My post

bhayankara rasa in quantum world

In Nātya-Śāstra, Bhayānaka Rasa is not merely “fear” as an emotion felt by the self, but the Rasa that evokes fear in the audience or observer — it is fear-producing, not fear itself.

So, in quantum terms, it’s more like the creation of instability or resonance that induces tension in another system, rather than the contraction of one’s own system (which we earlier associated with Bhaya / Fear).

Bhayānaka Rasa — Fear-Producing / Dread-Creating

Quantum Resonance as Disturbance

In physics, interactions propagate through fields, and a particle or system in an excited or unstable high-energy state can influence nearby particles by inducing oscillations or disturbances through well-defined mechanisms such as electromagnetic coupling, even across a distance. This influence is governed by measurable laws and does not imply emotion or intention. By analogy, in human experience, intense inner states also spread through interaction rather than contact. A person overwhelmed by stress or rage may appear highly charged—his tension visible in the eyes, face, and posture. Without speaking or acting, this state can unsettle those nearby. In Indian aesthetics, the contracted, agitated condition within such a person is termed Bhayānaka Rasa. In observers, the resulting response is bhaya, or fear. Spiritually understood, this comparison is metaphorical: just as physical disturbances propagate through fields by interaction, psychological tension propagates through perception and awareness, without implying that human emotions follow quantum laws.

Quantum Tunneling as Threat Potential

In physics, a particle may sometimes appear in a region where classical reasoning says it should not exist, creating a sense of unpredictability. A similar reaction occurs in the human mind. Fear and horror often arise not from direct harm, but from the sudden appearance of the unknown. When a stranger enters one’s familiar territory from an unseen path or unexpected direction, the mind immediately imagines possible dangers—attack, theft, or loss—before any action has taken place. This anticipatory tension is recognized in Indian aesthetics as bhaya—the felt experience of fear arising from suspense and uncertainty. The source that generates or radiates this tension is termed Bhayānaka, the fear-producing rasa. Spiritually, this distinction reveals a subtle truth: events themselves do not create fear; fear arises when the mind receives and mirrors a Bhayānaka expression and becomes dual like it, projecting potential tragedy into the unknown. A Bhayānaka person is always dual and attached, and he is generally driven by the urge to snatch or take something from the potentially fearful person. A nondual and inwardly free person, who wishes nothing and is detached, has no reason to become Bhayānaka, since he does not want to snatch anything violently; likewise, no one will feel fear toward him, because there is no anticipation of loss through him. Sometimes, however, a nondual person, due to prolonged exposure to the powerful energy of a Bhayānaka person, may begin to turn dual like him and then start feeling bhaya after living for some time in his company. This indicates that nondual contemplation—through quantum darśana or similar insight—needs to be strengthened and accelerated to prevent such influence. It also means that a Bhayānaka person is not necessarily an enemy, but may act as a friend or even a guru, indirectly helping the seeker mature nondual contemplation and grow spiritually through challenge and contrast.

I gained much spiritual growth through this Bhayānaka-produced bhaya challenge. In a way, this challenge has hovered around me since my first breath. It taught me a bhaya-free life of nonduality and detachment instinctively. Many times, seeing my nondual weapon winning, the bhayānaka weapon was upgraded against me, and I again upgraded my defending nondual weapon. Thus, this tug of war always went on—sometimes the defensive nonduality weapon was stronger, and sometimes the attacking duality weapon. Many duality weapons were eventually upgraded into nonduality weapons by coating them with the armor and shield of ‘non’ matter, influenced by the effectiveness of non-duality. Some took a long time, some took less. Ultimately, the nonduality weapon wins, as it is the nearest to truth. Actually, this is the situation for everyone—fear of the environment, fear of animals, fear of elders, fear of teachers, and fear at every step. All of this exists to teach us, inspire us, and help us grow.

Wavefunction Collapse and Observer Effect

In physics, observation collapses many possibilities into a single outcome. A similar process operates in human experience. When uncertainty is present, the mind holds multiple possible futures, but the moment authority, threat, or high stakes enter—like a strict boss assigning one task with warning—those possibilities shrink into a single demanded outcome. Fear arises not from the task itself, but from the sudden narrowing of freedom. However, one can gain unbelievable power from nondual śarīra-vijñāna darśana or quantum darśana to counteract fear and still function fully under the command and rule of law. This is my personal experience, not merely a philosophy. Art and drama use the same principle: by restricting attention and delaying resolution, they generate tension and suspense. Spiritually, fear is understood as the mind’s reaction to constraint, while actually awareness remains untouched by the collapse of possibilities, just as happen in the quantum world.

Quantum Instability / Chaos

In physics, systems that operate at the edge of stability are highly sensitive to small perturbations; even minor disturbances can trigger noticeable changes when balance is fragile, as interactions propagate through fields by well-defined physical mechanisms. A similar pattern appears in human experience. Bhayānaka arises when an event, action, or presence signals potential instability—loss of control, unpredictability, or imbalance—before any actual harm occurs. This signal makes observers alert, anxious, and tense, not because danger is certain, but because uncertainty has been introduced. Fear (bhaya) in others is generated when the mind mirrors this perceived instability, borrowing disturbance through perception rather than through any literal transfer of force. The fear-producing state (Bhayānaka) exists in the source, while fear itself (bhaya) arises only in the observer who allows inner imbalance to form. If this mirroring does not occur, fear is not produced, even in the presence of apparent threat. From a nondual perspective, both the fear-producing and the fearful are understood as transient expressions of the same underlying reality, comparable to temporary oscillations within a single field. When this quantum darśana is stable, distinctions between threatening and threatened dissolve, and fear loses its apparent reality—not through suppression, but through understanding. Simply put, when the targeted person finds himself equally disturbed as the targeting person, he begins to balance himself, as no one wishes to become like someone who intends to harm him.

Bhayānaka Rasa and the Quantum Reflection of Consciousness

Human experience suggests that inner emotional states are often reflected outward, as if the world responds in kind. These patterns are also seen in the quantum world in a similar manner. Bhayankara Rasa or aggression, Fear, calm, or harmony perceived outside—or observed in the quantum world—frequently mirror corresponding movements within consciousness. From this perspective, it appears as though worldly objects and even quantum particles behave analogously to living beings—not literally possessing organs or chakras, but expressing corresponding qualities or tendencies, such as love–hate linked to the heart chakra or interaction and expression linked to the throat chakra. Just as human emotions are connected to subtle centers of awareness, or chakras, one may then ask why it should not be said, analogously, that quantum particles also possess a body and chakras like human beings, or that a quantum particle is, in itself, a complete human being.

Fear, Polarity, and Kundalini Awakening

One may understand this symbolically: a single, unified soul appears to divide into two tendencies—attachment and aversion, attraction and repulsion, plus and minus. In a similar way, pure awareness manifests as particle–antiparticle pairs. The “plus” tendency slightly outweighs the “minus,” allowing the manifested world of humanity to continue and grow, just as matter dominates over antimatter in the observable universe. In this sense, the human being can be seen as a living expression of these polarities, sometimes acting as a particle, sometimes as its opposite. Even people can be categorized as plus, minus, or neutral, depending on which polarity predominates within them or whether both polarities have annihilated each other. After this apparent division, the soul experiences a loss of wholeness and naturally seeks to return to completeness. This movement often takes the form of growing sāttvikatā—an increasing refinement and purity of consciousness through worldliness with nondual awareness—whose extreme culmination is realized through Kundalini awakening and self-realization. actually awareness in spiritual context is always nondual awwareness. Actually, without a nondual attitude, awareness is simply differentiating worldly awareness, not spiritual or true or pure type one. Tantric traditions seek to accelerate this process within a single lifetime by consciously engaging with the so-called “minus” world through pañcamakāras, under discipline, awareness, and proper guidance. Used rightly, these act not as objects of attachment but as a recoil force, like rocket propellant, giving a powerful push toward transcendence. When attachment arises, however, the minus tendency overwhelms the plus, leading not to wholeness but to stagnation, as unresolved urges remain. It is simply a premature or raw wholeness that cannot provide liberation, as one has not yet reached the peak of worldliness through sattvikatā. In a similar way, the outer world does not collapse prematurely, but first reaches a peak stage of evolution, which is analogous to self-realization in the inner world. This stage may be understood symbolically as the enlightenment of Brahmā, after which its liberation occurs through the dissolution of the world, known as pralaya. This represents a mature annihilation of the plus and minus aspects of existence with each other. At the end of the world, one may symbolically imagine antiparticles appearing in balance, allowing particles and antiparticles to combine again and return to a state of initial void of complete pure awareness. Non-tantric spiritual paths also cultivate sāttvikatā, but often more slowly, lacking the intense friction generated by engagement with rājasic and tāmasic forces; thus awakening may unfold gradually, sometimes across many lifetimes. A comparable pattern is seen in physics, where particles and antiparticles are constantly produced together and annihilate each other. Antiparticles are not useless; their presence provides the conditions through which a small excess of particles persists, allowing the physical universe to expand and evolve. Symbolically, the continual creation and dissolution of lower tendencies like bhaya, bhayankara etc.—within oneself or observed in others—serve as a contrast and stimulus for higher growth, suggesting that those who embody negativity are not merely “bad,” but often become the very conditions that inspire others to be good, and the good to become even better. Those deeply attached to lower states may dissolve into repeated up–down cycles, while those inclined toward balance draw inspiration and momentum from this contrast, avoiding annihilation until reaching the peak of awakening and self-realization. In this way, fear (bhaya) and the fear-producing state (Bhayānaka) become meaningful forces within consciousness—not as final truths, but as dynamic tensions that propel awareness toward greater clarity and wholeness.

Bhayānaka Rasa: Surface Disturbance, Inner Stillness

Bhayānaka Rasa refers not to fear felt within oneself, but to the state or expression that produces fear in others. While bhaya is the personal contraction of the mind in response to perceived danger, Bhayānaka is the outward radiance of tension, suspense, or dread. It arises when an event, character, or atmosphere signals instability or threat, making the observer alert and uneasy even before anything harmful occurs. This rasa is widely employed in storytelling, drama, and art, where fear is deliberately evoked through uncertainty and anticipation. Yet from a nondual, quantum-aware perspective, both Bhayānaka and bhaya are understood as surface-level expressions only. Just as oscillations, fluctuations, and interactions continuously appear in the quantum world while the underlying field remains unaffected, outward expressions of fear may arise without disturbing inner stillness. One may therefore express or witness Bhayānaka or Bhaya outwardly—like an actor in a drama—while inwardly remaining calm, centered, and untouched, with disturbance confined only to the surface and not to the core of awareness just like wavy surface of inner calm ocean.

