Mandir: Divine Abode

The Vibrational Science and Sacred Aesthetics of a Mandir: A Harmonious Field of Divinity

A Hindu mandir is far more than a place of prayer—it is a carefully crafted cosmic instrument designed to create and preserve a sacred energy field. Through matter, mantra, and ritual, it acts as both a metaphysical gateway and an energetic amplifier. As a vibrational powerhouse for spiritual evolution, the temple is the union of science, art, nature, and devotion.

Ornamental Uses and Natural Elements

A mandir's decoration is more than just beauty; it also has a purpose. Natural elements, rubies, emeralds, and diamonds, along with the sacred alloys of Panchdhatu (a blend of gold, silver, copper, zinc, and iron), are believed to enhance divine frequencies. In metaphysics and the ancient sciences, crystals, precious stones, and metals are recognized for their ability to conduct and modulate energy fields. Materials align with Earth's natural vibrations and resonate with cosmic energy.

Such resonance is not just symbolic—it is scientific. Resonance occurs when two objects vibrate at the same frequency. In a mandir, the idol (murti), the sacred geometry of the space, the mantras, musical instruments, and even the architecture contribute to this collective resonance. This harmony enhances the aura of those who enter the space, potentially uplifting their consciousness and facilitating spiritual clarity.

Panch Mahabhoot and Energy Fields

The Mandir is structured around the Panch Mahabhoot—the five elemental forces: Earth (Prithvi), Water (Jal), Fire (Agni), Air (Vayu), and Ether (Akash). These elements are not merely philosophical ideas—they are tangible and vibrational components of the Mandir. The use of materials like sandstone, marble, and granite anchors the energy of Prithvi (Earth). Water tanks or vessels symbolize JAL. Lamps (deepams) signify Agni. The open structures allow Vayu to circulate, while the dome or Shikhara reaches into Akash, the space element.

Together, these elements interact to generate a continuous and refined energy vibrational field. This field is sensitive and sacred. However, it can be disrupted by unclean thoughts, unpredictable emotions, or outside energy left by visitors. This is why the Pujari (priest) plays a crucial role in cleansing and realigning the energy of the Mandir.

The Role of the Pujari: Custodian of Divine Frequencies

The Pujari, more than a ritual performer, is a metaphysical custodian. Their duties include chanting Vedic mantras, playing sacred instruments, conducting aarti (fire rituals), and performing dance and other ceremonies to cleanse the space of disharmony. These ceremonies realign the energy field, restoring the temple's resonance to the divine frequency it represents. This is particularly relevant before major rites, when crowds have left, or during key spiritual times of the day.

Darshan: An Energetic Encounter

"Darshan" means "auspicious sight" and extends beyond visible interactions with deities. It is about being seen, bathing in the energy field of the deity, and aligning one's frequency with that of the divine. In doing so, the devotee’s internal frequency elevates, often bringing inner peace, clarity, or even spiritual awakening.

This alignment and elevation are magnified when the devotee enters into a state of Bhakti—selfless devotion. Bhakti itself is a vibration, a surrender to ego, allowing one to become a vessel for divine resonance. The deeper the Bhakti, the stronger the resonance and the transformation.

Ram Mandir, Ayodhya: A Living Example of Divine Architecture

The recently consecrated Ram Mandir in Ayodhya is a luminous example of ancient science brought to life. The idol of Ram Lalla is crafted from black granite (Krishna Shila) brought from Karnataka. Adorned with 5 kg of 22-carat gold, the deity wears 14 sacred ornaments embedded with over 18,000 diamonds, 600 emeralds, and 2,984 rubies. Each gem was chosen not merely for its beauty but for its vibrational properties.

The Mukut (crown), Tilak, Vijay Mala, Panchlada, and bow and arrow—all serve as vibrational amplifiers that reflect scriptural symbolism and cosmic balance. Even the garments, woven with gold thread and embellished with Vaishnav symbols like the chakra, Shankh, and Mayur, are designed to complete the visual and energetic field of the deity.

Because the temple is entirely composed of granite and sandstone rather than iron or steel, its vibrational frequency is pure. This expresses a long-held architectural understanding that values the natural harmony and energetic integrity of unprocessed, elemental materials.

