we keep quarrelling and fighting every now and then.  Earth itself cannot be broken into fragments, if broken then no one would survive.  Are we being truthful while living with the belief that Earth is fragmented?  This is something to think about.  How entrenched are we in our own lies, this is its example.

Nationalist thinking is based on the lie that “Earth is fragmented”.  Nationalist constitutions describe “rule by power centre”.  “Rule by power centre” in essence is - Controlling mistakes by more mistakes, controlling crimes by more crimes, controlling wars by more wars.  Constitutions of some nations also talk of public welfare.  The underlying thinking there is – if all have money then they can all fight and survive.  All of them declare that “life is a struggle”, that “struggle alone ensures survival”, etc.  Are these declarations true?  These declarations are at the root of all lies.  All families, businesses, education etc are buried under these lies.  Some try to escape from these lies, while others remain buried.  Now we want a fundamental change in education.

- Excerpt of English Translation of "Jeevan Vidya Ek Parichaya" by Shree A. Nagraj

The Root of Delusion

"Sensitivity is from sensory activity and it is based on body, while it is jeevan that keeps the senses alive.  The root of delusion of jeevan is its belief that body is the conscious being.  When jeevan believes body to be self (conscious being) then living happens according to body.  This is the basis of believing without knowing.  What should happen instead?  The body needs to be believed to be body (physiochemical form) and jeevan needs to be believed to be jeevan (conscious being).  Jeevan and body need to be appraised based on their purposes of being.  If such an understanding is accomplished then human being can live like a human being (a unit of knowledge order).  If these are not appraised then disorder has to result.  Orderly living of human being requires jeevan to be appraised based on its purpose and body to be appraised based on its utility.  The utility of body is for evidencing jeevan’s awakening in human tradition.  Human body is not a product of human imagination.  When human body comes out as an infant, upon getting formed in a womb, it is already conscious.  Since we get a conscious child from the moment of birth, we start believing that body itself is conscious.  After sometime that infant also starts believing that way.  This is the way entire human tradition is stuck and to come out from this the parents and guardians will need to understand this reality."

- English Translation of an excerpt from "Jeevan Vidya - Ek Parichaya" by Shree A. Nagraj.

From "Being Conscious" to "Being Awakened"

"Understanding is about evidencing all ten activities of jeevan (conscious being) in human living.  Every human being has acceptance of his being conscious.  Every human being says on his own right that he is conscious and that he is alive.  But what does it mean to be conscious?  What is the purpose of being conscious?  Who studies one’s being conscious?  I have understood the ten activities of jeevan (conscious being), I have seen them in my living, these have become evident in me." - English Translation of an excerpt from "Jeevan Vidya ek Parichaya" by Shree A. Nagraj.