Like other negative worldly emotions, bhayānaka and bhaya tends to attach themselves to the remaining positivity within a person. When one becomes attached to fear or repeatedly identifies with it, this negativity (tāmasikatā) can overpower and even annihilate one’s accumulated sāttvikatā. Such attachment may lead to a kind of premature inner collapse, where growth toward wholeness is arrested. However, through detachment born of quantum darśana—the insight that all such states are transient surface expressions—fear can be neglected rather than resisted. In this detached stance, fear no longer binds; instead, it becomes a source of momentum. The presence of negativity then acts as a contrast that inspires the seeker to strengthen sāttvikatā further and further, until it reaches a level that can no longer be pulled back or annihilated by tāmasikatā. In this way, what once threatened dissolution functions like rocket propellant—providing thrust for irreversible inner ascent rather than drag or backward movement toward destruction.

Nonduality as the End of Fear: Freedom from Bhaya

Simply speaking, the best method to prevent bhaya is freedom from worldly attachments, or in other words, the cultivation of a nondual attitude. Fear exists because of the anticipation of losing something to which one is deeply attached. If there is nothing held tightly, and if everything is already accepted as lost, then there remains no anticipation of loss and, therefore, no bhaya. In this way, fear dissolves naturally. Human beings first become dual, and from this duality arise deep attachments to negativity or darkness, often rooted in unresolved and buried violent tendencies within. When such energy is projected outward, the person embodying it appears bhayānaka to others. This negativity may indeed cause loss or harm to a targeted person. Yet if the target is attached to possessions, identity, or outcomes, fear arises; if the target has already relinquished everything through nonduality-born detachment, fear cannot take hold, because there is nothing left to lose. When the bhayānaka individual sees that his fear-producing power fails against such inner freedom, he gradually loses faith in that weapon. Observing the victory of nondual detachment, he too may be drawn toward freedom, inspired by the one who remained untouched.

Fear, Contraction, and the True Path of Expansion

One who is afraid makes others afraid. It is because his consciousness is contracted. He has not yet experienced the full expansion of consciousness to the ultimate limit of awakening and self-realization. Therefore, he fears that he will have to put in great effort again to expand his consciousness.

But one who has once awakened through self-realization does not worry about this contraction. He has already tasted the fully ripened fruit. Now he moves toward Nirvikalpa Samadhi — beyond words like contraction or expansion of consciousness — into pure void. For him, the journey becomes easier, because worldly expansion of consciousness can no longer lure him back.

The fearful person, however, tries to regain expansion of consciousness through the world. He believes it is possible only through outer means. So he attempts to snatch from others, and as a result, others become afraid of his behavior. Yet this is the wrong way to expand consciousness. Because of the guilt it creates, his consciousness contracts even more.

The correct way of expansion is to avoid harming others, or to cause minimal harm. Then consciousness rises easily and quickly toward awakening. From such a peaceful walker, no one feels fear — even though he may be expanding his consciousness far more than the aggressive walker.

Quantum Analogy of Fear and Cooperation

In quantum physics, when a quantum system collapses from a wave of possibilities into a fixed particle state, it becomes localized and rigid. If such a collapsed entity strongly interacts with other quantum entities, it can disturb their superposition as well. Through forceful interaction, it induces collapse in them. In simple terms, a collapsed quantum state can trigger collapse in nearby systems.

This is similar to fear spreading through interaction. One contracted system creates disturbance, and disturbance reduces coherence. When both systems are collapsed and localized, their behavior becomes more particle-like — rigid, defensive, and limited. In such a condition, the probability of returning to a broad wave-like superposition decreases, because repeated disturbance reinforces localization. In physics, this resembles increasing decoherence.

However, interaction does not always have to be violent or forceful. Quantum systems can also become coherent. When interaction is gentle and aligned, phase relationships synchronize. Instead of forcing collapse, the systems enter cooperative coherence. In such coherence, even a localized state can gradually regain wave-like characteristics through constructive interference.

In this analogy, cooperation corresponds to quantum coherence. Rather than collapsing each other through fear-driven disturbance, systems align and stabilize one another. The result is collective amplification instead of mutual contraction. Expansion then is not achieved by snatching energy, but by resonance.

Thus, in quantum terms, fear behaves like forced measurement causing collapse, while cooperation behaves like phase alignment creating coherence. In coherence, growth becomes shared rather than competitive.

Vrindavan Within: How Cows, Prana, and Self-Awareness Open the Door to Nirvikalpa Dhyana

Vrindavan Not as a Place but as an Inner Field of Self-Awareness

The understanding began very simply and very directly, not as philosophy but as lived seeing. Vrindavan appeared to me not merely as a sacred town associated with stories and devotion, but as a field of self-awareness inside. This inner Vrindavan is not created by imagination; it is discovered when awareness becomes calm, spacious, and naturally present. In this field, nothing is forced and nothing is rejected. It is a place of inner softness, where awareness rests in itself without struggle. The idea that Vrindavan exists within is not symbolic poetry alone; it reflects an actual experiential landscape that becomes available when attention settles into its own source.

Cows as the Senses and Grass as Subtle Bliss

Within this inner Vrindavan, cows reveal themselves as the senses. Senses are often treated as enemies or distractions, but here they appear gentle, habitual, and innocent, just like cows. They move toward nourishment naturally. The nourishment they seek, in a meditative inner state, is not gross pleasure but subtle, blissful, calm, and peaceful thoughts. These thoughts feel like grass—soft, tender, refined, and non-violent. Grass is nourishment that does not agitate; it sustains without intoxicating. When blissful and sattvic thoughts arise in meditation, they are like this grass, feeding the senses without disturbing awareness.

From Inner Grass to Outer Grain and Worldly Activity

Grass, however, does not remain grass forever. When it grows outward, when it matures and hardens, it becomes grain. Grain is useful, productive, and necessary, but it is denser and harder. In the same way, subtle inner bliss, when expressed outwardly, becomes worldly activity. The outer world is not wrong or inferior; it is simply condensed sensory awareness. What is soft and fluid inside becomes structured and solid outside. The gross world is like hard grain, while the inner field remains like living grass. This distinction is crucial: it shows that worldly life is not separate from inner awareness, only a different density of the same reality.

Cow Grazing as Calm Sensing Without Disturbance

When cows graze peacefully, they do not fight the grass nor cling to it anxiously. They simply eat. Similarly, when the senses function calmly, without craving or resistance, sensing continues but does not bind. This is the meaning of cows grazing in the inner Vrindavan. Sensing happens, but awareness remains untroubled. There is no suppression of the senses and no indulgence. There is only relaxed participation. In this state, life flows smoothly, and awareness remains intact.

When grain is shown and fed to cows, they struggle to get it, fight with each other, and eat it with craving and attachment. They appear disturbed and restless. This disturbance also affects the cowherd, because he now has to actively control them.

Similarly, in the outer world, the senses behave like furious animals rather than grazing cows. They no longer move calmly but rush toward objects with craving and competition. This agitates self-awareness as well, because it must struggle to restrain and manage the senses instead of resting naturally in witnessing

The Cowherd as Witnessing Self-Awareness

The most important presence in this inner scene is the cowherd. The cowherd does not graze, does not become the cows, and does not consume the grass. He watches, guides lightly, and remains free. This cowherd is witnessing self-awareness itself. It is not effortful observation and not mental vigilance. It is simple presence. When witnessing becomes strained or intentional, the inner Vrindavan turns into a field of discipline. When witnessing is natural, it becomes play, or līlā. Awareness simply remains aware.

Krishna as Self-Awareness Itself

At this point, Krishna appears not as a mythological figure. He may have been incarnated in the Dvāpara Yuga, as scriptural stories always carry double meanings—both internal and external. Yet here, Krishna is revealed as the very essence of self-awareness. He is not the mind, not a personality, and not an individual doer. He is the effortless center of attraction that awareness naturally has when it rests in itself. That is why Krishna never forces anything. He does not command the cows; they come on their own. Self-awareness does not push the senses inward; alignment happens naturally when conditions are right.

The Flute as the Subtle Body and the Seven Chakras

Krishna’s flute reveals another layer of lived understanding. The flute is empty inside, just like the subtle body must be empty of egoic tension to function as an instrument. It is helped by nonduality. Its seven holes correspond to the seven chakras of the body. Without holes, there is no sound; without chakras, there is no expression. The body itself does nothing. It becomes music only when prana flows through it under the presence of awareness. This emptiness is not absence but readiness. Prana flows through different chakras, invoking different expressions and emotions. It is as if different sounds are emerging from the flute.

Playing the Flute as Natural Prana Flow

Krishna playing the flute is awareness breathing prana through the subtle body. This is not forceful pranayama and not controlled breathing. It is natural breath, unstrained and effortless. Awareness does not blow hard; it simply allows prana to pass. Because of this alignment, the sound produced is irresistibly harmonious. In yogic terms, when awareness and prana align, the entire system becomes coherent. When awareness and prana align means prana becomes so subtle that it is equal to void-like awareness. Its subtle music is so refined and harmonious that the senses, which are feeding on grain in the gross outer world, leave it and move toward inner Krishna playing the flute in inner Vrindavan, to graze again on grass. As the breath passes through the flute and becomes almost zero-like, even the grazing senses calm down so deeply that they themselves dissolve into void.

Cows Leaving Grass as Entry into Nirvikalpa

When the flute sounds with feeling of breathlessness, the cows leave even the grass and move toward Krishna. This moment carries the deepest yogic meaning. Grass itself represents subtle bliss and sattvic pleasure. When cows leave the grass, it means the senses abandon even refined enjoyment. They are not suppressed; they forget themselves. This forgetting is nirvikalpa. There is no object, no experiencer, no claim of bliss. Even the thought “I am experiencing bliss” disappears. There is only absorption.

Why Nirvikalpa Cannot Be Held

This state cannot be maintained by will. The moment a thought arises—“I am in nirvikalpa”—the absorption breaks, and the senses return to grazing. Awareness does not mind. Krishna keeps playing. Self-awareness does not cling to states. It allows coming and going. That is why nirvikalpa often lasts only moments, yet leaves deep understanding behind.

Direct Experience in Riverbeds and Flood Plains

These insights are not theoretical. Repeatedly, I sit near a riverbed spread across vast flood plains. The ground is covered with stones of varied sizes and shapes, naturally polished and layered like a welcoming carpet. The openness of the land, the silence of the space, and the slow rhythm of nature create a natural inner stillness. In these places, stray cattle often roam and graze freely.

The Presence of Cows and Effortless Nirvikalpa Dhyana

In these environments, nirvikalpa dhyana arises easily, without effort. This repeated experience reveals something important: cows grazing are not only symbolic representations of yogic processes; cows themselves have a direct effect on the mind. Their presence calms the nervous system. Their grounded, non-aggressive energy supports inner silence. The mind mirrors what it perceives. When awareness rests among beings who live without inner conflict, awareness recognizes itself more easily.