Reflection: The Science of Sacred Resonance

Thus, when pilgrims embark on a yatra or visit a mandir, they are not merely engaging in a cultural or religious act, but a sacred space of energy, resonance, and transformation. The resonance that occurs within a mandir—between the self and the divine, the material and the cosmic—is not just an experience of peace but an awakening of the higher self.

This is why generations of seekers have traveled to temples—not to "pray" in the ordinary sense, but to tune themselves to the divine frequency and return with their auras glowing, their consciousness elevated, and their hearts filled with Ananda—bliss.

Ultimately, a mandir is not just a building; it is a cosmic instrument tuned to the divine notes of the universe. And when you walk into it with devotion, you become part of its eternal song.

I meditated on AUM II OM TAT SAT II

AUM's vibrations have awakened my full potential, illustrating the Sanskrit saying, "Nada Brahma" – "Sound is Brahman." My creative creation represents the divine spirit within me, which flows via various mediums. Continue to nurture this creative-conscious balance, and my efforts will inspire and elevate the world.

More on my Blog, "The Bhagavad Gita inspired me to explore AUM."

https://cosmicbhagavadgita.blogspot.com/2024/08/the-bhagavad-gita-inspired-me-to.html

Mandhir: Living Heritage

Temples have been an integral part of Indian history for thousands of years. They are not only a place of worship but also a storehouse of our culture and traditions. Moreover, the temples' architecture is very unique, making them one of the world's wonders.

Temples played a crucial economic role in ancient India, functioning as centers of trade, commerce, and craftsmanship. They served as hubs for economic activity, attracting pilgrims, artisans, and merchants, stimulating local economies, and supporting livelihoods.

Hindu temples are traditionally banks, with treasures legitimized and stored in temples for safekeeping. It's good to see the temples fulfilling that role once again

The Science of Ancient Temples

Temples have always played a central role in Indian society.

Temples have always played a central role in Indian society. Apart from being focal points for education, art, and culture, they also served as powerful energy centers. As a result, ancient temples were more than just places of prayer; they were hubs of enormous energy where people might radically transform themselves if they were receptive and willing.

The design and construction of these temples were intricate; they were built according to complex calculations of physical and metaphysical elements. The parikrama (walkway into the temple), the garbhagriha (the sanctum sanctorum), the shape and size of the idol, the mudra held by the idol, and the mantra used for the consecration of the temple were all determined by the fundamental parameters of the design.

Based on a deep understanding of the inner energies of the human system, these elements were created to create a powerful space for inner transformation. Some Indian cultures still hold that when visiting a temple, one should sit silently for a while. In temples, worship or prayers are not mandatory, but if one leaves without sitting down for some time, the visit would be futile.

This is because temples were built as public charging sites where people could recharge their inner energy. Every day before work, people visit temples to improve their balance

Over time, the underlying understanding of temples and the science behind their construction and usage gave way to rituals and traditions, making the temples more a place for prayer and worship.

The truth has many roots, yet one trunk and many branches.

 

The Tree of Truth: An Introduction to Sanatana Dharma

In the silent depths of meditation, where distractions fade and pure awareness unfolds, a profound vision of Truth arises—not as a solitary concept, but as a living, dynamic presence. I see it as a tree: a sturdy trunk drawing sustenance from numerous hidden roots, expressing itself through branches that diverge yet remain unified in their origins. In this realization, I formed a simple yet profound quotation:

"Truth has many branches, yet one trunk with many roots."
While seemingly simple, it embodies the multifaceted yet cohesive core of Truth as perceived via Sanatana Dharma, the eternal path.

The tree is a metaphor for truth.

In the metaphorical tree, the roots represent diverse means of realization—experience, observation, scripture (śruti and smṛti), rational inquiry, devotion (bhakti), karma (action), and yogic discipline. Each root delves into different strata of human existence—body, mind, intellect, and soul- drawing nourishment from life’s experiences and spiritual practices. The trunk is the universal Truth—unchanging, eternal (Satya), the central axis that supports all. From this trunk spring the branches, the varied expressions of many Truths-religions, philosophies, traditions, and personal understandings. Though these branches may seem separate, each carries the lifeblood of one trunk, rooted in the same soil of consciousness.

