Upanishads : "The cream of Vedas"

10/03/2019 Mandukya Upanishad : Chapter-1. Agama Prakarana ( The Scriptural Treatise ) Sri Gaudapada's glossary begins : Karika Slokam-s 1 to 9. Mantram : 6. "Prabhavah sarva-bhavanam satamiti viniscayah, sarvam janayati pranas-cetomsun-purushah prthak." prabhavah = birth (is); sarva-bhavanam = for all objects; satam = which are existent; iti = thus; viniscayah = is well established; sarvam = everything; pranah janayati = unmanifest creates; cetah-amsun = conscious beings; purushah = purusha ( The Absolute ); prathak = distinctly. " It is well established that something can come out as an effect only from a cause that is existent ( not non-existent ). The Prana manifests all insentient things; the Purusha ( The Lord ) creates separately the conscious beings, the egos, in their manifold forms.." Discussion : 2. The 'Total Reality' is a potent power consisting of both dynamism and consciousness. The dynamic aspect

09/03/2019 Chapter 1: Introduction -1. The great issues of life, whether personal or social, hinge upon the concept of duty—what one ought to do in life. We know very well that the whole enterprise of mankind is a struggle of duty towards a particular end, and it makes no difference what position a person occupies in life insofar as the broad question of duty is concerned. The division of duty may vary from person to person, or from condition to condition; but that there is a duty of some sort cannot be denied, because duty is another name for the function that one is expected to perform in a given location of one’s life. But what one ought to do cannot be decided easily unless another question is answered: what is it that one is aiming at? Our aim will decide to a large extent the nature of our expectations, whether in our individual capacity or in our capacity as units in human society. What is it that we seek, finally? If this is clear to the mind, evidently what one ou

08/03/2019 3. We have, in our earlier discussions, concluded that everything in the world has a pure subjectivity in itself. It is not true that things are objects of perception. They are also subjects from their own point of view. If you, as a perceiver or a cogniser of a thing which you consider as an object, remain as a subject for that particular thing which you regard as object, that other thing may consider you as an object from its own point of view when it beholds you as something outside itself. When I see you, I am a subject perceiving you as an object of my perception. So, you are an object and I am a subject. But when you perceive me, you are a subject and I am an object. Now tell me: Who is the subject and who is the object? Is there anything that we can permanently call an object? The analysis of consciousness, into which we entered sometime back, has shown us that the nature of the subjectivity of anything is essentially consciousness. You have to bring back