Sages composed scriptural stories in such a way that they carry both physical and symbolic meanings, though the symbolic meaning is primary. The physical layer is not accidental; it supports and strengthens the inner teaching. For example, if grazing alone were the message, other grazing animals could have been chosen. The cow was chosen specifically because of her physical qualities as well—her calmness, non-violence, nourishing nature, and her ability to transform rough grass into sustaining milk. These physical characteristics make the symbolic teaching visible and experiential, ensuring that the metaphor is not abstract but lived and understood through everyday life.

Nature, Animals, and the Support of Awareness

The river, the stones, the open plains, and the grazing cattle together create an environment where prana flows smoothly and awareness remains uncontracted. This shows that yogic realization is not only an inward practice but also a resonance with living nature. The outer landscape reflects and supports the inner landscape.

Vrindavan as Awareness at Play

Ultimately, Vrindavan reveals itself as awareness at play. Senses graze on subtle bliss without agitation. Worldly action emerges naturally from inner calm, just as grain emerges from grass. Prana flows like flute music through an empty body. The senses abandon even bliss when alignment deepens. Awareness remains the silent cowherd, untouched and free. When awareness breathes through emptiness, the senses dissolve into silence, and nirvikalpa appears effortlessly. This is not mythology, not imagination, and not borrowed doctrine. It is direct yogic physiology lived, seen, and expressed through the timeless language of Vrindavan.

Dancing Serpent: How Inner Energy Learns Direction and Transforms Life

The Forgotten Intelligence of Inner Energy

Every human being carries a living force inside, ancient, intelligent, and sensitive to every thought and emotion. It rises when the mind becomes clear, and it falls when the mind becomes restless. This force is not separate from life; it is life itself moving through the body and mind. Yet modern living has forgotten how to listen to it. We either suppress this energy out of fear or spill it unconsciously through exhaustion, desire, and distraction. The result is a life that feels busy but empty, active but unfulfilled.

Indian tradition symbolized this energy as the serpent, not because it is dangerous, but because it moves in waves, not lines. A serpent does not climb a ladder; it dances. It rises, pauses, coils, and rises again. In the same way, inner energy is not meant to move in one direction forever. It is meant to learn rhythm, balance, and direction. When this rhythm is lost, life feels like struggle. When it is restored, life becomes a flow.

Why Energy Needs Direction, Not Suppression

The greatest misunderstanding about inner energy is the belief that it must either be released or controlled. Both approaches fail. Suppression creates pressure, anxiety, and illness. Unconscious release creates weakness, dissatisfaction, and lack of purpose. Direction is the missing key. Energy that is guided does not need to be forced, and energy that is guided does not need to escape.

When energy moves downward without awareness, it becomes raw desire, endless activity, mental noise, and emotional instability. When energy moves upward without grounding, it becomes detachment, dryness, and disconnection from life. But when energy is allowed to move down and up in conscious rhythm, it nourishes the entire system. This is the true meaning of the Nagin Dance — not sexuality, not mysticism, but intelligent movement.

How Thought Controls the Rise and Fall of Energy

Energy follows thought more closely than breath. Lower thinking pulls energy downward. Higher thinking lifts it upward. When the mind is trapped in fear, anger, or desire, energy sinks into the lower centers of the body, fueling survival and reaction. When the mind touches clarity, meaning, or nonduality, energy rises naturally toward the brain and heart, creating peace and insight.

This does not mean lower energy is bad or higher energy is good. Both are necessary. Worldly life requires energy in the lower centers to work, digest, build, and act. Inner life requires energy in the upper centers to reflect, understand, and rest. Growth happens only when these two worlds communicate. Energy that never descends becomes stagnant. Energy that never rises becomes blind. Movement is life.

The Dance Between Worldliness and Awakening

Many people believe spirituality means leaving the world, but this is a misunderstanding. True awakening happens within the world, not away from it. The world feeds the serpent with raw experience, and awakening refines that experience into wisdom. The dance between action and silence is what creates maturity.

When energy is handled well, work becomes lighter, relationships become smoother, and creativity becomes effortless. The mind stops fighting life and starts cooperating with it. This is why the sages never taught escape. They taught right living. They knew that energy must be educated, not rejected.

Relationships as Energy Laboratories

Energy is most clearly seen in relationships. When two people interact without awareness, energy leaks through conflict, expectation, control, and emotional hunger. When awareness is present, energy circulates instead of spilling. The body relaxes, the breath slows, and connection becomes nourishing rather than draining.

This is why ethics, consent, and mutual growth are essential. Energy work without respect becomes manipulation. Energy work without freedom becomes harm. The serpent magnifies whatever is hidden, so if fear or dominance is present, it grows. If patience, clarity, and equality are present, the dance becomes healing.

Why Awakening Is Not a Dramatic Event

Many seekers chase mystical experiences, believing them to be awakening. But awakening is much simpler and much quieter. It is the moment energy learns direction. Bliss, visions, silence, and merging are aftereffects, not the goal. They come and go. What remains is stability, clarity, and balance.

A truly awakened person does not look special. They work better, listen better, love better, and suffer less. Their mind is steady, their body is responsive, and their relationships are cleaner. Awakening is not escape from humanity; it is perfection of humanity.

The Role of Daily Life in Sustaining Ascent

Energy cannot be held by meditation alone. It must be supported by daily habits. Sleep, food, movement, breath, work, and silence all shape its flow. When life is chaotic, energy becomes chaotic. When life is simple, energy becomes clear.

Integration is the difference between temporary experience and lasting transformation. When energy work becomes part of routine, the serpent no longer needs effort to rise. It rises by habit. The body remembers. The breath remembers. Life itself remembers.

From Serpent to Nectar: When Energy Becomes Nourishment

In the beginning, energy feels like a force to be controlled. Later, it feels like a companion. Finally, it becomes invisible. It turns into nectar. Life itself becomes nourishing. Even difficulty carries meaning. Even loss carries clarity. Even aging carries wisdom.

This is not excitement. It is steadiness. It is reliability. It is quiet joy that does not depend on conditions. The serpent has learned its dance, and the dance has become life.

Humanity Is the True Foundation of Spiritual Growth

Some people need nondual awareness to live well. Others need simple humanity without philosophy. Both are valid. What matters is direction. If energy is moving upward in intention, life grows. If energy is moving downward unconsciously, life contracts.

Humanity must never be sacrificed for awakening. Compassion, respect, patience, and kindness are not optional. They are signs of correct direction. Any path that destroys humanity is not spiritual, no matter how powerful it looks.

The Serpent Is Already Moving

You do not need to awaken energy. It is already awake. You only need to stop confusing it. When direction is learned, rhythm returns. When rhythm returns, life stops being a struggle and becomes a dance. The serpent has always been dancing inside you. This book (DANCING SERPENT: The Play of Inner Energies), and this understanding, simply teaches you how to notice it, respect it, and let it move without fear.

The Single Law of the Serpent: Always Up-Facing

The main point is simple: the serpent should always remain up-facing, no matter at which level or chakra it is present. It may rise or fall, it may move slowly or quickly, but its direction must remain upward. The level does not matter; the facing does. Even when energy descends for worldly work, digestion, action, or rest, it should still be oriented upward in intention. Only during moments of release or escape from the body does the serpent turn down-facing for a few moments, and even then it must be turned upward again as soon as possible. This timely turning is the key to balance and growth. Believe it or not, an up-facing nagin is the root of everything good and divine in human life, while a down-facing nagin becomes the root of confusion, decline, and suffering. Direction is destiny.

When energy dances consciously, life itself becomes art.

Upfacing Serpent and the Moment of Self-Realisation

The serpent that is upfacing symbolises an awakened Kundalini. Only one who is awake stands upright and faces growth, expansion, and light. A sleeping being naturally remains downfacing—inclined toward inertia, darkness, and loss. Orientation here is not physical but existential: awareness that turns upward seeks evolution; awareness that turns downward dissolves into unconsciousness. kundalini awakening is as simple as energy faing up, nothing mysterious.

The experience of full nonduality, where the sense of self merges completely with the meditation image and simultaneously expands in all directions, accompanied by overwhelming bliss and spontaneous expression for a few moments, is self-realisation. It is not imagination, trance, or emotional high. It is the direct outcome of a sustained Kundalini awakening, where energy, awareness, and identity dissolve into a single, indivisible reality—beyond observer and observed.

Kundalini Awakening: Simply Energy Facing Up

Kundalini awakening is nothing mysterious. It is simply energy facing upward. When energy turns upward, growth happens. When it turns downward, dissipation happens. There is no symbolism required beyond this basic orientation.

Upfacing energy expresses wakefulness, evolution, and integration. Downfacing energy expresses sleep, decay, and loss of awareness. Awakening is not an event, a vision, or a power—it is a directional shift of energy.

When this upward-facing energy is sustained, awareness naturally becomes steady, nondual, and self-luminous. Bliss, clarity, and self-realisation arise as consequences, not goals. Mysticism begins only when this simple fact is forgotten.

Sanatan Dharma as Lived Experience: When Scriptures Become a Life

A personal preface

This is not a claim, not a declaration of divinity, and not an attempt to place myself above any tradition. This is only a record of lived experience — how scriptures, relationships, stages of life, and inner practices unfolded naturally inside one ordinary human life. I write this because many people think our scriptures are theory, mythology, or outdated philosophy. My life has shown me that they are a practical way of living, happening even in the age of supercomputers, aeroplanes, and high technology.

If divine permission comes, a full book may come later. For now, this is the nutshell — for curious readers who want to understand how Sanātana Dharma actually works in living human beings.

Scriptures are not theory — they are living maps

I have seen that the great god lineages are not isolated historical events limited to one time and place. They are stages of human spiritual evolution that keep happening again and again, everywhere, in different people, in different forms. That is why this dharma is called sanātana — eternal — unlike systems tied to one prophet, one story, or one century.

Technology does not block these stages. A needle, an aeroplane, a supercomputer — none of these stop consciousness from evolving. Outer tools change, inner laws do not.

The Śiṣya phase: childhood discipline and listening

My first phase was the śiṣya phase, in childhood.

I was an observer by nature. Disciplined. Non-revolting. Whatever teachers and elders taught that felt good and right, I accepted happily and with devotion, without criticism. I now see that this phase is common to all great lineages — before anyone becomes a knower, they must become a learner.

Rama, Krishna, Buddha, Shankara — all began as disciples. Ego must soften before it can dissolve.

Dada Guru: the power of sound and atmosphere

My grandfather used to read scriptures aloud for hours every day to listeners. Those words falling on my ears shaped my inner world long before I understood them. I did not study scriptures — I absorbed them.

That is why I call him Dada Guru.

He did not give me a mantra, but he gave me atmosphere, rhythm, reverence, and sound — śabda-brahma. Those sounds later pushed me naturally toward practical living, not theoretical belief.

Krishna phase: adolescence, attraction, and refined desire

In adolescence came the Krishna phase, lasting about 1–1.5 years during senior secondary school. This phase was intense and energetic — attraction to girls, being attracted by girls, social charm, indirect sexual fun — but never vulgar indulgence.