Sanatana Dharma and the Purality of Truth

The Sanatana Dharma does not confine truth to a single dogma or doctrine. Instead, it embraces an inclusive view: "Ekam sat vipra bahudha vadanti" — Truth is One, which the wise call by many names (Rig Veda 1.164.46). This Vedic declaration aligns seamlessly with the tree metaphor. While many Hindus may follow Shiva, Vishnu, Shakti, or even the formless Brahman, all are ultimately expressions of the same eternal reality. Each philosophical path—Advaita, Dvaita, Vishishtadvaita, and others—branches out of the same trunk of Truth, providing seekers with options suitable for their temperament, yet all leading back to the root of unity.

This plurality is not a contradiction; rather, it is complementary. The Truth manifests itself in numerous ways to fulfill mankind's diverse consciousness, just as a tree needs its branches to show its full splendor. The diversity of beliefs, practices, and interpretations in Sanatana Dharma is not a deviation from Truth, but rather a necessary manifestation to make the eternal accessible to the temporal.

Truth and Non-Duality: The Silent Core

In my meditative insight, I observed that non-duality (advaita) could not be conclusively established at the empirical level, but the idea of a singular core supporting multiple expressions emerged. This is deeply resonant with the Upanishadic view of Brahman, one without a second, as the unmanifest trunk, while the manifest world is its branches. Deep contemplation or Samadhi dissolves the distinctions between the mind and the world. What remains is the silent, still trunk, the absolute Truth, not its branches.

Yet, in practical life (vyāvahārika satya), duality prevails. The leaves, flowers, and fruits represent the rich tapestry of culture, ethics, relationships, science, and ritual. Sanatana Dharma masterfully unites these dimensions: absolute and relative, formless and manifest. It paves the way for Truth to be realized, embodied, and experienced at every stage of human growth.

Truth is eternal growth

The tree metaphor also suggests something essential: Truth is not static. Our understanding of truth changes as we grow, change, and respond to our environment. This dynamic is central to Sanatana Dharma. It recognizes that Dharma evolves, not in its core, but in its application. The eternal (Sanatana) is not rigid; it flows through time while untouched by it. This ability to adapt without losing its roots has allowed Sanatana Dharma to survive and remain relevant across millennia.

Live by the truth.

To walk the path of Sanatana Dharma is to nurture the roots of discipline, devotion, and discrimination; to live by the trunk of steadfast principles such as Satya (truth), Ahimsa (non-violence), and Dharma (righteousness); and to bloom through the branches of creativity, service, and self-realization. Unity in diversity is the goal of this path, not conformity.

My realization—'Truth has many branches yet one trunk with many roots'—is more than a poetic reflection; it is a profound philosophical truth. It resonates with the very essence of Sanatana Dharma, where unity and diversity flow and where Truth is not merely to be understood intellectually, but to be lived and experienced as a dynamic, ever-present reality."

 

Ram as Consciousness and Hanuman as Energy

Energy and consciousness

Drawing from Vedic science, I will interpret Hanuman as a manifestation of energy and Ram as a symbol of consciousness.

Hanuman embodies concentrated energy generated through vibrations. Sanatan Dharma traditionally represents this energy as a living symbol—Hanuman. If this energy is not controlled by its originator, it continuously shifts its state and position. While energy can neither be created nor destroyed, it can transform from one form to another. By its very nature, energy performs work, and the cosmos exists in harmony with matter and consciousness, shaping this infinite universe.

Vedic knowledge is deeply rooted in metaphysics, and the sages of Sanatan Vedic Dharma personified energy as Hanuman, embodying the characteristics of a monkey.

Energy and Hanuman

A monkey's characteristics closely resemble those of energy:

• Constant Motion: Monkeys do not have dwellings and never build shelters. Similarly, energy remains in perpetual motion, never fixed in one state.
• Unstable When Agitated: When provoked, a monkey jumps from tree to tree erratically. Similarly, when stimulated, energy transitions from one state to another.
• Dominance and Hierarchy: The most dominant monkey in a group assumes the highest vantage point to monitor rivals. Energy, too, seeks a dominant position in any system.
• Balance and Adaptability: A monkey uses its tail to maintain balance while navigating complex terrains. Energy maintains equilibrium under varying environmental conditions, including temperature fluctuations.
• Hanuman is believed to reside at the highest point of a property. A Jhanda (flag) is often placed near the homes of Ram devotees, signifying Hanuman's presence as Vayuputra (Son of the Wind). Lightning strikes also accumulate energy at elevated points.

