tag:blogger.com,1999:blog-15252183867373438192024-03-17T20:02:18.680-07:00Upanishads : "The cream of Vedas"Upanishads : " The Cream of Vedas"
Vedanta ( Veda +anta i.e; the end of Vedas ) as the literal meaning connotes comprises the philosophical portion of Vedas, called the Upanishads.
Of about 280 Upanishads unearthed so far, 108 have been accepted as authorised texts , and out of them have been commented upon by great Acharyas lika Sri Sankaracharya , Sri Ramanujacharya, Sri Madhavacharya and thus are classified as major.
Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.comBlogger1521125tag:blogger.com,1999:blog-1525218386737343819.post-19992620538124097732024-03-17T18:45:00.000-07:002024-03-17T18:45:26.003-07:00 The Mundakoupanishad : Post-54. - Swami Krishnananda<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgbN9hIzgUDEXJb7XFXmmTsnOAROgB5fiFmOK530tUk13jvN5BpwN9uicljNt_eDF2BxZDSrn2Fw4320RgHqvchRd82CBavgVA1f5uay6DultKuAi94_DB3yhse5EDY5cKttrZuSAWXYjpy76NHHfBKpVvl9KP7ml8DNwOcYtTCl_qSP2lgS9kK23po7uVE" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEgbN9hIzgUDEXJb7XFXmmTsnOAROgB5fiFmOK530tUk13jvN5BpwN9uicljNt_eDF2BxZDSrn2Fw4320RgHqvchRd82CBavgVA1f5uay6DultKuAi94_DB3yhse5EDY5cKttrZuSAWXYjpy76NHHfBKpVvl9KP7ml8DNwOcYtTCl_qSP2lgS9kK23po7uVE=s16000" /></a></div><br />==============================================================================<p></p><h2 style="text-align: left;">Monday 18, mar 2024. 06:55.</h2><h2 style="text-align: left;">Chapter 3: Section 2.</h2><h2 style="text-align: left;">Mantram- 7.</h2><h2 style="text-align: left;">POST-54.</h2><p>===================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhfoI4ZkoI8oMbZlyteTYPxPNFPKs_LBIZ62sduU4jHOsaApxSE1e50vAAshl66RRtifjZxyzegdVqLmNFtavesHd22r6aI5XlpirzJfo2KeNiWgroHxVtUhODho88tVAWUZd3OpSZ3R7RUmcT-EwwsOEWKviLm78fYe7_TwZGeYA0i2bFkodtW3L0W4nq7" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEhfoI4ZkoI8oMbZlyteTYPxPNFPKs_LBIZ62sduU4jHOsaApxSE1e50vAAshl66RRtifjZxyzegdVqLmNFtavesHd22r6aI5XlpirzJfo2KeNiWgroHxVtUhODho88tVAWUZd3OpSZ3R7RUmcT-EwwsOEWKviLm78fYe7_TwZGeYA0i2bFkodtW3L0W4nq7=s16000" /></a></div><h2 style="text-align: left;"><br />Mantram-7.</h2><p></p><p>"Gatah kalah pancadasa pratidevatha devas ca sarve prati- devatasu, </p><p>karmani vijnanamayas ca atma pare'vyaye sarve eki- bhavanti." (3.2.7): </p><p>==================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhdrjqpJNVH2pMLge_d5_XbvGYqVL4fNR0Mv5wHGtqr17_dNnai6-HHgtEXYe4e0ApKR6skbw9paEGxlD-NQyp6YlHICIGDc4liK5OQP37uw2zQ_WLD6CykoDQMezDMknuP2pWUl_jT8_Oay1i-Y_6sjLF2IIq7UVpPsJULwkPsRun7AMBDaCigED9rxeuN" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEhdrjqpJNVH2pMLge_d5_XbvGYqVL4fNR0Mv5wHGtqr17_dNnai6-HHgtEXYe4e0ApKR6skbw9paEGxlD-NQyp6YlHICIGDc4liK5OQP37uw2zQ_WLD6CykoDQMezDMknuP2pWUl_jT8_Oay1i-Y_6sjLF2IIq7UVpPsJULwkPsRun7AMBDaCigED9rxeuN=s16000" /></a></div><br />All the faculties get dissolved. There are various faculties in us. There are five senses of knowledge, five senses of action, five pranas, and there is manas, buddhi, ahankara, chitta. These are the kalas, or the faculties. They suddenly melt like snow before the heat of the Sun.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjLIk8QnDniHLBxTY83Mbq6gmE0l4sLKbgiJu7-LRNA73B9jiOiBRbH5Tt44ain8IbTzvwCRYHnDc3vGFnRXJ3aelalLrQgwX2HgJ_pCGgKjSSUHb7HMle9CWeQjQL9Ei5yrNOLxeIxdQUdZx7dWgkIMe3ctFmOA3JeDJraqgN5do5DzmSnorQMf0vKmR64" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEjLIk8QnDniHLBxTY83Mbq6gmE0l4sLKbgiJu7-LRNA73B9jiOiBRbH5Tt44ain8IbTzvwCRYHnDc3vGFnRXJ3aelalLrQgwX2HgJ_pCGgKjSSUHb7HMle9CWeQjQL9Ei5yrNOLxeIxdQUdZx7dWgkIMe3ctFmOA3JeDJraqgN5do5DzmSnorQMf0vKmR64=s16000" /></a></div><br />Gatah kalah pancadasa pratidevatha: Here fifteen faculties are mentioned, which are actually the five pranas, the five senses of knowledge, and the five senses of action. With the mind included, it becomes sixteen. But here fifteen are mentioned, and these fifteen kalas, or we may say sixteen kalas—all the perceptive and cognitive faculties—dissolve. Together with that dissolution, individuality itself dissolves.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh17Bv49ChX2e9Tsfkl247LuggpkfI-R46qEYxkasVNA1W9Gx1h3sbhgwY5a6wEHbQ3-YZWed1_muBIvkUSE47v3BZZuMLt2S2EDYTDK6OxnDlC6MDupg3RO0Wl17U73jR_wEs9YP1rduv7AhaJEgeKk9VwJnsG_fHGzTCqX3qslMnu0UtBDmiKTBGSKp3u" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEh17Bv49ChX2e9Tsfkl247LuggpkfI-R46qEYxkasVNA1W9Gx1h3sbhgwY5a6wEHbQ3-YZWed1_muBIvkUSE47v3BZZuMLt2S2EDYTDK6OxnDlC6MDupg3RO0Wl17U73jR_wEs9YP1rduv7AhaJEgeKk9VwJnsG_fHGzTCqX3qslMnu0UtBDmiKTBGSKp3u=s16000" /></a></div><br />Devas ca sarve prati-devatasu: All the divinities superintending over the sense organs withdraw themselves. They also get dissolved because the locations of these gods are dissolved. When one's seat is gone, one has to quit that place. So the gods who were controlling our sense organs, our faculties—Brahma was ruling the intellect, Moon was ruling the mind, Rudra was ruling the ego, Vishnu was ruling the chitta, the Sun was ruling the eye, and so on—these gods will no longer have a function to perform. They return to their original sources, and the faculties merge.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiEokd7WP1LP3x6VKH18leBeJqr2Qti6Vox-bOoQExOAIi0EOh8wudCuo09AQylX00sobzlCDu2IcMRikD8fub6DZh0eu_sWhRInMhRQWkfahmxGo9iVOv6Onw0h6yo9oP4w1MZbaWFA4cW_fAfzPT-7tXTmfveytgB5Ryod9KLyTb0dqwGHGjedpSoiye8" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEiEokd7WP1LP3x6VKH18leBeJqr2Qti6Vox-bOoQExOAIi0EOh8wudCuo09AQylX00sobzlCDu2IcMRikD8fub6DZh0eu_sWhRInMhRQWkfahmxGo9iVOv6Onw0h6yo9oP4w1MZbaWFA4cW_fAfzPT-7tXTmfveytgB5Ryod9KLyTb0dqwGHGjedpSoiye8=s16000" /></a></div><br />Karmani vijnanamayas ca atma pare'vyaye sarve eki- bhavanti: Even our karmas are dissolved. We need not pay a penalty for what we have done, because the fire of knowledge has burnt all actions to ashes. The fire of knowledge can reduce to ashes even a mountain of sins. And the intellect, which is the seat of the ego, also goes with it. What happens? This individual soul, with all these appurtenances mentioned, with all its properties and belongings, psychically in their nature, go and settle themselves in that Imperishable Being and get united with it. This is the state of moksha—pare'vyaye sarve ekī-bhavanti.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjzuX72ljnRPjtyXAUR-sibOAzzlnRiIqFcBRlgcE0HPrRBZwY1XEFd1m6W5kZlIlaGCv5kk2I_hWLpPMUNnQJcmBxM5TvLwOamEZEkoP3KHKROTcbMyKENQ2lCdJnbZm8kkieUiwhWAo8TGAVKFXdU9tMzadUQdl6DD34z2aJyB8TaGE1tI2yqwyCsdq6z" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1800" data-original-width="1440" src="https://blogger.googleusercontent.com/img/a/AVvXsEjzuX72ljnRPjtyXAUR-sibOAzzlnRiIqFcBRlgcE0HPrRBZwY1XEFd1m6W5kZlIlaGCv5kk2I_hWLpPMUNnQJcmBxM5TvLwOamEZEkoP3KHKROTcbMyKENQ2lCdJnbZm8kkieUiwhWAo8TGAVKFXdU9tMzadUQdl6DD34z2aJyB8TaGE1tI2yqwyCsdq6z=s16000" /></a></div><br />*****<p></p><p>Next</p><p>Mantram-8.</p><p>"Yatha nadyas syandamanus samudre astam gacchanti nama-rupe vihaya, </p><p>tatha vidvan nama-rupad vimuktah parat- param purunam upaiti divyam." (3.2.8):</p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi5R4eNRa9xVmENNk-pV3j9_29H--b_ygL6T3Fk1h_mWGc7M340kucjYhVBjPB_7riBqPzuAW6GoRk-lqqP0MXHKsZYwDTb3AFPNgjbHrKtyfHklOEBWx_nTSDznrTQ1QaWun88TaHi2B5-MGlmipGT1Y1bz0EAVWn7Crq3yLm2Ib1EInbji95uVxPgncCM" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="500" data-original-width="377" src="https://blogger.googleusercontent.com/img/a/AVvXsEi5R4eNRa9xVmENNk-pV3j9_29H--b_ygL6T3Fk1h_mWGc7M340kucjYhVBjPB_7riBqPzuAW6GoRk-lqqP0MXHKsZYwDTb3AFPNgjbHrKtyfHklOEBWx_nTSDznrTQ1QaWun88TaHi2B5-MGlmipGT1Y1bz0EAVWn7Crq3yLm2Ib1EInbji95uVxPgncCM=s16000" /></a></div><br />=================================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-63048791440159484392024-03-16T18:34:00.000-07:002024-03-16T18:34:51.458-07:00 Lessons on the Upanishads -1.3: Swami Krishnananda.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi9SersalsDgaQv7PeG1fkH5f2-k1YzUF0vWZm1_gRo6dBVnrTGEVdAJyNyfwQJ-DKKKIPX7iy934wQm5BqcM0D3qa8h1co8XLdDx-cDl-wfsllphng6-WztqqogddZTxtprxTZl5Pr9TO6FDx37oR0ZCm6h2sZ2brMV_AGX2yrAre86cWSoRx-Y83graJZ" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEi9SersalsDgaQv7PeG1fkH5f2-k1YzUF0vWZm1_gRo6dBVnrTGEVdAJyNyfwQJ-DKKKIPX7iy934wQm5BqcM0D3qa8h1co8XLdDx-cDl-wfsllphng6-WztqqogddZTxtprxTZl5Pr9TO6FDx37oR0ZCm6h2sZ2brMV_AGX2yrAre86cWSoRx-Y83graJZ=s16000" /></a></div><br />=====================================================================================<p></p><h2 style="text-align: left;">Sunday 17, Mar 2024. 06:45.</h2><h2 style="text-align: left;">Upanishads</h2><h2 style="text-align: left;">Chapter 1: Introduction to the Upanishads-3.</h2><h2 style="text-align: left;">Post-3.</h2><p>====================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjFLpp0c3NrAkaA-JHzBx-HN1HXB4SxwAmToIqm-lQxMs55xZ8SYoIDrGHEMK6Qzs9PxNkfHh6A6AdTf1m-LaNz8OP7GEwni3af_sH86gFB0MIkuI-UIfP61RvIWL-0wpCfRH2eYbgJHqYcimCR3o5kQPpsdajRapndmwGkE-KRXt4gr-GKfXnrH1_gKdEa" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEjFLpp0c3NrAkaA-JHzBx-HN1HXB4SxwAmToIqm-lQxMs55xZ8SYoIDrGHEMK6Qzs9PxNkfHh6A6AdTf1m-LaNz8OP7GEwni3af_sH86gFB0MIkuI-UIfP61RvIWL-0wpCfRH2eYbgJHqYcimCR3o5kQPpsdajRapndmwGkE-KRXt4gr-GKfXnrH1_gKdEa=s16000" /></a></div><br />The whole universe of perception, the entire creation, may be said to be involved basically, at the root, in something which cannot be said to change. This is an adorable and most praiseworthy conclusion, and anything that is adorable is a worshipful something. These masters of the Vedas Samhitas, therefore, recognised a divinity in all things. There is a god behind every phenomenon, which is another way of saying there is an imperishable background behind every perishable phenomenon. The sun rises in the east, the sun sets in the west; clouds gather, pour rain and then go; seasons change; something comes, something goes; we are born, we become old and we also go. Everything is changing, everywhere, even in the vast universe of astronomical calculation.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiKULNi78HCHMyl9o7nQHblVHwqPZp-4zj5vhn82OsZTGfu-9N7bOgdTcZYyUejCDxUY9QkTCpaWsU2pRaZbVxXhwS3KWEtl0_MAsWc8OVAdURAhvn-_6pk4awRGHt7XQnLxLVZz2xdE5hrFtzcd_Ms2hRmljdKSDDZx3ZFRBURLEXDaEciWG_PF0F_F73a" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEiKULNi78HCHMyl9o7nQHblVHwqPZp-4zj5vhn82OsZTGfu-9N7bOgdTcZYyUejCDxUY9QkTCpaWsU2pRaZbVxXhwS3KWEtl0_MAsWc8OVAdURAhvn-_6pk4awRGHt7XQnLxLVZz2xdE5hrFtzcd_Ms2hRmljdKSDDZx3ZFRBURLEXDaEciWG_PF0F_F73a=s16000" /></a></div><br />But all this is only an indication, a pointer to an unrecognised fact of there being something which is an adorable background of the cosmos itself. And wonderfully, majestically and touchingly, we may say, these sages of the Veda Samhitas began to see a god everywhere. There is no 'ungod' in this world, because every phenomenon must be conditioned, or determined, by something which is not a phenomenon itself. Even the sun cannot rise and move, as it were, and the earth cannot rotate or revolve unless there is a motive force behind it. That motive force, the impetus for the rotation or revolution of the earth or the stellar system, cannot itself be revolving or rotating. So, there is a god behind the sunrise, behind the moonrise, behind the visibility of the stars, behind the seasons, behind even birth, death, aging and all transitions in human life.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjtQPPvA2wqI1ifZFV16VF4yEriVG6gB_RPSOMGMX6C_VLm5TC0CKYl-GfSUn_fURIr76J7-he5p8NAyMGynsSn-KIBhk4okM9zID1yAb850P4FdMEOsppKGWf0-Ud3jrhSIsZbsYwpWa6yypbaw-Yu2gx4ONkBA2o1KkIh7sce2YJQNMfgNBvn5q5DdXnJ" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEjtQPPvA2wqI1ifZFV16VF4yEriVG6gB_RPSOMGMX6C_VLm5TC0CKYl-GfSUn_fURIr76J7-he5p8NAyMGynsSn-KIBhk4okM9zID1yAb850P4FdMEOsppKGWf0-Ud3jrhSIsZbsYwpWa6yypbaw-Yu2gx4ONkBA2o1KkIh7sce2YJQNMfgNBvn5q5DdXnJ=s16000" /></a></div><br />The reality of things is what we are after; unrealities do not attract us. That which perpetually changes and escapes the grasp of our comprehension cannot be considered as real because of the fact of its passing constantly into something else. When we say that things are changing, we actually mean that one condition is passing into something else; one situation gives way to another situation. Why should this be at all? Where is the necessity for things to change and transform themselves? There is also a dissatisfaction with everything in its own self. We would like to transform ourselves into something else. It is not that things are changing only outwardly; we are changing inwardly. There is psychological change, together with physical and natural change. So, the transitoriness of things—the changeful character of everything in the world, including our own selves as perceivers of change—suggests the fact that we seem to be moving towards something which is not available at the present moment.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEj3DSOOYjbfszsMVweKOhy1ERODAu4Z5fGwK0rCK6hbh-mGSKMZK9MLf5jMcYrDgJFZEfFQaINLZfJ2OnySZjubJ7JdbpmOYMV0VGwb-cC7QnheKjCvqp72V_x9qLyN6RM6SWUMEIZaEjcONQuXs40bvLq9Wns8afOPdKL_GpEy8WgvpVsFi0vzkW-74caV" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEj3DSOOYjbfszsMVweKOhy1ERODAu4Z5fGwK0rCK6hbh-mGSKMZK9MLf5jMcYrDgJFZEfFQaINLZfJ2OnySZjubJ7JdbpmOYMV0VGwb-cC7QnheKjCvqp72V_x9qLyN6RM6SWUMEIZaEjcONQuXs40bvLq9Wns8afOPdKL_GpEy8WgvpVsFi0vzkW-74caV=s16000" /></a></div><br />Movement is always in some direction, and there is no movement without a purpose. So there must be a purpose in the movement of nature, in even the historical transformations that take place in human society and in the world as a whole. There must be a destination behind this movement. If we move, we are moving in some direction, towards some destination. There must be some destination towards which the whole cosmos is moving in the process of evolution.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjW4ygGIUFJ-5rZc-f4EBXXIpZJq-rwYogS6FdnrHz6YVJA_-JEbaOiz7hsltFIoQ-AbeUiSjhhOcc5YLvclALgIUhTQvYeVq_Szihc0NuVbx5s517_nk0CX6YvC3zm8BWJxPisqQveku7v2nYIJSSXxMbAbP3bumNqtC4zsphfgqOsb6JUS30mnezDXmN8" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEjW4ygGIUFJ-5rZc-f4EBXXIpZJq-rwYogS6FdnrHz6YVJA_-JEbaOiz7hsltFIoQ-AbeUiSjhhOcc5YLvclALgIUhTQvYeVq_Szihc0NuVbx5s517_nk0CX6YvC3zm8BWJxPisqQveku7v2nYIJSSXxMbAbP3bumNqtC4zsphfgqOsb6JUS30mnezDXmN8=s16000" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg35XxWLJDb_PcX2yJ4hyA2Tvrt1CPtEEsILrGx3QsTRxrZIbDkG09uno7uc3PyfH7ZaTWv9Cr-JdFH5NkbzY56s7HcgO0QLfB7sLcSDBFSh-tEwR9rAvkMTbuQFE2fPeBCudlP7hxFJZ3UlA7InJyYNCVitxUnIJUkQcEPfNDYAu0HPEtRiKzBV6rTwufL" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEg35XxWLJDb_PcX2yJ4hyA2Tvrt1CPtEEsILrGx3QsTRxrZIbDkG09uno7uc3PyfH7ZaTWv9Cr-JdFH5NkbzY56s7HcgO0QLfB7sLcSDBFSh-tEwR9rAvkMTbuQFE2fPeBCudlP7hxFJZ3UlA7InJyYNCVitxUnIJUkQcEPfNDYAu0HPEtRiKzBV6rTwufL=s16000" /></a></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh8MNlHqkObfQlaK_YCd5R-Cpzf-kX3AltIMX14EF4V0bugo36hEyX4SperLy8Ce8Rem1b4oJ_8nqyEcjDSXfXTIVX4-Ri7DwSMv-JHJNM3YTairfLQzIuPDDqyWrsAJA7Ke2swqhlLIiCnEGZYXDnJf1svGF9HSWRb9QcpnJ4V3imriEky94HhbkyHu2m1" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/a/AVvXsEh8MNlHqkObfQlaK_YCd5R-Cpzf-kX3AltIMX14EF4V0bugo36hEyX4SperLy8Ce8Rem1b4oJ_8nqyEcjDSXfXTIVX4-Ri7DwSMv-JHJNM3YTairfLQzIuPDDqyWrsAJA7Ke2swqhlLIiCnEGZYXDnJf1svGF9HSWRb9QcpnJ4V3imriEky94HhbkyHu2m1=s16000" /></a></div><br />*****<p></p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgLtqvYksNpg7SNbfXR2HVxgvrC9fgUKJxeU_CXwHLTpNBiMDRbLKzMOKvL3xeiEckG4wtHT0LYwOmtjuYASAbx4MEjfkyhR79xcIBdKD08Mea5QrsazNXPDBtp9VM524d0KH6t-cGmVlb5sUaP5awDhrbEpy9Pu7U27B17bU6gMI2WRr0WXPUt9Un1sHQV" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="2048" data-original-width="1536" src="https://blogger.googleusercontent.com/img/a/AVvXsEgLtqvYksNpg7SNbfXR2HVxgvrC9fgUKJxeU_CXwHLTpNBiMDRbLKzMOKvL3xeiEckG4wtHT0LYwOmtjuYASAbx4MEjfkyhR79xcIBdKD08Mea5QrsazNXPDBtp9VM524d0KH6t-cGmVlb5sUaP5awDhrbEpy9Pu7U27B17bU6gMI2WRr0WXPUt9Un1sHQV=s16000" /></a></div><br />=====================================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-25100578513106948332024-03-15T16:42:00.000-07:002024-03-15T16:42:32.283-07:00 The Secret of the Katha Upanishad: 6 - Swami Krishnananda<p></p><div class="separator" style="clear: both; text-align: center;"><br /></div>==================================================================================<p></p><h2 style="text-align: left;">Saturday 16, Mar 2024 07:00.</h2><h2 style="text-align: left;">Discourse No. 2.1</h2><h2 style="text-align: left;">Post - 6.</h2><p>==================================================================================</p><h2 style="text-align: left;">Discourse No. 2-1</h2><p>We observed yesterday that our present experiences seem to be involved in a misconception. With this point of view, the instruction of the Katha Upanishad begins. When Nachiketas, the seeker, rejects the grand presents offered by Yama and insists on a practical answer being given to the question of the nature of the soul on its dissolution, the teacher recognises in Nachiketas a fit disciple to receive this supreme knowledge, and immediately goes to the very heart of the question.</p><p>There are two sides of experience, which pull a person in two different directions:</p><p><br /></p><p>"Sreyas ca preyas ca manusyam etas tau samparitya vivinakti dhirah.</p><p>Sreyo hi dhiro'bhipreyaso vrnite, preyo mando yoga-ksemad vrnite."</p><p><br /></p><p>This is the first precept of the great teacher Yama, the Lord of Death. There are two directions along which the mind of man moves, viz. the outward and the inward. The outward path is the way of pleasure and enjoyment. The inward way is that of the search for Reality. The two terms, sreyas and preyas, used in this instructive sentence, refer to blessedness and sensory satisfaction respectively. The human mind is always after immediate results. It does not care so much for ultimate values. “What does it bring to me now, whatever may happen to me tomorrow? I may even be hanged tomorrow, but today I must have the satisfaction.” This seems to be the usual argument and the wish of the human mind—perhaps of every kind of mind in creation. But the great Master says, it is an utter folly on the part of the mind to assume an attitude of the solution of problems by coming in contact with objects of sense merely because they bring immediate satisfaction. What is immediate satisfaction, after all?</p><p>Satisfactions are of various kinds. Whenever we come under the compulsion of an urge and get under its thumb, a release from its clutches appears to be a satisfaction. When a creditor comes and sits at your door, if he goes away from there, it is a great satisfaction because his presence there is a heavy pressure on your mind. If an amin comes with a warrant from the court and enquires whether the master of the house is there, if the gentleman goes away from there for a few minutes, it is a great satisfaction. If you have incurable eczema all over the body and you are itching all over the skin and you scratch it, the scratch brings a great satisfaction. There is burning hunger from within like fire flaming forth; you have not eaten for several days, you have a meal—it is a great satisfaction. You are boiling with anger at somebody and you give vent to your feelings by blurting out certain ignoble words—it gives a great satisfaction. So, satisfactions are umpteen, numberless, all amounting to a release of the nervous and psychological tension caused by an incurable urge that has arisen from within, of which we are not masters but only slaves.</p><p>Satisfaction seems to be a consequence of our being slaves, of not being masters. We are under the pressure of a particular power that rises from within us, which has its own say in every matter. Human satisfaction, therefore, is nothing but yielding to a particular urge. It may be a nervous urge; it may be a physical urge of any kind; it may be a purely mental, emotional or volitional urge. You have been pressurised in a particular manner, and to yield to that pressure brings satisfaction. This is a negative approach to the solution of problems. Merely because the creditor has gone away, the problem has not been solved. Because the warrant amin could not find you on a particular day, the problem has not vanished. Because you have been scratching your itches for days and days, it does not mean that you have been cured of the disease. Because you are taking food every day, it does not mean that you have ceased from being mortal. We do not seek for a solution of problems, because we find that they are beyond us, apparently. So we simply want to follow the psychology or the tactics of the ostrich which hides or buries its head in sand under the impression that nobody sees it, though the larger part of its body is outside it.</p><p>*****</p><p>Continued</p><p>===================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-25487028014584628882024-03-14T19:09:00.000-07:002024-03-14T19:09:45.457-07:00 Commentary on the Isavasya Upanishad - 24. Swami Krishnananda.<h1 style="text-align: left;">google blogger image insertion not functioning. no action till day</h1><p>=======================================================================================</p><h2 style="text-align: left;">Friday 15, Mar 2024 07:30.</h2><h2 style="text-align: left;">SCRIPTURES</h2><h2 style="text-align: left;">UPANISHADS</h2><h2 style="text-align: left;">ISAVASYA UPANISHAD</h2><h2 style="text-align: left;">Post-24.</h2><p>======================================================================================</p><h2 style="text-align: left;">Mantras 12 to 14</h2><p>Into dense darkness they enter, who worship the Unmanifest; into greater darkness, as it were, they enter, who worship the Manifest. The results of these two Upasanas are different from each other. When the knowledge of the Manifest and of the Unmanifest are combined, one crosses over death through the Unmanifest and becomes immortal through the Manifest. The Unmanifest is the original condition of equilibrium of gunas, viz., sattva, rajas and tamas. This condition is the primordial matter that is the substance of the universe in its causal condition. This is the same as maya or prakriti. It is also called avyakrita or the undifferentiated. One who worships or adores this Unmanifest gets dissolved in the Unmanifest and becomes unified with that dark equilibrium where there is no consciousness and hence no effort is possible. When this Unmanifest manifests itself, those who are dissolved in the Unmanifest are reborn as individuals. This Unmanifest is the origin of both the causes and effects of all actions and hence, it is concerned only with the universe and not with Brahman.</p><p>The Manifest is that which is produced from this Unmanifest. This is the same as Hiranyagarbha. One who worships Him enters into greater darkness, as it were, because he is tempted by the glory of the region of Hiranyagarbha, and does not attempt at the higher salvation. The eight siddhis and all possible greatness come to one who attains this Hiranyagarbha; but there is the danger of being satisfied with this state, and hence it is worse than getting dissolved in the Unmanifest which at least gives rise to the pain of birth and death and makes one realise the unsatisfactory condition one is in. Knowledge that is not perfect and is within the ken of prakriti is productive of egoism. Vikshepa or distraction is worse than Avarana. The state of Hiranyagarbha is one of vikshepa, because there is universal objective consciousness and cosmic enjoyment in it. But even Hiranyagarbha gets dissolved in the Absolute and hence his state is less than the Absolute. The state of getting dissolved in the Unmanifest is called prakriti-laya, which is not the same as moksha, but a temporary winding up of all activities. The word prakriti-laya has got a special meaning. All beings are dissolved in prakriti at the end of the universe, but these cannot be called prakriti-layas, because they have got the potentiality of reverting to ordinary individuality, since, even in this state of dissolution, their individualistic samskaras are not destroyed. A prakriti-laya is one who does not once again become an ordinary individual, but being reduced to the fundamental finest essence of the omnipresent prakriti becomes the omnipresent Lord of the universe.</p><p>The worship of the Unmanifest gives one knowledge of everything of the universe. One understands the nature of the essential constituents of life. The pain of death is the result of not having this understanding. Pain is the result of the belief in the reality of a centralisation of certain aspects of prakriti by the consciousness of desire. The pain of death is not felt when there is the knowledge that death is a change of the constituents of personality which get reduced to their fundamental units. Even as water flows in a river, life flows in existence. Every moment there is fresh life, even as every moment there is fresh water in a river. Not being able to bear this flaw or change is called pain, but the knowledge of all the essential constituents of this flow negates all pain, because knowledge is the opposite of attachment to particular forms taken by these constituents. Knowledge of the essence of prakriti, therefore, gives a full knowledge of the entire life of the universe and thus pain and the consciousness of change which are the characteristics of the individual are not felt. Hence one crosses over death through the worship of the Unmanifest.