The purpose was not enjoyment but learning the essence of kāma. Attraction was raised but held in a sattvic environment, with social distance and inner discipline. Slowly, attraction turned into bhakti. A meditation image developed by itself in the mind — Radha and Krishna appearing in each other — and this led to spontaneous samādhi, exactly as described in Bhāgavata Purāṇa through the gopīs.

This phase cannot last long; it is too volatile and needs continued physical presence. The continued physical presence of attracting partners became difficult to tolerate, and maintaining control by consciously preventing physical contact for long periods required great inner discipline. But it is essential. Without it, later renunciation becomes dry and incomplete.

Shakti / Durga phase: courage, love, and inner femininity

After Krishna phase came the Shakti phase, lasting nearly five years during university life, and continuing even after marriage due to the support of my wife.

Internally, I lived a feminine reality — sensitivity, softness, devotion — while externally I became brave, ready to fight evil in sattvic, nonviolent, tactical, and lawful ways. This is the Durga function: courage without brutality, strength without hatred. Together, the meditation image of the mental consort anchored in the mind matured even further — not merely as a thought, but as a fully living inner presence, just as Radha lived within Krishna even in her physical absence, and even while he was living his worldly life with his wife, Rukmini. In Vaishnava understanding, Radha is the hlādinī-śakti — the inner bliss-consciousness of Krishna — and when sustained joy, devotion, and fullness arose naturally from this meditation image, that experiential bliss could be understood as the same hlādinī current described in the scriptures. It was not an identity or a divine claim, but the recognition that a human inner process was unfolding exactly as the ancient maps had described: bliss arising from continuous remembrance and inwardly residing devotion.

I succeeded a little — not by force, but by alignment, what I call divine help.

Life as gurukula: gods as living people

I slowly realized that gods did not come from heaven — they came through people around me.

A naughty relative boy living at our home carried the Krishna role.
My father carried the Rama role — discipline, responsibility, order.
My uncle carried the Shiva role — depth, silence, detachment.
All the sweet girls who were part of attraction carried the Shakti role.

These were not fantasies. They were living transmissions. I merged all these roles into one integrated life. It felt as if all gods joined their powers to destroy one demon — ignorance.

Shiva phase: tantra, isolation, and upward energy

When Shakti phase reached its peak, worldly energy naturally declined and pushed me into isolation. This was the beginning of Shiva phase.

Shiva here means not only worldly isolation but tantric transformation — raw base energy rising as Kundalini toward awakening. As energy turned upward, my inner imagery changed: the feminine consort image was replaced by a male guru image. This gave me the feeling of being male again, grounded and directed.

To the world, this can look strange or misunderstood. But it was not indulgence or confusion — it was pure Kundalini meditation in tantric style, where imagery changes to match energy direction.

This Shiva phase is most dominant in my recent books because it is the most recent and intense lived phase. Older phases are less vivid and more integrated.

Rama phase: rest, order, and balance (still unfolding)

The Rama phase has just begun.

After kevala kumbhaka and small glimpses of nirvikalpa-type samādhi, this phase appeared. Rama literally means rest, āram, balance. It is not heroic drama; it is stable living after turbulence.

This phase cannot be written fully yet because it must be lived fully first. It will come as the final integration stage. Now it is up to the divinely operating world to decide how long it allows me to remain settled in this phase, though there is no doubt that personal effort also matters.

Why the world misunderstands these experiences

People see only sexuality, repression, gender, or indulgence. They do not see sublimation. That is why tantra was always kept subtle and symbolic.

I never say “I am Shiva” or “I am Krishna.” I say: that phase unfolded. Language is the thin line between wisdom and misunderstanding.

Final understanding: Sanātana Dharma is human evolution

My life has shown me that scriptures are not to be believed — they are to be lived.

They are maps of consciousness written in symbolic language. When lived, they dissolve ignorance naturally.

I am not above humanity. I am an example of how humanity evolves when sound, discipline, love, and relationships support growth.

If divine permission comes, a book will come. Until then, this blog is the nutshell — a lived proof that Sanātana Dharma is eternal because it is always happening.

Four Incarnations, Four Pillars of One Building
(Why All Paths of Sanātana Dharma Are Complementary, Not Opposing)


These four Sanātana incarnations are like the four pillars of a single building. Just as a building cannot stand if even one pillar is missing, the sense of wholeness and salvation does not feel achievable unless all these forms are embodied within a single person. This also reveals a deeper truth: the many sects and paths of Sanātana Dharma are not rivals or contradictions, but complementary forces. Even Sikhism and Jainism, which fully support Rama-like ideals of character, can be seen as sects or streams of the single Hindu civilizational tradition, rather than completely separate religions. If we expand this understanding further, even religions such as Islam and Christianity can be seen, in a broader sense, as supporting branches of the same eternal flow—so long as they uphold humanity, compassion, and moral order. In that sense, they are not completely unconnected from other dharmic streams, but participate in the same universal movement toward righteousness, truth, and human upliftment, each expressing it through its own language, symbols, and historical context. Just as the pillars together support one structure, these traditions together support one human awakening — and this is exactly how they have always functioned in living practice.

When Motion Reveals Nonduality: A Travel Darshan from Sky, Forest, and Ocean

A Journey That Was Not Just Travel

This was a family trip to coastal areas. We went by aeroplane, stayed near the sea, walked among coconut trees, and spent time watching waves. Outwardly, it looked like a normal vacation. Inwardly, something subtle unfolded. Nonduality became more visible — not through meditation, not through effort, but through motion.

I noticed that when the world moved fast, the sense of separation weakened. The faster and more total the movement, the more clearly nonduality revealed itself.

Aeroplane: Nonduality at High Speed

The aeroplane felt special. Not just because it was high, but because it was top in motion. When you sit inside a flying machine, your body is moving but you are not acting. Motion happens through you, not by you. The ground, clouds, distance, time — all flow together. Motionless non-living joins with the in motion living producing nonduality. Human considers motion as sign of life instinctively.

In this state, fixed reference points disappear. The mind cannot hold divisions. Living and non-living begin to mix. Metal, engine, sky, body, breath — everything moves as one system. This mixing itself produced nonduality.

I realized something important: motion is the primary quality of the living world. When non-living objects join a living motion-field, separation collapses. The aeroplane became a form of moving samadhi — a dynamic samadhi. It was not stillness, but total flow.

When I added quantum darshan to this perception — the understanding that at the deepest level there is no real separation between matter and life — nonduality reached near its peak.

Not the absolute peak, because motion still remains. But the highest possible nonduality within movement.

The second amazing movement of the plane is its upward rise, which feels like rising kundalini energy toward sahasrar. Sahasrar symbolically represents nonduality, bliss, and awakening, so this upward motion naturally evokes the same sense of expansion and release.

Coconut Trees: When Matter Looks Back at You

At the coast, coconut trees appeared intensely beautiful. But not because they had some special beauty different from other objects. Their beauty came from recognition.

Their shape is human-like:

  • the crown of leaves like a head
  • the long naked trunk like a body
  • the swaying like dancing
  • the rhythm like laughter and enjoyment

When wind moved them, they looked like they were communicating with each other. A group of coconut trees looked like a group of people talking, laughing, living.

This again was the same mixing of living and non-living worlds. Motion blurred the boundary.

When the thought arose that even at the quantum level they are not different from us, bliss amplified. Perception and understanding aligned. Separation dropped not only visually but ontologically.

It was not that trees became human. It was that human and tree revealed the same pattern of life.

Animal Perception: Entering the Forest Mind

At that moment I understood something else: animals perceive forests differently from humans.

Humans see objects.
Animals see patterns.

Animals read:

  • movement
  • rhythm
  • density
  • silence
  • vibration

To them, a forest is not a collection of things. It is a single living field. Wind, branches, birds, ground — all are messages. Animals are not in the forest. They are the forest sensing itself. Animals do not divide experience into “me” and “forest” just like human do. For them, there is no separate observer standing inside nature. Sensing simply happens as one continuous field of movement, smell, sound, and vibration. When something changes, the whole field responds together. That is why it feels as if the forest itself is sensing — because perception is not localized in a self, but distributed across the living field.

Animals have no benefit of objectify the world. They don’t work blindly nor they need to work so. Lack of hands and brain limits their working ability. So draining energy in objectifying world has no use for them instead it can divert energy from basic need of food and survival. So instinctively they follow sensational patterns to act and react quickly. Together, what’ll they loose natural bliss of nonduality when duality has no major worldly role to play for them. However, little duality is adopted even them as petty worldly roles also demand it but not extreme duality like human.

When I saw trees communicating, I briefly entered this animal mode of perception. But with a difference.

Animals live in nonduality, but they do not attain samadhi.

Why? Because samadhi requires awareness knowing itself. Animals are in the flow, but they do not reflect on the flow. Animals remain continuously in the flow of perception, because their attention is always responding outwardly to the environment. They cannot voluntarily slow the nervous system, pause the breath, or rest awareness in itself. They need to be always alert for survival. Humans, through calm sitting, slow pranayama, or natural stillness like keval kumbhak, can create a pause in the flow. In that pause, awareness reflects on itself. That reflection is samadhi — something animals live but cannot consciously realize. They live unity, but they do not know unity. That’s why it’s described everywhere in scriptures that animals act every way like a human act except only yoga and achieving brahman through it, so one must not waste his life in petty things without practicing yoga.

A constantly active karmayogi lives close to the natural flow of life, somewhat like animals do, where action happens without much inner division. This creates presence, grounding, and a weak sense of separation, but awareness remains outward-moving. However, unlike animals he does it with super intelligence that’s why he gets many benefits in worldly functioning. They realise they are doing karmayoga and instead of continuously being in nonduality flow helplessly like animals, they adopted it intentionally intermittently at will so they realise its real benefits and harness those for their worldly and spiritual development. I think what’s depicted each god and goddess with a companion animal is a metaphor for their nondual lifestyle. For awakening and samadhi to arise, such a person must intentionally rest, slow down, and allow attention to turn back on itself. Without this pause, even pure action cannot become realization. Yet this very life of flowing action becomes a great advantage later, because when the karmayogi finally sits in stillness, reflection happens easily and samadhi comes with less struggle.

Animals live in unity naturally, without thinking about it. Humans lose that unity, but can stop, look, and come back to it consciously. When a human returns to unity with awareness, that is samadhi.

I was perceiving like an animal and knowing it like a human — that knowing turned perception into darshan and amplified bliss.

Ocean: The Living Rhythm of Existence

The ocean felt alive. Not as a belief, but as an experience of resonance.

Waves came forward like a hug.
They went back like stepping away after a kiss — not to increase intimacy, but to prevent too much of it.

The continuous coming and going felt like human life itself:

  • approach and withdrawal
  • effort and rest
  • work and pause
  • earning and returning

The ocean was pure motion. No fixed form, no stable edge, no permanent boundary. My body, breath, and the waves moved together. Again, nonduality appeared through motion.

