Dth. CGON x C gone

TTMJ

 Here’s the Bengali bhajan “Tumi To Maribe Jare” (তুমি তো মারিবে যারে), written by Bhaktivinoda Thakur. 

First lines (lyrics):

তুমি তো মারিবে যারে, কে তারে রাখিতে পারে,

ইচ্ছা-বশ ত্রিভুবন।

ব্রহ্মা-আদি দেব-গণ, তব দাস অগণন,

করে তব আজ্ঞার পালন॥ 

This is a devotional Vaishnava song about surrender—meaning: if God decides something, nobody can change it; and if He protects someone, nobody can harm them. 

Want:

•  full lyrics
•  translation
•  similar Bengali bhajans

Tell me.

B. No mind school

 The phrase “no-mind school” usually refers to the Zen idea of “no-mind” — in Japanese Mushin, in Chinese Wúxīn. It’s not that Buddhists believe you literally have no mind; it means a mind not stuck, not clinging, not constantly narrating.

What “no-mind” actually means

In Zen/Chan Buddhism, “no-mind” describes:

• Acting without overthinking
• Perceiving without mental commentary
• Responding spontaneously and clearly
• No attachment to ego, fear, or desire

Think of it like:

• When you catch a ball instinctively — no thinking, just action
• When you’re fully absorbed in music — awareness without self-talk
• When a skilled artist paints fluidly — no deliberate calculation

That effortless clarity is “no-mind.”

Why it’s called a “school”

The term is often linked to the Zen tradition stemming from Bodhidharma and later teachings attributed to Huineng. Some texts describe their approach as:

• Direct pointing to the mind
• No reliance on scriptures
• Sudden insight
• “No-thought” / “no-mind” practice

So outsiders sometimes nickname this style “the no-mind school” because its central teaching is empty, non-grasping awareness.

The key misunderstanding

“No-mind” does not mean:

• blank mind
• unconsciousness
• suppression of thoughts

It means:

• thoughts arise, but you don’t cling to them
• mind is clear, fluid, open

Zen teachers often compare it to:

• a mirror reflecting things without holding them
• water flowing around obstacles
• sky with clouds passing through

If you want, I can also explain:

•  how “no-mind” differs from mindfulness
•  how to practice it
•  why it’s big in martial arts (samurai, etc.)

Neurobiology of Bhakti

 The neurobiology of bhakti—devotional love toward a deity—looks surprisingly similar to the brain states involved in attachment, love, awe, and meaning. Bhakti isn’t just belief; it’s a bond, and the brain treats it like a relationship with a deeply trusted presence.

1. Attachment system: God as an attachment figure

Bhakti activates the same circuits used for close relationships:

• Anterior cingulate cortex (ACC) — emotional bonding, trust
• Insula — felt presence, emotional warmth
• Ventromedial prefrontal cortex (vmPFC) — safety, reassurance

When someone feels “Krishna is with me” or “I surrender to Shiva,” the brain is using caregiver attachment circuitry. The deity becomes a secure base.

This produces:

• emotional safety
• reduced loneliness
• surrender/letting go
• trust during uncertainty

2. Dopamine & reward: devotion feels intrinsically rewarding

Chanting, singing, or remembering a deity activates:

• Ventral tegmental area (VTA)
• Nucleus accumbens (reward anticipation)
• Striatum (habit + repetition)

This explains:

• joy in chanting
• craving kirtan or prayer
• bliss during darshan
• repetitive mantra becoming pleasurable

Bhakti becomes self-reinforcing — the more you engage, the more rewarding it feels.

3. Oxytocin: devotional love resembles interpersonal love

Devotional practices increase oxytocin, the bonding hormone.

Triggered by:

• singing together (kirtan/bhajan)
• visualizing deity
• surrender prayer
• ritual touch (folded hands, prostration)

Effects:

• warmth in chest
• tears during devotion
• feeling “held”
• compassion toward others

This is why bhakti often feels tender, not just intense.

4. Awe network: sense of the sacred

Bhakti also activates “awe” processing:

• Default mode network (DMN) decreases (less self-focus)
• Parietal cortex quiets (self-boundary softening)
• Prefrontal cortex shifts to meaning processing

Subjectively:

• ego softens
• “I am small” feeling
• vastness
• sacred presence

This is the neuroscience behind darshan, deep prayer, or temple experiences.

5. Tears in bhakti (why they happen)

Devotional crying involves:

• parasympathetic activation (calming)
• oxytocin release (bonding)
• limbic discharge (emotion release)

This is different from stress crying. Bhakti tears often feel:

• warm
• relieving
• meaningful
• peaceful afterward

The brain is combining love + surrender + safety.

6. Mantra repetition and neural entrainment

Repetitive chanting:

• stabilizes breathing
• synchronizes neural oscillations
• reduces amygdala activity
• increases vagal tone

This produces:

• calm focus
• trance-like devotion
• timeless feeling
• emotional absorption

Over time, the mantra becomes neurologically linked to peace + presence.

7. Surrender reduces prefrontal overcontrol

Bhakti emphasizes letting go.

Neurally:

• reduced dorsolateral prefrontal cortex (effortful control)
• increased limbic-emotional integration
• enhanced trust circuits

Subjective effect:

• “I don’t have to control everything”
• relief from anxiety
• faith-based calm

8. Bhakti vs meditation (neuro difference)

Meditation (non-dual / mindfulness):

• decreases emotion intensity
• increases meta-awareness
• quiets limbic system

Bhakti:

• increases emotion
• strengthens attachment circuits
• intensifies love and longing

So:

• meditation → stillness
• bhakti → emotional union

Both reduce stress, but through different neural paths.

In one sentence

Bhakti is the brain forming a loving attachment bond with a sacred presence, engaging reward, bonding, awe, and surrender circuits simultaneously.

If you’re curious, I can also explain:

•  why bhakti can feel like romantic love
•  why longing (viraha) is central to bhakti
•  why music amplifies devotion
•  why saints describe “union” experiences