</p><p>Through the worship of the Manifest or Hiranyagarbha one attains relative immortality and thence krama-mukti. The meaning of these mantras is that one should combine the worships of the Manifest and the Unmanifest, because an exclusive worship of Hiranyagarbha considering Him as distinct from the universe will not allow one to proceed to the Absolute, since that aspect of the Absolute, viz., the prakriti, which is rejected and not meditated upon, shall pull one down to individual life. No distinction should be made between God and the world; otherwise the meditation would be partial and liberation would not be possible because of lack of completeness.</p><p>The negation of death through the worship of prakriti is not the cessation of becoming, but the non-experience of the pain of becoming. The change is there, but the change is not felt as something destructive and undesirable. The attainment of immortality through the worship of the Manifest is not resting in the Absolute but the absence of the pain caused by defects like poverty, vice and craving, as a consequence of the attainment of universal wealth, power and knowledge. Therefore, these two conditions are different from the realisation of the Absolute.</p><p>*****</p><p>Next</p><p>Mantram - 15</p><p>Continued</p><p>==================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-52095404189014589632024-03-13T17:52:00.000-07:002024-03-13T17:52:12.741-07:00The Chhandogya Upanishad - 52 : Swami Krishnananda<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEivfR6juoEgpeTnhnx6JJWOkoqqjMKskN3ikqmviAnWmWzzRQuoKM4cj9UJBTIm3DKQxliXHKlhqAf0FExlxRsfWAQmLyibgXboFOL4Xf1m33Lu0yXi6LmXgPgFSWAg9BRZdAWBxN3ouvo2yP5G4qzLBda7kcK-Qw6YGhaGObk0CBo488t6v04qyOkFeTX-" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEivfR6juoEgpeTnhnx6JJWOkoqqjMKskN3ikqmviAnWmWzzRQuoKM4cj9UJBTIm3DKQxliXHKlhqAf0FExlxRsfWAQmLyibgXboFOL4Xf1m33Lu0yXi6LmXgPgFSWAg9BRZdAWBxN3ouvo2yP5G4qzLBda7kcK-Qw6YGhaGObk0CBo488t6v04qyOkFeTX-=s16000" /></a></div><p></p><h2 style="text-align: left;">Chinmaya Mission: </h2><p>In honour of the Second Seva Project by Chinmaya Mission Guwahati, the members of the Devi and Yoga groups, paid a visit to Amar Ghar at Patharquarry, a residence for the elderly, where they generously distributed groceries and fruits among the residents. </p><p>The event commenced with a serene Ganesh bhajan, followed by an enlightening speech about Chinmaya Mission by Seemarekha ji. </p><p>This was accompanied by Assamese Prarthana, a melodious Shiv bhajan, and the chanting of Geeta from chapter 12 by the Devigroup. </p><p>Brahmacharini Ananya Chaitanya ji shed light on the importance of chanting the Lord's name and shared the profound wisdom it carries. </p><p>She also delighted the audience with her captivating stories delivered in her unique style. </p><p>The session left a lasting impression on the attendees, who expressed their gratitude and requested more such sessions in the future.</p><p>===========================================================================</p><h2 style="text-align: left;">Thursday 14, Mar 2024. 07:30.</h2><h2 style="text-align: left;">Chapter 4: An Analysis of the Nature of the Self</h2><h2 style="text-align: left;">Section 10: The Dream Self</h2><h2 style="text-align: left;">Mantras-4&5.</h2><h2 style="text-align: left;">Post-52.</h2><p>=============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhsGEra_OEIfhEG4Fd8PZWaHSZmTzZ06d6V0y0jToyNzfR43-LSQmqt081ej8uads7MVO0D3pfnj8cYMHE5xDLw36aI_zABkM4G4v36iIyPYr5zIFLcg8NmllF0xwGNzjAoR79nWKlP7ZIaVnwCz6m-ZAjAyBbgS1uhyqD2O_OAEgAr0Eo3mv1lpY9VyyLV" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhsGEra_OEIfhEG4Fd8PZWaHSZmTzZ06d6V0y0jToyNzfR43-LSQmqt081ej8uads7MVO0D3pfnj8cYMHE5xDLw36aI_zABkM4G4v36iIyPYr5zIFLcg8NmllF0xwGNzjAoR79nWKlP7ZIaVnwCz6m-ZAjAyBbgS1uhyqD2O_OAEgAr0Eo3mv1lpY9VyyLV=s16000" /></a></div><br /><h2 style="text-align: left;">Mantram -4.</h2><p></p><p>Sa samit-panih punar-eyaya. tam ha prajapatir-uvaca, maghavan yuc-chanta-hrdayah pravrajih, kim icchan punar-agama iti. sa hovaca, tad-yady-apidam, bhagavah, sariram andham bhavati, anandhah sa bhavati, yadi sramam asramah, naivaiso'sya dosena dusyati.</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg8g4nVavNoT3w9DxDalCFivIsXJZGiaRLDIiL1T1kWpveWM_lAb2B8z8W7_H5mCs-gHjY3CqDesqI3UPNjlCMHQxuF3bM-EyVa_0cbnFrB837UnVI9pX38heXgRG_Cs03QOwvquKz0gTqBCKmlJmffkJWhVVMYrJZJEtGbehlpUPlyHLTtIUJYkg0TQvP1" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEg8g4nVavNoT3w9DxDalCFivIsXJZGiaRLDIiL1T1kWpveWM_lAb2B8z8W7_H5mCs-gHjY3CqDesqI3UPNjlCMHQxuF3bM-EyVa_0cbnFrB837UnVI9pX38heXgRG_Cs03QOwvquKz0gTqBCKmlJmffkJWhVVMYrJZJEtGbehlpUPlyHLTtIUJYkg0TQvP1=s16000" /></a></div><br /><h2 style="text-align: left;">Mantram-5.</h2><p></p><p>Na vadhenasya hanyate nasya sramyena sramo ghnanti tvevainam vicchadayanti ivapriyavetteva bhavati api redativa nahamatra pasyamiityevam evaisa maghavan iti hovacha etam tveva te bhuyo'anuvyakhyasyami vasaparani dva-trimsatam varsani iti sa haparani dva-trimsatam varsanyuvasa tasmai hovaca.</p><p>==============================================================================</p><p>Again with sacred firewood, Indra approached Prajapati as a humble disciple. Prajapati queried, "This is the third time. You went away satisfied, O Indra. Now again you have come. What is wrong?"</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhQriKqXcsTHEiv3mDD1JJ3B3xUy2ZDZN6jlhP86_Us-eEl4P0NBSu4hTBTQYgtU-KXCcGvi-0ePPbUITlU38GWA8tdpoc3PUbB5Qw4J5x0B_Y-HFHU9fK6Y0F9Er6Vfo3ZUfWy_1memf-QTplQB2vhDhMVy3EZxFYwyUOP3fVosDQ6io_krxqS8r9Mq5Xt" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhQriKqXcsTHEiv3mDD1JJ3B3xUy2ZDZN6jlhP86_Us-eEl4P0NBSu4hTBTQYgtU-KXCcGvi-0ePPbUITlU38GWA8tdpoc3PUbB5Qw4J5x0B_Y-HFHU9fK6Y0F9Er6Vfo3ZUfWy_1memf-QTplQB2vhDhMVy3EZxFYwyUOP3fVosDQ6io_krxqS8r9Mq5Xt=s16000" /></a></div><br />Indra mentioned once again all his doubts. "This dreaming individual is no good at all," said he. "The dreaming person can be sorry, can be affected in a serious manner like the waking one and he has even the experience of destruction, death, etc. What is the good of this Atman? This is my doubt. Please teach me the real Atman."<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjRcEWGJdFtQ9Jcbwc9haJnz9yJHN8QefDbgZnb8OG7zFXnvnl44ADH61kFqa95X7PHHujH_dawWXCfx5BH8tr-AdUUg0LD12v0ryTkT8VfZmLbVTdV-R48rBs6ktyxIyCVp8JXwvJzcOHdsAHpTMmhVbYxpsBfB5WKoBbxktsUrskMuRrYYycQ1po3drU6" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjRcEWGJdFtQ9Jcbwc9haJnz9yJHN8QefDbgZnb8OG7zFXnvnl44ADH61kFqa95X7PHHujH_dawWXCfx5BH8tr-AdUUg0LD12v0ryTkT8VfZmLbVTdV-R48rBs6ktyxIyCVp8JXwvJzcOHdsAHpTMmhVbYxpsBfB5WKoBbxktsUrskMuRrYYycQ1po3drU6=s16000" /></a></div><br />"Another thirty-two years you stay here, leading a life of discipline. Let me see then if I can tell you something more about the Atman," said Prajapati. This is the third time that he was asked to live a life of self-control. Indra must have been a tenacious person, no doubt, to stay like this for the sake of the great knowledge which he sought, by the acquisition of which he aspired for mastery over all the worlds and fulfilment of every kind of desire. So he, according to the injunction of Prajapati, stayed there, the latter's abode, for another thirty-two years, leading a life of intense discipline, austerity and tapascharya. After these thirty-two years, Prajapati instructed Indra again.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjeTYuMUHE9FanmWQmZ2XiZfzQTCfehj5oNQw7DrFOXPm1vzKrxuPtRUVv0l6Rg7PYMgkiSH9uCifdAyinZaIDDLz-70juLansNewgvDpeO5dFTRogsQNJkt3E6pPjrazk6-9q_yvH0tSla1_rgUXu2tPEYE3Vcz3WJd938lWnYuGuNZLrvaZmT5qdyxcOg" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjeTYuMUHE9FanmWQmZ2XiZfzQTCfehj5oNQw7DrFOXPm1vzKrxuPtRUVv0l6Rg7PYMgkiSH9uCifdAyinZaIDDLz-70juLansNewgvDpeO5dFTRogsQNJkt3E6pPjrazk6-9q_yvH0tSla1_rgUXu2tPEYE3Vcz3WJd938lWnYuGuNZLrvaZmT5qdyxcOg=s16000" /></a></div><br />*****<p></p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjHB-blNMuvGl4nDaNhY_55W678IIPiPCH2go3fqlWBX3pHhxV3JeU4oU6i4SwAIrvBT0z5g5c8iB3YRtq1BuC29yBkJFgVQrfykWFzrmP_bxHELYk2s_1igNbO49ZnoItMMfR6UN8VATjeOf69iLwwvfWOrnHhhEWjHDr1WXQNO0aUW0UkEPaDzH5Cyj33" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1024" data-original-width="729" src="https://blogger.googleusercontent.com/img/a/AVvXsEjHB-blNMuvGl4nDaNhY_55W678IIPiPCH2go3fqlWBX3pHhxV3JeU4oU6i4SwAIrvBT0z5g5c8iB3YRtq1BuC29yBkJFgVQrfykWFzrmP_bxHELYk2s_1igNbO49ZnoItMMfR6UN8VATjeOf69iLwwvfWOrnHhhEWjHDr1WXQNO0aUW0UkEPaDzH5Cyj33=s16000" /></a></div><br />===============================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-29417098060743677332024-03-12T19:49:00.000-07:002024-03-12T19:49:18.709-07:00 The Essence of the Brihadaranyaka Upanishad: 15. Swami Krishnananda.<p>🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱🌱</p><p>===============================================================================</p><h2 style="text-align: left;">Wednesday 13, Mar 2024. 08:00.</h2><h2 style="text-align: left;">Scriptures</h2><h2 style="text-align: left;">Upanishads</h2><h2 style="text-align: left;">The Brihadaranyaka Upanishad </h2><h2 style="text-align: left;">Chapter 3: The Supreme Goal of Life - 2.</h2><h2 style="text-align: left;">Post-15.</h2><p>==================================================================================</p><p>The more you forget yourself, the more are you happy; and this tendency to forget oneself is the pressure of the Universal to manifest itself in the particular. When it is consciously experienced, it becomes Yoga practice; when it is unconsciously experienced, it becomes a rapture of the senses and a desire of the mind, which is binding in its nature. So, Yajnavalkya tells Maitreyi that all affections, all loves, all attractions, all pleasures, all happiness, anything that we like in this world, is ultimately our tendency to like the Absolute, and it is the Absolute casting its shadow on the various objects of sense which we mistakenly see in the vehicles of satisfaction. The Universal has neither a subjective side nor an objective side—“Yatra hi dvaitamiva bhavati, taditara itaram pasyati.” When the Universal is lost sight of, when the particular alone is visualised, then it is that we miss the awareness of the real abode of the happiness that comes out at the time of the contact of the subject with the object. When we are awakened to the awareness of the Universal, we would see that it is neither a subject nor an object—that state of awareness is called Brahma-sakshatkara, the realisation of the Absolute.</p><p>At the end of the Second Chapter we have what the Upanishad calls the Madhu-Vidya, or the knowledge of the interconnectedness of things, imparted by the great sage Dadhyanc Atharvana. Usually, consciousness and object are regarded as exclusive of each other. The one cannot be in the position of the other. The perceiver is consciousness and the object is what is experienced by consciousness. The two are categorised as two distinct characters in the field of experience. Where the subject is, the object cannot be; and vice versa. The object cannot be the subject and the subject cannot be the object; consciousness cannot be matter and matter cannot be consciousness. This is our usual notion of things and our practical experience, too. But the Madhu-Vidya gives us a revolutionary idea in respect of what we usually regard as a field of the duality of subject and object.</p><p>The Madhu-Vidya is an insight into the nature of things, which reveals that there are no such things as subjects or objects. They are only notional conclusions of individual subjects from their own particular points of view, the one regarding the other as the object, so that there is a vast world of objects to a single individual perceiver, and this is the case with every other perceiver, also. The fact of experience itself is a repudiation of the phenomenal notion that subjects are cut off from objects, as if the one has no connection with the other. If there has been a gulf of difference, unbridgeable, between the experiencing consciousness and the object outside, there would be no such thing as experience at all. The great revelation of the sage Dadhyanc Atharvana is that the Adhyatma and the Adhibhuta are linked together by the Adhidaiva, and a Transcendent Divine Presence connects the phenomenal subject and the phenomenal object, through an invisible force, so that we have a universe of interrelated particulars, one entering the other, one merging into the other, one coalescing with the other, like the waves in the ocean, and not the universe we see with our eyes, as a house divided against itself.</p><p>*****</p><p>Continued</p><p>🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸</p><p>=========================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-81796747013078344002024-03-11T19:21:00.000-07:002024-03-11T19:21:08.773-07:00 PRASHNA UPANISHAD - 49 : Rishi Pippala.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEirnt5lDdD2MytsqSKXaIed_Ofz6VXD2huhvyin3-cspUOZp4cUyL1IVlZke-bKubr_CJ5Ab80oizueSM5kD5R1RaLL1of4OesdCe6AMuAoXdfpVLIX6RBawBnHUw3cUF45NgyvvKUmEmUa5GeH15PF20ed-ZpHdACBVFsKPiqPu_dPdWuLtFb5qwROVXve" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1170" data-original-width="1124" src="https://blogger.googleusercontent.com/img/a/AVvXsEirnt5lDdD2MytsqSKXaIed_Ofz6VXD2huhvyin3-cspUOZp4cUyL1IVlZke-bKubr_CJ5Ab80oizueSM5kD5R1RaLL1of4OesdCe6AMuAoXdfpVLIX6RBawBnHUw3cUF45NgyvvKUmEmUa5GeH15PF20ed-ZpHdACBVFsKPiqPu_dPdWuLtFb5qwROVXve=s16000" /></a></div><br />=============================================================================<p></p><h2 style="text-align: left;">#6 Questions, 67 Mantras: “Questions from Disciples Answered.”</h2><p>==============================================================================</p><h2 style="text-align: left;">GAARGYA’S QUESTION</h2><h2 style="text-align: left;">Query No 4:</h2><p>===============================================================================</p><h2 style="text-align: left;">Tuesday 12, Mar 2024. 07:20.</h2><h2 style="text-align: left;">Q.4E – Attribute less & All-Knowing </h2><h2 style="text-align: left;">Post-49.</h2><p>=============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhVmsLIytxOkNUA7c8a0JyHUrQJuYjZ3mPIjQhyS0C5EV01XC9KKrDTeUTe-djGnJKfyYgLwLiO3o2uefYtM9zG-CzF2wc2h9kDo3HVfH9h2pwYmpsub_R9bKGIEfZ57-iWqpc_Z6Z7DRkFb7-tJYhrm36bVl5dzZVRygHH2VjlLEo2ic6Uy8QEYkf0J1Sz" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1165" data-original-width="1121" src="https://blogger.googleusercontent.com/img/a/AVvXsEhVmsLIytxOkNUA7c8a0JyHUrQJuYjZ3mPIjQhyS0C5EV01XC9KKrDTeUTe-djGnJKfyYgLwLiO3o2uefYtM9zG-CzF2wc2h9kDo3HVfH9h2pwYmpsub_R9bKGIEfZ57-iWqpc_Z6Z7DRkFb7-tJYhrm36bVl5dzZVRygHH2VjlLEo2ic6Uy8QEYkf0J1Sz=s16000" /></a></div><br /><h2 style="text-align: left;">Mantram - 4.10: Q.4E – Attribute less & All-Knowing </h2><p></p><p>1. </p><p>Param eva aksharam pratipadyate = He attains the supreme Immutable itself, </p><p>sah yah ha vai : = who realizes he is: </p><p>2. </p><p>tad acchhaayam, ashareeram, = that shadowless, bodiless, </p><p>alohitam, shubhram, aksharam. = colourless, pure, indestructible Being. </p><p>3. </p><p>Vedayate yastu, Somya, =O amiable one, he again who realizes this, </p><p>sah sarvajnah sarvah bhavati. = becomes all-knowing, and all. </p><p>4. </p><p>Tad eshah shlokah: = On this there is a Sruti Mantram in support: </p><p>==============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjw9cnfNQKjhXA_QGlnSa-8T-0_dglqZ8l9FoTJTNmaDEsW63azhHh0zUyBTNGRX41Po17cBkT1RWBtZ9_TdaksI1SX5buJYtiWKWLqeewXkdxhW-rfr8qI0LK_LTFCXZQ3oFJVIUlHf4LH3IABWUnzjBuoykUvoKPtvtmwN9kVVLzhnG_ZS2Y8yaEOfa_F" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1167" data-original-width="1124" src="https://blogger.googleusercontent.com/img/a/AVvXsEjw9cnfNQKjhXA_QGlnSa-8T-0_dglqZ8l9FoTJTNmaDEsW63azhHh0zUyBTNGRX41Po17cBkT1RWBtZ9_TdaksI1SX5buJYtiWKWLqeewXkdxhW-rfr8qI0LK_LTFCXZQ3oFJVIUlHf4LH3IABWUnzjBuoykUvoKPtvtmwN9kVVLzhnG_ZS2Y8yaEOfa_F=s16000" /></a></div><br /><br /><p></p><p>Pujya Gurudev says that in this mantram, “We have a beautiful description of the Self </p><p>which is comparable with the best available in all the scriptural literature of the world, and </p><p>which defines in the language of the finite that which is the infinite, eternal Truth Principle.” </p><h2 style="text-align: left;"><u> FIVE TECHNICAL TERMS FOR THE SELF:</u></h2><p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjNP-fg-AKvEgrITvINe7AeNvlOY8L6RFooohOanAIbdFlJVaLKwN04wVBVYnVqIcC-zbECXec1miiYh-YyE70CY5ZW8rV328Q16huUxyotnWQ5k9VJ5KHXGmm6blbukr_0ygT5PTbu_X-vL-Cy_jC6oBIaPZ52_SJHOJphmjBaeDKKBgyRjae2UgcJaffH" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1165" data-original-width="1121" src="https://blogger.googleusercontent.com/img/a/AVvXsEjNP-fg-AKvEgrITvINe7AeNvlOY8L6RFooohOanAIbdFlJVaLKwN04wVBVYnVqIcC-zbECXec1miiYh-YyE70CY5ZW8rV328Q16huUxyotnWQ5k9VJ5KHXGmm6blbukr_0ygT5PTbu_X-vL-Cy_jC6oBIaPZ52_SJHOJphmjBaeDKKBgyRjae2UgcJaffH=s16000" /></a></div><br /><p></p><p>Five technical terms are used here to describe the Self. This means they have a </p><p>specific meaning in the context of Vedanta: </p><p><br /></p><p>i) Acchhaayam: “shadowless”; refers to the complete absence of Ignorance, the root </p><p>principle that produces the fundamental illusion in the mind. In Vedanta, Ignorance </p><p>represents the Causal body. </p><p><br /></p><p>ii) Ashareeram: “bodiless”; this expresses absence of all forms. The body, or form, </p><p>represents the Gross body. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhuZj1G0Vnm1Bt9nY3StqIcLJdFkxQ7_dKxBxJB0C2mcPzD0WAvKrJRfrlcQ4cNtt0BOurubxQg7cT9sJWJTFJHNcDr1_sKS2e52p9ceUEjO05MU9VUGWUjpw2iZo25F0E5OAlNGtRDbo_-dxzY_TlRVyTvZqNyPSo9dT2mznL451eRlS6Sjs0X2PNtUiPL" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1165" data-original-width="1121" src="https://blogger.googleusercontent.com/img/a/AVvXsEhuZj1G0Vnm1Bt9nY3StqIcLJdFkxQ7_dKxBxJB0C2mcPzD0WAvKrJRfrlcQ4cNtt0BOurubxQg7cT9sJWJTFJHNcDr1_sKS2e52p9ceUEjO05MU9VUGWUjpw2iZo25F0E5OAlNGtRDbo_-dxzY_TlRVyTvZqNyPSo9dT2mznL451eRlS6Sjs0X2PNtUiPL=s16000" /></a></div><br />iii) Alohitam: “devoid of redness”; this represents the presence of the life energies in <p></p><p>the inert body. Redness, symbolizes the flow of blood, warmth, the glow of life, etc, without </p><p>which we will have only a corpse. Thus, this word represents the whole Subtle body. </p><p><br /></p><p>iv) Shubhram: “pure”; in Vedanta this means being free of all attributes. There are </p><p>no attributes in the Self, hence it is considered as pure. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgv4S8Xk5JME_ZZsVf_AGDNjen_qqI0Hn_1l9fHgp2Au_YKEF9lBF_24k6gcin3IAgVb5c37nveGKaJoINV55Jht0GJubCuXV4ZI4mmlLV2KCdjCk7NJ8xy5vEU0us7NHfVOmmLl5-794dIuMJPgneJxANBqNFidbcWTJ3vn_nmhGHYm0Vc22_mFBQsyB5u" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/a/AVvXsEgv4S8Xk5JME_ZZsVf_AGDNjen_qqI0Hn_1l9fHgp2Au_YKEF9lBF_24k6gcin3IAgVb5c37nveGKaJoINV55Jht0GJubCuXV4ZI4mmlLV2KCdjCk7NJ8xy5vEU0us7NHfVOmmLl5-794dIuMJPgneJxANBqNFidbcWTJ3vn_nmhGHYm0Vc22_mFBQsyB5u=s16000" /></a></div><br />v) Aksharam: “indestructible, unchangeable”; the Self can have no modifications, <p></p><p>such as birth, growth, maturity, decay, old age, and death. This is another typical </p><p>characteristic by which the Self is described. </p><p>===============================================================================</p><p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi-ry1j8HaHSi9h7V0D5VHDTYvFBKZbowxuwgVFHSWuCqJWiFNKdnh_dNOVoI42FQ-OG_yXA-g0DQy6XaPR5QXoEhws4-FAhRnHwqKhUqRL-TDSy9q80pGB-FkaVg3RYGfEdHm7pGs28ccjelECZXV-Xi_dpKKtjn0UkSfEt19ErP_QyfDc2cNmTqLF42Js" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/a/AVvXsEi-ry1j8HaHSi9h7V0D5VHDTYvFBKZbowxuwgVFHSWuCqJWiFNKdnh_dNOVoI42FQ-OG_yXA-g0DQy6XaPR5QXoEhws4-FAhRnHwqKhUqRL-TDSy9q80pGB-FkaVg3RYGfEdHm7pGs28ccjelECZXV-Xi_dpKKtjn0UkSfEt19ErP_QyfDc2cNmTqLF42Js=s16000" /></a></div><br /><p></p><p>1. The person who has realized the Turiya state is the subject of this verse. It is clearly </p><p>said here that the one who realizes the Immutable Self, himself becomes Immutable. In </p><p>another Upanishad (the Taittiriya) it is said, “He who realizes Brahman, becomes Brahman.” </p><p>How is such a daring statement possible? </p><p><br /></p><p>2. These two lines give the reason. The sage who attains this state goes beyond the </p><p>gross body (shadowless and bodiless); beyond the subtle body (colourless, which implies </p><p>formless); and beyond the causal body of ignorance (pure). When these three bodies are </p><p>transcended, the person is said to one with the Supreme Self, i.e. Indestructible. </p><p><br /></p><p>3. Such a person also is said to become omniscient. How is that? </p><p> *****</p><p> Next</p><p>Mantram - 4.11 Q – 4E: Sruti Quotation: Merging into the Supreme</p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgTM-X0HP2n9gdomy4ZrflRdEDQU1yU-N8Tf35wBA7VcZwvDHYMDk8v3Jevhs9vhzjTo6cUoM2s0IAQmR8CpkabmQRR3fdRSExcJeh-o8gCzlJt72oCB4xoUjw3Mf9AoRkJGjA3Nyl-vB7o7HC3f-6dDDUy_oGGuEnxrVI1s6ulqJGRVG_xU0t_K-FFV18D" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/a/AVvXsEgTM-X0HP2n9gdomy4ZrflRdEDQU1yU-N8Tf35wBA7VcZwvDHYMDk8v3Jevhs9vhzjTo6cUoM2s0IAQmR8CpkabmQRR3fdRSExcJeh-o8gCzlJt72oCB4xoUjw3Mf9AoRkJGjA3Nyl-vB7o7HC3f-6dDDUy_oGGuEnxrVI1s6ulqJGRVG_xU0t_K-FFV18D=s16000" /></a></div><br />=================================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-25546625810676015712024-03-10T19:25:00.000-07:002024-03-10T19:25:04.949-07:00TAITTIRIYA UPANISHAD – 51. Rishi Yajnavalkya.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhulw2DW2MB_XUhWY_EBUv6J2OZfkkEHXd6X8vZoKCnnRau_uALze1Wv7t5Y2uYDc9R7RGPlm0eKLz3qzCKPprYG9zKNUCgXVHbRIQGHKIDXswcLbgkpC-fDvcY8ON_2xPDVmFTOVcBmMOPtPK0mwwp5Mnz2WwDdk0pGCqOYPHUqcrluikQQxXhFQl28KXO" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhulw2DW2MB_XUhWY_EBUv6J2OZfkkEHXd6X8vZoKCnnRau_uALze1Wv7t5Y2uYDc9R7RGPlm0eKLz3qzCKPprYG9zKNUCgXVHbRIQGHKIDXswcLbgkpC-fDvcY8ON_2xPDVmFTOVcBmMOPtPK0mwwp5Mnz2WwDdk0pGCqOYPHUqcrluikQQxXhFQl28KXO=s16000" /></a></div><br />==============================================================================<p></p><h2 style="text-align: left;">Monday 11, Mar 2024. 06:45.</h2><h2 style="text-align: left;">Taittiriya Upanishad</h2><h2 style="text-align: left;">Part-2.</h2><h2 style="text-align: left;">BRAHMANANDA VALLI</h2><h2 style="text-align: left;">PART 2: 9 No. Anuvakas (Chapters)</h2><h2 style="text-align: left;">THE BLISS THAT IS BRAHMAN</h2><h2 style="text-align: left;">Post - 51.</h2><p>============================================================================</p><h2 style="text-align: left;">UPANISHAD SARA SANGRAH </h2><h2 style="text-align: left;">Anuvaka 2.1 </h2><h2 style="text-align: left;">The Essence of the Upanishads:</h2><p>==============================================================================</p><h2 style="text-align: left;">“Satyam, Jnaanam, Anantam Brahman” </h2><h2 style="text-align: left;">Bhashya A: </h2><h2 style="text-align: left;">“On the Nature of BRAHMAN” </h2><h2 style="text-align: left;">Coverage: Mantram - 2.1.2 (3 Padas)</h2><p>=============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjdl1wH50-MYBERqR8whe9--bwd53sEG2UvxshfrxIaOKi6m3dbYPk8-4WwB-__L5nNhhPd3FWhM7SL6P1K65zycagoCdprP_LEbQHr9EH21GjqY00W7mzFOQkVqj4bKMNx25LNEIUZAcBoLhYhz6rTDGTTsm2sFW0lCCduReXAnYSyO-HulaaYzj67yEyX" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjdl1wH50-MYBERqR8whe9--bwd53sEG2UvxshfrxIaOKi6m3dbYPk8-4WwB-__L5nNhhPd3FWhM7SL6P1K65zycagoCdprP_LEbQHr9EH21GjqY00W7mzFOQkVqj4bKMNx25LNEIUZAcBoLhYhz6rTDGTTsm2sFW0lCCduReXAnYSyO-HulaaYzj67yEyX=s16000" /></a></div><br />We now begin one of the most famous passages of Shankara Bhashya, the discussion. <p></p><p>on “Satyam, Jnanam, Anantam Brahma”. </p><p>This is considered to be a masterpiece of Samskrit as well as Vedantic literature. It is </p><p>a piece of literary genius, and students are asked to memorise this entire piece of the </p><p>Bhashya, which extends over 14 pages, covering just three lines, 3-5! </p><p>This entire discussion is attempted here in layman’s English, as far as possible. </p><p>============================================================================</p><p>Mantram - 2.1.2: Satyam, Jnanam, Anantam </p><p>3 </p><p>“satyam, jnaanam, anantam brahman; = “Truth, Knowledge|, and Infinity– is the nature of Brahman. </p><p>4 </p><p>yah veda nihitam guhaayaam = He who knows It, in the cave of the heart,</p><p>parame vyoman; = as being the transcendent Akasha,</p><p>5 </p><p>sah ashnute sarvaan kaamaan, = he realizes all his desires,</p><p>saha brahmanaa vipashchitaa” iti; = along with the Omniscient Brahman"</p><p>==================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhFJlaTRwLZizCobkhx62TY7xMwesOnzB5QEGSR8kMBfPajhc9UIi4sjktAK3urSzLvk6J1kN5j0ZDy5AEi_DG2C4xeKpyPi3CukCBSbrfprKGmApZjlHWecQMU0fLlHqNdZC98uorYA3f97xdbEBmQ_1GZvM9rHUJIDOliXDluxTRBBPWlfv3Gj6KJkjA8" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhFJlaTRwLZizCobkhx62TY7xMwesOnzB5QEGSR8kMBfPajhc9UIi4sjktAK3urSzLvk6J1kN5j0ZDy5AEi_DG2C4xeKpyPi3CukCBSbrfprKGmApZjlHWecQMU0fLlHqNdZC98uorYA3f97xdbEBmQ_1GZvM9rHUJIDOliXDluxTRBBPWlfv3Gj6KJkjA8=s16000" /></a></div><br /><h2 style="text-align: left;">LINE 3 </h2><p></p><p>satyam, jnaanam, anantam brahman </p><p>“Brahman is the Truth, Knowledge, and Infinity” </p><p>We recap the question which this Line answers: </p><p>Question: What is the true nature of Brahman? </p><p>1A/ This line is intended to be a Definition of Brahman, and not a Qualification Brahman. The importance of this distinction will be seen in OBJ 2 of . The following distinguishing terms are important: </p><p>================================================================================</p><p>Lakshana: Definition Noun (Substantive) Differentiates a noun from other nouns.