It was clear that the ocean was not literally hugging me, and trees were not literally dancing. This was not imagination or projection in a pathological sense. It was field perception — where meaning arises from rhythm and unity arises from shared movement.

Bliss did not come from the ocean. It came from dropping the burden of separation.

Motion as the Secret Teacher of Nonduality

Stillness is one door to nonduality. Motion is another — and often a more accessible one for worldly life.

When motion becomes total, separation cannot survive.

When matter moves like life, and life recognizes itself in matter, the world becomes a single body.

This is why:

  • travel opens awareness
  • forests heal
  • oceans calm
  • flight feels liberating

The nervous system relaxes because it stops dividing reality into inside and outside.

A Grounded Darshan for Daily Life

What happened on this journey was not escapism. I did not lose my body. I did not lose my family. I did not leave the world. The experience came, stayed, and left naturally.

This is important.

It shows that nonduality does not require renunciation. It can arise in movement, in travel, in family life, in nature, in ordinary moments.

This is a mature nonduality — one that lives with life, not against it.

Closing Note: A Simple Truth

When motion becomes shared, the boundary between human and world softens, and existence feels like one continuous activity.

This is not philosophy.
This is travel.
This is perception.
This is lived darshan.

And this is how nonduality quietly reveals itself — not in caves, but between waves, trees, clouds, and family laughter.

गायत्री मंत्र, सुषुम्ना और ब्रह्म चेतना: कुंडलिनी योग द्वारा जाति से परे जागृति का अनुभव

गायत्री शब्द पर आया पहला विचार

आज मेरी विनती पर एक योगी मेरे पास आए और उन्होंने मुझे सूत्र नेति की कुछ तकनीकें दिखाईं। मैंने उनसे उनकी जाति पूछी तो उन्होंने बताया कि वे ओबीसी हैं, और जवाब में उन्होंने कहा कि योगियों की कोई जाति नहीं होती। इस संबंध में बात करते हुए एक विचार मेरे मन में आया कि गायत्री शब्द में “त्रि” है, जिसका अर्थ तीन होता है। मुझे लगा कि यह तीन इड़ा, पिंगला और सुषुम्ना नाड़ियों को दर्शाता है। ये तीनों नाड़ियाँ योग शरीर की मूल ऊर्जा धाराएँ हैं। इड़ा और पिंगला दोनों स्त्री स्वभाव की हैं क्योंकि वे शक्ति से संबंधित हैं, और सुषुम्ना संयुक्त और सर्वोच्च शक्ति है। सभी नाड़ियाँ प्रकृति से जुड़ी हैं, पुरुष से नहीं। इसी कारण गायत्री को देवी कहा गया है। यही त्रिशक्ति योग साधना का आधार है और वेदों की भीतरी उत्पत्ति भी यही है। इसलिए गायत्री का संबंध योगी और ब्राह्मण दोनों से जोड़ा जाता है।

गायत्री वेदों की माता क्यों कही गई

शास्त्रों में कहा गया है कि गायत्री वेदों की माता है। इसका मतलब यह नहीं है कि उन्होंने किताबें पैदा कीं, बल्कि इसका अर्थ यह है कि जिस चेतना अवस्था से वेदों का ज्ञान उत्पन्न होता है, वही गायत्री है। जब इड़ा और पिंगला संतुलित होती हैं, तब सुषुम्ना खुलती है। जब सुषुम्ना खुलती है, तब ऋत यानी ब्रह्मांडीय व्यवस्था का बोध होता है। यही बोध वेद है। इस प्रकार गायत्री केवल मंत्र नहीं है, बल्कि वह अवस्था है जिससे वेद-दर्शन संभव होता है।

योगी और ब्राह्मण दोनों गायत्री का जप क्यों करते हैं

प्राचीन काल में ब्राह्मण का अर्थ जाति नहीं था, बल्कि वह व्यक्ति था जो ब्रह्म जागरूकता में रहता था। योगी वह है जो ऊर्जा को जोड़ता है। दोनों एक ही आंतरिक प्रक्रिया को अलग भाषा में कहते हैं। गायत्री जप से श्वास संतुलित होती है, इड़ा-पिंगला संतुलित होती हैं और धीरे-धीरे सुषुम्ना सक्रिय होती है। इसलिए गायत्री को संध्या समय जपा जाता है, धीरे-धीरे बोला जाता है और उपनयन के समय दिया जाता है ताकि अंदर की साधना शुरू हो सके। यह मंत्र के रूप में छुपा हुआ योग है।

गायत्री का अर्थ: जो गायन से बचाती है

गायत्री का अर्थ बताया गया है —
“गायन्तं त्रायते इति गायत्री”
अर्थात जो जप करने वाले को बचाती है।

यहाँ गायन का अर्थ आवाज़ से गाना नहीं, बल्कि लयबद्ध जप है। त्राण का अर्थ है बंधन से मुक्ति। योग में बंधन का मतलब है इड़ा-पिंगला का असंतुलन, जिससे मन द्वंद्व और संस्कारों में फँसा रहता है। जब जप किया जाता है तो श्वास सूक्ष्म होती है, नाड़ियाँ संतुलित होती हैं और सुषुम्ना खुलती है। तब चेतना मन से हटकर साक्षी बन जाती है। यही छोटी लेकिन वास्तविक मुक्ति है। इसी तरह गायत्री बचाती है।

गायन का असली अर्थ और उसका प्रभाव

सच्चा गायन तेज आवाज़ में गाना नहीं, बल्कि मन ही मन जप करना है। गायत्री संध्या समय सबसे अच्छा काम करती है क्योंकि उस समय नाड़ियों के जोड़ बदलते हैं। जब ध्यान आज्ञा चक्र या हृदय में स्थिर होता है, तब अनुभव से स्पष्ट होता है कि ब्रह्म जागरूकता अपने आप प्रकट हो जाती है।

मंत्र नाड़ियों को चलाता है, नाड़ियाँ मंत्र को नहीं

गायत्री इड़ा, पिंगला और सुषुम्ना से पैदा नहीं होती। बल्कि गायत्री इन नाड़ियों को नियंत्रित करती है। मंत्र पहले है, ऊर्जा बाद में आती है। इससे साधना सुरक्षित और संतुलित रहती है।

भूः, भुवः और स्वः का आंतरिक अर्थ

भूः, भुवः और स्वः स्थान नहीं, बल्कि चेतना की अवस्थाएँ हैं। भूः शरीर और स्थूल चेतना है। भुवः प्राण, मन और सूक्ष्म गति है। स्वः बुद्धि, प्रकाश और कारण शरीर की अवस्था है। जब इड़ा और पिंगला हावी होती हैं, तब चेतना भूः और भुवः के बीच घूमती रहती है। जब सुषुम्ना खुलती है, तब चेतना अपने आप स्वः में उठ जाती है।

सवितुः: भीतर का प्रकाशित करने वाला सूर्य

सविता बाहरी सूर्य नहीं है। यह भीतर का प्रकाश है जो तीनों अवस्थाओं को प्रकाशित करता है। यह वही साक्षी-प्रकाश है जो सुषुम्ना में ऊर्जा प्रवाहित होने पर अनुभव होता है। यही बुद्धि में ब्रह्म का प्रतिबिंब है। जैसे सूर्य जिन-जिन लोकों या स्थानों को प्रकाशित करता है, उनसे वह प्रभावित नहीं होता, उसी तरह सुषुम्ना प्रवाह के समय शुद्ध ब्रह्म जागरूकता तीनों लोकों से प्रभावित नहीं होती, बल्कि केवल उन्हें साक्षी रूप में देखती रहती है।

भर्गो देवस्य वरेण्यम: चुना गया श्रेष्ठ प्रकाश

भर्ग का अर्थ है अज्ञान को जलाने वाला प्रकाश। यह गर्मी नहीं बल्कि स्पष्टता है। जब सुषुम्ना स्थिर होती है, तो संस्कार अपने आप इस प्रकाश में घुल जाते हैं। इसलिए मंत्र कहता है कि यही प्रकाश चुनने योग्य है, क्योंकि इंद्रिय, भाव और विचारों का प्रकाश अस्थिर होता है।

धियो यो नः प्रचोदयात: बुद्धि का परिवर्तन

धि का अर्थ बुद्धि है। प्रचोदयात का अर्थ है प्रेरित करना, जगाना और पुनर्गठित करना। जब सुषुम्ना बहती है, तो बुद्धि व्यक्तिगत नहीं रहती, वह सार्वभौमिक हो जाती है। यही ब्रह्म जागरूकता है। गायत्री मंत्र में जिस ब्रह्म का वर्णन है, वही सुषुम्ना के खुलने पर अनुभव होता है।

मंत्र, नाड़ी और जागरूकता एक ही प्रक्रिया हैं

मंत्र, नाड़ी और जागरूकता एक ही सत्य के तीन रूप हैं। मंत्र ध्वनि रूप है, नाड़ी ऊर्जा रूप है और जागरूकता अनुभूति है। गायत्री ब्रह्म का वर्णन नहीं करती, बल्कि उसे देखने का मार्ग बनाती है। इसलिए मंत्र का अनुभव और सुषुम्ना का अनुभव एक जैसा लगता है।

यह ज्ञान समझाया नहीं गया, छुपाया गया

इस ज्ञान को खुलकर समझाया नहीं गया क्योंकि समझाने से लोग अनुभव की लालसा करने लगते हैं। इसे छुपाकर रखा गया ताकि केवल साधक ही इसे अनुभव से जान सकें। यहाँ भी पहले अनुभव आया और बाद में अर्थ समझ में आया, जो सही क्रम है।

व्यक्तिगत सावधानी और संतुलन

अपने अनुभव से यह स्पष्ट है कि सुषुम्ना को जबरदस्ती खोलना जीवन को असंतुलित कर सकता है। इसलिए मंत्र सबसे सुरक्षित तरीका है। गायत्री जागृति को बिना जीवन से हटाए स्थिर रखती है।

निष्कर्ष: गायत्री और ब्रह्म एक ही अनुभूति हैं

गायत्री मंत्र में जिस ब्रह्म का वर्णन है, वही ब्रह्म सुषुम्ना के खुलने पर अनुभव होता है। इसलिए गायत्री वेदों की माता, नाड़ियों की नियंता, बुद्धि की जाग्रता और भीतर का सूर्य है। वह मुक्ति का वादा नहीं करती, बल्कि जप और जागरूकता के माध्यम से उसे घटित करती है।

योगी ही असली ब्राह्मण है

ऐसा लगता है कि इस अर्थ में जाति जन्म से नहीं होती। जो व्यक्ति जन्म से ब्राह्मण है लेकिन योग नहीं करता, वह असली ब्राह्मण जैसा नहीं लगता। लेकिन जो व्यक्ति किसी भी जाति या धर्म में जन्म लेकर योग करता है, वह ब्राह्मण जैसा ही लगता है। इसके बहुत से उदाहरण हैं। दासीपुत्र विदुर, वाल्मीकि, विश्वामित्र, शबरी, कबीर, रहीम और ऐसे कई लोग अलग-अलग धर्मों और जातियों से थे, लेकिन सभी योगियों की तरह जाग्रत थे और आज भी ब्राह्मणों की तरह सम्मानित हैं।

Gayatri Mantra, Kundalini Yoga, and Caste: Sushumna Awakening and Brahman Awareness Beyond Birth

Initial Thought About the Meaning of Gayatri

Today, a yogin visited me at my request to show some techniques of sutra neti. He is OBC by caste, as I asked him, and while responding, he said that there is no caste of yogins. While discussing it, an idea came to me that the word Gayatri contains “tri,” meaning three. I felt that this three could represent Ida, Pingala, and Sushumna. These three nadis are the fundamental energy channels in the yogic body. Ida and Pingala are both feminine in nature as they belong to Shakti, and Sushumna is the unified and highest form of Shakti. All nadis belong to Prakriti and not Purusha. Gayatri is therefore always addressed as Devi. This threefold Shakti is the basis of yogic practice and the inner origin of Vedic knowledge. That is why Gayatri is traditionally connected with yogis and Brahmins.

