The Sukha (HAPPINESS) and Duhkha (UNHAPPINESS) !! Thus the knowledge found in the karma kanda section of the Veda is not an end in itself. This knowledge reveals which action needs to be done to gain the desired end. this is true of dharma as well. The knowledge of the many religious ethical values, dharma, found in the first section of the Veda, is not an end in itself. A life of dharma is followed in accordance with the rules set forth to avoid pain. No one likes duhkha, sorrow, pain; everyone wants sukha, happy experiences. therefore the "do's and don'ts" set forth in the first section of the Veda are important to all those who seek to extract more sukha than duhkha from a life centered on action, but mere knowledge, of all the "do's and don'ts' does not result in the gain of sukha-producing punya, or the avoidance of duhkha-producing papa. The knowledge of the ethics called dharma must be put into practice through action in order to earn a favorable or unfavorable subtle result. All dharma (the ethical mandates) are meant for karma, action. Mere knowledge of ethics is not going to help. Knowledge of truthfulness does not make one truthful. Ethics must be expressed in action. The true Sukha/Love When I am meditating or when I am at my best I love you. At those times I am completely yours. I pray to God to take me over and to make everyone happy. I can never ask for my happiness alone because my happiness comes from yours. To find out if I really love you, think of me in the midst of any difficulty. The answer will come to you. It must happen, otherwise there is something wrong with my love. The object of love is to seek truth, to understand it and become part of it. The ultimate truth is God. But because it is not possible to see God, we can only access him through truth. At the final stage you become totality. At this stage, there is no relativity. Terms like better, worse, man, and woman cease to apply. It is inherent in human nature to yearn for the truth. Unfortunately, most understand truth to be right and wrong. Moral or immoral. This can never be truth because it is in duality and is therefore splintered. The two must come together. Nothing in the universe is absolutely right or wrong. Only when distinctions merge do they become absolute. To seek the truth we must have a methodology. Most of us try to understand life through the senses. But for our senses to lead us to the truth, they must be one-pointed. This is rarely the case. Look within yourself and you will find that you never experience life as it is - it is always mingled with past experiences. You are not attempting to see truth as it is but as you wish it. People see God as Allah, Paramatma, Jesus Christ. They are not seeing God as He is but as they wish to see Him. Only in shunya avasta (zero level) can we see things as they are. Why is shunya avasta (zero level) difficult? This is because whatever we see or experience through the senses, becomes equated with either sukha (happiness) or dukha (unhappiness). If you are going for an exam and a black cat crosses your path you immediately conclude that you will not do well. The sukha-dukha duality gives rise to vasana (desire), where we want certain things to happen and other things not to happen. Desire can never lead us to the absolute truth because desire is stuck in sensory experiences. When we see any beautiful objects, we are fired with desire for it and want to possess it. However, we never think whether it will bring us happiness or not. We have lost the habit of understanding things as they are. Can you reach the absolute truth in this way? There is no problem, if we know who or what we are, but we are inhibited from knowing our true selves because of the presence of the ego. The ego is a false centre. No one wants the truth because the ego comes in the way. This is why in normal life, there is no possibility of reaching the truth. To understand truth, do nothing. Be an observer. Watch detachedly, with asmita (awareness). There should only be an awareness of being human. Awareness brings down the ego. You begin to relax. This makes you humane. In turn your body-mind system becomes sensitive, not sentimental. Soon you will be so relaxed that you will forget the body. At that stage the mind opens up and starts stretching. As you go higher, your consciousness widens. At that stage the mind opens up and starts stretching. At this stage, comes the love force. But your vivek (intellect) is still there. Only when that goes is there an explosion in the mind and the seeds of prarabdh (result of doctrine of cause and effect of whatever you have done in the past-including your past lives), are burnt. Then all conditioning ceases. You act as per the need of the hour, purely on instinct. Totality's computer feeds you and you act accordingly, and forget it as soon as it is over. You see things through a vastness, and become universal in outlook and this is - pradnya jagrutt (spontaneous signal from totality). At this stage an outburst of love starts flowing. You become part of totality's consciousness and you see that all is God. When all the five jnyanendrya are in silence state you are in peace, in Brahma stith, which is no mind state or no desire state. the complitely scilence is nothing but the Brahmananda. A researcher is one who realised it, Don’t want or giving away is the realy happy ness. How did coffee bring the expensive of mind, the boredom or presser on head makes us measurable and wandering mind like a monkey. The limitation of the 5 senses organs is it can’t draw the energy every time, it have to tired after some time, so it can not give us a permanent happiness. So we should know the content but usually we looks towards the agent of happiness. Slowness in every center is make a person happy not the speed, speed is the killer, we should not do any work in a more focused way as let go way.…… if we took every thing in a slow way then before problem comes we have prepared for it to face, it mean we have energy to face or solve it. The no desire action !! On the other hand, if what is desired to be achieved is already an accomplished but unrecognized fact, then knowledge is an end in itself. This is the kind of knowledge that is the subject matter of Jnana kanda, the second section of the Veda, called Vedanta. This section deals with the adequate, limitless self that every one wants to be. If the adequate, limitless self is my nature, unrecognized by me, then knowledge of that fact makes me the gainer of what I seek. Knowledge and the end are identical when what one wants to gain is already a gained fact. Jnana Kanda is supplementary to Karma Kanda; it gives knowledge about why and how actions according to the Karma Kanda should be performed. Study and practice went hand in hand and both, duly observed, led the students to the esoteric side of things. The glory of old Sanatana Dharma lay in the Jnana-Kanda, which explained Nature, and Nature's Laws and made the living of the life a noble process. Another way to look at these two is to regard Jnana Kanda as the hidden esoteric soul of Karma Kanda, the exoteric ritual or form side of religion. All knowledge was divided into four classes -- (1) Science; (2) Philosophy; (3) Religion; (4) Esotericism. Science is the body, philosophy the mind, religion the soul, and esotericism the spirit of knowledge. Four great paths take the student to the end of the journey. The Path of Practice, Abhayasa, is the path of the Scientist. By repeated experimentation, by observation checked and rechecked, by analysis and reiterated verification the scientist grows -- learning and teaching. Treading this path, he develops patience, accuracy, and detachment for the results of his labors. The Path of Science must be valued in the light of the virtues it brings out in the practitioner; many theosophical students are wrong in evincing a sneering or superior attitude to Modern Science. It is not what is said by the scientist that should be made the means of measuring his achievements; no doubt his theories change; but in evolving theories, qualities are unfolded, which are assets for the future collected in the present. The Path of Knowledge, Gnyan, is the path of the philosopher. By the method of synthesizing the many theories and even speculations, he builds the power of abstract meditation. Removing his thinking from the field of objects he enters that of subjects, from the world of forms he goes inwards to formless worlds. Unlike his brother scientist, he is unconcerned about details and confines his reflections to underlying principles. He finds out the trinity of Gnyata, Gnyan and Gneyam -- knower, knowledge and object known.

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