</p><p>Viseshana: Qualification Adjective Qualifies a noun in the same species.</p><p>================================================================================ </p><div><div>B/</div><div> The 3 terms, Satyam, Jnanam and Anantam, are the attributes of Brahman. They </div><div>are Viseshanas or adjectives. However, because they are being used in a defining sense, and </div><div>not in a qualifying sense, they are to be seen as defining Brahman from all other nouns, i.e. </div><div>the entire Samashti Prapancha or Manifested Universe. </div><div><br /></div><div>[At this point OBJ 2C/arises.] </div><div><br /></div><div>The three adjectives are unrelated among themselves, as they are meant to be </div><div>applied to something else, viz. the substantive, Brahman. Each one is related independently </div><div>to Brahman. </div><div><br /></div><div>D/SATYAM: This is that which is true, does not change, always exists in that way, </div><div>and whose nature never changes. That which opposes Sat is Asat (the non-existent) or </div><div>Mithya (the unreal or apparently real), which is used for an object that changes, i.e. </div><div>undergoes modification (Vikara). Asat does not exist, hence we can ignore it henceforth. </div><div>Mithya objects exist only so long as the basis of their existence (Ignorance) persists. </div><div><br /></div><div>The Shruti support statement is: “All change has mere speech as its basis, it is in </div><div>name only.” (Chand. Up 6.1.4) “That alone is true that exists.” (Chand. Up 6.2.1) </div><div>Thus the word Satyam distinguishes Brahman from all things that are mutable</div><div> E/. Being unchangeable, Satya has to be the original Cause of all others objects which </div><div>arise from it and thus become its Effects. Satya itself cannot have a cause. It has to be the </div><div>“causeless Cause”. Satyam thus removes the effectsfrom Brahman. </div><div><br /></div><div>However, there is a difficulty with this definition: It may then appear to be akin to </div><div>gold from which all other gold ornaments are produced. As gold is an inert substance, would </div><div>Brahman also not be considered to be Inert? It is possible for an inert substance to be </div><div>unchangeable. The term Satyam is thus found to be insufficient to uniquely define Brahman. </div><div><br /></div><div>F/JNANAM: To overcome this problem, the word Jnanam is added to define </div><div>Brahman. This term means Consciousness, or the ‘knowing principle’. This adds the </div><div>sentiency element to Brahman. An insentient object cannot “know” anything. The ‘Knowing’ </div><div>Principle has three parts to it, as we know it in our ordinary experience. They are the </div><div>Knower, the Knowable and the Knowledge. Which of these three is Jnanam referring to? </div><div><br /></div><div>The act of knowing is always associated with a knower, the one who knows. So we </div><div>start by considering whether Jnanam could be the Knower. 1 itself says, “The Knower of </div><div>Brahman…” However, we encounter a problem with this definition of Brahman. </div><div><br /></div><div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjA18a-hdNpcwJrPnLblDtZvC8Bi3DCGM1XHVFfQ0Wc8d7mzWrVI1J1QAm89dC29-FTwiLBnoauqUE987YslDpUMjkY3XIZy6y2UvY2c63x9cFvFDiAtH4lW2-7bHlp7ikwwcC6vLzML1i60uO-nuX9MFK_JY50LzqNnKaVkfxKGlhvjKmtx4rfpI-hz3mU" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjA18a-hdNpcwJrPnLblDtZvC8Bi3DCGM1XHVFfQ0Wc8d7mzWrVI1J1QAm89dC29-FTwiLBnoauqUE987YslDpUMjkY3XIZy6y2UvY2c63x9cFvFDiAtH4lW2-7bHlp7ikwwcC6vLzML1i60uO-nuX9MFK_JY50LzqNnKaVkfxKGlhvjKmtx4rfpI-hz3mU=s16000" /></a></div><br /></div><div><br /></div><div>G/If Brahman is a knower, then it becomes a changing entity, as a knower is </div><div>changing all the time as it acquires knowledge. It can no longer stand in the company of the </div><div>other two terms, Satyam and Anantam. Firstly, as a changing entity, it violates Satyam. </div><div><br /></div><div>Secondly, infinity is violated because if Brahman is the ‘Knower’ (the subject), then it </div><div>excludes the ‘Knowable’ (the object) and Knowledge, the link between the two. </div><div><br /></div><div>The Shruti support for this is: “The Infinite is that where one does not understand </div><div>anything else. Hence, the finite is that where one understands something else.” </div><div><br /></div><div>[At this point OBJ 3arises.]</div><div><br /></div><div>H/We now consider whether we can take Brahman or the Self to be the ‘Knowable’. </div><div><br /></div><div>In 1“The knower of Brahman”, the object or ‘knowable’ term is Brahman. If it is taken to be </div><div>the Knowable’, then there will be no Knower to know it, since the Self is already taken as the </div><div>Knowable. Brahman cannot be Knower and Knowable at the same time! </div><div><br /></div><div>[At this point OBJ 4I/arises.) </div><div><br /></div><div>Thus we come to the only other sense of the word Jnanam that can apply in this </div><div>case, and that is in its meaning of Knowledge. ‘Jnanam Brahma’ has to mean “Brahman is </div><div>Knowledge”. In this way both the earlier problems are averted: i) the relationship as agent is </div><div>ruled out, and ii) the condition of inertness is also avoided. Jnanam thus removes inertness</div><div> from Brahman. </div><div><br /></div><div>J/ANANTAM Now we see the need to introduce a third term to define Brahman </div><div>fully. We have already removed effects and inertness using the first two terms. In its </div><div>meaning as Knowledge, Jnanam encounters a problem of limitedness. In our normal view, </div><div>knowledge is associated with limitedness. Human knowledge is seen to be finite, not only </div><div>for each individual, but also collectively. There is never a time when we can know everything </div><div>that is to be known. Anantam or Infinity is brought in to resolve this problem. Anantam </div><div>removes the limitednessfrom Brahman. </div><div><br /></div><div>[At this point OBJ 5arises.] </div><div><br /></div><div>K/In mantram 2.1.3, 6, it says, “From Brahman, which is the Self…,” the Self is clearly </div><div>related to Brahman without doubt. This implies that Brahman is the same as the knowing </div><div>Self of the individual. In another line (2.8.14, 20) are the words, “He attains the Self made of </div><div>Bliss,” which again makes the same connection for the Self. </div></div><p>K/</p><p> In mantram - 2.1.3, 6, it says, “From Brahman, which is the Self…,” the Self is clearly </p><p>related to Brahman without doubt. This implies that Brahman is the same as the knowing </p><p>Self of the individual. In another line (2.8.14, 20) are the words, “He attains the Self made of </p><p>Bliss,” which again makes the same connection for the Self. </p><p><br /></p><p>In another Upanishad it says, “Having created that, He entered into that very thing.” </p><p><br /></p><p>(Aitareya Up.) This shows that Brahman Himself entered as the individual soul. This shows </p><p>that the cognizer (the soul), in his essential nature (Self) is Brahman. </p><p>[At this point OBJ 6arises.] </p><p>============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEilFBfcoIWpPcCEOX9BGxbYb5SsXHufr0aFlCu0IToqm6hl4U6VyFLAR2q7AgArsHRBjGnHRZUoMy116KqJenBeY1lf8W6VoFptOEn5zeIFehoWR50pDU9SUiIrdQqAx-YatdPXGx1hChdn-GG5rwInzxtFRfv4pFmYwQmjtuV-La4EfVuSlKV0ynXENAjj" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEilFBfcoIWpPcCEOX9BGxbYb5SsXHufr0aFlCu0IToqm6hl4U6VyFLAR2q7AgArsHRBjGnHRZUoMy116KqJenBeY1lf8W6VoFptOEn5zeIFehoWR50pDU9SUiIrdQqAx-YatdPXGx1hChdn-GG5rwInzxtFRfv4pFmYwQmjtuV-La4EfVuSlKV0ynXENAjj=s16000" /></a></div><br /><h2 style="text-align: left;">L/CONCLUSION: Is this Really a Definition?</h2><p></p><p> In this concluding passage of the in-depth analysis of 3, Sri Shankaracharyaji draws </p><p>the inevitable conclusion that the power of words is insufficient to define Brahman, and at </p><p>best can only indicate or point it out. We have seen this in his answer to Obj 6</p><p> the same applies to the other two words also. </p><p><br /></p><p>The main reason for the shortcomings of these words is that Brahman, not being an </p><p>object, does not possess the categories (Jaati), the qualities (Guna), the functions (Kriya), or </p><p>the relationships (Sambandha) which are needed by words to make them most effective. </p><p>Without all these, words have no “bones to chew on.” </p><p><br /></p><p>The above categories provide the “address” of objects in this world. Without them, </p><p>we cannot know the address of Brahman. Hence, the only conclusion is that Brahman has </p><p>no address; that He is everywhere; that “Brahman is indefinable.” </p><p><br /></p><p>Satyam and Anantam together occupies 10% and 5% of the discussion approximately, </p><p>whilst 85% is dominated by Jnanam. This is to be expected. The human mind </p><p>is better able to relate itself to knowledge than to abstract concepts such as pure Existence </p><p>or causeless Cause of Satyam, and the Infinity of Anantam. The Bhashya takes up the word </p><p>Satyam and draws the same conclusion about it as Jnanam in its power to define Brahman. </p><p>Anantam is not mentioned in this respect, but we can assume it to be just as restricted in </p><p>defining Brahman. </p><p><br /></p><p>All three words together are needed to give a fairly accurate indication of the </p><p>Swaroopa of Brahman. They form a triple axis system, by which the elusive Brahman may be </p><p>“plotted”. They act on each other, restricting and being restricted in turns by each other. In </p><p>this manner Brahman is somehow distinguished from all other objects. </p><p><br /></p><p>About this, a line is quoted from this Upanishad itself: “Failing to reach Brahman, </p><p>words, along with the mind, turn back.” (Valli II, 4.1). In another part (Valli II, 7.1) it is said, </p><p>“…inexpressible and unsupporting Brahman.” Like Avidya, Brahman, too, is indescribable. It </p><p>cannot be imprisoned within the two ends of a sentence – It cannot be sentenced by man’s </p><p>intellect!</p><p>*****</p><p>Next</p><p>THE OBJECTIONS (Poorvapakshi) </p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEga2Jnke1kOePc4daZnRebIgs82bduG4EqhCy4fFnUh-s_vzZC4e6OlUihg1ikAkT9vkeZMEz3N-W8FMsUlK1PO2QnEz4jJUDafQhi0YW24X_TyzmEDiwqG8S2xQG_cxu8u6bJZUgk9MMruH1VdprDwKMFbuLOVNMATLtMuA59kbWbZXE5uwPhdoK_Ucnix" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEga2Jnke1kOePc4daZnRebIgs82bduG4EqhCy4fFnUh-s_vzZC4e6OlUihg1ikAkT9vkeZMEz3N-W8FMsUlK1PO2QnEz4jJUDafQhi0YW24X_TyzmEDiwqG8S2xQG_cxu8u6bJZUgk9MMruH1VdprDwKMFbuLOVNMATLtMuA59kbWbZXE5uwPhdoK_Ucnix=s16000" /></a></div><br />==============================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-68798888208621660312024-03-09T17:59:00.000-08:002024-03-09T17:59:01.478-08:00MUNDAKA UPANISHAD - 47. Swami Advayananda.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhSXR2SHiGRa_Y5qX8u9_VrNuuLccZZgVKPNG4c4R9KZOIDa69SVT6S2WWAhrhyNLl-VEjos20lSlon2XCVxnvOZP_AuhGrNfJoM7Z6bd4lyvJSjgkkSsSNUTLVexJXcSgaZ_NNfhS3dxIYdKjyLM_wMFNTOjor9iv8Pb4bYOiDrTJQVNgodvjjtj7yvvLz" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/a/AVvXsEhSXR2SHiGRa_Y5qX8u9_VrNuuLccZZgVKPNG4c4R9KZOIDa69SVT6S2WWAhrhyNLl-VEjos20lSlon2XCVxnvOZP_AuhGrNfJoM7Z6bd4lyvJSjgkkSsSNUTLVexJXcSgaZ_NNfhS3dxIYdKjyLM_wMFNTOjor9iv8Pb4bYOiDrTJQVNgodvjjtj7yvvLz=s16000" /></a></div><br />=================================================================================<p></p><h2 style="text-align: left;">Sunday10, Mar 2024. 06:45.</h2><h2 style="text-align: left;">6 Chapters (64 Mantras)</h2><h2 style="text-align: left;">4. PENETRATING BRAHMAN</h2><h2 style="text-align: left;">(Mantras - 33-43, 11 no.)</h2><h2 style="text-align: left;">triteeya mundake, prathamah khandah – </h2><h2 style="text-align: left;">Here begins the first Section of the Third Canto.</h2><h2 style="text-align: left;">5. THE “TWO BIRDS” METAPHOR </h2><h2 style="text-align: left;">(Mantras - 44-53, 10 no.) </h2><h2 style="text-align: left;">THE SPIRITUAL ACCESSORIES</h2><h2 style="text-align: left;">Post - 47.</h2><p>===================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhcanXpOFVlkapbFj4w849-e3A0MMkogTtrXVCwsk_Dby4qB6mv1HNpnL-cpMxChB2B4035x5CB6Nwey79n_tYkQnZBittbQbaHCcWhzFW8Kuje6hGUdZ-Y3UDK2-xW24ppL0B_4J2sGVvNWuRoiZSFk2Wbd1xSiY-OsBz7NY6XVIBusEaNiSLMQhaDoqbX" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhcanXpOFVlkapbFj4w849-e3A0MMkogTtrXVCwsk_Dby4qB6mv1HNpnL-cpMxChB2B4035x5CB6Nwey79n_tYkQnZBittbQbaHCcWhzFW8Kuje6hGUdZ-Y3UDK2-xW24ppL0B_4J2sGVvNWuRoiZSFk2Wbd1xSiY-OsBz7NY6XVIBusEaNiSLMQhaDoqbX=s16000" /></a></div><br /><h2 style="text-align: left;"><u>THE SPIRITUAL ACCESSORIES:</u></h2><p></p><h2 style="text-align: left;">47 -Mantram - 5.4: Accessories on the Path – 1 to 2 </h2><div><div>1. </div><div>praanah hi eshah yah = That verily which is this One Life (Brahman) </div><div>sarvabhootaih vibhaati, = that shines in all beings – </div><div>2.</div><div>vijaanan vidvaan = knowing Him well, the wise one </div><div>bhavate na 1ativaadee; = has no desire 1“to be the Best ” (a vain blabberer!); </div><div>3 </div><div>2aatma-kreeda = He then 2sports in the Self,</div><div>aatma-ratih kriyaavaan, = and engages in acts that bring him inner delight; </div><div>4 </div><div>esha brahma-vidaam = He who knows Brahman as being This (as above), </div><div>varishthah. = he is the best among all men. </div><div><br /></div><div>==============================================================================</div><div>This mantram begins the list of Accessories needed to be cultivated in order to attain </div><div>union with the Supreme Brahman. The saint – the senior bird in the metaphor – stands out </div><div>as a living example and inspiration to all spiritual seekers. People are very inspired by the </div><div>saint of God, as the saint is God in flesh and blood, or God made visible to us. </div><div>================================================================================</div><div>1</div><div> The Self is described as Prana. Prana has many levels of meanings. Any </div><div>manifestation of the life principle is loosely termed Prana. Here the word’s meaning is taken </div><div>to the highest level – Brahman, the source of all life. The Supreme Being shines through all </div><div>beings (Sarvabhootaih). </div><div><br /></div><div>===============================================================================</div><div>2</div><div> Accessory No. 1– Na Ativaadi: “one who never wishes to appear as the best”. The </div><div>wise man who has known his true Self has no desire to be great. The Ativadi is the ‘tall </div><div>talker’, the vain blabberer, the one who wants to be ‘ahead of the pack’, one who always </div><div>wishes to stand out from the crowd. This is a trait desired only by the ego. </div><div><br /></div><div>When a person gains some knowledge beyond the ordinary, his ego snatches the </div><div>glory and admiration that surrounds such a person. The ego uses the source of the fame to </div><div>enhance itself. It will even try to destroy any opposition in order to raise itself. This is not </div><div>the case in the truly realized sage who has become one with Brahman. The Non-Duality he </div><div>lives in does not see any opposition, and so he has no need to “blabber” about himself. </div><div><br /></div><div>================================================================================</div><div>3</div><div> Accessory No. 2– Atma-Kreedah: “one who sports in his own Atman”. This is a </div><div>very special spiritual quality of the sage. He simply enjoys being in the company of himself – </div><div>his true Self! That is satisfying enough for him; he does not hanker after any other joy. The </div><div>sage is a Kriyaavaan who is utterly devoted to practices (Kriyas) such as meditation, study of </div><div>scriptures, detachment and so on. </div><div><br /></div><div>Some people see in the word Kriyavan reference to the Karma Kanda rituals such as </div><div>Agnihotra. They quote this verse to say that it permits sages to perform such rituals. </div><div>Shankaracharyaji has clear logic to refute this. Karma Kanda rituals are specifically done to </div><div>get enjoyments and pleasures from the world</div><div><br /></div><div> . The sage is the very opposite – he is fully </div><div>satisfied with the enjoyment derived from the Self</div><div> . He has no interest in these rituals. </div><div>Acharyaji took great pains in explaining to us this important differentiation. </div><div><br /></div><div>=============================================================================</div><div>4</div><div> Esha: “in this manner”. The emphasis here on knowing Brahman in the manner </div><div>shown above, implies that there are others who think they know Brahman, but adopt other </div><div>ways. It is unfortunate that ‘Brahman’, like Prana, is one of those words that is used at </div><div>different levels under different contexts. Brahma Vidaam can also refer to other types of </div><div>knowing, such as one who knows the Vedas, or one who does Upasanas or worship. It is to </div><div>differentiate the realized sage from others who are given the same ‘Degree’ but for a lesser </div><div>attainment. Unfortunately, there were no copyright rules placed on awarding degrees! </div><div>*****</div><div>Next</div><div>Mantram - 5.5: </div><div>Accessories to the Path – 3 to 6 </div><div>Continued</div><div><div class="separator" style="clear: both; text-align: center;"><br /></div>=============================================================================</div></div>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-64901836590562528622024-03-08T18:55:00.000-08:002024-03-08T18:55:17.657-08:00 MANDUKYA UPANISHAD with GAUDAPADA’S KARIKA: 20 - Swami Advayananda.<p></p><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;">===============================================================================</span></div></span></div><p></p><h2 style="text-align: left;">Saturday 09, Mar 2024. 07:20.</h2><h2 style="text-align: left;">MANDUKYA UPANISHAD <br />GAUDAPADA’S KARIKA</h2><h2 style="text-align: left;">Agama Prakarana – “The Scriptural Treatise”</h2><p>===================================================================================</p><h2 style="text-align: left;">PART 1: Agama Prakarana (Mantras-29.)</h2><h2 style="text-align: left;">THE SYLLABLES OF “OM”</h2><h2 style="text-align: left;">Upanishad Section 3: </h2><h2 style="text-align: left;">Mantras - 8-12</h2><p>================================================================================</p><h2 style="text-align: left;">PRELIMINARIES : </h2><h2 style="text-align: left;">Karika Section 4.1: </h2><h2 style="text-align: left;">Mantram - 4.2: Salutation to the “Asparsha Yoga”</h2><h2 style="text-align: left;">Post-20.</h2><p>==================================================================================</p><h2 style="text-align: left;">Mantram - 4.2: Salutation to the “Asparsha Yoga” </h2><p>1 </p><p>asparsha yogah vai naama, = The “Asparsha Yoga” (Yoga of “No Contact”) </p><p>2 </p><p>sarva sattwa sukhah hitah; = promotes the happiness and well-being of all; </p><p>3 </p><p>avivaadah aviruddhah cha, = it is beyond all disputes, strife and contradiction; </p><p>4 </p><p>deshitah tam namaami aham. = it is taught by the scriptures . I bow down to it! </p><p>=================================================================================</p><p>In this second mantram, the path that is prescribed is introduced. It is named Asparsha </p><p>Yoga, and is highly recommended and honoured by the sages of yore. The intention of the </p><p>verse is clearly to glorify it in order to remove any doubt in the student’s mind that the path </p><p>may have any flaws in it. By clearing this doubt, the Acharya clears the way for the student </p><p>to accept wholeheartedly the teaching that follows. </p><p>===================================================================================</p><p>1</p><p> This verse is a salutation that extols the Asparsha Yoga which is the direct method </p><p>taught to very ripe students of the philosophy of the Upanishads. Asparsha Yoga is </p><p>mentioned in verse III.39, where it was said that it was suitable for Category One students. </p><p>In this Yoga, the basic assumption is that the whole world exists only in the mind. Thus by </p><p>simply dealing with one’s mind, one attempts to negate every thought arising in it. </p><p>It goes without saying that nothing is mentioned about all the many valid spiritual </p><p>practices mentioned in various scriptures, such as Japa (chanting of the Name), rituals, etc. </p><p>==================================================================================</p><p>2</p><p> This is the path that leads one directly to the union with one’s true Self. Hence, it is </p><p>said here to be conducive to one’s highest happiness and well-being as well as the </p><p>happiness and well-being of all. </p><p>The Bhashya comments that some paths propose very severe austerities to its </p><p>followers. Although these practices do bring their own benefits, they are not part of the plan </p><p>in this Yoga. This Yoga is not painful to anyone. True, something that is painless may bring </p><p>joy but it may not be beneficial. This is not the case in this Yoga. It is both joyful and </p><p>beneficial, since its nature is ever unchanging. </p><p>=================================================================================</p><p>3</p><p> As there are no “relationships” with the world, there is no chance of any disputes, </p><p>strife or contradiction arising in this Yoga. It shows the way to render the mind thought-free. </p><p>That is its sole concern or “sphere of activity”. Thus it steers away from all controversy. </p><p>Because this knowledge is not mind-based, it is free from all possibilities of contradiction or </p><p>controversy. This is especially significant as from the very next verse, how the dualists </p><p>contradict each other is to be taken up for discussion. </p><p>================================================================================</p><p>4</p><p> This path is the highest and most direct path that is taught in the Upanishads, the </p><p>philosophical portion of the Vedas. It has the stamp of scriptural authority on it. It also </p><p>stands verified, time-honoured and well-protected by an unending Guru Parampara or </p><p>lineage which carries the knowledge forward from generation to generation. </p><p>======================================================================================</p><p>NEXT</p><p>MANTRAM - 4.3: Positing of Cause for Creation </p><p>CONTINUED</p><p>=================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-23198267856315499242024-03-07T08:02:00.000-08:002024-03-07T08:02:52.261-08:00 KATHA UPANISHAD - 51. Swami Advayananda.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEio8-AwZcUwSP4elNvNwLTSQykQ2y2E6gEJ-Jff5RsFkdq45aJWlX5TaHRKfmmmytOg44sTi9Wk6nQj7sml_G1LWlfHXe57DlaGneABPM8HIruL-sSQQ3BmpmXSsXCSU-axgQ9FQnVDMSfsb9N9edpI1p3YpITievUemvNW82hPVBLGduyK3iAWJz5S0_Iy" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEio8-AwZcUwSP4elNvNwLTSQykQ2y2E6gEJ-Jff5RsFkdq45aJWlX5TaHRKfmmmytOg44sTi9Wk6nQj7sml_G1LWlfHXe57DlaGneABPM8HIruL-sSQQ3BmpmXSsXCSU-axgQ9FQnVDMSfsb9N9edpI1p3YpITievUemvNW82hPVBLGduyK3iAWJz5S0_Iy=s16000" /></a></div><br />============================================================================<p></p><h2 style="text-align: left;">Friday 08, Mar 2024 06:20.</h2><h2 style="text-align: left;">Chapter 1. Section - 2: (25 Mantras) </h2><h2 style="text-align: left;">THE CHOICE:</h2><h2 style="text-align: left;">Mantram - 22:Self-Knowledge – 3: Meditation on the Self </h2><h2 style="text-align: left;">Post - 51.