Gayatri as the Mother of the Vedas

It is said in tradition that Gayatri is the mother of the Vedas. This does not mean that she created books or texts. It means that Gayatri represents the state of consciousness from which Vedic knowledge arises. When Ida and Pingala are balanced, Sushumna opens. When Sushumna opens, the perception of cosmic order, called ṛta, becomes possible. This perception is Veda. Therefore Gayatri is not only a mantra but the condition through which Vedic seeing becomes available to human awareness.

Why Both Yogi and Brahmin Practice Gayatri

Originally, Brahmin did not mean caste. It meant one who abides in Brahman-awareness. Yogi means one who unites the energies through yoga. Both are describing the same inner process using different language. Gayatri japa regulates the breath, balances Ida and Pingala, and gradually activates Sushumna. For this reason, Gayatri is whispered, practiced at dawn and dusk, and given during upanayana to begin inner discipline. It is a yogic process expressed in mantra form.

Meaning of Gayatri as That Which Saves Through Singing

Gayatri is defined as “gāyantam trāyate iti gāyatrī,” meaning that which saves the one who sings or recites. Gāyana refers to rhythmic japa, especially inner recitation. Trāṇa refers to protection or release from bondage. Bondage in yogic terms is the imbalance of Ida and Pingala, which produces mental duality and repetitive samskaras. When japa is practiced, breath becomes subtle, nadis harmonize, and Sushumna opens. Awareness then shifts from mind to witness. This shift itself is liberation in a small but real form. That is how Gayatri saves.

Gayana as Inner Vibration and Its Effect on Awareness

True gāyana is not loud singing but manasika japa, inner repetition. Gayatri works best at sandhya times, when natural nadi junctions occur, and when attention is steady at Ajna or the heart. Through personal experience, it becomes clear that when attention stabilizes in this way, Brahman-awareness appears naturally without effort.

Mantra Governs Nadis, Not the Other Way Around

A necessary correction is that Gayatri is not created by Ida, Pingala, and Sushumna. Rather, she governs and regulates them. Mantra is primary, and energy follows. This maintains the correct hierarchy and keeps practice safe. The mantra acts as a regulator of the entire energetic system.

Meaning of Bhuh, Bhuvah, and Svah as Inner States

The words Bhuh, Bhuvah, and Svah represent levels of consciousness, not physical locations. Bhuh corresponds to the physical body and gross awareness. Bhuvah corresponds to prana, mind, and subtle activity. Svah corresponds to buddhi, light, and causal awareness. When Ida and Pingala dominate, awareness moves between Bhuh and Bhuvah. When Sushumna opens, awareness naturally rises to Svah.

Savitur as the Inner Illuminating Sun

Savitur refers not to the external sun but to the inner illuminator that lights all three states of consciousness. This is the central witness-light experienced when energy flows in Sushumna. It is the reflection of Brahman in buddhi and the source of inner clarity. Just as the sun is not affected by whatever abodes it illuminates, similarly pure Brahman awareness during Sushumna flow is not affected by any of the three worlds but only witnesses them.

Bhargo Devasya Varenyam as the Chosen Light

Bharga means the burning clarity that removes ignorance. It is not physical heat but luminous understanding. When Sushumna stabilizes, samskaras dissolve naturally in this light. Therefore the mantra declares this light as varenyam, worthy of choosing above all others, because other forms of light such as sensory, emotional, and mental illumination are unstable.

Dhiyo Yo Nah Prachodayat and Transformation of Intellect

Dhi refers to buddhi, the faculty of discrimination. Prachodayat means to impel, awaken, or reorganize. When Sushumna flows, buddhi is no longer personal but becomes universal. This transformation of intellect is the direct experience of Brahman-awareness. The Brahman referred to in the Gayatri mantra is the same Brahman realized through the opening of Sushumna.

Mantra, Nadi, and Awareness as One Process

Mantra, nadi, and awareness are three expressions of the same process. Mantra is the sound-form, nadi is the energy-form, and awareness is the realized state. Gayatri does not merely describe Brahman. It creates the pathway for perceiving Brahman. That is why mantra experience and Sushumna experience feel identical. They are two ways of expressing the same inner truth.

Why This Knowledge Is Encoded and Not Explained

This knowledge was traditionally encoded rather than openly explained because explanation can create desire for experience, while encoding allows only practitioners to discover it through practice. In this case, experience came first and meaning came later, which is the correct order of realization.

Personal Caution and Grounding

From personal experience, it is known that forcing Sushumna can destabilize life. Therefore mantra is the safest and most natural regulator of energy. Gayatri allows awakening to occur without loss of balance in worldly life.

Conclusion: Gayatri and Brahman Are the Same Realization

The Brahman described in the Gayatri mantra is the same Brahman realized when Sushumna opens. Gayatri is therefore the mother of the Vedas, the regulator of nadis, the awakener of buddhi, and the inner sun of awareness. She does not promise liberation as an idea but enacts it as a lived process through japa and awareness.

A Yogi is the real Brahmin

It seems that caste is not by birth in this sense. One who is a Brahmin by birth but does not do yoga does not look like a real Brahmin. But a man born in any caste who practices yoga seems to be a Brahmin. Many examples are there. Dasi-putra Vidur, Valmiki, Vishvamitra, Shabari, Kabir, Rahim, and many more were from different religions and castes, but all were awakened like yogis and are still revered like Brahmins.

Chapter 38: Karuṇa Rasa in the Quantum World

Compassion, Sorrow, and Empathy as Cosmic Sensitivity

Karuṇa Rasa, traditionally understood as the rasa of compassion, sorrow, and deep empathy, arises when consciousness becomes sensitive to suffering—both within oneself and in others. It is not mere emotional pain; rather, it is the refined vibration of empathy, born from the recognition that all beings share vulnerability, impermanence, and interconnectedness.

In human experience, Karuṇa manifests as a gentle yet powerful awareness: the capacity to feel another’s pain without resistance, avoidance, or judgment. It is sorrow infused with understanding, and compassion infused with clarity. When viewed through a quantum–cosmic lens, Karuṇa reveals itself not as weakness, but as a high degree of coherence and sensitivity within consciousness itself.

Quantum Entanglement and the Shared Field of Suffering

Compassion as Non-local Resonance

In the quantum world, entangled particles remain instantaneously connected, regardless of physical distance. A change in one is immediately reflected in the other. Karuṇa mirrors this phenomenon at the level of consciousness.

When compassion arises, one being feels the suffering of another without physical contact or personal involvement. The pain is not imagined; it is felt, as if consciousness itself were connected across different forms. Feeling is a deeper form of contact than imagination.

Spiritual parallel: Compassion is the recognition of inseparability. Just as entangled particles behave as a single system, Karuṇa reflects the emotional and existential entanglement of all beings within one field of awareness.

Compassion first requires entanglement. One must become entangled with another to truly develop compassion for them. And nondual wave nature is prerequisite to achieve entanglement. We feel only limited compassion for an unknown person because our waveform isn’t entangled with his waveform.

Pilgrimage Mathas as India’s Ancient Network for Spiritual Unity and Nondual Consciousness

Actually, pilgrimage centers like mathas were created to foster unity among otherwise isolated Indians, who belong to a vast range of cultures and languages. When people from different parts of the nation visited these temples, they experienced their non-dual, wave-like nature there. These waveforms, coming into contact with one another, became beautifully entangled, and from this arose compassion, followed by a sense of unity. However, when we realize the quantum truth that all particles are inherently entangled with one another, compassion naturally expands to include every being in the cosmos.

Compassion, Quantum Entanglement, and Vasudhaiva Kutumbakam: The Science of Feeling One with the World

Fast friends are deeply compassionate toward each other because they are tightly connected. People naturally feel more compassion for those who are closer to them; the greater the closeness, the greater the compassion. When a person becomes mentally disturbed by worldly stress and becomes localized into a particle-like, dual nature—losing their true non-dual, wave nature—they often lose this compassion, even toward those close to them. Similarly, when a quantum wave becomes decohered through interactions with the world and forgets its nondual wave nature, it loses its entanglement with other particles and no longer reflects their states. This shows that wave nature is essential for feeling connected with the cosmos, and this connection gives rise to all higher human qualities. The same truth is expressed in the Vedas as Vasudhaiva Kutumbakam—“the whole earth is one family.”

The Cosmic Screen: How Soul and Quantum Waves Arise from One Universal Background

The unbound nature of the human soul is connected with everything in the cosmos because it is rooted in the same background from which all things appear. Nothing is truly produced; everything is only expressed. One may imagine the cosmic background as a vast theatre screen on which the world is not created but merely shown as if created. In the same way, the wave nature of a quantum particle is connected to everything in nature because it arises from the same background of all physical existence.

Nondual Awareness, Quantum Entanglement, and Compassion: How Shared Wave Nature Creates Human Connection

Just as shared quantum waviness produces quantum entanglement, shared laughter and joy produces friendship and compassion. Wave nature of matter tends to become entangled with other matter. Similarly, the nondual nature of humans tends to feel and show compassion toward all others. For example when I used to be in an awakened nondual state, I could feel even distant happenings in advance, during sleep as realistic dreams or even while awake, reflected as a changed or disturbed mood.