Eight types of energy

There are numerous types of energy, which can be categorized into two primary forms: kinetic and potential. Energy can transform from one type to another but cannot be created or destroyed. The different types of energy include thermal energy, radiant energy, chemical energy, nuclear energy, electrical energy, motion energy, sound energy, elastic energy, and gravitational energy.

The characteristics described for the monkey apply to Hanuman, who embodies all energy properties. We do not worship a mere monkey but an eternal energy—one that represents the immortality and dynamic essence of a monkey, ever-moving, ever-adapting, and infinitely powerful. All holy spirits embrace this energy, and you, too, have access to it.

 

Ram Bhakta Hanuman

Hanuman is believed to be immortal, existing from the beginning of time, and remains available at any moment to protect the truth. In this era (Kali Yuga), Hanuman’s assistance can be sought through devotion. This is the age of Bhakti (devotional worship directed toward a supreme deity), where sincere prayers yield divine responses.

Tulsi Das states in the Hanuman Chalisa that those who chant it with true devotion will receive Hanuman’s blessings. Hindus widely believe that reciting the Hanuman Chalisa invokes divine intervention, particularly in overcoming evil a faith deeply rooted in the verses of the text itself.

Nama Ramayanam is a condensed version of the Ramayana written by Sage Valmiki in Sanskrit, and Hanuman Chalisa is connected to Goswami Tulsidas's Ramcharitmanas in Awadhi. Nama Ramayanam consists of 108 shlokas, summarizing the essence of the Ramayana, while the Hanuman Chalisa, composed of forty verses, is dedicated to Hanuman.

Hanuman Across the Yugas

Satya Yuga - Ramayana

In the Ramayana, Hanuman plays a central role in Sundara Kanda, the fifth book. In Rama’s 14-year exile, King Ravana abducts Sita. While searching for her, Rama and Lakshmana meet Hanuman, who dedicates himself to their cause and becomes their loyal ally.

Hanuman is granted eternal life as a Chiranjivi (immortal being), ensuring that he will remain a part of humanity for as long as Rama's story is spoken.

Dwapara Yuga - Mahabharata

In the Mahabharata, Hanuman reappears as an immortal guardian. His presence is referenced in the Bhagavad Gita, Chapter 1, Verse 20:

अथ व्यवस्थितान् दृष्ट्वा धार्तराष्ट्रान् कपि ध्वजः |
प्रवृत्ते शस्त्र सम्पाते धनुर् उद्यम्य पाण्डवः ||

B.G. 1.20:
"At that moment, Arjuna, who bore the insignia of Hanuman on his chariot’s flag, lifted his bow and prepared to fight, seeing the sons of Dhritarashtra arrayed against him"

At the end of the fight (Salya Parva), Hanuman fulfills his promise to protect Krishna. Before Krishna and Arjuna leave the battlefield, Hanuman disappears from the chariot, which suddenly catches fire. Krishna reveals that the divine weapons launched at the chariot were ineffective due to Hanuman's presence. This occurrence represents the impermanence of all things after their purpose is done.

Additionally, in Vana Parva, Bhima encounters Hanuman on his way to Mount Kailash. Despite Bhima’s immense strength, he fails to lift Hanuman’s tail, demonstrating Hanuman’s superior power. This episode reinforces Hanuman’s ancient presence and divine strength.

Hanuman has Vedic roots.

The Rigveda (Hymn 10.86) contains the first description of a divine monkey, presumably a proto-human, dating from 1500 to 1200 BCE. This hymn depicts a conversation between Indra, Indrani, and an enthusiastic monkey named Vrisakapi and his wife Kapi. Indrani protests that soma offerings intended for Indra were diverted to a monkey. However, Indra asks that the monkey be treated as a friend and coexist. This line is an early link between divine entities and an active monkey figure.

Ram is consciousness.

Ram is revered as Maryada Purushottam, the ideal human, embodying righteousness. The living cosmos is a harmony of time, space, matter, energy, and consciousness, weaving order into existence. A keen observer in space, equipped with awakened intelligence, realizes that time and space are mere illusions. Instead, matter and energy become the focus.

In the absence of matter, energy manifests itself in its purest form—light. When light is absent, the intellect dissolves into consciousness, the ultimate governing force of the universe. The Upanishads offer profound insights into consciousness, illuminating the path of enlightened intelligence. This knowledge establishes the deep connection between Hanuman as energy and Ram as consciousness.