</h2><p>==================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjXdY_3m2E-LO33wqatPKw6VEVUBlH13cNEh8kvm2w5nN9iCGleT2tUZtMQPOIbb5J26zwmAtW_yeB6xpXmfNbPAJyVZwdQch5NFO0bMlDQzEzxwkiohuv3HNJsH6bVVWFD-M8adlVXp2pjdBjYdrI55dUn_YqcwS-nSvq8ZXEEZfkYf9g96EvZMS9b-HTZ" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjXdY_3m2E-LO33wqatPKw6VEVUBlH13cNEh8kvm2w5nN9iCGleT2tUZtMQPOIbb5J26zwmAtW_yeB6xpXmfNbPAJyVZwdQch5NFO0bMlDQzEzxwkiohuv3HNJsH6bVVWFD-M8adlVXp2pjdBjYdrI55dUn_YqcwS-nSvq8ZXEEZfkYf9g96EvZMS9b-HTZ=s16000" /></a></div><h2 style="text-align: left;"><br />Mantram - 1.2.22: Self-Knowledge – 3: Meditation on the Self </h2><p></p><p>1 </p><p>Ashareeram shareereshu = As bodiless in the midst of bodies; </p><p>2 </p><p>anavastheshu avasthitam; = as permanent in the midst of the impermanent; </p><p>3 </p><p>mahaantam vibhum aatmaanam = and as great and all-pervasive – </p><p>4 </p><p>matvaa dheerah = the wise man who meditates thus on the Self </p><p>na shochati. = does not come to grief. </p><p>================================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhe8yTcTWrRfpQpuMcyRZQjyaPJ4_2_dleGPQuUXldZQyaQngNtByOLp_jMM_lLXGk0ZBql_b9RH18JwyUe5fiChNyvQVWUeS6bPTE3afag1vxTS-Hvu0Bg1sqZY5hvyRkIkmOMEx6qEe40WopgihRvqjyRr3-MyHZg4K5tF6jb4Viz2w-vcdU1rq3kYvdi" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhe8yTcTWrRfpQpuMcyRZQjyaPJ4_2_dleGPQuUXldZQyaQngNtByOLp_jMM_lLXGk0ZBql_b9RH18JwyUe5fiChNyvQVWUeS6bPTE3afag1vxTS-Hvu0Bg1sqZY5hvyRkIkmOMEx6qEe40WopgihRvqjyRr3-MyHZg4K5tF6jb4Viz2w-vcdU1rq3kYvdi=s16000" /></a></div><br />In mantram 20 the fruit of freedom from sorrow was said to be attained simply through <p></p><p>Dhatu-Prasad or the serenity of one’s mind. In this mantram, the same end – freedom from grief – is said to be attained through the practice of meditation:</p><p> =================================================================================</p><p>This clearly equates the two, giving us the truth: “The essence of meditation is </p><p>serenity of mind”. Expressed another way, one can say: “Only with a serene mind is it </p><p>possible to really meditate.” </p><p>Then follows the understanding that through proper meditation alone can one have </p><p>single-pointed focus on the Self. </p><p>The question is: “How do we actually go about meditating?” The method given here </p><p>combines three techniques: </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi8hRA1wIprQRGxQvrE-3OdaCMDSe4591MlS1L4XNz-FbudjPy2eQxo6WVdeYUPAAiszjl7K-_39UHNSzYjlSa3_xNtaQ396CeQKywTzRlLrlyTrkKfqfKOLxqh0MAVTKl1IRPE7PaBl1O9jTbkRVFYU-3vn2SFHdkKniKM6PenD-zqF3YQH20TCij3IOOt" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEi8hRA1wIprQRGxQvrE-3OdaCMDSe4591MlS1L4XNz-FbudjPy2eQxo6WVdeYUPAAiszjl7K-_39UHNSzYjlSa3_xNtaQ396CeQKywTzRlLrlyTrkKfqfKOLxqh0MAVTKl1IRPE7PaBl1O9jTbkRVFYU-3vn2SFHdkKniKM6PenD-zqF3YQH20TCij3IOOt=s16000" /></a></div><br />1<p></p><p> Ashareeram: “without a body”. The association of the Self to a body is the result of </p><p>It being reflected in the intellect of the individual being. Without interference from the </p><p>intellect, It has no such association to a body; It is bodiless; It is the same Self in all</p><p> bodies. </p><p>There are no boundaries to the Self. Our meditation is thus directed to take us beyond </p><p>body-consciousness. This technique is taken up further later in this text. </p><p>The Self, in the body, remains the Self and does not become the body. It is totally </p><p>non-attached to the body, and goes beyond the body. Whether the body is that of a King or </p><p>a beggar, the Self is the same pure substratum in both. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgmwCJ1kArUKkpwL3Jfuk1eLieNE7MOefTU3idOG5Aq27CAdoyJROKsrT7al3DYiZ0TzQgWwYadVEVWhzG3WyrZXkaask_uipZ2j_Hyqi_jeGIpC1Fpyc0ItWNzgFAZfjiIG-tUTqwwtdkzwddxQmXNCp6tzg1bb6Nh36tbqwbgP4UJrfFnSl6wxZ2dpd50" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEgmwCJ1kArUKkpwL3Jfuk1eLieNE7MOefTU3idOG5Aq27CAdoyJROKsrT7al3DYiZ0TzQgWwYadVEVWhzG3WyrZXkaask_uipZ2j_Hyqi_jeGIpC1Fpyc0ItWNzgFAZfjiIG-tUTqwwtdkzwddxQmXNCp6tzg1bb6Nh36tbqwbgP4UJrfFnSl6wxZ2dpd50=s16000" /></a></div><br />2<p></p><p> Avasthitam: “that which is fixed; the permanent”. With reference to all the </p><p>Upadhis that are associated with the Self, the Self is fixed or permanent, while the Upadhis </p><p>are Anavastheshu, not fixed or impermanent. </p><p>3</p><p> Mahantam: “very large”; which cannot be locked up into any particular object. It is </p><p>pervasive throughout an object and beyond it. That is to be meditated upon. Meditating in </p><p>such a manner one attains the Self. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgAStVDz3HHTpynRu3xei-YvPxsbn1Pj6CXlE44hALFiIvkDfvmKkdJ8bgHCkeQ6aMMbOhYeC2Zuz09NaPmUACw7QtP9qtXGvu7J542l7CKaj-cRP5ybwAwgUwSRuCHW5IQF9zGxpoAPTPG5DkamT8hdAqPA6feV_ejDiGaKqv9kZRidcRQN_6rdZgMNXFV" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEgAStVDz3HHTpynRu3xei-YvPxsbn1Pj6CXlE44hALFiIvkDfvmKkdJ8bgHCkeQ6aMMbOhYeC2Zuz09NaPmUACw7QtP9qtXGvu7J542l7CKaj-cRP5ybwAwgUwSRuCHW5IQF9zGxpoAPTPG5DkamT8hdAqPA6feV_ejDiGaKqv9kZRidcRQN_6rdZgMNXFV=s16000" /></a></div><br />4<p></p><p> The practical result of such meditations is freedom from all sorrow. In addition </p><p>there is the serenity of mind as described earlier. </p><p>The use of the word Atman to refer to the Reality is significant, because we are </p><p>talking of the Reality with reference to the individual body, for which the word Atman is </p><p>more appropriate than Brahman. Brahman is the collective; Atman is the individual. </p><p>This verse is a Mahavakya type of verse. It contains all the essential elements of the </p><p>Brahman-Jiva identity. All the key words are placed in the same case (Dviteeya Vibhakti), viz. </p><p>Ashiram, Asthitam, Mahantam, and Atmanam. This means they all refer to the same </p><p>Reality. </p><p>================================================================================</p><p>NEXT</p><p>THE ESSENTIAL QUALIFICATION</p><p>MANTRAM - 1.2.23: The Sole Condition: Choose the Self </p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEim6fCFZ5n4BdeA3rnPbp5vUjcvTvll6kPEv36ezXXoJ89QKLG28F3VCsRFCXMdc8pFTEM73KKtz3SBgyOLm2bciFk-BAgvWMr7KDIVjPgEw6-_7WmbQI3H9RlBjhdKjdQQ12Dc4-7jAyv1qmQmskD_bQa1QboJA-s39NzmNrBl8j77Kek6fsTfdqbLJ_Sx" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1485" data-original-width="1485" src="https://blogger.googleusercontent.com/img/a/AVvXsEim6fCFZ5n4BdeA3rnPbp5vUjcvTvll6kPEv36ezXXoJ89QKLG28F3VCsRFCXMdc8pFTEM73KKtz3SBgyOLm2bciFk-BAgvWMr7KDIVjPgEw6-_7WmbQI3H9RlBjhdKjdQQ12Dc4-7jAyv1qmQmskD_bQa1QboJA-s39NzmNrBl8j77Kek6fsTfdqbLJ_Sx=s16000" /></a></div><br />===================================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-4050527408880199152024-03-05T17:47:00.000-08:002024-03-05T17:47:46.835-08:00 The Essence of the Aitareya and Taittiriya Upanishads - 6.3 - Swami Krishnananda.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEh6ooj-UaMn-KtB2ZeJBiWg1RPgaW_Ou420iUfr7XxR_78IEPPKuOAdTYc8_deGBuZQ55QKGUnb3F5-DMZiACajw3sLLeVOgvD2kR3Xvn_Ykta1uxZdDw7Fv9UuJcmC2vfwl9Zkh3WgaCOD2sfxWK5yzOHsRG_twhpL0J5V4BK5rgtp4Nv63hjvPjy328HF" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEh6ooj-UaMn-KtB2ZeJBiWg1RPgaW_Ou420iUfr7XxR_78IEPPKuOAdTYc8_deGBuZQ55QKGUnb3F5-DMZiACajw3sLLeVOgvD2kR3Xvn_Ykta1uxZdDw7Fv9UuJcmC2vfwl9Zkh3WgaCOD2sfxWK5yzOHsRG_twhpL0J5V4BK5rgtp4Nv63hjvPjy328HF=s16000" /></a></div><br />=============================================================================<p></p><h2 style="text-align: left;">Wednesday 06, Mae 2024 07:00.</h2><h2 style="text-align: left;">Chapter 6: Some Light on Yoga Practice-3.</h2><p>=============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg0MuKYc0XhI9wr2zbN5M5PTMAJ0bseyg7tZixKM00b5WwbQ4D0BUYyEPlR6jWEeO24JlBxIHzcPzhOdOyRPyswKhhc3XBQA81Wb1X10nZx5xvXtWLBk-qONo1sV0dFuvtZhSX89GWmXPvqShXCGWE9JGTvwnGhnPiHxOwT2hp9WwNeYEwp5ZzaZoe5RoNU" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEg0MuKYc0XhI9wr2zbN5M5PTMAJ0bseyg7tZixKM00b5WwbQ4D0BUYyEPlR6jWEeO24JlBxIHzcPzhOdOyRPyswKhhc3XBQA81Wb1X10nZx5xvXtWLBk-qONo1sV0dFuvtZhSX89GWmXPvqShXCGWE9JGTvwnGhnPiHxOwT2hp9WwNeYEwp5ZzaZoe5RoNU=s16000" /></a></div><br />When we say there is an object outside, we make a confusion of characters. There is the object that exists as anything else also exists. This character of existence, or being, is general. I exist, you exist, this exists, that exists. But the name and the form, the shape and the contour, etc., are different. This shape of mine has risen on account of the space and time factors interfering with the being that I am. There is a ball of clay or mud, which is the substance. It takes the shape as a pot or a vessel. A vessel can be many shapes: it can be round, it can be oblong, it can be square, it can be anything. The substance of every type of pot is the same, the clay. This is the way in which Brahman exists in everything. The clay exists in every form of the pot, but the form of the pot cannot be identified with the substance. What we call the form is a peculiar indeterminable something which is not identical with clay, and yet not different from clay. The shape of the pot is what we call the pot, not the clay itself. When I say there is a vessel or a pot, what I actually speak of is the shape which the substance has taken; it is not the substance itself that I am referring to, because that substance is elsewhere also, not only here. This particular shape is the space-time factor involved in that substance we call clay. So the entire problem is due to space-time. It is not due to the substance as such.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEir0GgWlvaG0Z4MlS0El0BkOkG9h3_SQhi9P-E1JnziUTMwVCkKtSEnHO7HrKlB7yswyVH4JsinOJaCKQEh93QuRP64mBv4cqjEk6Mp7enUC2lF27MR1nwCRvvu8j2OcTIhtu2_FWGsH3ge77FRaDMRMaz1XZCXU8DzRKpOLWZUk0DupEE4kgsLWertQKEe" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEir0GgWlvaG0Z4MlS0El0BkOkG9h3_SQhi9P-E1JnziUTMwVCkKtSEnHO7HrKlB7yswyVH4JsinOJaCKQEh93QuRP64mBv4cqjEk6Mp7enUC2lF27MR1nwCRvvu8j2OcTIhtu2_FWGsH3ge77FRaDMRMaz1XZCXU8DzRKpOLWZUk0DupEE4kgsLWertQKEe=s16000" /></a></div><br />Thus, the interference of the so-called factors of space-time in the substance of the Absolute is the cause of the manifestation we call this vast universe. Therefore, self-control, control of the senses, mind control, yoga practice, whatever it is, is not a withdrawal of the mind from the substance of the object, which is the selfhood of things, but from the name and the form which are the external characters of the object. The selfhood of the object is the same as the selfhood of ours. That is not the problem. The problem is the externality of it. Who told us that it is out there? The space makes us feel so. There is something called space. We do not know what space is, what time is. These are only some words that we are using to describe a thing which is ultimately unintelligible.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgsuWPhfv_b6SpARF2ezO4lIhenkIAN2__duy5Zu6-iv94_dhF_8U4c8X24xoXOvcSAL2IHTxLG97BaTglhwgvhm-G5R6iCAQ0ZxIAO1v4JyMikPBqvjlCznYqPTu5rZjqCl2RH9nEmzDk1nvGgvzh5dwpLj87pjaj6WfI7YmKiYKF8-mJlb1LtEIib6ytD" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEgsuWPhfv_b6SpARF2ezO4lIhenkIAN2__duy5Zu6-iv94_dhF_8U4c8X24xoXOvcSAL2IHTxLG97BaTglhwgvhm-G5R6iCAQ0ZxIAO1v4JyMikPBqvjlCznYqPTu5rZjqCl2RH9nEmzDk1nvGgvzh5dwpLj87pjaj6WfI7YmKiYKF8-mJlb1LtEIib6ytD=s16000" /></a></div><br />The space-time factor is nothing but a force of externality; that is all we can say about it. We cannot say anything more than that because it is involved in our experience. Space and time are part and parcel of our experience itself and, therefore, we cannot say anything about them. Yet, this much can be understood of them: They are expressional habits of the mind, they are the factors which pull consciousness in a particular direction called externality, and yoga practice is nothing but the subdual of the character of the mind from its movement in terms of space and time.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEim-eQUxeXUfoxETjsOnvTk7SuUyj5KYwsV1OsUOd1zF97twlCN0A31Omjx099eQd2XHmlcPl6-SozvVKMtT5d5McXUljIqQBOka4lhKuZXly0lIC_JN7fB7KMCiaaSWCQ8AUKmBD5m5r4MPhMYTutm7_FEcWLPz70IPNh2VKFaJkwl_bXlM25rPWRxoMdp" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEim-eQUxeXUfoxETjsOnvTk7SuUyj5KYwsV1OsUOd1zF97twlCN0A31Omjx099eQd2XHmlcPl6-SozvVKMtT5d5McXUljIqQBOka4lhKuZXly0lIC_JN7fB7KMCiaaSWCQ8AUKmBD5m5r4MPhMYTutm7_FEcWLPz70IPNh2VKFaJkwl_bXlM25rPWRxoMdp=s16000" /></a></div><br />So the control of the mind, or withdrawal of the senses, is a very difficult task. It involves a herculean effort indeed, because it involves a very subtle understanding of what is expected to be done. There are many people who have a wrong notion of the nature of things. They think that to become a yogi or a seeker of Truth, one has to renounce things. We are always told by religions that we have to renounce things and the world in order to reach God. But we renounce the substance itself, together with the name and the form. This is a mistake arising on account of the incapacity of the mind to distinguish between the name and form, and the existence as such.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi0FpSEmTNZ0yWQJxvxu8tVmOBYjrZyYvH1p7wC9TSglRql_hywgD-lN4UPoBm25S0wxge6tY4NM2xj4eRQWaB-S-80BYF5VzDjdCqgV6-9KZDlSsLevQBqQ3dh_h9C1HRq_BLh2nSY2VNi3kObmC8JXkJk8p8U-43yxTf1g5UzjtZuGOnBLhyglO4iAGUw" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEi0FpSEmTNZ0yWQJxvxu8tVmOBYjrZyYvH1p7wC9TSglRql_hywgD-lN4UPoBm25S0wxge6tY4NM2xj4eRQWaB-S-80BYF5VzDjdCqgV6-9KZDlSsLevQBqQ3dh_h9C1HRq_BLh2nSY2VNi3kObmC8JXkJk8p8U-43yxTf1g5UzjtZuGOnBLhyglO4iAGUw=s16000" /></a></div><br />*****<p></p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhpzAlu6AVpzcyXymlnQLEc3RwR3QxXqFqIfElEOA4qGQ3_3hFNf90PHuM-mI2qoWk6iVXeX5EFFEUASsWAwYXiPjAQvtVOuRtGNYPZm3S9jvrkqDbDavbk1q-rQIB-EAWUpqlQEEGEyvXjLmEQuIBsTuUo4gPiLBaf0YKhFgN0uH8FmOvhLE8B4Rk1TObc" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1115" data-original-width="789" src="https://blogger.googleusercontent.com/img/a/AVvXsEhpzAlu6AVpzcyXymlnQLEc3RwR3QxXqFqIfElEOA4qGQ3_3hFNf90PHuM-mI2qoWk6iVXeX5EFFEUASsWAwYXiPjAQvtVOuRtGNYPZm3S9jvrkqDbDavbk1q-rQIB-EAWUpqlQEEGEyvXjLmEQuIBsTuUo4gPiLBaf0YKhFgN0uH8FmOvhLE8B4Rk1TObc=s16000" /></a></div><br />===============================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-48766167024803026502024-03-04T17:29:00.000-08:002024-03-04T17:29:06.701-08:00 The Mundakoupanishad : Post-53. - Swami Krishnananda<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhjS8J5XtuqMv6GwgLS4mR_PjseqZKG8OkY37Q91RD3THbus_7U0646_BWs8kHAOS8pDDiFBTvxkqrgoDJCAD0MGP87k4qyxxDrSf-ScO671vIRCtoQehEreQuX4d2qIqhsZJN4KA4yuQfJ4lczNzfivLz97jRmdRID0eB5ZzAFB8DijoxGISzsV35yHLUX" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhjS8J5XtuqMv6GwgLS4mR_PjseqZKG8OkY37Q91RD3THbus_7U0646_BWs8kHAOS8pDDiFBTvxkqrgoDJCAD0MGP87k4qyxxDrSf-ScO671vIRCtoQehEreQuX4d2qIqhsZJN4KA4yuQfJ4lczNzfivLz97jRmdRID0eB5ZzAFB8DijoxGISzsV35yHLUX=s16000" /></a></div><br />==============================================================================<p></p><h2 style="text-align: left;">Tuesday 05, mar 2024. 06:30.</h2><h2 style="text-align: left;">Chapter 3: Section 2.</h2><h2 style="text-align: left;">Mantram- 6.</h2><h2 style="text-align: left;">POST-53.</h2><p>===================================================================================</p><p>Mantram-6.</p><p>"Vedanta-vijnana-suniscit-arthah</p><p>sannyasa-yogad yatayah suddha-sattvah, </p><p>te brahma-lokesu paranta-kale </p><p>paramrtah pari-mucyanti sarve." (3.2.6):</p><p>======================================================================================</p><p>Those seekers, knowers, whose internal nature has been purified by a life of intense quest and renunciation, and those who are well established in the Atman and who have been illumined by the knowledge of the Vedanta Shastra, whose mind has been fixed forever in one given direction, who have attained a conviction which is forever certain and no shaking of that conviction is ever possible, such great souls reach Brahmaloka.</p><p>There are two kinds of mukti mentioned here. The previous verse describes sadyomukti. What we are reading just now describes kramamukti. Sadhyomukti is immediate liberation, just here. Wherever we depart, whichever be the place where we die or cast off the body, at that very spot we merge into Brahman. If a drop in the ocean is to unite itself with the ocean, it need not have to travel some hundreds of kilometres to reach the ocean; it is just there. It dives into the very bosom of its own source, the ocean. In a similar manner, the soul need not have to travel in some direction—to go to the Sun, the Moon, stars, etc. It dissolves here itself because that which it has to reach is at the very spot where it is. That is called sadyomukti, immediate liberation, which is very rarely obtained. It is attained with great difficulty by those most blessed ones who have no desires at all of any kind.</p><p>Otherwise, the lesser ones reach Brahmaloka gradually through the Devayana Marga, through the rays of the Sun, through the Sun, and then through lightning, and through a Mahapurusha who comes and takes the soul by the hand to Brahmaloka. It is said that this soul will remain in Brahmaloka for as long as this universe lasts, which means to say, for such length of time as Brahma himself rules the cosmos. At the end of the universe—the pralaya, or the ultimate dissolution of the cosmos—the universe is dissolved, and together with it, Brahma is also dissolved. And when Brahma and the universe are dissolved in ultimate pralaya, the souls abiding there will also dissolve, and will attain Absolute Brahman. Until that time, they will be in the region of the Creator for as long as the Universe lasts. This is called kramamukti, the graduated system of attainment of liberation in the case of those who have sattvic desires, who have done great sattvic upasanas and have worshipped God with devotion, but sattvic karma is still persisting, and therefore they will not immediately merge with Brahman. They will reach up through the graduated scale prepared by prakriti through the sattva guna, and having reached Brahamaloka at the end of time, they merge with Brahman. Either way it is good; there is no harm. Let us go through Brahamaloka if we cannot have immediate liberation: te brahma-lokesu parantakale paramatah parimucyanti sarve.</p><p>*****</p><p>Next</p><p>Mantram-7.</p><p>"Gatah kalah pancadasa pratidevatha devas ca sarve prati- devatasu, </p><p>karmani vijnanamayas ca atma pare'vyaye sarve eki- bhavanti." (3.2.7): </p><p>Continued</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhfAot-zt395q6oSlYgfeaOR3_z0sWyoKFTUw-1ig1XocI6jltPhvQeNyxbrJP-zpClP-xAYPE1mCFtqVLnxEYxltJhrCA5XLh5D7wd7XzX3rnBqnt9hWC3Zo6bGRpCYCpYL75kfJFDaICo5BnbJey3ENgLaCSwo2tZNhlz9_aNF5oBBKX0E3nGIXLGfvjJ" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1024" data-original-width="729" src="https://blogger.googleusercontent.com/img/a/AVvXsEhfAot-zt395q6oSlYgfeaOR3_z0sWyoKFTUw-1ig1XocI6jltPhvQeNyxbrJP-zpClP-xAYPE1mCFtqVLnxEYxltJhrCA5XLh5D7wd7XzX3rnBqnt9hWC3Zo6bGRpCYCpYL75kfJFDaICo5BnbJey3ENgLaCSwo2tZNhlz9_aNF5oBBKX0E3nGIXLGfvjJ=s16000" /></a></div><br />=========================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-9042652843392442372024-03-02T15:16:00.000-08:002024-03-03T21:50:13.421-08:00Lessons on the Upanishads -1.2: Swami Krishnananda.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgylFzvD5tKauJMrKBQKH7TPCqolw97HuNamYBrm92pqk0ld0-daGHBygAjdLiz3Fs7DsAv0mXH_ZyGMy7GHr5sgTqLZFi-JfiShrLRR7aCouXXdPRKGg8KBDw2Ea8N6i6ItAm_rroDZPMvX4BDNAaujKbJjOj32VbaXLvDJak4ZezhreBpDj1eoIwGKYPj" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEgylFzvD5tKauJMrKBQKH7TPCqolw97HuNamYBrm92pqk0ld0-daGHBygAjdLiz3Fs7DsAv0mXH_ZyGMy7GHr5sgTqLZFi-JfiShrLRR7aCouXXdPRKGg8KBDw2Ea8N6i6ItAm_rroDZPMvX4BDNAaujKbJjOj32VbaXLvDJak4ZezhreBpDj1eoIwGKYPj=s16000" /></a></div><p><br /></p>==============================================================================<p></p><h2 style="text-align: left;">Monday 04, Mar 2024. 11:30.</h2><h2 style="text-align: left;">Upanishads</h2><h2 style="text-align: left;">Chapter 1: Introduction to the Upanishads</h2><h2 style="text-align: left;">Post-2.</h2><p>===============================================================================</p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhEdTyzxRz4GWODc8hnXOdOp7mlFXeuxlasI9VROokfB_GIENULDIyBFwq0zB3nA0Dh-254mgzKheTS9LvjctlAfpNotUiax71L_5WWSTvaYoSbFZEoGuNY_GDOi1hw5EcEuecUlCVjmFiLWr9ARNvD2I-1rHYXKSnfS5bQzvlydOa0PPq1mc4XWrb5x7vQ" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhEdTyzxRz4GWODc8hnXOdOp7mlFXeuxlasI9VROokfB_GIENULDIyBFwq0zB3nA0Dh-254mgzKheTS9LvjctlAfpNotUiax71L_5WWSTvaYoSbFZEoGuNY_GDOi1hw5EcEuecUlCVjmFiLWr9ARNvD2I-1rHYXKSnfS5bQzvlydOa0PPq1mc4XWrb5x7vQ=s16000" /></a></div><br />We begin to feel there must be something above this world. This was what the great poets and the sages of the Vedas felt. Everything seems to be transitory, moving, and in a state of flux. There is change in nature, change in human history, change in our own mental and biological constitution, change in even the solar system, the astronomical setup of things. Everything is changing. The perception of change is something very important for us to consider. How do we know that things are changing, that things are moving or are transitory? There is a logical peculiarity, a significance and a subtlety at the back of this ability on our part to perceive change and transition in things. A thing that changes cannot perceive change by itself. Change cannot know change. Only that which does not change can know that there is change.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjIrLH0zVx546A-lqiKKTHhuwIQuKFDQ66erAuZFL945XwVHUZWSqxONoXE8EnbK_0Ep2fWzVNpE5bSO9qY-VHP5bp_JvCA81qsaVrHdwZVSnW8AoCK4663M15xMtOgkTioLcA98PjGKTKL-70gLDF9G8RhtxWitJ3tBdC8gcjikfTL8nedHLr7BixbNqNS" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjIrLH0zVx546A-lqiKKTHhuwIQuKFDQ66erAuZFL945XwVHUZWSqxONoXE8EnbK_0Ep2fWzVNpE5bSO9qY-VHP5bp_JvCA81qsaVrHdwZVSnW8AoCK4663M15xMtOgkTioLcA98PjGKTKL-70gLDF9G8RhtxWitJ3tBdC8gcjikfTL8nedHLr7BixbNqNS=s16000" /></a></div><p>This is a very important point at the rock bottom of our thinking that we have to recognise. If everything is changing, who is it that is telling us that everything is changing? Are we also changing with the things that change? If that is the case, how do we come to know that all things are changing? Logical analysis of this peculiar analytical circumstance tells us that there is something in us which does not change; otherwise, we would not know that things are changing.</p><p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEjs2eb1_VVysj0Ht0mnpaK7iHV3cigj4H5LNtsjoZxLp5937a1jpXA3-7EP4JmMH0LQA33IZsTYIxzNC6tVNXccz1VO5cYbQ02ieL0pqinSmCI8R85Py8dshFCMITAmLsp3Uww6cEDXjSjylaZ5xkH2CsAx-mMopuw6KmQFlYL2JT-ECXQF0yFOUSoyvEbg" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEjs2eb1_VVysj0Ht0mnpaK7iHV3cigj4H5LNtsjoZxLp5937a1jpXA3-7EP4JmMH0LQA33IZsTYIxzNC6tVNXccz1VO5cYbQ02ieL0pqinSmCI8R85Py8dshFCMITAmLsp3Uww6cEDXjSjylaZ5xkH2CsAx-mMopuw6KmQFlYL2JT-ECXQF0yFOUSoyvEbg=s16000" /></a></div><br />Now, if oneself—this person or that person—seems to be obliged to recognise something in one's own self that does not seem to be changing because one perceives change in general, we also have to be charitable enough to accept that everyone in the world has this something which does not change. I have something in me which does not change, and you also have something in you that does not change. If this is the case, it seems to be everywhere. It does not mean that this unchanging so-called thing is only in one person, as all persons have an equal prerogative to conclude that something unchanging seems to be there, speaking in a language which is not subject to connection with changeable objects.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg1G5yL_8uC7HhBdWbP2tHdmFA2bYe7QOY_1ViELvQX8gE9mX4-GSTtmmtmzNIsTafxEcQqAE-oKsmz5tRSa3T-4dG8nU0MkSx0cIcclOn_EB_9rRWEUTs3Cr2Jn-ohjo1qRaqXA1jBFox_ihmWJkxoFoU3BXtQN0O0A4WRwl_IhFdZl8-c6vE7tJA3bq0Y" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEg1G5yL_8uC7HhBdWbP2tHdmFA2bYe7QOY_1ViELvQX8gE9mX4-GSTtmmtmzNIsTafxEcQqAE-oKsmz5tRSa3T-4dG8nU0MkSx0cIcclOn_EB_9rRWEUTs3Cr2Jn-ohjo1qRaqXA1jBFox_ihmWJkxoFoU3BXtQN0O0A4WRwl_IhFdZl8-c6vE7tJA3bq0Y=s16000" /></a></div><br />The Veda Samhitas to which I have made reference—which are the outpourings of spiritual seekers, sages and masters of advanced religious thought and spiritual perfection—felt the presence everywhere of something that does not change. All things seem to be embedded with something that cannot change. This is due to a logical conclusion to which we are led—namely, that the perception of change would not be possible if everything, including oneself, including even the perceiver of change, also changes. Therefore, transitoriness implies a non-transitory background of things.