Quantum Duality and Nondual Consciousness: The Forgotten Balance Behind Humanity’s Survival

It looks one of the deepest secrets of quantum science and its relationship with consciousness has been compressed into this short paragraph. The dual nature of the world is the signature of everything in the cosmos—both the unconscious, non-living realm and the conscious, living realm. Wave nature functions like the control unit or brain, while particle nature acts like the working unit or the rest of the body. Both operate together to move creation forward. If there were only wave nature, nothing would ever manifest. If there were only particle nature, the cosmos would become haphazard, uncontrolled, unregulated, and non-functional. Without entanglement, there would be no cosmic regulation; without superposition, there would be no choice; and without interference, there would be no refinement of character. Likewise, in the living human world, if there were only non-duality, no worldly evolution or growth would occur. If there were only duality, there would be overwhelming stress, inefficiency, poor quality of work, chaos, conflict, wars, and all other evils—enough to halt progress or even drive humanity toward extinction. There would be no mutual cooperation and thus no regulation of societies; no thinking beyond fixed parameters and therefore no discoveries or inventions; and no meaningful interaction, so no development of skills. Duality in the mind is like the particle nature of matter, while non-duality is like its wave nature—both must be present for the most balanced and humane outcomes. Just as all interactions in the quantum world arise from particle nature—and every interaction further reinforces particle expression—so too all emotions arise from the duality of the mind, and emotions in turn intensify that duality. The conscious entity that witnesses and feels interactions in the quantum world is called Brahman or the gods, yet it remains unaffected by those interactions. The conscious entity that experiences emotions in the human mind is called the soul, and it is deeply affected by them.
The force that keeps the gods unaffected by quantum interactions is the wave nature of the quantum world itself. It acts as a neutralizer of the disturbances created by interaction, because it is the opposite of particle fixation.
In the same way, the human mind can become god-like by adopting a wave-like, non-dual attitude while moving through particle-like worldly interactions. This is why non-dual traditions such as Sanātana Dharma, Buddhism, and Yoga arose at the very beginning of human civilization: to maintain this essential balance. Today, the non-dual dimension is being eroded, shifting the balance toward disorder, disaster, and a dying planet. The loss of non-duality is reflected in the loss of compassion, and the loss of compassion leads to selfishness, conflict, and war—endangering the entire human race.

The Sacred Lineage of Nondual Wisdom: From Parabrahman to the Sun and Humanity

Sanātana Dharma describes non-dual quantum darśan through an Upadeśa tradition that flows among the devatās and then to human beings. Nārāyaṇa, or Parabrahman, gave this teaching of non-duality to Brahmā; Brahmā passed it to the Sun-god; the Sun passed it to the Prajāpatis; the Prajāpatis passed it to Manu; and from Manu it reached humanity through various sages.

The Sun is the most visible expression of non-dual karma-yoga. It is the greatest worker and benefactor in the visible world. Everything we see on Earth—climate, rain, plants, animals, food, and all basic necessities—is sustained by the Sun, which gives without asking for anything in return. This is the mark of perfect non-duality. It means Sun is the most compassionate one in the entire cosmos. Then why not grow compassion with its worship. That’s why it’s also called as Surya Narayan.

Quantum Tunneling and the Courage of the Heart

Breaking Barriers Through Empathy

Quantum tunneling allows particles to cross energy barriers that classical physics would deem impossible. In the same way, compassion tunnels through psychological, social, and karmic barriers.

Karuṇa enables the heart to reach where logic, self-interest, or circumstance cannot. It allows love and assistance to flow even when obstacles appear overwhelming or insurmountable.

Spiritual insight: True empathy does not negotiate with fear or limitation. Like tunneling, it bypasses resistance and reaches directly into the core of suffering.

Quantum Tunneling of the Heart: How Two Distant Souls Became Entangled Without Physical Contact

Just reflecting on my own experience: sweetheart was a distant thing. There were so many obstructions in the path—obstructions at every step. Still, my wave crossed all obstacles and reached her wave to become entangled with it. Amazing. There was no physical contact in any form, yet the entanglement was so powerful that it defied every kind of physical contact. What is this, if not quantum tunneling? Through that feeling, profound compassion arose for each other.

Superposition and Emotional Wholeness

Holding Pain and Love Simultaneously

A quantum system exists in superposition, holding multiple states at once until observation collapses it into a single outcome. Karuṇa functions similarly within the human heart.

Compassion allows one to hold joy and sorrow, hope and despair, pain and love simultaneously, without collapsing into denial or depression. Rather than rejecting suffering, Karuṇa includes it within a larger field of understanding.

Spiritual parallel: Compassion is emotional superposition—an ability to remain whole while containing contradiction, uncertainty, and vulnerability.

Quantum Compassion: How Emotional Superposition Allows True Healing and Consolation

We often see people holding a double state of mind while consoling someone who is ill: they genuinely feel the person’s pain and suffering, and at the same time they also hold the sense of healing and recovery; if they felt only pain they would collapse into helplessness, and if they felt only optimism their words would sound cold and false, which shows that a kind of superposition is required for true compassion, something that psychology calls empathic attunement with emotional regulation and neuroscience explains through mirror neurons that let us feel another’s pain along with prefrontal circuits that hold a larger, healing perspective; because prolonged illness makes a person habituated to suffering, the patient feels only pain and not the possibility of cure, so a healthy consoler must carry that healing state for him, yet the patient will believe it only when he also feels that his pain is genuinely being shared, otherwise it seems like bluffing or empty formality.

Quantum Decoherence and the Transformation of Pain

From Suffering to Meaningful Action

When a quantum system interacts with its environment, it undergoes decoherence, transforming from pure wave-like potential into measurable outcomes. Likewise, sorrow and empathy, when allowed to interact with lived reality, transform raw pain into understanding, service, and action. Karuṇa does not remain abstract or sentimental. It channels suffering into awareness, and awareness into compassionate engagement with the world.

Think of a crying child. If the child is alone, the crying goes on and on. The pain stays raw and confused. Nothing changes. But when a mother comes, listens, and feels the child’s pain, something different happens. The crying slowly turns into calm, comfort, and maybe even a solution — food, rest, or a hug. Suffering by itself is like noise with no direction. But when someone meets that suffering with compassion, it gets a direction. It turns into understanding and then into action. So Karuṇā (compassion) is not just feeling sad for someone. It is feeling their pain and knowing how to help. That is how pain becomes wisdom, and sorrow becomes love in action. Wisdom in the sense of helping, just as the almighty pure consciousness helps all beings to live.

Compassion Beyond Nirvikalpa

The Voluntary Return to the World

Many realized yogis, having touched or stabilized nirvikalpa samādhi, have consciously abandoned continuous absorption—not out of ignorance, but out of Karuṇa. They willingly re-enter worldly expression to extend helping hands to the deprived and suffering.

This is akin to a quantum wave becoming decohered by the environment and manifesting as a particle. Pure transcendence collapses into form—not as bondage, but as compassionate choice.

Here, compassion becomes the bridge between absolute freedom and relative responsibility.

Karuṇa Rasa — Quantum–Spiritual Synthesis

Karuṇa (Compassion / Sorrow):
Quantum analogy — entanglement, superposition, and decoherence.
Spiritual essence — empathy, deep interconnectedness, egolessness, and the transformation of suffering into understanding and compassionate action.

Closing Reflection

Karuṇa is not sadness—it is sensitivity matured into wisdom. Compassion is not weakness; it is a state of awareness so clear and stable that it can feel the whole universe’s pain without collapsing — and from that clarity, helping naturally flows, just as pure consciousness supports life without effort. Help can arise only when the consoler does not collapse from his infinite natural awareness. If he collapses into the suffering, he becomes frustrated and withdraws, leaving the sufferer alone. Only a stable, spacious awareness can truly hold another’s pain and still offer support.

It means we need both high clarity and non-collapse together. Normally, in ordinary worldly situations, clarity and collapse appear as cause and effect — the more deeply we see pain, the more we tend to collapse into it. But in true compassion, clarity increases without collapse, allowing awareness to remain vast while still fully perceiving suffering. It means superposition must be continued with Karuna.

Karuṇā is a subtle inner discipline that keeps opposing poles together — deep sensitivity to suffering and unbroken inner stability.

Just as quantum systems show hidden unity behind separation, Karuṇā shows love behind suffering and quiet service behind silence.

Quantum Duality and Nondual Consciousness: The Forgotten Balance Behind Humanity’s Survival

One of the deepest secrets of quantum science and its relationship with consciousness can be compressed into a single core insight: the entire cosmos, whether living or non-living, moves through a delicate balance of duality and non-duality. The dual nature of the world is not a mistake or a limitation—it is the very fingerprint of existence. Everything that appears, from atoms to minds, carries both a particle aspect and a wave aspect. This applies equally to unconscious matter and to conscious life.

In this vast design, wave nature functions like a control unit or a brain, while particle nature functions like the working unit or the body. The wave holds possibilities, coherence, and intelligence; the particle executes, interacts, and manifests. Both are required for creation to move forward. If there were only wave nature, nothing would ever be expressed into form. There would be infinite possibility but no world. If there were only particle nature, the cosmos would be chaotic, unregulated, and mechanically driven without inner order, just like a body without a nervous system.

Why Entanglement, Superposition, and Interference Matter

Modern quantum physics has already shown us how this balance operates. Without entanglement, there would be no cosmic regulation, because particles would have no deep relationship with one another. Without superposition, there would be no choice, because systems would be trapped in fixed states rather than holding multiple possibilities. Without interference, there would be no refinement, no pattern formation, and no subtlety of expression. These quantum features are not technical oddities; they are the very language of creativity in nature.

Likewise, in human life, without a non-dual wave-like dimension, the mind becomes trapped in rigid patterns. There is no flexibility, no creativity, no compassion. Without the dual, particle-like dimension, nothing practical could be achieved. Work would not happen, societies would not organize, and no structure could be built. Only when both are present together does meaningful life arise.

Human Mind as Quantum Balance

In the living human world, if there were only non-duality, no worldly evolution or growth would occur. People would remain in abstract peace but would not build, create, or transform the material world. On the other hand, if there were only duality, there would be constant stress, inefficiency, poor quality of work, conflict, and war. History shows that when societies become overly dualistic—focused only on competition, profit, and control—humanity moves toward collapse rather than progress.

Without mutual cooperation there is no regulation of societies. Without thinking beyond fixed parameters there are no discoveries or inventions. Without meaningful interaction there is no development of skill, culture, or wisdom. Duality in the mind works like the particle nature of matter, while non-duality works like its wave nature. Both must coexist for a balanced and humane civilization.

Emotions, Duality, and the Soul

Just as all interactions in the quantum world arise from particle nature, and interactions push systems to express their particle aspect even more, all emotions arise from the duality of the mind. Emotions intensify identification, separation, and attachment. The conscious entity that feels and witnesses interactions in the quantum world is traditionally called Brahman or the gods, and it remains unaffected by those interactions. The conscious entity that experiences emotions in the human mind is called the soul, and it is deeply affected by them.

The reason the gods or Brahman remain untouched is the wave nature of the quantum world itself. Wave nature neutralizes the disturbances created by interaction because it is the opposite of fixation. It holds everything without being trapped by anything. In the same way, a human being can develop a god-like mind by adopting a wave-like, non-dual attitude while moving through particle-like worldly interactions.