Thus, Hanuman attains immortality through the Hanuman Chalisa, while Ram, as the eternal vibration of the universe, remains the ultimate cosmic truth. 

Ashtavakra Gita-20

Chapter 20, I Am Shiva, Liberation-in-Life,

જીવન્મુક્તિપ્રકરણ

Ashtavakra Gita

Janaka uvāca

kva bhūtāni kva deho vā kvendriyāṇi kva vā manaḥ kva śūnyaṁ kva ca nairāśyaṁ matsvarūpe niraṁjane

II 20.1 II Janaka: In my unblemished nature there are no elements, no body, no faculties no mind. There is no void and no despair.

20.1 I am fulfilled. The elements of nature, The body and the senses, What are they to me? Or the mind? What is emptiness or despair?

20.1 Where are the elements, the body,

the organs, the mind?

Where is the void?

Where is despair?

My nature is transparent clearness.

જનકે કહ્યું : મારું સ્વરૂપ નિરંજન (નિર્મળ) હોઈ

(પંચમહા -) ભૂતો કયાં અને દેહ કયાં , ઇંદ્રિયો કયાં અને

કયાં , શૂન્ય કશાં અને નિરાશા કયાં ? ૧

kva śāstraṁ kvātmavijñānaṁ kva vā nirviṣayaṁ manaḥ kva tṛptiḥ kva vitṛṣṇātvaṁ gatadvandvasya me sadā

 II 20.2 II For me, free from the sense of dualism, there are no scriptures, no self-knowledge, no mind free from an object, no satisfaction and no freedom from desire.

20.2 What are holy books,  Or knowledge of the Self, Or the mind, Even when it is free of the senses? Or happiness, Or freedom from desire? I am always One without two.

20.2 Where is scripture?

Where is Self-knowledge?

Where is no-mind?

Where is contentment and freedom from desire?

I am empty of two-ness.

હમેશ દ્વન્દ્વરહિત એવા મારે માટે શાસ્ત્રકેવું , આત્મજ્ઞાન

કેવું અથવા વિષયરહિત મન કેવું, તૃપ્તિકેવી અથવા તૃષ્ણા -

રહિતપણું કેવું? ર

kva vidyā kva ca vāvidyā kvāhaṁ kvedaṁ mama kva vā kva bandha kva ca vā mokṣaḥ svarūpasya kva rūpit

II 20.3 II There is no knowledge or ignorance, no "me", "this" or "mine", no bondage, no liberation, and no property of self-nature.

20.3 Knowledge or ignorance, Freedom or bondage, What are they? What is "I," Or "mine," Or "this"? Or the form of the true Self?

20.3 Where is Knowledge and ignorance?

Where is “I”?

Where is “this”?

Where is “mine”?

Where is bondage and liberation?

Self has no attributes.

વિદ્યા કેવી અને અવિદ્યા કેવી “હું” કેવો અને આ કેવું

અને મારું કેવું , બન્ધ કેવો અને મોક્ષ કેવો (તેમ જ) સ્વરૂપ -

પણું પણ કેવું? ૩

kva prārabdhāni karmāṇi jīvanmuktirapi kva vā kva tad videhakaivalyaṁ nirviśeṣasya sarvadā

II 20.4 II For him who is always free from individual characteristics there is no antecedent causal action, no liberation during life, and no fulfilment at death.

20.4 I am always one. What do I care for freedom In life or in death, Or for my present karma?

20.4 Where is the unfolding of karma?

Where is liberation-in-life,

or even liberation at death?

There is only One.

હમેશ વિશેષરહિત,( સમભાવવાળા )ને પ્રારબ્ધ કર્મો ક્યાં

અથવા જીવન્મુક્તિ પણ કયાં (અને) વિદેહમુક્તિ પણ કયાં ? ૪

kva kartā kva ca vā bhoktā niṣkriyaṁ sphuraṇaṁ kva vā

kvāparokṣaṁ phalaṁ vā kva niḥsvabhāvasya me sadā

II 20.5 II For me, free from individuality, there is no doer and no reaper of the consequences, no cessation of action, no arising of thought, no immediate object, and no idea of results.

20.5 I am always Without I. So where is the one Who acts or enjoys? And what is the rising Or the vanishing of thought? What is the invisible world, Or the visible

20.5 Where is the doer or enjoyer?

Where is the origin or end of thought?