<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEhoS0Fd_CJf2oAGIZrT3Pn6dqgqxXuTWkTihDd4IenHZaqwGtUY573wZIfiHws3NxZfOTwGB44IWOs3yGXHwcfumlCciRVbg_m-Qcow4sArbmxi9Zp_MEPTW6AA5yhK-SXoPN6SA2eNOjjY6yFOnqLCdzcwMU6aytgdU5cwCgHwE1_oMa0gY8AVdDt_iis2" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/a/AVvXsEhoS0Fd_CJf2oAGIZrT3Pn6dqgqxXuTWkTihDd4IenHZaqwGtUY573wZIfiHws3NxZfOTwGB44IWOs3yGXHwcfumlCciRVbg_m-Qcow4sArbmxi9Zp_MEPTW6AA5yhK-SXoPN6SA2eNOjjY6yFOnqLCdzcwMU6aytgdU5cwCgHwE1_oMa0gY8AVdDt_iis2=s16000" /></a></div><br />Continued<p></p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEgN-Rnr_mDNFvVDTTR7pM3xzQyushFk-n7Z-YQfjr5_u7a4XUe-Acv4uhWZoXk2DAwIajsyBboshMspvRPAE0DvOCGIjr_q780CKuWOT7x92QlSek2oveW-wgajW1e2tK_PsFy6eS93gnZguxOQGBJEQYRkJR204kzLa-Q47m7KvzflBWxG4oQLlQSbzLrT" style="margin-left: 1em; margin-right: 1em;"><img data-original-height="1006" data-original-width="514" src="https://blogger.googleusercontent.com/img/a/AVvXsEgN-Rnr_mDNFvVDTTR7pM3xzQyushFk-n7Z-YQfjr5_u7a4XUe-Acv4uhWZoXk2DAwIajsyBboshMspvRPAE0DvOCGIjr_q780CKuWOT7x92QlSek2oveW-wgajW1e2tK_PsFy6eS93gnZguxOQGBJEQYRkJR204kzLa-Q47m7KvzflBWxG4oQLlQSbzLrT=s16000" /></a></div><br />===================================================================================<p></p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-37642748543608841132024-02-29T18:06:00.000-08:002024-02-29T18:06:42.027-08:00 The Secret of the Katha Upanishad: 5 - Swami Krishnananda<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOMg7Xqbh2uLuq3xNVaU226y1aBDAPccIbCQYxmnu3mnlPXba3VxA53Jhr5xcAZH7xJ9ZZ1r5NOWHOK-WZ2PjyfF1IzNAxeLe5KMoUfHipMz3R2W2u13eEMvQ2ZA7wwT_OEjaSvc9tNWMP1C84YdTArCOlcdpwZu7O6mhL_2y-NrIDKuKTzzT4gM4zyL-z/s2048/429653826_7850943591602076_9069262668995165268_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1152" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhOMg7Xqbh2uLuq3xNVaU226y1aBDAPccIbCQYxmnu3mnlPXba3VxA53Jhr5xcAZH7xJ9ZZ1r5NOWHOK-WZ2PjyfF1IzNAxeLe5KMoUfHipMz3R2W2u13eEMvQ2ZA7wwT_OEjaSvc9tNWMP1C84YdTArCOlcdpwZu7O6mhL_2y-NrIDKuKTzzT4gM4zyL-z/s16000/429653826_7850943591602076_9069262668995165268_n.jpg" /></a></div><h2 style="text-align: left;">Bhagavatham village: ( Swami Udit Chaithanya )</h2><p>പാലക്കാട് വടക്കന്തറ ശ്രീ തിരുപുരായിക്കൽ ഭഗവതി ക്ഷേത്രത്തിലെ 3 വർഷം കൂടുമ്പോൾ നടക്കുന്ന വേലാ മഹോത്സവത്തിൽ Feb 26 ആത്മീയ പ്രഭാഷണ ഭാഗ്യം ഉണ്ടായി . </p><p>2024 April 21 മുതൽ ആരംഭിക്കുന്ന ഗുരുവായൂർ സപ്താഹ Brochure പൈതൃകം കുടുംമ്പാങ്ങൾ പ്രകാശനം ചെയ്തു . </p><p>2025 Jan palakkad Muncipal ground ൽ ഭാഗവത സപ്താഹ മഹോത്സവ ത്തിനു വടക്കന്തറ ശ്രീ Shyam ജി യുടെ നേതൃത്വത്തിൽ തയ്യാറെടുക്കുന്നു (+91 94473 54285)</p><p>-----------------------------------------------------------------------------------------------------------------------------------------</p><h2 style="text-align: left;">Translation:</h2><p>Had the luck of spiritual discourse on Feb 26 at Vadakanthara Sri Thirupurayikkal Bhagavathi Temple, Palakkad. </p><p>Guruvayoor Saptaha Heritage Brochure which starts from 2024 April 21, has been published. </p><p>Preparing for Bhagavata Saptaha Mahotsav in 2025 Jan palakkad Muncipal ground under the leadership of Vadakanthara Shri Shyam ji (+91 94473 54285)</p><p>===============================================================================</p><h2 style="text-align: left;">Friday 01, Mar 2024 07:00.</h2><h2 style="text-align: left;">Discourse No. 1.</h2><h2 style="text-align: left;">Post - 5.</h2><p>==============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEbVPhtWeDxb8ya9pXEdlO-gVd3sh-O8gy3U6wAebbb3G5mE8k4-viWhlVfZiB9ydySVbCiDRf0WxbwK2sfcoiY4XoICZ6Rte3cmMvZ5sXsaesXIvTsZ-f96WCf23kXQzFXqnucaY6bV669oZ0-iybmVeCn3s4usg7YtGcgISIivuI6N5W4SB8mRxOpwn9/s2048/409077266_7850943171602118_5456864708156002047_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="1152" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEbVPhtWeDxb8ya9pXEdlO-gVd3sh-O8gy3U6wAebbb3G5mE8k4-viWhlVfZiB9ydySVbCiDRf0WxbwK2sfcoiY4XoICZ6Rte3cmMvZ5sXsaesXIvTsZ-f96WCf23kXQzFXqnucaY6bV669oZ0-iybmVeCn3s4usg7YtGcgISIivuI6N5W4SB8mRxOpwn9/s16000/409077266_7850943171602118_5456864708156002047_n.jpg" /></a></div><p>Sometimes, in certain persons, almost every day, there is a shake-up of the personality from within, which tells us that we are not entirely what we appear to be. We are not the Mr. and Mrs. that we are now. We are not the boss or the servant that we appear to be. We are not the man or the woman or the child that people call us. We seem to be in possession of something, a little different from all these things which are the ultimate values of earthly existence. That something seems to speak to us from within, oftentimes, and makes us restless. If at all we are restless in our day-to-day existence, it is because we are made up of something which is a little different from what we are constituted of in our physical existence. If our physical personality and our social relationships in the world are to be the all, then there would be no uneasiness in life. Our unhappiness, our sorrow— whatever be the kind of that sorrow—our insecurity, whatever be its character, is born of a stuff of which we are made in the deepest recesses of our being, which boils up to the surface and struggles to gain access into the surface of consciousness. But we stifle its words, we hush it down and curse it to death, as Vajasravasa Gautama did to his son. “You go on speaking again and again. You go to hell!” This is what we tell our conscience. If our subtle conscience begins to give us a wise advice occasionally—“Friend, you are going wrong!”—you stifle it, cut its throat, and curse it to hell. “Speak not again,” do we tell it; and we make it blunt, and it cries within us. Our real nature within is weeping, “Oh, what is my fate!” We have layers of personality, a description of which is given beautifully in this Upanishad, about which we shall speak on the succeeding days.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJz6WeEHwor1oOSqEO_neV4B8kjTMB3vDIHtjnp4wfeqU9gbW_Kkm09qUAfx3vFu9y9h-JcNJOZSdMRPIR1nWJn04-xn3WzOECv1AvwjeG43vrTlNTSLimZfDaN4ha2hxeNSHBGi-qbBvvJh7vwPTVYnGm8QFxLFbHrRC9fMEmNQPHZ_7c9rQ5-2e0y04u/s1600/409103613_7850943264935442_7654359584548481436_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="901" data-original-width="1600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhJz6WeEHwor1oOSqEO_neV4B8kjTMB3vDIHtjnp4wfeqU9gbW_Kkm09qUAfx3vFu9y9h-JcNJOZSdMRPIR1nWJn04-xn3WzOECv1AvwjeG43vrTlNTSLimZfDaN4ha2hxeNSHBGi-qbBvvJh7vwPTVYnGm8QFxLFbHrRC9fMEmNQPHZ_7c9rQ5-2e0y04u/s16000/409103613_7850943264935442_7654359584548481436_n.jpg" /></a></div><p>The layers of our personality corresponding also to the layers of the outer cosmos speak in their own languages at different moments of time. We do not entirely belong to this earth, because we have other layers of personality which cannot belong to the surface of the physical world. We are not merely social individuals or entities. Our relationship is not one of father and mother, father and son, mother and son, daughter, brother, sister, boss, subordinate, this and that, as we usually imagine. We have within ourselves mysteries which we ourselves do not understand, and cannot understand. This amounts to saying, we do not know our own selves. We cannot know our own selves under the present circumstance. What is beneath our own skin, we cannot say. Our endowment, the faculty of the highest character with which we are blessed in this human life, the intelligence that we are possessed of, is skin-deep. We cannot go beneath the skin. Therefore we cannot know the other layers of our personality which are more real than what appear outside. Unfortunately for us though, what is invisible in our own personality is more real than what is visible in the outer personality of ours. The real 'I', the real 'you', the real 'we' is screened away from the intelligence that works in unison with the senses, so that when you see the world, you are not seeing the real world. When you think about yourself, you are not thinking about the real 'you' in you. When you conceive the relationships that you have with others, you are not really conceiving or understanding the real relationship that you have with others. Your loves and affections—your relationships with others in the form of like and dislike—all are misconceptions, root and branch. All our activities, it follows from this analysis, are also a thorough outcome of a complete misconception of life. We are done for if this state of affairs is to continue. We cannot say what will happen to us and what will befall us if this misery of misconception in our own selves is to continue for endless years.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmuR99kKGgwt8tQb2S2vW5CzT-y_Sy0ltEdoIgskyzXLPqf9WpPuKIwVS-P2TOBPFglOXIR0dUu6fpZqYtihftCnallM_jQFvNhUH0VSFBdoRXG1AyuHHOsre-7PuswKe-jY7JJkGEY3kk1PKfRrMvKNmjqvud89W1V0teLvCshbyzkCGFSwN49Nf9gsGN/s1600/429790505_7850943484935420_8553338747400244773_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="902" data-original-width="1600" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjmuR99kKGgwt8tQb2S2vW5CzT-y_Sy0ltEdoIgskyzXLPqf9WpPuKIwVS-P2TOBPFglOXIR0dUu6fpZqYtihftCnallM_jQFvNhUH0VSFBdoRXG1AyuHHOsre-7PuswKe-jY7JJkGEY3kk1PKfRrMvKNmjqvud89W1V0teLvCshbyzkCGFSwN49Nf9gsGN/s16000/429790505_7850943484935420_8553338747400244773_n.jpg" /></a></div><p>One who cannot understand oneself cannot also understand others, because understanding is a faculty of oneself, and if this faculty is to be the judge and the instrument for other personalities in this world, if that itself has gone wrong, well, your relationship with other people would also be a misconception that has gone wrong entirely. Well, it follows, again, that your understanding of the world also is a misconception. When you do not know yourself, you do not know other things, you do not also know the world as a reality. So the whole series of our experiences in life is a piled up layer of clouds of misconception, sorrow piled over sorrow, grief coming upon grief, misery incarnate in this life. “Anityam asukham lokam,” says Bhagavan Sri Krishna. What is this world? We do not know when it started and when it will end. Every moment it changes, without any notice being given to us. Therefore misery indeed is this world— asukham. Why is this misery? Because experience, which is inseparable from the pleasures and pains of life, is based on an understanding which is thoroughly mistaken. Outwardly and inwardly, to the right and to the left, in the top and the bottom, everywhere we live in a misconceived world.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2XMmWKLbyKxbLMWjilJvzZxXAUSVMrRGTVsS1iIwM_bUHnWykIZVRgfNd_El9m7NxlPvcMvTJFxFjVGFWWn3O-wZ7gDgO4Rumb_Azs4oNgOCOfF8m54pxgBaBQPdov-ylUwmvlH2y-ljB4AYk1vYlu6sPGmh7fvBls0FCmzxarX3K28CPEpj4M1OVXM3c/s2048/429772998_7850943641602071_2074533318158969692_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1536" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg2XMmWKLbyKxbLMWjilJvzZxXAUSVMrRGTVsS1iIwM_bUHnWykIZVRgfNd_El9m7NxlPvcMvTJFxFjVGFWWn3O-wZ7gDgO4Rumb_Azs4oNgOCOfF8m54pxgBaBQPdov-ylUwmvlH2y-ljB4AYk1vYlu6sPGmh7fvBls0FCmzxarX3K28CPEpj4M1OVXM3c/s16000/429772998_7850943641602071_2074533318158969692_n.jpg" /></a></div><p>The Katha Upanishad breaks through this fortress of ignorance, pierces through the veil of this darkness of the series of misconceptions we seem to be involved in, and takes us to the heart of things, and enthrones us on the empyrean of immortal existence, eternal life, infinite satisfaction. Wonderful is this Upanishad. God shall bless you with this knowledge.</p><p>*****</p><p>Next</p><p>Discourse No. 2</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjr_-XbIKkwagosc2m3K3U7h38031aKh_hMvIaZX8t3cck05ysiR4LSA2M0aLlHJIuD5A_Zd2BVy0u6x_ZX9dXtMusPthYHexeO2cLTu3sOySvDcgTMynnyVhxqg2wHlDrNeupb8snUVD__uYwLq8o0C21tesUuycH4P4cw9GCN-XocDQh9gqsxBdKM3Qaa/s675/SWaradhana2015-153.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="450" data-original-width="675" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjr_-XbIKkwagosc2m3K3U7h38031aKh_hMvIaZX8t3cck05ysiR4LSA2M0aLlHJIuD5A_Zd2BVy0u6x_ZX9dXtMusPthYHexeO2cLTu3sOySvDcgTMynnyVhxqg2wHlDrNeupb8snUVD__uYwLq8o0C21tesUuycH4P4cw9GCN-XocDQh9gqsxBdKM3Qaa/s16000/SWaradhana2015-153.jpg" /></a></div><p>=================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-10214709933459707412024-02-28T17:17:00.000-08:002024-02-28T17:17:20.624-08:00 Commentary on the Isavasya Upanishad - 23. Swami Krishnananda.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxmP5c1LZ9szhqj0inYXRBVSD7-fBlvMY8izzNbHeaCpMk9krTdhyGgGzbDx7gr8gybLGjR6-P7S574tPkRXWVbnLv-ydpYc9iWMqQYiMJGSEONDemP7YynwnjrXHAk_SkjwKAmZgrKofwvWMZXtw2KgzNdHlFAHFilXzCFbDL41EgSGtBlD3v4kKzKZGo/s1118/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxmP5c1LZ9szhqj0inYXRBVSD7-fBlvMY8izzNbHeaCpMk9krTdhyGgGzbDx7gr8gybLGjR6-P7S574tPkRXWVbnLv-ydpYc9iWMqQYiMJGSEONDemP7YynwnjrXHAk_SkjwKAmZgrKofwvWMZXtw2KgzNdHlFAHFilXzCFbDL41EgSGtBlD3v4kKzKZGo/s16000/1.jpg" /></a></div><p>==========================================================================</p><h2 style="text-align: left;">Thursday 29, Feb 2024 06:30.</h2><h2 style="text-align: left;">SCRIPTURES</h2><h2 style="text-align: left;">UPANISHADS</h2><h2 style="text-align: left;">ISAVASYA UPANISHAD</h2><h2 style="text-align: left;">Post-23.</h2><p>==========================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtDDKa538tRS7dZ78hxCei6_ZtpgumAVMKNzOGcMHj6-Flad7LnxYGYn69Kzwt6UjGK0IB76WC6dQejiefoGfl5RMts80twSAWUVbpVk02Ek13riP6h3U53rMadY-IbvTHqWD8j6ORkHYOFiMjetPHo8rEg_i_8SstA7CQkSdiuP6Q0D9ChMZdb1RnlCST/s1118/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtDDKa538tRS7dZ78hxCei6_ZtpgumAVMKNzOGcMHj6-Flad7LnxYGYn69Kzwt6UjGK0IB76WC6dQejiefoGfl5RMts80twSAWUVbpVk02Ek13riP6h3U53rMadY-IbvTHqWD8j6ORkHYOFiMjetPHo8rEg_i_8SstA7CQkSdiuP6Q0D9ChMZdb1RnlCST/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Mantras 9 to 11.</h2><p>Into dense darkness they enter, who worship avidya, into greater darkness, as it were, they enter, who worship vidya. The results achieved through the worship of vidya and avidya are different from each other. One who knows vidya and avidya together crosses over death through avidya and becomes immortal through vidya. Avidya is lack of knowledge of the Self, giving rise to desire and action. It is ignorance which extends through various degrees in the world of manifestation. Absence of Self-knowledge always expresses itself as a desire or a wish for something external, whether seen or unseen. The experiences of those who believe in the reality of these phenomenal worlds are always negative and objective. They try their best to develop relationships and contacts with the objects of these worlds, thinking that they can acquire perfect happiness thereby. All contacts end in sorrow, all actions give rise to perishable fruits. Nothing that is the result of the struggle of the ego is long-lasting. Therefore, people who worship and love the world and its contents enter into dense darkness, viz., death after death. Their experiences are painful because of the lack of the light of knowledge. But, there is one advantage in this state of ignorance, viz., the absence of egoism. There is opportunity for these ignorant ones to rise to higher states, if only they get proper guidance. They have no egoism because their intellect is not developed. They follow merely the instincts of nature.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQbbSVg7NOP13DKlUc5c8JSE-VmQJaqfyWpQ5tjANBP6zOz7j5Kk7wna_DuUGaKzkPmjCM_syNVSaaEYcqggQaygZR_wfz4-1dmJdyIUyqs8bHrt4rCZWTYCQNdcfxwygaN7P1rTkc0FTa3iPBaH4vQQ_FUS58diwBrod2WYy7w_j9Nn1XguuQnEiK2eHk/s1118/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhQbbSVg7NOP13DKlUc5c8JSE-VmQJaqfyWpQ5tjANBP6zOz7j5Kk7wna_DuUGaKzkPmjCM_syNVSaaEYcqggQaygZR_wfz4-1dmJdyIUyqs8bHrt4rCZWTYCQNdcfxwygaN7P1rTkc0FTa3iPBaH4vQQ_FUS58diwBrod2WYy7w_j9Nn1XguuQnEiK2eHk/s16000/3.jpg" /></a></div><p>Those who worship vidya, i.e., the knowledge of different divinities or celestial beings, appear to fall into greater darkness. They have knowledge, and hence egoism, too. Here knowledge does not mean the knowledge of Brahman, but lower, relative knowledge. Those who worship a celestial being, a divinity or God himself with form are led to the belief that their state is the all. Because what they aspire for is superior to the human region it appears as though it is good and worth coveting. In fact this knowledge is imperfect, capricious and perishable, because it is objective and not absolute. There is no hope of further rising up in the case of those who are satisfied with the present lot. This vidya is worse than avidya, because avidya at least produces pain and makes one understand that the present condition is unsatisfactory, while vidya deceives a person into the belief that he is perfect and there is no need for further progress. A little knowledge is more dangerous than no knowledge. Those who are satisfied with the celestial region have to be reborn as individuals performing action for the attainment of happiness, because the effect of upasana or this lower knowledge has an end. One cannot rejoice in heaven eternally.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZHdFmLyzqkV5DqgQIiMcbog3VorHtJGnWASp1ZuTb9X391Xvga785gu6ZmfbtPZ9CSUwnNMBsSnO1BOyCEQdx3ztctGw2ICZp09zaIi38ZCG26EGFcL0a6KWun7Y84ZappZIol4PHvwJM3MrHBrl1Mxi0PSRbGV0JbX7xhF9ak7ajNR9Bl9mfwmVaZC4i/s1118/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZHdFmLyzqkV5DqgQIiMcbog3VorHtJGnWASp1ZuTb9X391Xvga785gu6ZmfbtPZ9CSUwnNMBsSnO1BOyCEQdx3ztctGw2ICZp09zaIi38ZCG26EGFcL0a6KWun7Y84ZappZIol4PHvwJM3MrHBrl1Mxi0PSRbGV0JbX7xhF9ak7ajNR9Bl9mfwmVaZC4i/s16000/4.jpg" /></a></div><p>In this mantra and in the following two a combination of vidya and avidya is advised. This, however, does not mean that the knowledge of the Absolute can be combined with desires and actions that are the effects of ignorance. Action, being relative in its character, can be combined with relative knowledge and not with Absolute Knowledge. Relative knowledge means the effect of the upasana of a deity. Both karma and upasana require body-consciousness, without which they have no value. They cannot be combined with a knowledge that is all-pervading and therefore transcends the body. Objects belonging to the same class join together but not those belonging to different classes. Action therefore should be performed with the knowledge of its causes and effects with respect to one's progress in the path to perfection. The egoless state of ignorance and the illumination of knowledge combined together give rise to true knowledge which is egoless consciousness.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQ3jYyJ9BqGU2lldYJmo6knVOONg4FLGAggUupKKX4CQBdz_G8OQeZAeAlagf2oc2C9wqTsigOqTxC5GpHWYP9rT-o7bfKcw3gZlXxV3jSnXCqORwovqDCMxpD_VMVVmWGSQq2IkwjsF_fOiUDXB3mG8iOHpK16WcH1wUr-Xa6zcHKsF1HcpF8X_S_M065/s1118/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQ3jYyJ9BqGU2lldYJmo6knVOONg4FLGAggUupKKX4CQBdz_G8OQeZAeAlagf2oc2C9wqTsigOqTxC5GpHWYP9rT-o7bfKcw3gZlXxV3jSnXCqORwovqDCMxpD_VMVVmWGSQq2IkwjsF_fOiUDXB3mG8iOHpK16WcH1wUr-Xa6zcHKsF1HcpF8X_S_M065/s16000/5.jpg" /></a></div><p>Performance of actions with the full knowledge that it is the law of life that manifests itself as action and therefore without any reason for the desire for the results of such actions makes one get disgusted with the world of actions, frees him from attachment and liberates him from the trammels of death. Through the knowledge of the divine being, viz., the divinity whose upasana is performed, one attains to that divinity, and opens the door to immortality. Upasana of any divinity, when it is performed with a desire to attain that divinity alone, gives one the temporary freedom of the attainment of that divinity, and later makes one take birth as an individual; but when action is combined with this knowledge, action becomes selfless. Action has got a quality of producing pain, and knowledge by nature is illuminating. When action is illuminated by knowledge, it becomes the source of the experience of pain born of viveka, not pain born of ignorance. Motiveless action combined with the knowledge of divinity does not cause one to revert to the mortal world, but allows one to attain krama-mukti or gradual liberation through the passage of that divinity of upasana. The highest divinity of upasana is Hiranyagarbha, the Cosmic Being, and the result of this upasana is the attainment of Hiranyagarbha. The upasaka reaches this state, and from there he passes onward to the Absolute, provided his upasana is not restricted to the region of Hiranyagarbha alone.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSwUg6YiCBgaIN9eQ0ve3kCpatI4Ga9MW6PiP8jH9IWqK-kUoRjRIYGSJKVQjDAXbFL8ooUAb_WJifspx-Y5H3evFQK3s20laaafjpHfaN9oqsiwgCWJnjHoTEMgXoJKdP7iSl-_BusbAkBkqXZ0VimUnOo8s2YZ4UqqPEMZRpmKfS6-17J3t6thQe5ZmG/s1118/6.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSwUg6YiCBgaIN9eQ0ve3kCpatI4Ga9MW6PiP8jH9IWqK-kUoRjRIYGSJKVQjDAXbFL8ooUAb_WJifspx-Y5H3evFQK3s20laaafjpHfaN9oqsiwgCWJnjHoTEMgXoJKdP7iSl-_BusbAkBkqXZ0VimUnOo8s2YZ4UqqPEMZRpmKfS6-17J3t6thQe5ZmG/s16000/6.jpg" /></a></div><p>Therefore, a combination of karma and upasana is beneficial; it leads to krama-mukti; but when they are performed separately, they lead to their respective specified limited results, and make one take birth as an individual.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjTFdrLtAVIMFK6-sOMeqY8ZEY_pU2-6ripDoWnTxQ9g-XD_Nab2dHs8x0HzEuHhZtnm-nO32LbaDFkToJpK0wwHzqgUya5ig6ZcmDxostae0oJEAHf6vsCnSjogvBGtwl1hTR7AmqiPYiLRneQU6Nu5tYCIzjaBlcdDdHaDZI-vMNdMa3K5xSsICKR5yZ/s1118/7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjTFdrLtAVIMFK6-sOMeqY8ZEY_pU2-6ripDoWnTxQ9g-XD_Nab2dHs8x0HzEuHhZtnm-nO32LbaDFkToJpK0wwHzqgUya5ig6ZcmDxostae0oJEAHf6vsCnSjogvBGtwl1hTR7AmqiPYiLRneQU6Nu5tYCIzjaBlcdDdHaDZI-vMNdMa3K5xSsICKR5yZ/s16000/7.jpg" /></a></div><p>*****</p><p>Next</p><p>Mantras 12 to 14</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZs9acKUDJGXGP63Jhd_H7KBGb5sqY6BOjhksq6FoNr34fUgTOYgA5hFhDHKC-doxJPLh5bnW6V_CBIfCQQQzhgPCIguHBrBWHXk5-mCrAa3vVW6aDt5ucfy6AJcBtg9XKszxpYOMEB9VBIhPC4-9mraImTzTyxfVLgJ29ZRIeRSrsnuFQiXkBrJree4o2/s720/53767727_10156063166898344_7391463786693001216_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="420" data-original-width="720" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZs9acKUDJGXGP63Jhd_H7KBGb5sqY6BOjhksq6FoNr34fUgTOYgA5hFhDHKC-doxJPLh5bnW6V_CBIfCQQQzhgPCIguHBrBWHXk5-mCrAa3vVW6aDt5ucfy6AJcBtg9XKszxpYOMEB9VBIhPC4-9mraImTzTyxfVLgJ29ZRIeRSrsnuFQiXkBrJree4o2/s16000/53767727_10156063166898344_7391463786693001216_n.jpg" /></a></div><p>==============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-51147816289374379762024-02-27T18:17:00.000-08:002024-02-27T18:17:24.549-08:00 The Chhandogya Upanishad - 51 : Swami Krishnananda<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiItu-ynn7j5l-JOjKs5tJ_epNxo1HXwO7vE7dWFOYm82wfoiNZCbg6x1eBNkZF51k8f3ucK3m5DCjZdI2a7HkOKRo6Jzb5E4yxRrQ0Lba2-pfAGVaL6uuABNCvLI9ko7ob5acpW7edKgHY6t4aBLEerNtFKQQspJbRB1mdBDV-uTPIGcWwBL23808aJtYP/s1118/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiItu-ynn7j5l-JOjKs5tJ_epNxo1HXwO7vE7dWFOYm82wfoiNZCbg6x1eBNkZF51k8f3ucK3m5DCjZdI2a7HkOKRo6Jzb5E4yxRrQ0Lba2-pfAGVaL6uuABNCvLI9ko7ob5acpW7edKgHY6t4aBLEerNtFKQQspJbRB1mdBDV-uTPIGcWwBL23808aJtYP/s16000/1.jpg" /></a></div><h2 style="text-align: left;">Swami Chinmayananda :</h2><p>Sannyasa is renunciation of all ego-centric activities and all anxieties or cravings for fruits of actions. </p><p>These two effects would be natural in one who is striving diligently in the world as an expression of his love for the Lord, and only to dedicate in the end all the results unto the Lord as "offering". </p><p>King Janaka was one such phenomenal example!</p><p>First word that comes to your mind when you hear ‘’Sannyasa’’? </p><p>Tell us in the comments! 👇🏽 </p><p>===========================================================================</p><h2 style="text-align: left;">Wednesday 28, Feb 2024. 07:30.</h2><h2 style="text-align: left;">Chapter 4: An Analysis of the Nature of the Self</h2><h2 style="text-align: left;">Section 10: The Dream Self</h2><h2 style="text-align: left;">Mantras-1&2.</h2><h2 style="text-align: left;">Post-51.</h2><p>=============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWZFzQLfYoNUJi70bQhwbb6uqoBYBvB5QHjT5xY_153nr6dK7BsYHECvkF8cWM81H5Ms1We6z3rpQwAL1oH9l7u4AZenx3Ba3_M_NWkE5BpKah63INHOV_5I2odIS8LkZXltBcTaCreWQmoDiger0UigujUOEpCp6phyphenhyphenPhBb3RlLdu_P74KBftcnMIUtLm/s1118/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWZFzQLfYoNUJi70bQhwbb6uqoBYBvB5QHjT5xY_153nr6dK7BsYHECvkF8cWM81H5Ms1We6z3rpQwAL1oH9l7u4AZenx3Ba3_M_NWkE5BpKah63INHOV_5I2odIS8LkZXltBcTaCreWQmoDiger0UigujUOEpCp6phyphenhyphenPhBb3RlLdu_P74KBftcnMIUtLm/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Mantram -1.</h2><p>"Ya esa svapne mahiyamanas-carati esa atma, iti hovaca, </p><p>etad-amrtam abhayam, etad-brahmeti. sa ha santa-hrdayah pravavraja; </p><p>sa haprapyaiva devan etadbhaynm dadarsa; tad-yadyapidam sariram andham bhavati, </p><p>anandhah sa bhavati, yadi sramam asramah, naivaiso'sya dosena dusyati."</p><p>Prajapati now said, "That which you see in the state of dream is the Atman. That is Brahman about which I am going to speak to you. That Being which rejoices and is happy in the state of dream is the Atman, which is fearless and which is immortal. This is the Reality about which I have spoken earlier and into which you seek initiation."</p><p>Well, to some extent there was satisfaction of lndra's doubts. The physical body does not affect the conditions in dream. "Yes, this must be so," he thought, and went back, cool, calm and composed in heart. But he was blessed with the capacity to ratiocinate and investigate into what he was told. On the way, before he reached his palace in heaven, he again had a doubt.</p><p>"How, could this be?" he thought within himself. "That which is in dream is the Atman? Can it be like that? Yes, if the body is blind, the dream person need not be blind. And if the bodily individual has any other defect such as crippleness, etc., this defect does not affect the dreaming individual. Perhaps even if the physical body is amputated, a limb cut off or affected very seriously, the dreaming individual is not so affected."