Why Ancient Nondual Traditions Were Essential

This is why non-dual traditions such as Sanātana Dharma, Buddhism, and Yoga arose at the very beginning of human civilization. They were not religious inventions; they were technologies of balance. They taught humanity how to remain rooted in wave-like awareness while functioning in a particle-like world. They preserved compassion, coherence, and inner freedom while allowing outer progress. They described quantum darśan in the form of an Upadeśa tradition flowing among the devatās and then from the devatās to human beings. Nārāyaṇa, or Parabrahman, gave this teaching of non-duality to Brahmā; Brahmā gave it to the Sun-god; the Sun gave it to the Prajāpatis; the Prajāpatis gave it to Manu; and from Manu it came to humanity through different sages.

Today, this non-dual dimension is being eroded. Modern civilization is increasingly driven only by particle logic—competition, consumption, and fragmentation. As non-duality disappears, compassion disappears with it. When compassion fades, selfishness rises. When selfishness rises, conflict and war become inevitable. The loss of non-duality is directly reflected in the loss of compassion, and the loss of compassion threatens the survival of the entire human race.

The forgotten truth is simple yet profound: just as the universe requires both waves and particles to exist, humanity requires both non-duality and duality to survive. When this balance is restored, both science and spirituality point to the same future—a coherent, compassionate, and creative civilization grounded in the deepest laws of reality.

Chapter 37: hasya rasa in quantum world

Hāsya (Joy / Laughter) — Quantum Analogy

In human experience, Hāsya is the emotion of lightness, delight, and spontaneous resonance.
It is not just amusement; it is the sudden release of tension, remembrance of unbound wave nature, the harmony of unexpected coherence, and the cosmic tickle of existence itself.

In quantum physics, Hāsya finds its parallel in spontaneous coherence, resonance, and the delightful unpredictability of energy interactions.

Balance Between Coherence and Interaction: The Hidden Engine of Organic Evolution

Highly noised, disturbed and decohered quantum particles, such as those in stone, are so rigidly fixed and lack coherent amusement that they appear to have ceased growing—though they may still be growing at the slowest possible rate.
On the other extreme, a highly coherent wave that is almost devoid of worldly chaotic interactions is so diffused and ungrounded that it seems to float endlessly in the sky, lacking the stability needed to become fixed or grounded—let alone to grow further in a worldly way.
The intermediate organic world, however, is both firmly grounded and highly interactive, while also maintaining deep coherence. Because of this balance, it grows and develops in extraordinary ways, leading to highly complex organic evolution—often surpassing even human levels of social coherence and interaction.

Likewise, some people are so rigidly fixed in worldly duties and chaotic interactions that they lack coherence and amusement within society—much like fixed stone. Such individuals seldom grow or develop their wider potential. In this sense, Quantum particles in a stone are like office babus bound to a rigid routine—going to the same office every day, following the same travel route, sitting on the same chair at the same table, handling the same papers. There is stability, but no growth, no development. That’s why they’re seldom smiling. Just as closedness and a non-coherent lifestyle bring about a non-smiling personality, a non-smiling nature can in turn create closedness.


Others are so amusing and internally coherent that they never attain fixation at all; they keep floating like a coherent wave that never collapses into actuality. How can physical growth occur when there is no physical fixation? Their minds may feel free—almost liberated—but this state, too, remains unbalanced.


A few rare individuals resemble organic molecules: fully coherent yet fully engaged with the world. Because of this balance, they grow completely—spiritually as well as worldly—at the same time. In this sense, Quantum particles in organic living matter—or within a living body—are like travel agents or hospitality employees: constantly working, interacting, coordinating, adapting, and growing together. Their dynamism, flexibility, communication and continuous exchange allow development and evolution to occur naturally. Just as openness gives birth to amusement, an amusing nature can in turn cultivate openness, coherence, and growth.

Analogy 1 — Quantum Superposition and Surprise

A particle exists in multiple states at once until observed — a superposition.
The moment we witness its outcome, there is a spontaneous “reveal” — often unexpected.
This is the quantum equivalent of laughter: the delight that arises when hidden potential resolves in an unforeseen, playful way.

Spiritual parallel: Joy arises when the mind lets go of expectation and witnesses the unpredictable dance of reality.

For example, a man with a long nose tends to remain in a kind of superposition, not fixed to his nosy position. When someone reminds him of his long nose, he immediately collapses into his natural nosy personality, and everyone around who notices this bursts into laughter. Fixing floaty personalities into definite ones produces amusement, happiness, and laughter in all, because only these collapsed outcomes are capable of interacting with others and growing worldliness, whereas superpositioned outcomes cannot. If he does not receive a collapsing shock, people laugh little or not at all. The stronger the feeling of collapse he experiences, the more people laugh. This simply means that laughter is a kind of quantum collapse.

In fact, people laugh at him not simply because he appears fixed or inferior, but because seeing him collapse into a particle-like state reinforces their own sense of a superior wave-like nature. This amusement arises deeply and indirectly from wave nature, not from the particle nature that is visible superficially and directly. Seeing an individual momentarily isolated or set apart strengthens the sense of togetherness and coherence within the spectator group. This underlying dynamic is the principle behind the amusement created by performing artists and comedians.

Analogy 2 — Bose–Einstein Condensate (Collective Harmony)

At ultra-cold temperatures, bosons collapse into a single coherent quantum state — moving as one entity.
This is group resonance, like laughter shared among a community — each particle retaining individuality, yet moving in unified delight.

Spiritual parallel: Hāsya arises when hearts synchronize — the joy of connection, shared resonance, and collective exuberance.

This is like people shedding the hotness of worldly interactions and responsibilities and becoming cool. As a result, they have much more time and energy to spend on amusement. People living in cold and snow-bound areas, without much technology, often spend their lives in a state of coherent amusement. A bust of laughter make everyone coherent and progressive and liberated feeling just like a resonant wave.

Seriousness vs Amusement: How Balanced Lightness Creates Academic, Social, and Inner Excellence

I used to be quite serious in childhood. This seriousness arose from continuous exposure to highly stressful worldly interactions and responsibilities far beyond what is natural for that age. I carried pressure early. I took great pain in studies, reading, and examinations, and I approached them with intensity rather than ease.
In senior secondary school, I noticed an interesting contrast. Some of my classmates were constantly smiling, amusing, joking, and playful, yet they were average or even low in academics. At the same time, there was a small group of exceptionally intelligent students who also laughed and joked, but in a more superficial way—their core remained firmly anchored in study. They seemed to benefit from both sides. Their primary focus stayed on academics, yet they allowed themselves short bursts of amusement.
I, however, chose seriousness. I was afraid that if I flowed into amusement, I might lose myself. That fear kept me disciplined and focused, and I did excel in studies—though not to the level of those rare “double strikers” who mastered both intensity and lightness. What amazed me later was realizing how playing the role of laughter, joking, and amusement—while keeping the mind serious about responsibilities—allowed them to excel far beyond others. These short bursts of amusement, often with half attention or even no mind at all, seemed to relieve stress born of particle like bound nature and bring inner and even outer wavy coherence. They helped align all other aspects of life smoothly.
In university, I still could not learn this art of pretending amusement. During senior secondary school, a few kind and emotionally mature classmates mainly sweeties subtly kept me included in their coherent wave—without forcing me to actively participate in amusement and without letting me fall into an inferiority complex. But in university, adolescence changed the dynamics. People became more self-centered. Amusement became transactional: give one unit, receive one unit—or less. Otherwise, the quieter or serious person was made to feel inferior.
By the grace of gurus and teachers, and especially as I was leaving university, I slowly learned this art in my early professional life. I learned how to allow lightness without losing depth. This learning helped me immensely—socially and professionally. It made my growth more balanced, more all-round, and allowed me to remain coherent across different groups, environments, and societies.

Later on, to enhance this effect, I even tried becoming somewhat funny-like—intentionally stimulating others to laugh and laughing myself in response. At times, I even laughed in solitude, which amazed some people. In reality, this laughter brought back the remembrance of my meditation image, and everyone knows this state is akin to nonduality. In this way, I used to laugh in order to remain nondual while living within duality. The whole cosmos is constantly laughing, because it is nondual even while appearing dual. Laughing is a balancing act as it brings particle nature and wave nature closer together,  allowing both to remain together—or neither of them to dominate. In this sense, duality and nonduality exist together. Nonduality can arise only in the presence of duality, because without duality there is nothing to which the word non can be applied. Ignoring particle-like bound nature through laughter itself means embracing wave-like liberated nature.

Analogy 3 — Quantum Fluctuations and Spontaneous Energy

Even in “empty space,” virtual particles pop in and out of existence — a subtle cosmic playfulness.
This is the universe giggling at itself — the quantum tickle of creation.
Hāsya in humans mirrors this: the unbidden delight at life’s small, miraculous, or absurd moments.

Spiritual insight: Laughter is the consciousness of play or Leela— spontaneous, irrepressible, and free from attachment. Through laughing, particle like fixed form is diluted and wave like liberated form is strengthened. It’s like a balancing action that prevents one to stubbornly bound to the collapsed form.

This is like a collapsive smile—small and light. There is a continuous virtual collapse of virtual waves into virtual particles. Or we may say this is the nondual giggle of the quantum world within its dual nature of wave and particle. This means the cosmos carries a continuous smiling face everywhere.

Analogy 4 — Constructive Interference (Amplified Joy)

When waves overlap in phase, amplitudes enhance — energy grows instead of cancelling.
Shared laughter amplifies joy, just as coherent quantum waves amplify intensity.

Spiritual parallel: Hāsya is resonance with the field of existence — when joy spreads, it multiplies effortlessly.

This is seen everywhere in human society as well. When one person smiles, others naturally begin to smile too. A single smiling face brings coherence to the behaviour and actions of everyone present around it. This enhances the wave nature. Many waves then interfere constructively, widening superposition and its outcomes. As a result, all involved progressively develop and grow through increased creativity and invention.
I myself am a real example of this. My life had become static due to a lack of smiling and joking. Then I opened the door to the treasure of smiles and humour, and I could not stop growing—even willfully. Later, after gaining enough in the world, I became serious and overly intellectual again, losing practicality. Life once more became slow-moving.
Now I am again trying to enter the era of the amusing waveform—not out of physical need, but for spiritual upliftment—because amusement is waveform even amidst particle form, and waveform is spiritual. Just as smiling enhances wave nature, wave nature also enhances smiling in return. It’s like a cascading chain reaction of cause and effect.

Wave–Particle Duality as Proof of Nonduality: A Vedantic View of Matter

The dual nature of matter indirectly implies the nondual nature of matter—this is a Vedantic fact. The dual nature of the world means it carries both bound particle nature and liberated wave nature together. When both exist together, it also means neither of them exists independently. Just as plus one and minus one together result in zero—neither plus nor minus—so too duality resolves into nonduality. This reveals an amazing link between science and spirituality.