Where is direct or reflected knowledge?

There is no person here.

હમેશ સ્વભાવરહિત બનેલા મારે માટે કર્તા કેવો અને

વળી ભોકતા કેવો, તેમ જ નિષ્ક્રિયતા અથવા સ્ફુરણ પણ કેવું

અને પ્રત્યક્ષફળ પણ કેવું? પ

kva lokaṁ kva mumukṣurvā kva yogī jñānavān kva vā kva baddhaḥ kva ca vā muktaḥ svasvarūpe'hamadvaye

II 20.6 II There is no world, no seeker for liberation, no yogi, no seer, no- one bound and no-one liberated. I remain in my own non-dual nature.

20.6 In my heart I am one. What is this world? Who seeks freedom, Or wisdom or oneness? Who is bound or free?

20.6 Where is the world?

Where is the seeker of liberation”

Where is the contemplative?

Where is the man of Knowledge?

Where is the soul in bondage?

Where is the liberated soul?

My nature is Unity.

અહં ’ રૂપ (મારારૂપ) અદ્વય સ્વસ્વરૂપમાં લોક કયાંથી

અને મુમુક્ષુ કયાં , યોગી કયાં અને જ્ઞાની કયાં , બંધાયેલો

ક્યાં અને મુકત કયાં? ૬

kva sṛṣṭiḥ kva ca saṁhāraḥ kva sādhyaṁ kva ca sādhanam kva sādhakaḥ kva siddhirvā svasvarūpe'hamadvaye

II 20.7 II There is no emanation or return, no goal, means, seeker or achievment. I remain in my own non-dual nature.

20.7 In my heart I am one. What is creation, Or dissolution? What is seeking, And the end of seeking? Who is the seeker? What has he found?

20.7 Where are creation and destruction?

Where is the end and the means?

Where is the seeker?

Where is attainment?

I am One.

અહં ’ (મારા ) રૂપ અદ્વય સ્વસ્વરૂપમાં સૃષ્ટિકેવી અને

સંહાર કેવો , સાધ્ય કેવું અને સાધન કેવું . સાધક કેવો અને સિદ્ધિ

કેવી? ૭

kva pramātā pramāṇaṁ vā kva prameyaṁ kva ca pramā kva kiṁcit kva na kiṁcid vā sarvadā vimalasya me

II 20.8 II For me who am forever unblemishedf, there is no assessor, no standard, nothing to assess, or assessment.

20.8 I am forever pure. What do I care who knows, What is known, Or how it is known? What do I care for knowledge? What do I care what is, Or what is not?

20.8 Where is the knower?

Where is knowing?

Where is the known, or knowledge itself?

Where is anything?

Where is nothing?

I am pure Awareness.

હમેશ નિર્મલ એવા મારે માટે પ્રમાતા કેવો અથવા

પ્રમાણ કેવું , પ્રમેય કેવું અને પ્રમા કેવી , કશું પણ કેવું અને

કશું નહિ પણ કેવું? ૮

kva vikṣepaḥ kva caikāgryaṁ kva nirbodhaḥ kva mūḍhatā kva harṣaḥ kva viṣādo vā sarvadā niṣkriyasya me

 II 20.9 II For me who am forever actionless, there is no distraction or one- pointedness of mind, no lack of understanding, no stupidity, no joy and no sorrow.

20.9 I am forever still.  What are joy or sorrow, Distraction or concentration, Understanding or delusion?

20.9 Where is distraction, concentration,

knowledge or delusion?

Where is joy or sorrow?

I am Stillness.

હમેશ નિષ્ક્રિય એવા મારે માટે વિક્ષેપ કેવો અને એકાગ્રતા

કેવી , જ્ઞાન કેવું (અને ) મુક્તિ કેવી , હર્ષ કેવો અથવા શોક

કેવો ? ૯

kva caiṣa vyavahāro vā kva ca sā paramārthatā

kva sukhaṁ kva ca vā dukhaṁ nirvimarśasya me sadā

II 20.10 II For me who am always free from deliberations there is neither conventional truth nor absolute truth, no happiness and no suffering.

20.10 I am always without thought.  What is happiness or grief? What is here and now, Or beyond?

20.10 Where is the relative?

Where the transcendent?

Where is happiness or misery?

I am empty of thought.