</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbjuGvKN3MfPOFv3Lb1OWGuWniiU4YoSpfUvdHyovJm24KuchBUB8yME1lzokQxHTu0ErILNw5S8jl-7ucydDDVCsTl0diDgA8bvrkv994IFj7c-C3PzPnky2P8MH5dBIq_6LFZEUHw1pxQZ64kC8KLE5GUWwG14IcE4dIzJxzK9buqxkTv0XzBJsEhLvt/s1118/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgbjuGvKN3MfPOFv3Lb1OWGuWniiU4YoSpfUvdHyovJm24KuchBUB8yME1lzokQxHTu0ErILNw5S8jl-7ucydDDVCsTl0diDgA8bvrkv994IFj7c-C3PzPnky2P8MH5dBIq_6LFZEUHw1pxQZ64kC8KLE5GUWwG14IcE4dIzJxzK9buqxkTv0XzBJsEhLvt/s16000/3.jpg" /></a></div><h2 style="text-align: left;">Mantram-2.</h2><p>"Navadhenasya hanyate, nasya sramyena sramah, ghnanti tvevainam, </p><p>vicchadayantivapriyavetteva bhavati, api roditiva, naham atra bhogyam pasyamiti."</p><p>Now Indra had another doubt. Even if it be that the dreamer is not affected by the defects of the physical body, there is some other defect in dream. One is not always perfect in dream. The point whether the physical body affected the dream body or not is irrelevant. What is pertinent here is that the dreaming individual has the same problems as the waking individual. There is the same pleasure and pain dependent on unreliable factors both in the waking and dreaming body. One feels as if one is chased or driven away or being killed even in dream. One feels sorrow and grief and passes through unpleasant experiences in dream also. Can this then be the Atman? Naturally, it cannot be, because it is not perfect. It is affected by the same changes which the waking body is subjected to. One cries, weeps and sobs when one has painful experiences in dream also. This dreaming Atman is no good. This was the trend of thought which Indra had in his mind when he was halfway to his city in the heavens.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjG9VnfUJITyqqiyhsKyjlCpx9AJegtlH5sZ3nn6ddGR6rY-h9R-TYzotKUrMDvhBQhtBZd_YKbpGNoILwkb68TyygfuzNjpaFCKqY6h4G7mXrfeoDv8GZmkAwTA0lqZPybCgZ7HddTgKbHw2xL_vn0qZwgXC8UObaXtQsLYMlm0QY_-877o2MC54in7dr/s1118/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgjG9VnfUJITyqqiyhsKyjlCpx9AJegtlH5sZ3nn6ddGR6rY-h9R-TYzotKUrMDvhBQhtBZd_YKbpGNoILwkb68TyygfuzNjpaFCKqY6h4G7mXrfeoDv8GZmkAwTA0lqZPybCgZ7HddTgKbHw2xL_vn0qZwgXC8UObaXtQsLYMlm0QY_-877o2MC54in7dr/s16000/4.jpg" /></a></div><p>*****</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0Ry1WAd0APh55wYigeWo-zWUOOhTzu7BgMUhUjViFjdp2W5d1XuT4At8d6cD4C22zeUHKR-KvRXfoyMfNVkhhE37nqDDmfMW12JF0fugmZJzWhc93tkoLZXa4JaWEl0dbF0HSC_pdSagnyWRj4L9jhFZ4zTvZmySB3OtVK3_WNpp13lX-7xmG0yBhZHbC/s500/40592123_10155667534838344_5792813165972553728_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="377" height="640" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi0Ry1WAd0APh55wYigeWo-zWUOOhTzu7BgMUhUjViFjdp2W5d1XuT4At8d6cD4C22zeUHKR-KvRXfoyMfNVkhhE37nqDDmfMW12JF0fugmZJzWhc93tkoLZXa4JaWEl0dbF0HSC_pdSagnyWRj4L9jhFZ4zTvZmySB3OtVK3_WNpp13lX-7xmG0yBhZHbC/w483-h640/40592123_10155667534838344_5792813165972553728_n.jpg" width="483" /></a></div><p>============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-57736132245510029512024-02-26T18:11:00.000-08:002024-02-26T18:19:10.990-08:00 The Essence of the Brihadaranyaka Upanishad: 14. Swami Krishnananda.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpqElXQ3g_KizJJqeaTsaIzErdwwW9zdLweGEQt51tugl2nvRktAE067gImdyZDuja5L-kiM_qmzMHsXHhWTMyjCQwJmUgFD8uFzit0KGvt_QYuGabNFKnHzP2mCwQkhOZERgOXfG-nkZGLOd6ACWPvsfOICrJEUIUHpwP5gIiOuT0Gq3ZFIhhYoPRwY74/s1118/1.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjpqElXQ3g_KizJJqeaTsaIzErdwwW9zdLweGEQt51tugl2nvRktAE067gImdyZDuja5L-kiM_qmzMHsXHhWTMyjCQwJmUgFD8uFzit0KGvt_QYuGabNFKnHzP2mCwQkhOZERgOXfG-nkZGLOd6ACWPvsfOICrJEUIUHpwP5gIiOuT0Gq3ZFIhhYoPRwY74/s16000/1.jpg" /></a></div><p>===============================================================================</p><h2 style="text-align: left;">Tuesday 27, Feb 2024. 07:25.</h2><h2 style="text-align: left;">Scriptures</h2><h2 style="text-align: left;">Upanishads</h2><h2 style="text-align: left;">The Brihadaranyaka Upanishad </h2><h2 style="text-align: left;">Chapter -2. The Absolute and the Universe-10.</h2><h2 style="text-align: left;">Chapter 3: The Supreme Goal of Life - 1.</h2><h2 style="text-align: left;">Post-14.</h2><p>==================================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwuyc3u8KhJsvAW8nIHxkm9YMGhUCssXVpOjVUzWPiKLz76bQpa5C2RJYv4BctpSdO-2tqsvOgHvD8Tumv7e8yBMHPY1ygoOQq6xi6kOEI8KzXX00sumz26N_HjGHEWnQJoh_TI3NvJZZ5NjLrJpglSDY-_S4h3RzJbyyWvVvl9Rvi5A9p3F4su0PQphmA/s1118/2.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwuyc3u8KhJsvAW8nIHxkm9YMGhUCssXVpOjVUzWPiKLz76bQpa5C2RJYv4BctpSdO-2tqsvOgHvD8Tumv7e8yBMHPY1ygoOQq6xi6kOEI8KzXX00sumz26N_HjGHEWnQJoh_TI3NvJZZ5NjLrJpglSDY-_S4h3RzJbyyWvVvl9Rvi5A9p3F4su0PQphmA/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Chapter -2. The Absolute and the Universe-10.</h2><p>Name, form and action are what this world is. The world consists of nothing but name, form and activity. These, when they are externalised, particularised or finitised, become sources of bondage. Again, the Upanishad goes to the technique of universalising name, form and activity. Then they become the name, form and action of Hiranyagarbha-Prana. This is a meditation which, we may say, is the basis for the Karma-Yoga doctrine, according to which every action is supposed to be divinity manifest, and a means to liberation of the soul, provided, of course, names, forms and actions get universalised in the meditation which is to be the background of one's activities in the world. As the Bhagavad-Gita tells us, Karma should be based on Buddhi (Understanding) or Jnana (Knowledge). With this, the First Chapter of the Brihadaranyaka Upanishad is concluded.</p><p>==================================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrirEYFhtdFgxzS0RNirgKnWmaj5HISXJKVMg3435V-TE42a-jIbOpYLSVH-M8lfij49F_PypL-PG8TLu0_Z0Vn0ZXF_T7Z6rtuvGhyphenhyphen8zsDy6Yacc5-FKVfk5_6PFye8obznmH8rZXeu5qIKJmpnpoLlpCWacwDD-8j5KNw7pn59iPw8OXiLBTTaCavwPF/s1118/3.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrirEYFhtdFgxzS0RNirgKnWmaj5HISXJKVMg3435V-TE42a-jIbOpYLSVH-M8lfij49F_PypL-PG8TLu0_Z0Vn0ZXF_T7Z6rtuvGhyphenhyphen8zsDy6Yacc5-FKVfk5_6PFye8obznmH8rZXeu5qIKJmpnpoLlpCWacwDD-8j5KNw7pn59iPw8OXiLBTTaCavwPF/s16000/3.jpg" /></a></div><h2 style="text-align: left;">Chapter 3: The Supreme Goal of Life-1.</h2><p>The Second Chapter begins with the famous conversation between Balaki, the learned sage, and the king Ajatasatru, the dialogue actually hinging upon the subject of the conditioned Brahman and the unconditioned Brahman, the formed or the manifested aspect of Reality and the formless or the absolute nature of It; the learned accoster insisting upon the forms of manifestation as objects of meditation and the king who was more educated in this line emphasising, on the other hand, that no form, no particular manifestation can be regarded as complete in itself unless its universal background is also taken into consideration. The whole conversation between these two persons is on the particular theme of recognising the universal in every particular mode of manifestation. And the highest universal is Consciousness whose faint inklings are observable in the state of deep sleep when all externality of being is withdrawn. That is the essence of the discourse between Balaki and Ajatasatru.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYXRqHSI4fr1iP4dL2mECNSKLTbPtwXcZbV9DCebDX1OFpyIPdgW0gQCObKKMoVZDKwlWJcLcAfAgRpjBic9PAtGGAr2ZTIJ2Lhwo88hZm27es785p82zuwdl32AKuliX7ZBp-QhZ130b2q8KAFYC6bbIVj8bCGKxP3vBAzcgCnUVfi1WiIqCA-URDezP-/s1118/4.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYXRqHSI4fr1iP4dL2mECNSKLTbPtwXcZbV9DCebDX1OFpyIPdgW0gQCObKKMoVZDKwlWJcLcAfAgRpjBic9PAtGGAr2ZTIJ2Lhwo88hZm27es785p82zuwdl32AKuliX7ZBp-QhZ130b2q8KAFYC6bbIVj8bCGKxP3vBAzcgCnUVfi1WiIqCA-URDezP-/s16000/4.jpg" /></a></div><p>There is then the interesting and enigmatic instruction that everything that is cosmic is also present in the individual. What is in the 'Brahmanda' is in the 'Pindanda'. The great Sages Vasishtha, Visvamitra, Bharadvaja, Atri, Jamadagni, Gautama and Kasyapa are in our bodies. They are superintending over the different limbs of our personality. They are situated in our own senses. Even the gods themselves can be located in the eye itself. The various parts of the eye, which is the subtlest manifestation of the body, are presided over by certain subtle divinities, so that in our own selves we can recognise the cosmic realities and God can be realised in our own being. The Upanishad, then, tells us that the five elements—earth, water, fire, air and ether—can be classified into the mortal and the immortal, the Murta and the Amurta, which can be converted into objects of meditation, for the purpose of establishing harmony between the individual and the cosmic, in their forms as well as essences.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjryBvplnvDWxI9d9kRFIZ78cHqc0bPXVe-xbqbbi8Ao5YujcwBigJ6WtTxtStLdrB5YcBTxd7bKXcUyVoOOq0ePWJ7w2biYmB-6w51q7EoMNqDHbpxp0nmUuAN2LxjRAzPoeoM9e2Fe3LI5Rbf5Jw5tlNXwiKI6yZ8iuUB66rhbXkB4EFa6xJWxL0CaFi7/s1118/5.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjryBvplnvDWxI9d9kRFIZ78cHqc0bPXVe-xbqbbi8Ao5YujcwBigJ6WtTxtStLdrB5YcBTxd7bKXcUyVoOOq0ePWJ7w2biYmB-6w51q7EoMNqDHbpxp0nmUuAN2LxjRAzPoeoM9e2Fe3LI5Rbf5Jw5tlNXwiKI6yZ8iuUB66rhbXkB4EFa6xJWxL0CaFi7/s16000/5.jpg" /></a></div><p>The quintessential teaching is given to us in the famous conversation between Maitreyi and Yajnavalkya. This occurs towards the end of the Second Chapter. This is an eternal message that the Upanishad gives us. All loves are loves for God. Every satisfaction is a satisfaction that comes by contact with God, and every affection, whatever be its nature, is a tendency towards God, and no one loves anything except for the sake of this universal Self present in that particular object. “Na va are sarvasya kamaya sarvam priyam bhavati; atmanastu kamaya sarvam priyam bhavati: Nothing is loved for its own sake; it is for the sake of the Absolute Self in it that anything is loved.” This is the greatest truth that can ever be proclaimed, but it is also the most difficult thing that anyone can afford to understand. That which we are called upon to visualise as an object of attraction is the Universal Absolute. It is the Infinite summoning the Infinite, as it were, when the subject and the object pull each other for the purpose of personal evaluations. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUI4Go_xs2CWtdd3a9H1w9zJfyEtQi4MFpVPP3c4SCNhzf1JEPG1DACujpLN_fIye60uuPh2UdN9x3PyC-vVUV8zD0rZtCEJNiGwWNfIqYMQ9qMMvzUR-_9EjhaOUguoP9BBSBU4CxsEaCbr2_uf0klVAt-HkupJN9eUSQ_JFKmggsHf68a4gPMIf7bqig/s1118/6.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUI4Go_xs2CWtdd3a9H1w9zJfyEtQi4MFpVPP3c4SCNhzf1JEPG1DACujpLN_fIye60uuPh2UdN9x3PyC-vVUV8zD0rZtCEJNiGwWNfIqYMQ9qMMvzUR-_9EjhaOUguoP9BBSBU4CxsEaCbr2_uf0klVAt-HkupJN9eUSQ_JFKmggsHf68a4gPMIf7bqig/s16000/6.jpg" /></a></div><p>The evaluation is ultimately a universal one. It is the presence and the recognition of the Universal in the particular that evokes satisfaction. But on account of the preponderance of the clamour of the senses and the urges of the lower mind, the activity of the Universal subtly present in this contact of the subject with the object, is missed always, so that the sudden happiness that comes on account of affections is always miscalculated and projected upon an object of sense, because of the inability of the senses and the mind to recognise the presence of the Universal in the particular, which flashes forth in a moment's existence at the time of this contact. The Universal never manifests itself wholly in the particulars; it is manifest only when there is a forgetfulness of personality. Whenever there is a tendency in you to forget your own self, there is the gravitation of the mind to the experience of happiness. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguSkCPqApQtG13XfFlqhSs9KIi7x5UUqo8FhmmkTT4omq8m3dYFRjfXO80ldHxN_6WzSO_9GcTVgCgjgKa4DsG6TQTCqkDTFW8rE-kU1DTTU232RYTZqQ4jkp_Lb2GFegTVWgD8g0BtH7zYcH8IX6vue6uN8MPXaU5O3gmNLlQ11sX_PNFmULFDK5-CFDD/s1080/7.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguSkCPqApQtG13XfFlqhSs9KIi7x5UUqo8FhmmkTT4omq8m3dYFRjfXO80ldHxN_6WzSO_9GcTVgCgjgKa4DsG6TQTCqkDTFW8rE-kU1DTTU232RYTZqQ4jkp_Lb2GFegTVWgD8g0BtH7zYcH8IX6vue6uN8MPXaU5O3gmNLlQ11sX_PNFmULFDK5-CFDD/s16000/7.jpg" /></a></div><br />(Here Aryan mean not colonial theory Aryan migration/invasion in Bharatham, but "SRESHTA"( we see Arya putra used in ancient texts) Arya/Dravida nonsense.<div>============================================================= <div><br /><div>The more you forget yourself, the more are you happy; and this tendency to forget oneself is the pressure of the Universal to manifest itself in the particular. When it is consciously experienced, it becomes Yoga practice; when it is unconsciously experienced, it becomes a rapture of the senses and a desire of the mind, which is binding in its nature. So, Yajnavalkya tells Maitreyi that all affections, all loves, all attractions, all pleasures, all happiness, anything that we like in this world, is ultimately our tendency to like the Absolute, and it is the Absolute casting its shadow on the various objects of sense which we mistakenly see in the vehicles of satisfaction. The Universal has neither a subjective side nor an objective side—“Yatra hi dvaitamiva bhavati, taditara itaram pasyati.” When the Universal is lost sight of, when the particular alone is visualised, then it is that we miss the awareness of the real abode of the happiness that comes out at the time of the contact of the subject with the object. When we are awakened to the awareness of the Universal, we would see that it is neither a subject nor an object—that state of awareness is called Brahma-sakshatkara, the realisation of the Absolute.<p></p><p>*****</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHVSiP34tz24AMOtfKQfZNL6rgDpeicNefJCUPRx-UxEg22wswd1W2jhX6fJpACAgda75VVq7QYDwbKjfu6TJNsi_g9d2zkl9z759kJ1UZwLlRrsWkmHZeXIY_Wi_lgQdIHNqAOfjblz1NPOi2tody4EJqhitsXm8xkuS7p0nx8V6qVqTFkjvvnaY05YYM/s960/253549831_4520909377987947_1820389772933805036_n.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiHVSiP34tz24AMOtfKQfZNL6rgDpeicNefJCUPRx-UxEg22wswd1W2jhX6fJpACAgda75VVq7QYDwbKjfu6TJNsi_g9d2zkl9z759kJ1UZwLlRrsWkmHZeXIY_Wi_lgQdIHNqAOfjblz1NPOi2tody4EJqhitsXm8xkuS7p0nx8V6qVqTFkjvvnaY05YYM/s16000/253549831_4520909377987947_1820389772933805036_n.jpg" /></a></div><p>==============================================================================</p></div></div></div>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-45198367832638292252024-02-25T18:03:00.000-08:002024-02-25T18:03:32.848-08:00 PRASHNA UPANISHAD - 48 : Rishi Pippala.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2xXnfYThI2yYh7RlkeXtO6O-v4Kd9N-S4Nnvl7BDf11DGnfs5ewUXyAKnMWukxEMe584WETyuRIwLeqEkDGQrOrm6YjCcG6uRGv-nbzeHVIKJ4mcxmjN_HrxXqIMzJIX79kUOxZWYJNwJrna1EZNk5aYlh_bAFiLm5_mETW_qFA4C8Gitx5oPOXXei8e7/s960/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2xXnfYThI2yYh7RlkeXtO6O-v4Kd9N-S4Nnvl7BDf11DGnfs5ewUXyAKnMWukxEMe584WETyuRIwLeqEkDGQrOrm6YjCcG6uRGv-nbzeHVIKJ4mcxmjN_HrxXqIMzJIX79kUOxZWYJNwJrna1EZNk5aYlh_bAFiLm5_mETW_qFA4C8Gitx5oPOXXei8e7/s16000/1.jpg" /></a></div><h2 style="text-align: left;">Chinmaya Mission :</h2><p>The annual Jnana Yagna, led by Swami Swaroopananda, Global Head of Chinmaya Mission, is a highly anticipated event, held from February 13th to 18th, 2024, at Chinmaya Mission Delhi.</p><p> Decorated with pristine white canopies and illuminated with strings of lights, the Mission exuded a festive aura, setting the stage for spiritual enlightenment.</p><p> Swamiji, accompanied by esteemed members, was ceremoniously welcomed, followed by the release of special souvenirs and texts for the event.</p><p>In his discourse, Swamiji delved into Bhagavad Gita Chapter 9, emphasizing its significance as the heart of the scripture, where Bhagavan reveals the highest knowledge of the Self. </p><p>With humor and anecdotes, he captivated the audience, elucidating the profound nuances of the chapter, particularly focusing on Bhakti.</p><p>The discourses concluded with Bhagwan's promise of reaching Him through worship and complete dependence. </p><p>Additionally, "Arise Awake-Guided Meditation," conducted from February 14th to 18th, provided seekers with a tranquil environment conducive to meditation. </p><p>Swamiji stressed the importance of inner peace and quietude for successful meditation, guiding participants into a relaxed state over the days.</p><p>Emphasizing dynamic quietude and the mastery of the mind as traits of a true yogi, Swamiji outlined the goals of achieving single-mindedness, contemplation on attained knowledge, and liberation from bodily preoccupations. </p><p>Systematically exploring the beauty and wisdom of shlokas from Pratah-smarana-stotram, Swamiji elucidated the various techniques to prepare the mind for meditation, anchored by the principle of self-realization:</p><p> "I am not this Body, this Mind, this Intellect but the Infinite, light-giving Consciousness. </p><p>I am Poornam, Aham Brahmasmi!"</p><p>=============================================================================</p><h2 style="text-align: left;">#6 Questions, 67 Mantras: “Questions from Disciples Answered.”</h2><p>==============================================================================</p><h2 style="text-align: left;">GAARGYA’S QUESTION</h2><h2 style="text-align: left;">Query No 4:</h2><p>===============================================================================</p><h2 style="text-align: left;">Monday 26, Feb 2024. 06:50.</h2><h2 style="text-align: left;">Mantram - 4.9</h2><h2 style="text-align: left;">4.9 Q.4E – The Witness of All States</h2><h2 style="text-align: left;">Post-48.</h2><p>=============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEQJZ-piQhm5ykJGmV_3KDplaAjxIZCXnMGuEcio_8wdddM1AEXzlQAbQYNw-mweK2Y9aN_suTacIAMwRqyuBkmwcFSKTUSEIXuyYPDcoK8lI10ye0geYg7Ft1MHSJkiDVNAEe-ney9-E_gdY9dkjH2uRNN0fsoB6QbF9L2P0JH0jK3-2RYnG-6E6sOTdq/s960/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEQJZ-piQhm5ykJGmV_3KDplaAjxIZCXnMGuEcio_8wdddM1AEXzlQAbQYNw-mweK2Y9aN_suTacIAMwRqyuBkmwcFSKTUSEIXuyYPDcoK8lI10ye0geYg7Ft1MHSJkiDVNAEe-ney9-E_gdY9dkjH2uRNN0fsoB6QbF9L2P0JH0jK3-2RYnG-6E6sOTdq/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Mantram - 4.9 Q.4E – The Witness of All States</h2><h2 style="text-align: left;">1.</h2><p>Eshah hi drishtaa, sprishtaa, = This Self is indeed the seer, the feeler, </p><p>shrotaa, ghraataa, rasayitaa, = the hearer, smeller and taster; </p><h2 style="text-align: left;">2. </h2><p>manta, boddhaa, kartaa – = the thinker, ascertainer and the doer – </p><p>vijnaanaatmaa purushah; = He is the Purusha who is a knower by nature; </p><h2 style="text-align: left;">3. </h2><p>sah pare aksharah = He who lives in the supreme, indestructible </p><p>aatmani sam-pratishthate. = Self, becomes fully established in It. </p><p>==============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjutBf0zDJDXuaZZH0meauSkNP4n0q1HgJMQZKhtacnNuM4zOBoavvuTyF6i6s9NAu-uUrfvpyFnvgj5X8LApmFM8dV9a25_jb_UHD1HfwOf3XmMfGR0YEbfqBe1nut5BF3VLhFsesCt5p3-Ygp6I0NAQppJCRe4p832GxleeAMOKXtZsVmfjy02A5t8UJN/s960/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjutBf0zDJDXuaZZH0meauSkNP4n0q1HgJMQZKhtacnNuM4zOBoavvuTyF6i6s9NAu-uUrfvpyFnvgj5X8LApmFM8dV9a25_jb_UHD1HfwOf3XmMfGR0YEbfqBe1nut5BF3VLhFsesCt5p3-Ygp6I0NAQppJCRe4p832GxleeAMOKXtZsVmfjy02A5t8UJN/s16000/3.jpg" /></a></div><p>At the end of the last verse, everything that we associated as being “me” – starting </p><p>from body and ending with Prana – is found to go to rest at some point in time. They </p><p>appear, fulfill a function, and then they disappear into that which is their immediate cause </p><p>or controller. When we come to the Prana, we find that it goes to rest in the Self. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiP3Ej_t2WKqEvDxQ7D7ugydS-Yfd8X9nBWQNuFfbWRMTTCPN4MtseXWnZR4iXKVA6KFFxZ14YjkLhyphenhyphenLLsFQV-R-tzTI-2EFHHDX5rDgHWEN8xpIxU9SwGWnmEo9diSvzeMKRpB-9bD1dUC6HnOFABUE_FWRlU9vnN_KLeQdjL_vkZmQr53bqjfLuye24bw/s960/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiP3Ej_t2WKqEvDxQ7D7ugydS-Yfd8X9nBWQNuFfbWRMTTCPN4MtseXWnZR4iXKVA6KFFxZ14YjkLhyphenhyphenLLsFQV-R-tzTI-2EFHHDX5rDgHWEN8xpIxU9SwGWnmEo9diSvzeMKRpB-9bD1dUC6HnOFABUE_FWRlU9vnN_KLeQdjL_vkZmQr53bqjfLuye24bw/s16000/4.jpg" /></a></div><h2 style="text-align: left;">1-2a </h2><p>This tells us that “I” am none of these, because I am their experiencer. “I”, the </p><p>Self, am the real seer, feeler, hearer, etc who experiences all variety of experiences in the </p><p>medium of the body.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY6e9rNrNblPs7Ak-K3dslUjvD02eWLp1r_5nMJBc0fHo4KL3LAiTaDKsiuzYERKQncN1HAr4p1CimizmwzwlC-xBsBjnZis3ND2X7uMP5CXkhDlWD9k19fFQoeFL6GGgNJcbQk_zfd2P2_3e6y28ZpPioxFhVIgmOmbRkk8QdQxfQ7zy0i1uhX4y1-T6j/s960/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY6e9rNrNblPs7Ak-K3dslUjvD02eWLp1r_5nMJBc0fHo4KL3LAiTaDKsiuzYERKQncN1HAr4p1CimizmwzwlC-xBsBjnZis3ND2X7uMP5CXkhDlWD9k19fFQoeFL6GGgNJcbQk_zfd2P2_3e6y28ZpPioxFhVIgmOmbRkk8QdQxfQ7zy0i1uhX4y1-T6j/s16000/5.jpg" /></a></div><h2 style="text-align: left;">2b</h2><p> Since the Self experiences every single function performed in the body, it is said </p><p>to be the Purusha, which means “man”. This is a way of indicating that it occupies the whole </p><p>“man”; It is in every cell of the “man”. Hence, the Self is called Purusha, implying that it is </p><p>our true identity. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrhFHzrGatI4Tu30v23GakY01VcPKYvO6zmX3M3m5KnK5EEydXsIq7or_DbIwS3wG0HZtLEGrVjiZaXaMk-ftgYsEbJMklk7GYaRrhFlD8SwwaZVCN31IcXxlzYKHbMW5aZubV6XNolOEPd4ZnNSO_Dz2RD7pU1ZaBveE26gTGnksqH_nFVe93DB7mqSRB/s960/6.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjrhFHzrGatI4Tu30v23GakY01VcPKYvO6zmX3M3m5KnK5EEydXsIq7or_DbIwS3wG0HZtLEGrVjiZaXaMk-ftgYsEbJMklk7GYaRrhFlD8SwwaZVCN31IcXxlzYKHbMW5aZubV6XNolOEPd4ZnNSO_Dz2RD7pU1ZaBveE26gTGnksqH_nFVe93DB7mqSRB/s16000/6.jpg" /></a></div><h2 style="text-align: left;">3</h2><p> By deduction this means that the Self does not die when the Prana leaves the </p><p>body. It also tells us that the Self is superior to the Prana – the Prana gets absorbed into the </p><p>Self at the time of death. With this knowledge we are able to sift out exactly who is the real </p><p>“Me” – It is the Self. The person who lives in the awareness that he is this Self, cannot have </p><p>the experience of death. He becomes completely established in the Self, and so he also has </p><p>the same Indestructibility and Immortality that is attributed to the Self. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhi2a7xJBuhu5857floIbj3aLSGb3HhRlmm2nhe7d98Z03Fbsmo9AMpm4Yx32tawVCpEWWarr7IqTGAXfSvAJdRcBeAnnZmSsdhejmhH7HGDhnBMto2uazneS0LusYFXy-73s3i4tJkJ8izgJji15AlEbMYddizzzq7Ov-jo9h_1rS8URwSlsuOTmcFRNa9/s960/7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhi2a7xJBuhu5857floIbj3aLSGb3HhRlmm2nhe7d98Z03Fbsmo9AMpm4Yx32tawVCpEWWarr7IqTGAXfSvAJdRcBeAnnZmSsdhejmhH7HGDhnBMto2uazneS0LusYFXy-73s3i4tJkJ8izgJji15AlEbMYddizzzq7Ov-jo9h_1rS8URwSlsuOTmcFRNa9/s16000/7.jpg" /></a></div><p>This Self is therefore also the Jiva or individual soul that gets associated with the </p><p>body, senses and mind in each person. This means that the true “I” is eternal or ever</p><p>existing. The Jiva in us does not go to rest at all. In this sense it is like the Prana which does </p><p>not rest at all while we are alive. However, now we can understand that the Jiva is very </p><p>different from Prana. Prana goes to rest when we die, but the Jiva is the eternal part of our </p><p>being that is beyond birth and death! </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhoj-i5ar0oOL7nWZ9If_RzauR0D4TI_Mb-AzCYCPx1uYPV-fIbESx0HCdwWsIvcg59PIi_sXpqZnrgKjnmHJQOGHsUXTs84IB0MY6E0QxcW31uu2vCQlaFfn_I5acnaWBvbRxZwfYmt9EjeCn34RwSx0ghIIeiHG1AiLTZk8yuWiiE6a11qkoYlcXtSboG/s960/8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhoj-i5ar0oOL7nWZ9If_RzauR0D4TI_Mb-AzCYCPx1uYPV-fIbESx0HCdwWsIvcg59PIi_sXpqZnrgKjnmHJQOGHsUXTs84IB0MY6E0QxcW31uu2vCQlaFfn_I5acnaWBvbRxZwfYmt9EjeCn34RwSx0ghIIeiHG1AiLTZk8yuWiiE6a11qkoYlcXtSboG/s16000/8.jpg" /></a></div><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"><br /></span></div><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;">When all the Upadhis are withdrawn as in deep sleep, the Jiva or individual soul is </span></div><p>none other than Brahman alone. There are then no Upadhis to separate Jiva from Brahman. </p><p>This true identity of ours is established every night when we go into deep sleep. The only </p><p>problem is that we are not aware of this. If we were aware, we would be said to be Self</p><p>realised sages! </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnePC7UE_G5IeD7-UdAW6gtlnYOa9GnpnuBT6rnIkqgDA7N_iuux86B_M6w5aPO6Mu2C1ZSw_qVQ4f-FNxS_1RA7AgaI55eMoQqBgZeZ0apZ8K0-Y8sbxN5I6goV0RmLdSpADGzw9fA1RHxCYxNlmOtd2TMMHuu3go7DDTVI5R3liw3WHWbiVF4n0gzTRr/s1485/427913845_942449150571900_231124916820878272_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1485" data-original-width="1485" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhnePC7UE_G5IeD7-UdAW6gtlnYOa9GnpnuBT6rnIkqgDA7N_iuux86B_M6w5aPO6Mu2C1ZSw_qVQ4f-FNxS_1RA7AgaI55eMoQqBgZeZ0apZ8K0-Y8sbxN5I6goV0RmLdSpADGzw9fA1RHxCYxNlmOtd2TMMHuu3go7DDTVI5R3liw3WHWbiVF4n0gzTRr/s16000/427913845_942449150571900_231124916820878272_n.jpg" /></a></div><p>When one does become aware of the Jiva’s identity with Brahman, one is said to be </p><p>in the Turiya State. This means “Fourth State” as opposed to the three states we know of – </p><p>waking, dream and deep sleep states. The Turiya is the Consciousness which is associated </p><p>with all three states. This is the message of this verse, and it is the answer to the fifth part of </p><p>the Gargya’s Question. </p><p>*****</p><p>Next</p><p>Mantram - 4.10 : Q.4E – Attributeless & All-Knowing </p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLNF9ToydY_V4-npUgQFbyDjPmHcae2EObirByqkb3kxw0RpfwTlmbQp-9KKJVPWXM6GFt8zAO4w2TEZX_VUxYCReuxYOCMTS6YMvAg4GaUtits4sXUQvPUxXG95oK0yVWMneYvWZDZz9qnhqPEMJQke0qMYztesduwWhx8zOavutYWa6W5QXRzmY52W0_/s1485/428036986_942445343905614_5408033086916891219_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1485" data-original-width="1485" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgLNF9ToydY_V4-npUgQFbyDjPmHcae2EObirByqkb3kxw0RpfwTlmbQp-9KKJVPWXM6GFt8zAO4w2TEZX_VUxYCReuxYOCMTS6YMvAg4GaUtits4sXUQvPUxXG95oK0yVWMneYvWZDZz9qnhqPEMJQke0qMYztesduwWhx8zOavutYWa6W5QXRzmY52W0_/s16000/428036986_942445343905614_5408033086916891219_n.jpg" /></a></div><p>================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-9287505368963463482024-02-24T18:36:00.000-08:002024-02-24T18:36:19.047-08:00 TAITTIRIYA UPANISHAD – 50. Rishi Yajnavalkya.