હમેશ વિચારરહિત એવા મારે માટે આ વ્યવહાર કેવો

અને એ પરમાર્થતા કેવી, સુખ કેવું અને દુઃખ કેવું? ૧૦

kva māyā kva ca saṁsāraḥ kva prītirviratiḥ kva vā kva jīvaḥ kva ca tadbrahma sarvadā vimalasya me

II 20.11 II For me who am forever pure there is no illusion, no samsara, no attachment or detechment, no living being and no God.

20.11 I am forever pure. What is illusion,Or the world? What is the little soul, Or God himself?

20.11 Where is illusion?

Where is existence?

Where is attachment or non-attachment?

Where is person?

Where is God?

I am Awareness.

હમેશ નિર્મલ એવા મારે માટે માયા કયાં અને સંસાર

ક્યાં, પ્રીતિ કયાં અને અપ્રીતિ કયાં , જીવ કયાં અને એ બ્રહ્મ

ક્યાં? ૧૧

kva pravṛttirnirvṛttirvā kva muktiḥ kva ca bandhanam kūṭasthanirvibhāgasya svasthasya mama sarvadā

II 20.12 II For me who am forever unmovable and indivisible, established in myself, there is no activity or inactivity, no liberation and no bondage.

20.12 One without two, I am always the same. I sit in my heart.

20.12 Where is activity or inactivity?

Where is liberation or bondage?

I am timeless, indivisible.

I am Self alone.

હમેશ પર્વતની જેમ અચલ , વિભાગરહિત અને સ્વસ્થ

એવા મારે માટે પ્રવૃત્તિ શી અથવા નિવૃત્તિ શી, મુક્તિ શી અને

બંધન શું? ૧૨

kvopadeśaḥ kva vā śāstraṁ kva śiṣyaḥ kva ca vā guruḥ kva cāsti puruṣārtho vā nirupādheḥ śivasya me

II 20.13 II For me who am blessed and without limitation, there is no initiation or scripture, no disciple or teacher, and no goal of human life.

20.13 What need is there For striving or stillness? What is freedom or bondage? What are holy books or teachings? What is the purpose of life? Who is the disciple, And who is the master?

20.13 Where are principles and scriptures?

Where is the disciple or teacher?

Where is the reason for life?

I am boundless, Absolute.

ઉપાધિરહિત અને કલ્યાણરૂપ એવા મારે માટે ઉપદેશ

કયાં અને શાસ્ત્રકયાં, શિષ્ય કયાં અને ગુરુ કયાં, અને વળી

પુરષાર્થ મોક્ષ પણ કયાં છે? ૧૩

kva cāsti kva ca vā nāsti kvāsti caikaṁ kva ca dvayam bahunātra kimuktena kiṁcinnottiṣṭhate mama

II 20.14 II There is no being or non-being, no unity or dualism. What more is there to say? Nothing proceeds out of me.

20.14 For I have no bounds.  I am Shiva. Nothing arises in me, In whom nothing is single, Nothing is double. Nothing is, Nothing is not. What more is there to say?

20.14 Where is existence or non-existence?

Where is Unity or duality?

Nothing emanates from me.

No more can be said.

છે પણ કેવું અને નથી પણ કેવું ? એકત્વ પણ ક્યાં છે

અને દ્વૈત પણ કયાં છે? અહીં વધુ કહીને શું? મારે માટે તો કાંઈ

પણ છે જ નહિ. ૧૪ 

॥ॐ तत्सत॥

IIOM TAT SATII 

Synopsis of Chapter-20

Chapter 20 is the final chapter of the Ashtavakra Gita. This chapter also describes Janak's true state of bliss and happiness that he achieved. Now, Janak lets go of the last ties he had with the world. Every tie, relation, and whatever he had up until now is broken. Janak's personhood disappears and he is in the stage of dissolution. 

Janak ends his conversation with “No more can be said” to which Ashtavakra replies no more.\ 

The misconception that there is no sound in space originates because most space is a ~vacuum, providing no way for sound waves to travel. A galaxy cluster has so much gas that we've picked up actual sound. Here it's amplified, and mixed with other data, to hear a black hole!

NASA Data Sonification: Black Hole Remix

What syllable does the video sound imitate? 

In this sonification of Perseus, the sound waves astronomers previously identified were extracted and made audible for the first time. The sound waves were extracted outward from the center.