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrg2Vs6MjiLAbmjc1G7Nnas2h9t-cNCYowI8ikjfgiSdYdIFMspM9G6YiH2NARtlXp0HEQuHE99a7kLSvfaShxsuasJ5m4rNkPicqwESbB5JZkcGstaz_0ffSeZjIybVQQZfouDonzbkFeJHcZb9LfSipcNXjH1bVlwyA6cd2YfzfVhkH1kA64TBoJSQ22/s1080/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1062" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgrg2Vs6MjiLAbmjc1G7Nnas2h9t-cNCYowI8ikjfgiSdYdIFMspM9G6YiH2NARtlXp0HEQuHE99a7kLSvfaShxsuasJ5m4rNkPicqwESbB5JZkcGstaz_0ffSeZjIybVQQZfouDonzbkFeJHcZb9LfSipcNXjH1bVlwyA6cd2YfzfVhkH1kA64TBoJSQ22/s16000/1.jpg" /></a></div><p>==============================================================================</p><h2 style="text-align: left;">Sunday 25, Feb 2024. 06:45.</h2><h2 style="text-align: left;">Taittiriya Upanishad</h2><h2 style="text-align: left;">Part-2.</h2><h2 style="text-align: left;">BRAHMANANDA VALLI</h2><h2 style="text-align: left;">PART 2: 9 No. Anuvakas (Chapters)</h2><h2 style="text-align: left;">THE BLISS THAT IS BRAHMAN</h2><h2 style="text-align: left;">Post - 50.</h2><p>============================================================================</p><h2 style="text-align: left;">UPANISHAD SARA SANGRAH </h2><h2 style="text-align: left;">Anuvaka 2.1 </h2><h2 style="text-align: left;">The Essence of the Upanishads :</h2><p>==============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivJQuDzAXBAkkCr23LfUmUOLMg5ozJBHxfXmDmD2mNfyekZ596HIG4U_-SGVH0TQoTFQ8QuLSqDxXhIE4vv9dETGEcbc3fB0fPOWPx_Ux1Iy8rqEWG9lrr3qwzlXfLfsAdjrFE4NGmGX4RLQRB69TjZb5gz8f3wGOiCkGun2X-lWyrc1-SmM6MWI9UUm6T/s1080/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1062" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivJQuDzAXBAkkCr23LfUmUOLMg5ozJBHxfXmDmD2mNfyekZ596HIG4U_-SGVH0TQoTFQ8QuLSqDxXhIE4vv9dETGEcbc3fB0fPOWPx_Ux1Iy8rqEWG9lrr3qwzlXfLfsAdjrFE4NGmGX4RLQRB69TjZb5gz8f3wGOiCkGun2X-lWyrc1-SmM6MWI9UUm6T/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Objection 1: How Can “Limited” Attain Another “Limited” ?</h2><h2 style="text-align: left;">Poorvapakshi: </h2><p>We read that Brahman is the all-pervading Self of all. In 1, we see one </p><p>limited thing attaining another limited thing. This statement does not tie up with the all</p><p>pervasive Brahman. There is some incongruity here, something not agreeing. </p><h2 style="text-align: left;">Answer: </h2><p>There is no flaw here. It only appears so; it is part of our own ignorant </p><p>vision. We are identified with limited Upadhis, so we appear to be limited to ourselves. </p><p>When the Ignorance is cleared, we can say we have realized the truth, or attained </p><p>realization of Brahman. This attainment is not like reaching from point A to Point B; it is </p><p>removal of ignorance. That is like reaching A which has a wrapper B around it. </p><h2 style="text-align: left;">Example: </h2><p>There is the story of the 10 idiots that could not count their own group size </p><p>because each one forgot to count himself, so all were arriving at the answer ‘nine’. We all </p><p>are doing the same thing. We count all the outer sheaths composed of food, Prana, etc, as </p><p>individual limited units, but not the unlimited Self. So Brahman, our own Self, remains </p><p>unattained or ‘uncounted’ by us through ignorance. </p><p>Just as someone is needed to remind the idiot to count himself, so too someone is </p><p>needed to remind us that we are not limited beings but Brahman Himself. That person is our </p><p>Guru. The realization of the Truth comes through enlightenment, and results from following </p><p>the instructions of the scriptures.</p><p>=================================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlqgYqQbVV_cdeX_Ey8WxQEJlrL5I0gE8uer0fB3-50UmaXSK8cJtJBp2vElXYCvv3wynRK3rl7gfP8rq9D5INXtTC0pnhVwJTNQumvYqgh8vJ6EWWyGaznX0qjNVphnbWTl8-ju1LdcLf6GesdwbwmS0gLJ2uGH4YY4Japf-Rh5wLCyDnBtc_VcbaPk61/s1080/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1062" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjlqgYqQbVV_cdeX_Ey8WxQEJlrL5I0gE8uer0fB3-50UmaXSK8cJtJBp2vElXYCvv3wynRK3rl7gfP8rq9D5INXtTC0pnhVwJTNQumvYqgh8vJ6EWWyGaznX0qjNVphnbWTl8-ju1LdcLf6GesdwbwmS0gLJ2uGH4YY4Japf-Rh5wLCyDnBtc_VcbaPk61/s16000/3.jpg" /></a></div><h2 style="text-align: left;">The Notation adopted: </h2><p>i) Level 1: The lines of a verse, as 1 , 2 , etc. </p><p>iii) Level 2: Major Bhashya divisions as A/, B/, C,/ … etc </p><p> (the “/” is to differentiate a Bhashya division from subtitles A., B., etc.) </p><p>ii) Level 3: The Objections in Bhashya, as OBJ 1, etc. </p><p>iv) Level 4: Minor Bhashya divisions superscripted as 1,2,3… </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQJ_JookEVk4GanTdSNF76EnNwIRdIPVIfMKIJf3IpEk-fZHu1q1FmWVRons9mNmLN-HF2pY5pYU3p3h5AwUKqHxEBN5H0Ggw4RD5ESEvkoCTV2hyDlq97VcGZuqJ7CRut0ZukiUn2OyPMX5d6ok1meVjpoP_aC5EFGtTC7EOAmsUuA6FusnOB0ndo9FlR/s1080/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1062" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQJ_JookEVk4GanTdSNF76EnNwIRdIPVIfMKIJf3IpEk-fZHu1q1FmWVRons9mNmLN-HF2pY5pYU3p3h5AwUKqHxEBN5H0Ggw4RD5ESEvkoCTV2hyDlq97VcGZuqJ7CRut0ZukiUn2OyPMX5d6ok1meVjpoP_aC5EFGtTC7EOAmsUuA6FusnOB0ndo9FlR/s16000/4.jpg" /></a></div><h2 style="text-align: left;">Introduction to Bhashya Discussion :</h2><p>Six major pieces of Bhashya commentaries for this Valli (Part 2) are inter-weaved </p><p>into the Anuvakas, and run from A to F. The three lines of this verse are so important that </p><p>each one is discussed elaborately in the first Bhashya. We have highlighted them below. </p><p>In the course of the discussion in the Bhashya, Objections are encountered and </p><p>answered by Sri Shankaracharyaji. These Objections are kept together and placed at the end </p><p>of the explanation for each line. References to them are given (in blue) in the discussion to </p><p>indicate where they fit in. In this way, the drift of the discussion remains uninterrupted. The </p><p>discussion here is a summary and not a translation of the original Bhashya. </p><p>We begin with Bhashya A . . .</p><p>=============================================================================</p><p>Next</p><p>“Satyam, Jnaanam, Anantam Brahman” </p><p>Bhashya A: “On the Nature of BRAHMAN” </p><p>Coverage : Mantram - 2.1.2 (3 Padas)</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSiGOOdVgnahSOKDQBPuAX01M8zBpVSdDI8rakgqFc3X8pSWpBRBWt1O-skhH8LMJqv-BW4izQxtf_QwrYV3jr8Xyu8K1gCwUXtxwU44bMZFaJvgzOYCs4q3Rks1Arr_Kzpfqag6QV86FGX29Ga6iCEiUfAv5RwyCno1l6g7YwS_hQQ-Y6GfH8dJoJc6HP/s1080/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1062" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgSiGOOdVgnahSOKDQBPuAX01M8zBpVSdDI8rakgqFc3X8pSWpBRBWt1O-skhH8LMJqv-BW4izQxtf_QwrYV3jr8Xyu8K1gCwUXtxwU44bMZFaJvgzOYCs4q3Rks1Arr_Kzpfqag6QV86FGX29Ga6iCEiUfAv5RwyCno1l6g7YwS_hQQ-Y6GfH8dJoJc6HP/s16000/5.jpg" /></a></div><p>================================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-7516876943760882022024-02-23T17:44:00.000-08:002024-02-23T17:44:56.928-08:00 MUNDAKA UPANISHAD - 46. Swami Advayananda.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaIX5Y9_RJDVnmMlg6U5Syhfxx4cjdLzwLyzTer4Heuguw2lhl4a6XjQRIG0Ly6efC1pkKlSqL6sNxF9MP5Rzz0xxLeVJ-w-_1AEq3vokspQ0zdPFmVb-cJiw_yIz2FDa1Mj7QKPwXuk5cbrDKzDxcpXwAGQaMAjepK6z3AmvodxQXq_gODKe5emzko2Ew/s2048/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgaIX5Y9_RJDVnmMlg6U5Syhfxx4cjdLzwLyzTer4Heuguw2lhl4a6XjQRIG0Ly6efC1pkKlSqL6sNxF9MP5Rzz0xxLeVJ-w-_1AEq3vokspQ0zdPFmVb-cJiw_yIz2FDa1Mj7QKPwXuk5cbrDKzDxcpXwAGQaMAjepK6z3AmvodxQXq_gODKe5emzko2Ew/s16000/1.jpg" /></a></div><h2 style="text-align: left;">Chinmaya International Foundation (CIF) :</h2><p>A two-day National Seminar at CIF Shodha Sansthan under the Central Sanskrit University concluded on 30th March 2023. The seminar had an extensive discussion on the much-awaited National Education Policy.</p><p>Sanskrit is the bridge connecting all generations to ancient Bhartiya knowledge and original Indian wisdom. Leveraging the language instils a sense of pride in the youth and connects us to our roots. </p><p>The seminar was inaugurated by the noted agriculture scientist Prof Abdul Salam and was attended by several luminaries in academia.</p><p>Swami Sharadananda Sarasvati delivered the valedictory address and the Seminar was concluded by a vote of thanks by Dr. Rajasekhar Reddy, Director, CIFSS.</p><p>============================================================================</p><h2 style="text-align: left;">Saturday 24, Feb 2024. 06:45.</h2><h2 style="text-align: left;">6 Chapters (64 Mantras)</h2><h2 style="text-align: left;">4. PENETRATING BRAHMAN</h2><h2 style="text-align: left;">(Mantras - 33-43, 11 no.)</h2><h2 style="text-align: left;">triteeya mundake, prathamah khandah – </h2><h2 style="text-align: left;">Here begins the first Section of the Third Canto.</h2><h2 style="text-align: left;">5. THE “TWO BIRDS” METAPHOR </h2><h2 style="text-align: left;">(Mantras - 44-53, 10 no.) </h2><h2 style="text-align: left;">Post - 46.</h2><p>==============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgYb1fOBIHVmj7x3sGKYqq9qvBMHPth01pqgpikz4lGVPIJFNiGGTL50fBF81-ROfACfvmL72HQmamrTx02WhvdMGkwS2pcW2P0LH91fMmYTu8UvYw3x7P4dSVEAkjErMwLxKXYQGzDFHODMj2Glj8QHR1xyeGc8akvNJu_p9IG55qbNEqQrgYN9yhQiIa/s2048/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2047" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhgYb1fOBIHVmj7x3sGKYqq9qvBMHPth01pqgpikz4lGVPIJFNiGGTL50fBF81-ROfACfvmL72HQmamrTx02WhvdMGkwS2pcW2P0LH91fMmYTu8UvYw3x7P4dSVEAkjErMwLxKXYQGzDFHODMj2Glj8QHR1xyeGc8akvNJu_p9IG55qbNEqQrgYN9yhQiIa/s16000/2.jpg" /></a></div><h2 style="text-align: left;">46 - Mantram - 5.3: The Benefits of Holy Company (Satsangam) : </h2><p>1.</p><p> yadaa pashyah = When the seeking bird (the one that is troubled) </p><p> pashyate rukmavarnam, = beholds the “golden-hued” Bird (the enlightened one), </p><p>2. </p><p>kartaaram eesham puru = as the doer, the ruler and the Supreme </p><p>sham brahma-yonim; = Being, the very Source of the birth of the universe, </p><p>3. </p><p>tadaa vidvaan, = then, becoming wise, </p><p>punya-paape vidhooya, = it shakes off all deeds of merit and demerit, </p><p>4. </p><p>niranjanah = becomes stainless (pure), </p><p>paramam saamyam upaiti. = and attains the supreme state of Equanimity! </p><p>===========================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMTtI9sytbYP-0cFrdrfvRsYxhfcINM-VCIcJSxjL2fL4Z-Fs1tE8QNHNsR_P2y0EEFTJy3wlM2RIh5G21zoxXegyxI-B18y9i9oeXJlVp43Z3Y9UquMOoYOo125KqFb1ladhLoFWX4qaNAvgQ-naeiup1PXhM-ltHNcTkS_zPYjZwRtktA0HzY7xITkib/s2048/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgMTtI9sytbYP-0cFrdrfvRsYxhfcINM-VCIcJSxjL2fL4Z-Fs1tE8QNHNsR_P2y0EEFTJy3wlM2RIh5G21zoxXegyxI-B18y9i9oeXJlVp43Z3Y9UquMOoYOo125KqFb1ladhLoFWX4qaNAvgQ-naeiup1PXhM-ltHNcTkS_zPYjZwRtktA0HzY7xITkib/s16000/3.jpg" /></a></div><p>The metaphor is now seen through the eyes of a soul thirsting for spiritual direction. </p><p>It illustrates the benefits of having good company in life, the value of Satsang. We become </p><p>the kind of person that we move around with. With worldly persons we imbibe their </p><p>worldliness; with spiritual company, we imbibe their virtues. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2akDHatT0TAi1gt4YtdZRJD-W-8DYbaRQtFzVoNjKPvudFRXvoeAuCazKMFTYwwvXcS1rmaPpPqiCjjISstwbrq_C7iPzRqoBbAD22tKBs9p7uEpurgerBao1kM8mG2JVf9IpytRpWF-gafE8kTf30Kl4Pk48_2q7gXGTGrMzURFN-QDYFXBiM0TT2Rz5/s2048/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2akDHatT0TAi1gt4YtdZRJD-W-8DYbaRQtFzVoNjKPvudFRXvoeAuCazKMFTYwwvXcS1rmaPpPqiCjjISstwbrq_C7iPzRqoBbAD22tKBs9p7uEpurgerBao1kM8mG2JVf9IpytRpWF-gafE8kTf30Kl4Pk48_2q7gXGTGrMzURFN-QDYFXBiM0TT2Rz5/s16000/4.jpg" /></a></div><p>1.</p><p> In this instance, the ego-bird is very fortunate that it has the divine-Bird as its </p><p>companion constantly. The first two lines refer to the Sadhana stage of the seeker. The ego- </p><p>bird without its ego is no different from the divine-Bird. To become that, it needs to go </p><p>through the transformation process, called Sadhana. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5Ju-69mvWkI6-GXjVIOne-wse-zeb5Xn761RKJ9DbMIxpH625foLktL-PQrb6nelBI1SJJT3igBKYDG12-40WqMGJEKw-IGWvvwqtIhArqQMO2bUp9R-M66Z-EwfDavs7hfg53SFIpRZp2r0RMDpFs8dQA-EfWi4qdLpLCQra4Dx1synrIG5DsbNKbrTO/s2048/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2047" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5Ju-69mvWkI6-GXjVIOne-wse-zeb5Xn761RKJ9DbMIxpH625foLktL-PQrb6nelBI1SJJT3igBKYDG12-40WqMGJEKw-IGWvvwqtIhArqQMO2bUp9R-M66Z-EwfDavs7hfg53SFIpRZp2r0RMDpFs8dQA-EfWi4qdLpLCQra4Dx1synrIG5DsbNKbrTO/s16000/5.jpg" /></a></div><p>The transformation is a painful process. The “golden-hued” Bird is an indirect simile </p><p>referring us to the smelting of gold ore in a furnace. After going through such a process the </p><p>seeker comes out pure as molten gold, free of all impurities. The gold colour that symbolizes </p><p>Indestructibility, equally symbolises the austerity that one needs to undergo to attain it. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiVo2SN5R0-sBQcWJBH5lL5z1HY2eC1EIGODbWyneIWzd9FodwU13D3Ly0rUP15ItgmCh3Swmk88LhSjMAJViM3_U-zTcL5I3ftKMkSNq5XmTaWAFb5z3M8Okn33dyYpYVQL1oMlc9Ikol6c1PyKEYoVJcJksXtzUAI32Ih1yPouIH_pWNpPhJ12rR2txr/s2048/6.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjiVo2SN5R0-sBQcWJBH5lL5z1HY2eC1EIGODbWyneIWzd9FodwU13D3Ly0rUP15ItgmCh3Swmk88LhSjMAJViM3_U-zTcL5I3ftKMkSNq5XmTaWAFb5z3M8Okn33dyYpYVQL1oMlc9Ikol6c1PyKEYoVJcJksXtzUAI32Ih1yPouIH_pWNpPhJ12rR2txr/s16000/6.jpg" /></a></div><p>2.</p><p> Effacement of the Ego is like smelting of ore because the Ego will hang on to its </p><p>supports tenaciously. It always thinks it is the doer, the ruler and that everything is centred </p><p>around it. This notion is very hard to relinquish. When it is transformed to the conviction </p><p>that everything is done by the Lord, then ego simply melts away out of existence. </p><p>Brahma Yonim stands here in contrast to Hiranyagarbha, which is the “Womb of </p><p>Creation” through which the material world comes forth. Brahma Yonim represents the </p><p>Womb (Yonim) which is the origin of even Hiranyagarbha. Brahman is the very Source of all </p><p>creation. It is every seeker’s goal to attain the state of Brahman-hood. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDgkGIYegNywcM27diMblUqrp9v8b_VDZKXUztdagtDiaI-JVjGX9QBK43FPvkQnjDYhoxlxGWwK9Hw0_pcwBziJ-f_Gg995xR-siJfX6E8BRDQzXGhu-uZzUr287wRxBe_ET-8hub3oaih3Vf1uU6WEpXVPjDb9yIXQ1UC9W8uebsITrAcVkfW5Au2r2b/s2048/7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDgkGIYegNywcM27diMblUqrp9v8b_VDZKXUztdagtDiaI-JVjGX9QBK43FPvkQnjDYhoxlxGWwK9Hw0_pcwBziJ-f_Gg995xR-siJfX6E8BRDQzXGhu-uZzUr287wRxBe_ET-8hub3oaih3Vf1uU6WEpXVPjDb9yIXQ1UC9W8uebsITrAcVkfW5Au2r2b/s16000/7.jpg" /></a></div><p>3.</p><p> Punya and Paapa are the seeds of future actions. They spring forth into action at </p><p>the ripe moment and under the right conditions like a seed. They are stored as Karma, </p><p>which is effectively what binds man to this world. The sage (Vidvaan) shakes off or burns </p><p>away his connection with these bonds of Karma. The means by which he does so is shown in </p><p>the previous Pada. He learns from the senior bird to feel that the Supreme Being is the Doer, </p><p>the Ruler, and the Enjoyer. In this way he loosens the hold that his Ego has over his actions. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYliiwwt9k9GG5LQWluvPTk-vzVVFinFr2EdlpAkuHO_BWNUgjGuVmTr6zNficdrre3OU7avvHa-Pn_wZB8YZJACrpGZOJ4xJbav86xKQsuXgU75xW4nAA7aq2Ta5XEsW5UiTCLqDP4nIivpWOG7ImuqqC6oPpwNRZWbwFBLEyCTr0AQvyNqpOj5i8b3td/s2048/8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYliiwwt9k9GG5LQWluvPTk-vzVVFinFr2EdlpAkuHO_BWNUgjGuVmTr6zNficdrre3OU7avvHa-Pn_wZB8YZJACrpGZOJ4xJbav86xKQsuXgU75xW4nAA7aq2Ta5XEsW5UiTCLqDP4nIivpWOG7ImuqqC6oPpwNRZWbwFBLEyCTr0AQvyNqpOj5i8b3td/s16000/8.jpg" /></a></div><p>4.</p><p> Realization comes only with purity (Niranjana) of the soul. Only a taintless, pure </p><p>soul can achieve union with the Supreme. When all taints are removed, the merging of the </p><p>individual soul and the Supreme Soul is only a matter of course. Because this equality is at </p><p>the highest level and is actually equivalent to the term Non-Duality used for this union, it is </p><p>described as Paramam or the Highest. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhoG6HemtOsHdrHvd8_OacU_BxOVBXAR6gE5zevf1DFih2Fn5dshV57_VVqpJGovZAiFK95BHYCvSBoP9Py3zo6pg6RhENaMQuUG2i-NoRiRxxtvDU8YYtqEx26ae1bXP7ZYl7WFMxpzWi2lGC-FCeXaJZT9fjZ0q2igNWqvMqM2mLP2K7U0FyJQsc8kVo6/s2048/9.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhoG6HemtOsHdrHvd8_OacU_BxOVBXAR6gE5zevf1DFih2Fn5dshV57_VVqpJGovZAiFK95BHYCvSBoP9Py3zo6pg6RhENaMQuUG2i-NoRiRxxtvDU8YYtqEx26ae1bXP7ZYl7WFMxpzWi2lGC-FCeXaJZT9fjZ0q2igNWqvMqM2mLP2K7U0FyJQsc8kVo6/s16000/9.jpg" /></a></div><p>The Vedantic student is greatly indebted to Sri Shankaracharyaji for the clarity of </p><p>explanation he has given to these verses. He has not twisted any facts, but simply presented </p><p>them for the Truth they represent. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO-apBCfXjBo-sYnKjXXPW5sOE0SPH5L2xIGHd0P3CRuxBq5DgOWJsw5Krmw4cHcgy9nz0mXPEYACLhScsNf1Wj-L-PooDe3BI_PjWt0fnoaN-oF48SN4o56DfH8kO4AF9mk-r-d_GgnjuGaaT-VvIqEilUuojJH-i-Buc-uDwV199qSQuswOuEDoRY4tw/s2048/10.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="2048" data-original-width="2048" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjO-apBCfXjBo-sYnKjXXPW5sOE0SPH5L2xIGHd0P3CRuxBq5DgOWJsw5Krmw4cHcgy9nz0mXPEYACLhScsNf1Wj-L-PooDe3BI_PjWt0fnoaN-oF48SN4o56DfH8kO4AF9mk-r-d_GgnjuGaaT-VvIqEilUuojJH-i-Buc-uDwV199qSQuswOuEDoRY4tw/s16000/10.jpg" /></a></div><p>*****</p><p>Next</p><p>THE SPIRITUAL ACCESSORIES</p><p>47 -Mantram - 5.4 : Accessories on the Path – 1 to 2 </p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrW6lqL5rIMq3PSSXLHELptedv0rGuWcb7tcwdxNGbGcwoEBC8pb-oyyIacRPAWiBwmGhGqyWTmvwfOyFQS9TLM96H5jfUbfjJ9g8ARyLnogrJ80wJtqMNS4RbOI98WPv0UzYMpwOqHikqyLoigGlDdyG7q-gODZXHadXwG-2NQP1Tn3kVjjCM8Ha646dy/s1485/427989845_942443940572421_2802811470294589420_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1485" data-original-width="1485" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhrW6lqL5rIMq3PSSXLHELptedv0rGuWcb7tcwdxNGbGcwoEBC8pb-oyyIacRPAWiBwmGhGqyWTmvwfOyFQS9TLM96H5jfUbfjJ9g8ARyLnogrJ80wJtqMNS4RbOI98WPv0UzYMpwOqHikqyLoigGlDdyG7q-gODZXHadXwG-2NQP1Tn3kVjjCM8Ha646dy/s16000/427989845_942443940572421_2802811470294589420_n.jpg" /></a></div><p>==============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-17606572913275877482024-02-22T17:05:00.000-08:002024-02-22T17:05:43.998-08:00 MANDUKYA UPANISHAD with GAUDAPADA’S KARIKA: 19 - Swami Advayananda.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyJ3mDALk_iKYXT2DZyFdBd8ah0LjXRS8WNCIt7TwqnFwdkyeCxko4W3Bh1wSvJF6eLVvh1Cir4uZ8Upy2o4eH14yG0beHLBPnqQGIpl6xCAxmImtUnmaLz6dxV90b1AiYPpy9LMkwgQIqd9owdpgZOcWciJhaPdfUmhl6_LgFCxeGvqjDVG_tkjvYPZSh/s1118/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyJ3mDALk_iKYXT2DZyFdBd8ah0LjXRS8WNCIt7TwqnFwdkyeCxko4W3Bh1wSvJF6eLVvh1Cir4uZ8Upy2o4eH14yG0beHLBPnqQGIpl6xCAxmImtUnmaLz6dxV90b1AiYPpy9LMkwgQIqd9owdpgZOcWciJhaPdfUmhl6_LgFCxeGvqjDVG_tkjvYPZSh/s16000/1.jpg" /></a></div><p>============================================================================</p><h2 style="text-align: left;">Friday 23, Feb 2024. 06:00.</h2><h2 style="text-align: left;">MANDUKYA UPANISHAD </h2><h2 style="text-align: left;">GAUDAPADA’S KARIKA</h2><h2 style="text-align: left;">Agama Prakarana – “The Scriptural Treatise”</h2><p>===========================================================================</p><h2 style="text-align: left;">PART 1: Agama Prakarana (Mantras-29.)</h2><h2 style="text-align: left;">THE SYLLABLES OF “OM”</h2><h2 style="text-align: left;">Upanishad Section 3: </h2><h2 style="text-align: left;">Mantras - 8-12</h2><p>==============================================================================</p><h2 style="text-align: left;">PRELIMINARIES : </h2><h2 style="text-align: left;">Karika Section 4.1: Mantras - 1-8 (8 No.) </h2><h2 style="text-align: left;">Post-19.</h2><p>=============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjz8eAcEQjxz6TPpdyzE5nz_nJ68zcORGc2x7hBEhPTxpoFml749gu7hAFzyowCRe1KxpMn8M5-Yb900W3lsHXKGRC6wEx0j9pbr-zXynhfXLtp_f6gaKRrg9HqBjR-_vVh8K_OYgh8CqG6w4A8_vyx4GhCpLyKPFzdkKndOXNt54rEGCqnCzVVRn_lt5eY/s1118/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjz8eAcEQjxz6TPpdyzE5nz_nJ68zcORGc2x7hBEhPTxpoFml749gu7hAFzyowCRe1KxpMn8M5-Yb900W3lsHXKGRC6wEx0j9pbr-zXynhfXLtp_f6gaKRrg9HqBjR-_vVh8K_OYgh8CqG6w4A8_vyx4GhCpLyKPFzdkKndOXNt54rEGCqnCzVVRn_lt5eY/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Mantram : 4.1: </h2><h2 style="text-align: left;">The Purpose of this Chapter : </h2><p>1 </p><p>Jnaanena aakaasha kalpena, = By means of Knowledge resembling space, </p><p>2 </p><p>dharmaan yah gaganah upamaan; = the nature of that which resembles the sky,</p><p>3 </p><p>jneya = i.e. the Jeevas, or objects to be Known, being</p><p>abhinnena sambuddhah, = non-different, is fully realised by the Knower. </p><p>4 </p><p>tam vande dvipadaam varam. = I salute Him (Narayana), the Best among ‘bipeds’. </p><p>============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUrHjLlDtPdPrACepPG-n8imOteQKdseEGpaQWyM1M5YGz5J4_AO_o43Fq6l3y09GC6WJl7xbU7VLBB43_plEnOhfxjp_il6epiam_NMEYlKVX6H5wJUEdYyF5iHSybcd5WOH2AOLvrlotjAwdFDjCQhaCZXPHFhTJI6d1-htWFQREz7cg6yZlotM3lnOb/s1118/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUrHjLlDtPdPrACepPG-n8imOteQKdseEGpaQWyM1M5YGz5J4_AO_o43Fq6l3y09GC6WJl7xbU7VLBB43_plEnOhfxjp_il6epiam_NMEYlKVX6H5wJUEdYyF5iHSybcd5WOH2AOLvrlotjAwdFDjCQhaCZXPHFhTJI6d1-htWFQREz7cg6yZlotM3lnOb/s16000/3.jpg" /></a></div><p>This Chapter “kicks-off” with quite a bang. The Bhashya suggests that under the </p><p>guise of being a salutation to his Ishtha Devata, Lord Badrinarayana, and to his Guru (Sri </p><p>Suka Acharya, the son of Vyasaji), the author, Sri Gaudapadacharyaji, is establishing the </p><p>purpose of this Chapter. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYx7j69ljc8ixhppj7iWHumDI5J7gwgd2ilwspe26lgWu0xs8CshGbRzqjPp9VqZenbaXeReI8oaaoHa4cue873Ue6o5f7sAHH36WMU2C_YIoDBThbtuSSZkTdVvQJsucqq2pmaxrP9GQ9BhvcoTvznUTk5QCcW8k-y4j1vjlY3eqM0VPvIiC6Z6PPWNph/s1118/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYx7j69ljc8ixhppj7iWHumDI5J7gwgd2ilwspe26lgWu0xs8CshGbRzqjPp9VqZenbaXeReI8oaaoHa4cue873Ue6o5f7sAHH36WMU2C_YIoDBThbtuSSZkTdVvQJsucqq2pmaxrP9GQ9BhvcoTvznUTk5QCcW8k-y4j1vjlY3eqM0VPvIiC6Z6PPWNph/s16000/4.jpg" /></a></div><h2 style="text-align: left;">What is that purpose? </h2><p>Through a refutation of all the opposing views, the purpose is to establish the </p><p>philosophy of the Supreme Non-dual Reality, devoid of all distinctions between knowledge, </p><p>the knowable and the knower. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx-UofOnriQwgbCOQp9qcikLi3rMvyZ7pSv8waDEkaAftDm464FRwfLel80YBWmVjx0HUhkrGLonhX_D3ajHwG29lFdg4UzMM9hNo2YVcT9XoV8_IlwYmeIpZhL8cNC8gJFffREnzr7bg5YRyXMpTy2982pUi5LKomfyPWlCvaw4uBzr9-_GXVTg2DEI0Q/s1080/319299510_10167197174850343_8999267449470052698_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhx-UofOnriQwgbCOQp9qcikLi3rMvyZ7pSv8waDEkaAftDm464FRwfLel80YBWmVjx0HUhkrGLonhX_D3ajHwG29lFdg4UzMM9hNo2YVcT9XoV8_IlwYmeIpZhL8cNC8gJFffREnzr7bg5YRyXMpTy2982pUi5LKomfyPWlCvaw4uBzr9-_GXVTg2DEI0Q/s16000/319299510_10167197174850343_8999267449470052698_n.jpg" /></a></div><h2 style="text-align: left;">This is done in two ways: </h2><h2 style="text-align: left;">i) Abhinnena: </h2><p>By ascribing “distinctionless-ness” between: </p><h2 style="text-align: left;">a. Jnaanam: </h2><p>The Knowledge as taught to him by his Guru, i.e. the Knowledge of the Self which “resembles space”; </p><h2 style="text-align: left;">b. Jneyam: </h2><p>and the Knowable– the individual soul or Jeeva – which “resembles the </p><p>sky”. These two are considered to be non-different from each other, in their essence. </p><p>[In the process, the identity between the Jeeva and Brahman is also established.] </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyumPlcUoyctbNX8YNcF75vQ-zSmRKOc0D5Zti6_F_4MUsP7En-B2FJYAlEvt9flmZyDBGuWEx6eTNQzlNXXF8YtXKodKV5Qy6SQ0fow3eASzCmnIAFzdpu_AD5R47aOwr7xo9-HLjSekAQ7mAAHypfwWjHwCtKjq8hyI6XZVUi8Rpivw-4rPdkYrignZn/s1080/319542341_10167197174835343_8195167299908873957_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgyumPlcUoyctbNX8YNcF75vQ-zSmRKOc0D5Zti6_F_4MUsP7En-B2FJYAlEvt9flmZyDBGuWEx6eTNQzlNXXF8YtXKodKV5Qy6SQ0fow3eASzCmnIAFzdpu_AD5R47aOwr7xo9-HLjSekAQ7mAAHypfwWjHwCtKjq8hyI6XZVUi8Rpivw-4rPdkYrignZn/s16000/319542341_10167197174835343_8195167299908873957_n.jpg" /></a></div><h2 style="text-align: left;">ii) Dvipadaam Varam: </h2><p>By addressing his Guru as “the Best among men” (literally ‘bipeds’), the author is implying that he intends to compare him with other men who have not accepted this great and highest philosophy. </p><p>By throwing a challenge to all the schools which contradict this Truth, the Acharya wishes to establish the supremacy of the pure Vedantic theory of Non-duality or Oneness. This is the expressed purpose of this text. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjapckcOLBLPFZ5Na9IhpENqBBAPrJYP9w4X5QpNP4ENUkw9gnknatgKB-6AMqUNraXGMB658sgYBzOothjgDfRJrUvtTrntND_uDpIV8yLPntaR4o1-rJCB52B5gEExIycs0VXV6cCzs3u6xC8ySLWsa3f_IwVOS2cXsTQlJnlVjgrQ6NJiGOye72XqDo8/s1118/319839928_827565815210757_8008914765380497471_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1118" data-original-width="1099" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjapckcOLBLPFZ5Na9IhpENqBBAPrJYP9w4X5QpNP4ENUkw9gnknatgKB-6AMqUNraXGMB658sgYBzOothjgDfRJrUvtTrntND_uDpIV8yLPntaR4o1-rJCB52B5gEExIycs0VXV6cCzs3u6xC8ySLWsa3f_IwVOS2cXsTQlJnlVjgrQ6NJiGOye72XqDo8/s16000/319839928_827565815210757_8008914765380497471_n.jpg" /></a></div><h2 style="text-align: left;">The Aptness of the Space & Sky Similes:</h2><p> Two similes are used to illustrate Jnaanam and Jneyam respectively. Jnaanam, the </p><p>knowledge, is illustrated by the clear space . Jneyam, the knowable or Jeeva, is illustrated by </p><p>the sky. The sky is really not different from space, except that the name ‘sky’ is used when it </p><p>is associated with other attributes such as blueness, orangeness (at sunrise or sunset), </p><p>murkiness when polluted, cloudless when there are no clouds, etc. In such cases, we do not </p><p>use the word ‘space’, but prefer to say ‘cloudless or blue sky’. </p><p>In the same way, Brahman is the clear ‘space’, while the Jeeva is the conditioned </p><p>‘sky’, associated with limitations imposed by mind, body and intellect. In essence, the two </p><p>are shown to be identical if these limitations are negated. </p><p>*****</p><p>Next</p><p>Mantram - 4.2: </p><p>Salutation to the “Asparsha Yoga” </p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAvHiyDMXEolEjw6-0-7TeqgEY3-LfxZQvJ0pWHOVX85Rt4m6D7LhQylc2WzZj60_bb0JbCJpSlS7pXSmBWdGQTQx1j5Zadoe0MP_KCsD4PF65k4RUPYEazDpqlvFGiJ4Vkn14f6gJ1sGj2pjsc0pw1uJ74V8betf0StgQkPUuTdVuEfhiyuxMuoFSf_0h/s1598/319886856_10167205003345343_6589720298305532880_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1598" data-original-width="1279" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAvHiyDMXEolEjw6-0-7TeqgEY3-LfxZQvJ0pWHOVX85Rt4m6D7LhQylc2WzZj60_bb0JbCJpSlS7pXSmBWdGQTQx1j5Zadoe0MP_KCsD4PF65k4RUPYEazDpqlvFGiJ4Vkn14f6gJ1sGj2pjsc0pw1uJ74V8betf0StgQkPUuTdVuEfhiyuxMuoFSf_0h/s16000/319886856_10167205003345343_6589720298305532880_n.jpg" /></a></div><p>==============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-69363834740271276352024-02-21T17:27:00.000-08:002024-02-21T17:27:08.959-08:00 KATHA UPANISHAD - 50. Swami Advayananda.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8gNQu8TFoi_QhPkvSQxl3vCQrwqWsVf_-P_6pHw6b08naXw-VdfAeZ2xmr2M2feOWNNgaAT8mtIMYy_70x4J18O61AtyTTYCwo_bSSTFTnoeCzyht5nD3_z_k34NOMQPx3ZZLb1WdxsToLpU9hK6WZeQPf4l8o-kYgv62Uzu0f5a_wnf_EE_QpzcQznQY/s1080/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8gNQu8TFoi_QhPkvSQxl3vCQrwqWsVf_-P_6pHw6b08naXw-VdfAeZ2xmr2M2feOWNNgaAT8mtIMYy_70x4J18O61AtyTTYCwo_bSSTFTnoeCzyht5nD3_z_k34NOMQPx3ZZLb1WdxsToLpU9hK6WZeQPf4l8o-kYgv62Uzu0f5a_wnf_EE_QpzcQznQY/s16000/1.jpg" /></a></div><p>============================================================================</p><h2 style="text-align: left;">Thursday 22, Feb 2024 06:20.</h2><h2 style="text-align: left;">Chapter 1. Section - 2: (25 Mantras) </h2><h2 style="text-align: left;">THE CHOICE:</h2><h2 style="text-align: left;">Mantram - 21: Self-Knowledge – 2: Contradictions in the Self </h2><h2 style="text-align: left;">Post - 50.</h2><p>============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1iz_YbrSV3z29ufx0VSV5pFm7g3AnrluUT_gECgxDCoyEvzDEwWDfw4SikdWjA9mM-RZJXlq3sviIYTkHUbHDVRiLb7NmeuKAlUkuRLnpiayhBrv_JLb1eGN9uh9-hu8qI8RytZhzSuwo6Ffvq89qlzA4bupx8c7zJGOZk4w46i0Sn2i-EIC48VY9XKEu/s1080/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1iz_YbrSV3z29ufx0VSV5pFm7g3AnrluUT_gECgxDCoyEvzDEwWDfw4SikdWjA9mM-RZJXlq3sviIYTkHUbHDVRiLb7NmeuKAlUkuRLnpiayhBrv_JLb1eGN9uh9-hu8qI8RytZhzSuwo6Ffvq89qlzA4bupx8c7zJGOZk4w46i0Sn2i-EIC48VY9XKEu/s16000/2.jpg" /></a></div><h2 style="text-align: left;">Mantram - 1.2.21: Self-Knowledge – 2: Contradictions in the Self </h2><p>1.</p><p>Aaseenah dooram vrajati = While sitting, It travels far away; </p><p>2 </p><p>shayaanah yaati sarvatah; = while sleeping, It goes everywhere. </p><p>3 </p><p>kah tam mada amadam devam = That God who rejoices and rejoices not – who </p><p>4 </p><p>madanyah jnaatum arhati. = but you and I are able to comprehend Him? </p><p>===============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1AzlTWXmfB9aUv10Cjh9BeKq_jMwh4k9uoL1i2UNF8UskPzAAUsSVIodFMTW2CQNl-jt-9jr8etknJ07yhxrDstoZ8-VFOtcONZWBUcJ21PzUvNYWk63C7ym5k5rFOZhRw5FvyGmWcidORe02IhYHA8ixOpeC_s8PsgLF7PMhOH5vnR-gSOsNMyNMgESz/s1080/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg1AzlTWXmfB9aUv10Cjh9BeKq_jMwh4k9uoL1i2UNF8UskPzAAUsSVIodFMTW2CQNl-jt-9jr8etknJ07yhxrDstoZ8-VFOtcONZWBUcJ21PzUvNYWk63C7ym5k5rFOZhRw5FvyGmWcidORe02IhYHA8ixOpeC_s8PsgLF7PMhOH5vnR-gSOsNMyNMgESz/s16000/3.jpg" /></a></div><h2 style="text-align: left;">Commentary:</h2><p>The link-line of Shankara Bhashya connecting verses 20 and 21 says: “The Self cannot </p><p>be known by any Tom, Dick and Harry who is fully possessed by desire. Only someone </p><p>qualified like Yama and Nachiketas can achieve success on this path.” The path is difficult for </p><p>those filled with desire, but Suvijneya or “easily known” for those who are dispassionate. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ241dmf-eZCuSU_tRk0cqKYgZ6qfOSrCrV0fzc9nWd1Wao693VB6BelmwbJOGyad1sbukXWYA_WNk9JQGC0Z0YVAgmswyiasisR-GzD3FWkslLETK6W1R5xsa9vsohsZsnuwLnTl-9a1OnB_FtERwGCwtMX8CZYxaQcNVkB-ejv5mcmx0Cbi3zdWrMtaj/s1080/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgJ241dmf-eZCuSU_tRk0cqKYgZ6qfOSrCrV0fzc9nWd1Wao693VB6BelmwbJOGyad1sbukXWYA_WNk9JQGC0Z0YVAgmswyiasisR-GzD3FWkslLETK6W1R5xsa9vsohsZsnuwLnTl-9a1OnB_FtERwGCwtMX8CZYxaQcNVkB-ejv5mcmx0Cbi3zdWrMtaj/s16000/4.jpg" /></a></div><p>To help interpreting these lines, we take note that the scriptures speak of two selves: </p><p>one is the ego-self or individual consciousness, and the other is the true Self or universal </p><p>Consciousness. A subtle intellect is needed to differentiate these. This is the most important </p><p>point driven by this verse. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQyPRkAfAf-odC37ShBSzwOGBj-H4tCvk9QCjeDA6e4dtzkgVFgK8ty9Vic98ac5wm2yjBKD_kjr9dsf0bI17CNcEUD05VQAwzllpZ5TsuytY7XTemQemi3K_mgaC77jK8qi9kX9igH3qKaLKzq2Lvp4UCFjHjRaYcno6MpXhwL9E35Ex_SfDG565b3o60/s1080/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjQyPRkAfAf-odC37ShBSzwOGBj-H4tCvk9QCjeDA6e4dtzkgVFgK8ty9Vic98ac5wm2yjBKD_kjr9dsf0bI17CNcEUD05VQAwzllpZ5TsuytY7XTemQemi3K_mgaC77jK8qi9kX9igH3qKaLKzq2Lvp4UCFjHjRaYcno6MpXhwL9E35Ex_SfDG565b3o60/s16000/5.jpg" /></a></div><h2 style="text-align: left;"><u>Three Contradictions in the Self:</u></h2><p> The three flashing contradictions in the verse compel us to remember this point </p><p>about having a subtle intellect. Acharyaji was intent on not letting these further examples of </p><p>contradictions go unnoticed. The Bhashya brings out the hidden teaching in them: </p><p>============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVZHgoc7hZGlGpWAez6LZyZYpgFcz3JKijUHZjBBU7Q8VrzuiDSFAsrBTA5C9fLDBibijzYf_EtgAa6sHT6O6ejrSvCL-0cnV7A0Q-AmcsUnq0G17Kd6VwDEPGLFniva4-xewXnwE8TiCRGn9a0VUoeWVHg2HccKohYZFBhGeBwiLj1hMGVf-Ljc5R3FlG/s1080/6.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVZHgoc7hZGlGpWAez6LZyZYpgFcz3JKijUHZjBBU7Q8VrzuiDSFAsrBTA5C9fLDBibijzYf_EtgAa6sHT6O6ejrSvCL-0cnV7A0Q-AmcsUnq0G17Kd6VwDEPGLFniva4-xewXnwE8TiCRGn9a0VUoeWVHg2HccKohYZFBhGeBwiLj1hMGVf-Ljc5R3FlG/s16000/6.jpg" /></a></div><p>1</p><p> i) Sitting, It travels far: We can understand the body remaining in one place while </p><p>the mind travels far away in imagination. This line is not about this type of ‘mental travel’. </p><p>This is about the Self which is all-pervading. There isn’t a spot that it does not occupy. </p><p>Where does it need to travel? That is the riddle raised. </p><p>2</p><p> ii) Sleeping, It goes everywhere: Again, when we are asleep, our body is plottable </p><p>on an x-y axes that give it a location, but the mind is elsewhere in dream. How does the line </p><p>apply the same to the Self? The Self does not act, so it can be considered as good as asleep. </p><p>It is not possible for the Self to go about everywhere if it is not acting. </p><p>3</p><p> iii) Joyful, It is joyless: The third contradiction is most puzzling. Humans can </p><p>express joy and still be joyless within. But the Self is free from feeling joy or sorrow. It is said </p><p>to be All-Bliss at all times. </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2o0_AzvuLClIlzoMto_ADW1wso0sAcGMb6HcZPwgFmAAI1Yr_XZp0dTtFnxaCNItaQPZQDR5TOJylUEGBFE3p4KW0-7u9D2ansJB3icpBfOoJ4GO1VqAsABhIDfz48T0jtOtVDzXmaCHMoCVyD32u6q7QsfWXi7-UKbSsYdY3tj4xXuwFkFQJJgg46TM7/s1080/7.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2o0_AzvuLClIlzoMto_ADW1wso0sAcGMb6HcZPwgFmAAI1Yr_XZp0dTtFnxaCNItaQPZQDR5TOJylUEGBFE3p4KW0-7u9D2ansJB3icpBfOoJ4GO1VqAsABhIDfz48T0jtOtVDzXmaCHMoCVyD32u6q7QsfWXi7-UKbSsYdY3tj4xXuwFkFQJJgg46TM7/s16000/7.jpg" /></a></div><p>It is clear that these contradictions are not demanding an explanation. They are not </p><p>intended to be explained. They only indicate the Self to be beyond the reach of normal </p><p>human experience, that is all. Lord Yama is introducing Nachiketas to the idea of an </p><p>understanding that is beyond the operating system of the intellect and the mind. </p><p><br /></p><h2 style="text-align: left;">In the Bhashya, Shankaracharyaji explains these contrasts through two well-chosen similes. </h2><h2 style="text-align: left;">Each simile illustrates a special aspect of worldly experience: </h2><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikku8wEo2i9CiaoDAxsn3GKsHtqPMoAUjdLggNGGQTIVgw1UvqGyPSHDhf88ESaj1Jt2Ub91RLvHwXscwMM8qnrn7RilJaWfG5SBJerWbcuSWjNV3_2MqZuD0bXlfTuP-AKoOdf3TvPhVeIwlDV2Ehv0svRx7f1B2NL2iBV9l7bkkQ_TEO2L6n-s6G9LKw/s1080/8.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEikku8wEo2i9CiaoDAxsn3GKsHtqPMoAUjdLggNGGQTIVgw1UvqGyPSHDhf88ESaj1Jt2Ub91RLvHwXscwMM8qnrn7RilJaWfG5SBJerWbcuSWjNV3_2MqZuD0bXlfTuP-AKoOdf3TvPhVeIwlDV2Ehv0svRx7f1B2NL2iBV9l7bkkQ_TEO2L6n-s6G9LKw/s16000/8.jpg" /></a></div><h2 style="text-align: left;">i) Vishwaroopa: “a multi-facetted prism”. A prism presents a different colour to a viewer as his angle of observation varies. This example shows us the variety of ways in which many persons see the same object. </h2><h2 style="text-align: left;">ii) Chintamani: “philosopher’s stone”. (chinta = thought; mani = object). </h2><h2 style="text-align: left;">The peculiar feature of this stone is that it presents to a viewer the object of his imagination. </h2><h2 style="text-align: left;">This example shows the variety of ways in which the same person sees one object.</h2><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEB6u8U7LU3O5oEAtNt1HTp0Bc9rnFsm758yZCKQIIhyphenhyphenKwmuSeRsCNAbsnAAHCGZ-31lqlRFpv7r9ciZbnKUx3CMy6G18rrt6cNZlKwrcx4jyenivSISi5Qh0ByBbnGSaTn27eSWncgOYKdwnAr_ndVWrMsQrhNjmB0529ch2rw0V6EL-SiHtoWkc9vZGK/s1485/427972296_942430887240393_2819907801906540371_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1485" data-original-width="1485" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgEB6u8U7LU3O5oEAtNt1HTp0Bc9rnFsm758yZCKQIIhyphenhyphenKwmuSeRsCNAbsnAAHCGZ-31lqlRFpv7r9ciZbnKUx3CMy6G18rrt6cNZlKwrcx4jyenivSISi5Qh0ByBbnGSaTn27eSWncgOYKdwnAr_ndVWrMsQrhNjmB0529ch2rw0V6EL-SiHtoWkc9vZGK/s16000/427972296_942430887240393_2819907801906540371_n.jpg" /></a></div><h2 style="text-align: left;">If the owner thinks of a cat, he will see a cat in it, and so on. Through these examples Sankaracharyaji tries to show us the illusory nature of the perceived world. </h2><p>4</p><p> The Shankara Bhashya, translating “I” as “us”, i.e. “you and I”, Yama says, “It is only </p><p>the wise of fine intellect, like us, that this Self can be well comprehended.” Does Nachiketas </p><p>really need this boost of praise to give him confidence on the path? He has proven his even</p><p>mindedness on many occasions already. It is probably only to encourage the reader that this </p><p>form of praise is brought in by Sankaracharyaji. </p><p>*****</p><p>Next</p><p>Mantram - 1.2.22: Self-Knowledge – 3: Meditation on the Self </p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGBNcNM6nyEM3Lr8TXoTPbO__X_DLIleBJrd8wv9cTUQyFwfKyRGLwUqqEeGLm2RqaHbdMxnpFFFY9MclIJvrhHBP5g81zCiUx5DVOfvPuqhAC7Ho2mdek1I5l-Ux1LrG9QoywgF60d2VmlVQtRTOm-SwflY2dHVsD1yPt3jF9j-cmp_Eh2vwDyMRAkbv2/s1080/428632683_18228013303268109_1873348594694411327_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhGBNcNM6nyEM3Lr8TXoTPbO__X_DLIleBJrd8wv9cTUQyFwfKyRGLwUqqEeGLm2RqaHbdMxnpFFFY9MclIJvrhHBP5g81zCiUx5DVOfvPuqhAC7Ho2mdek1I5l-Ux1LrG9QoywgF60d2VmlVQtRTOm-SwflY2dHVsD1yPt3jF9j-cmp_Eh2vwDyMRAkbv2/s16000/428632683_18228013303268109_1873348594694411327_n.jpg" /></a></div><p>===============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-91500866271422109902024-02-20T17:54:00.000-08:002024-02-20T17:59:25.859-08:00The Essence of the Aitareya and Taittiriya Upanishads - 6.2 - Swami Krishnananda.<p> </p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoY7B1dfMOEZtNpm02w30CYPSRPbAQ58ztgnunb0LHRhp7qCu-zPQEqZ6eevgSzow3artVYN5wiXlcfPg-0n-W-za3LITOX3PU3bFqVMZ6M4-AOGIaMEjyB92Kvxwwm8Cisl-4pD67rhvuLa7jayZldl0MFo-EU4VTFhm2fGEXIvebqJO04Qh0F-feZbfm/s960/1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgoY7B1dfMOEZtNpm02w30CYPSRPbAQ58ztgnunb0LHRhp7qCu-zPQEqZ6eevgSzow3artVYN5wiXlcfPg-0n-W-za3LITOX3PU3bFqVMZ6M4-AOGIaMEjyB92Kvxwwm8Cisl-4pD67rhvuLa7jayZldl0MFo-EU4VTFhm2fGEXIvebqJO04Qh0F-feZbfm/s16000/1.jpg" /></a></div><p></p><h2 style="text-align: left;">Chinmaya Mission :</h2><p>Chinmaya Mission center in Ahmedabad resounded with the Jnana Yajna "Geeta Padho Aage badho!" based on Shrimad Bhagavad Geeta. </p><p>The speaker, Swami Avyayananda, expounded on various topics such as leadership, parenting, student life, saying no to stress, thinking right, and turning toward happiness, disseminating powerful insights to all listeners present. </p><p>The practical tips and relevant examples from the scriptures on the topics given by Swamiji were generously accepted and made people understand the significance of studying Geeta in their current lifestyle. </p><p>Listeners not only soaked in the beautiful lawns of ParamDham but also showed deep gratitude for being able to attend such insightful spiritual talks. </p><p>Swamiji also engaged devotees through guided meditation sessions based on "Bodha Saar" in the morning. </p><p>The entire program was an incredibly enriching experience, to say the least!</p><p>==============================================================================</p><h2 style="text-align: left;">Wednesday 21, Feb 2024 07:00.</h2><h2 style="text-align: left;">Chapter 6: Some Light on Yoga Practice-2.</h2><p>===============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisXjPA5MrS8HE7NBdLv9KcrZTScwYjBmaXssPzrRn_OMGLDM8Ve_0mBR2jGs-ftMCEy232UNsffOLUm4jm2RzlIykL7j0UmQqwPDw7ArWwnu4HQF1CjLr65Bnb2fj3ICVCv_C3AnILl6rpb06MmbwTEfk0HLnw7cjAqZVADtNa12velhaAvkrSzB3MZSal/s960/2.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEisXjPA5MrS8HE7NBdLv9KcrZTScwYjBmaXssPzrRn_OMGLDM8Ve_0mBR2jGs-ftMCEy232UNsffOLUm4jm2RzlIykL7j0UmQqwPDw7ArWwnu4HQF1CjLr65Bnb2fj3ICVCv_C3AnILl6rpb06MmbwTEfk0HLnw7cjAqZVADtNa12velhaAvkrSzB3MZSal/s16000/2.jpg" /></a></div><p>In the Kathopanishad there is a hint given to us as to how we can practise yoga. There are one or two verses in the Kathopanishad which give the sum and substance of the practice of yoga, which is also the same yoga explained in greater detail in the system of Patanjali. The Kathopanishad says in these verses that the subtle essences of objects are superior to the sensory powers; they are higher in their degree and in quality. Higher than these essences of objects is the mind; higher than the mind is the intellect; higher than the intellect is the cosmic intellect called Mahat, also called Hiranyagarbha. Higher than that is the peaceful undifferentiated causal state called Avyakta. Higher than that is supreme Absolute, Purusha. The same Upanishad mentions the system of practice in another verse. The senses have to be rooted in the mind. The mind has to be centred in the intellect. The intellect has to be fixed in the Cosmic Intellect, and the Cosmic Intellect has to be united with the Peaceful Being. Sometimes this Peaceful Being, Shanta Atman, is identified with the Isvara of the Vedanta. This is how we have to control the mind.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr2x3-GPj8GATM_dOFgSa_VZuUCjO_JwtYoV67iRNCJx-arcHbnViAX6Wctfp2OFvwDt7QV1x8eqXXOMoN34x9BaM2n-mwgonQVr_k8lvq3m5mkFdHUeq7OOEIIEqm84ZBnO3kgo2gQPXbhQv3Y-IxWpHzvTs_9dvo0a1ez0XUWiJJ_5KRIskAzcE7n-Zp/s960/3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr2x3-GPj8GATM_dOFgSa_VZuUCjO_JwtYoV67iRNCJx-arcHbnViAX6Wctfp2OFvwDt7QV1x8eqXXOMoN34x9BaM2n-mwgonQVr_k8lvq3m5mkFdHUeq7OOEIIEqm84ZBnO3kgo2gQPXbhQv3Y-IxWpHzvTs_9dvo0a1ez0XUWiJJ_5KRIskAzcE7n-Zp/s16000/3.jpg" /></a></div><p>The restraint of the mind and the senses is not an easy affair because, first of all, it is difficult even to understand how this can be done at all. We practise the traditional routines of stopping the breath, not thinking of objects, sometimes not thinking anything at all, and then keeping quiet in a blank state of mind, under the impression that we are practising yoga. These are all like sweeping the ground, but that is not the entire function in a house, though they are important enough from their own points of view. The mind is not such a simple thing as to come under our control in a few days. For this purpose, intense philosophical analysis is necessary together with other accessories such as living in an atmosphere which is conducive to this practice, and study of scriptures and books which will fill the mind with ideas that are elevating in their nature and of the nature of the practice of yoga. Living in the service of a Guru is a great help in this direction. Finally, a very correct grasp of the meaning of self-control is necessary. Since the Absolute is everywhere and all pervading, and its realisation in our own experience is the aim of this practice, withdrawal of the mind from objects implies some subtle technique which is commensurate with, or not in contradistinction with, the presence of the omnipresent Absolute.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvhxcoghsPhtLyTxs5qjcK6yBcgJH5ZuvtSZyZN5edsqTdiUp87QmWKL-aZdcnnT2sXAr2CNovmG2I_hIBWBed1iL-ZAkCTjhpIW3veLp07EZFsjDLlRZmAOvh9XsuJE3BN_6nVDC5enZdGM3VkXqZ0uG919tV12RCRarR_9z55PnoU8dByLWVghY-EW18/s960/4.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjvhxcoghsPhtLyTxs5qjcK6yBcgJH5ZuvtSZyZN5edsqTdiUp87QmWKL-aZdcnnT2sXAr2CNovmG2I_hIBWBed1iL-ZAkCTjhpIW3veLp07EZFsjDLlRZmAOvh9XsuJE3BN_6nVDC5enZdGM3VkXqZ0uG919tV12RCRarR_9z55PnoU8dByLWVghY-EW18/s16000/4.jpg" /></a></div><p>Sometimes doubts arise in the mind. “From what am I withdrawing the mind? If Brahman is everywhere, if the Absolute is everything, whatever I think in the mind is the Absolute only. So what is it that I am withdrawing myself from? If I think of some object, it is a shape of the Absolute. It is a form taken by Brahman. So am I withdrawing the mind from Brahman itself, while my intention is the realisation of Brahman? What is self-control?” These doubts may come to the mind of even experienced sadhakas or seekers.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEbi0fiS8LsO3Rt995Ah6RnjmzBkKwovVnwCuVIJvevSipMGP-gY5zV8hyBg5Fp4h0haNN36vST8VsdB584gf3fh-5W7jBkWx32wnl55uuQKTO74zIt6G5goveiDkR_65GtsBKN_68jqht_iyZH-0aohTkHGgkaoSoghgybEpH-z5fQsb4NU1mcR0l6EW6/s960/5.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="960" data-original-width="960" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhEbi0fiS8LsO3Rt995Ah6RnjmzBkKwovVnwCuVIJvevSipMGP-gY5zV8hyBg5Fp4h0haNN36vST8VsdB584gf3fh-5W7jBkWx32wnl55uuQKTO74zIt6G5goveiDkR_65GtsBKN_68jqht_iyZH-0aohTkHGgkaoSoghgybEpH-z5fQsb4NU1mcR0l6EW6/s16000/5.jpg" /></a></div><p>It is true that the Absolute is everything. The Supreme Being is manifest as all these things. Even the wall that we see in front is the Absolute manifest. But, and a terrible 'but' indeed, there is some great mistake in our notion about this wall. We have again to bring to our memory the selfhood character of the Absolute. The Absolute, or Brahman, is the Atman; it is not a vishaya, or an object of sense. So when we look upon this wall as an object outside, it has ceased to be the Absolute, though it is true that ultimately, in its essence, it is that. The mistake is not in the substance of the object as such, or the astitva or existence of the object, but in the nama and the rupa, the name and the form of the object, which is the effect of the externalisation or the separation of the object from our consciousness. Name and form have to be distinguished from the existence, or pure being, of the object.</p><p>*****</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhevJqsnGSSkTNIK8gScOO-bWnpsuxdLbeJRw0f9cZuHM4iOtpQQ02wE8K1eYlsQTqHLvLPI7FNhD-MYHiKgG8pD8AQDIa95mM_teDpCD_w-fV0ye7Ira-g1ljN6JsgQOHrTxtkM47_vbQFmIFIOBkLH6aHX5BRrTb6eZH2lcppTdo2OtX9fArj1e0JM8UJ/s913/278981072_5068175163261363_969361237011285484_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="913" data-original-width="647" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhevJqsnGSSkTNIK8gScOO-bWnpsuxdLbeJRw0f9cZuHM4iOtpQQ02wE8K1eYlsQTqHLvLPI7FNhD-MYHiKgG8pD8AQDIa95mM_teDpCD_w-fV0ye7Ira-g1ljN6JsgQOHrTxtkM47_vbQFmIFIOBkLH6aHX5BRrTb6eZH2lcppTdo2OtX9fArj1e0JM8UJ/s16000/278981072_5068175163261363_969361237011285484_n.jpg" /></a><span style="text-align: left;">====================================================================================</span></div>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0tag:blogger.com,1999:blog-1525218386737343819.post-1145663672807474242024-02-19T18:36:00.000-08:002024-02-19T18:36:43.833-08:00 The Mundakoupanishad : Post-52. - Swami Krishnananda<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3ZcvwpTB6u5bRWfeyTXGQkqHYZNPVJ8LVmUxWj1u0lStq8mlkARrVlTeDh06auC7_9rJ6k_YYoWROd9HYw8KUu67XG8ikRaTB8E7behaCVdBSR5TJywH8gkiCLNjrp8Uduf3xdgCw5MtHinvN066Bhz8LItTHKZclln5YhZE-gz7SHHpPCAHqZv7SKi71/s1079/313440119_680247993458685_6397305327073005741_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1077" data-original-width="1079" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi3ZcvwpTB6u5bRWfeyTXGQkqHYZNPVJ8LVmUxWj1u0lStq8mlkARrVlTeDh06auC7_9rJ6k_YYoWROd9HYw8KUu67XG8ikRaTB8E7behaCVdBSR5TJywH8gkiCLNjrp8Uduf3xdgCw5MtHinvN066Bhz8LItTHKZclln5YhZE-gz7SHHpPCAHqZv7SKi71/s16000/313440119_680247993458685_6397305327073005741_n.jpg" /></a></div><p>==========================================================================</p><h2 style="text-align: left;">Tuesday 20, Feb 2024. 07:22.</h2><h2 style="text-align: left;">Chapter 3: Section 2.</h2><h2 style="text-align: left;">Mantram- 5.</h2><h2 style="text-align: left;">POST-52.</h2><p>===============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigbVW2Ff2tQXpJoXMNF1IDnHgG_SvOZD3i3Ez7apvbyF98VtOs-dE0Mg8W4goNN7RCjOzcOzWWHW9J2tDKkSAZAw2tqL9oY2mAgod_17XR63mBoni5qZ35YsgA0uvmjlBPdn58Adoav5GCs5Sk10QyZkfYRpwq4pMyuVsC-JLjES_mPzYSuY4YNvgSqYVX/s1079/314324356_680248000125351_209928553974161982_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1077" data-original-width="1079" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigbVW2Ff2tQXpJoXMNF1IDnHgG_SvOZD3i3Ez7apvbyF98VtOs-dE0Mg8W4goNN7RCjOzcOzWWHW9J2tDKkSAZAw2tqL9oY2mAgod_17XR63mBoni5qZ35YsgA0uvmjlBPdn58Adoav5GCs5Sk10QyZkfYRpwq4pMyuVsC-JLjES_mPzYSuY4YNvgSqYVX/s16000/314324356_680248000125351_209928553974161982_n.jpg" /></a></div><h2 style="text-align: left;">Mantram-5.</h2><p>"Sampra-pyainam-rsayo jnana-trptah</p><p>krtatmano vita-ragah prsantah,</p><p>te sarvagam sarvatah prapya dhira</p><p>yuktat-manah sarva-meva-visanti."</p><p>=============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj15nNir-D9DmIqyLWygO5VhrLoGFg3yMCQhn1qdYCEC5a3868FYAFcdjt03Cl0Mn8QSVdp9fBDIqo0Lk2EXszWuXEjSJg_DROgET5uRJ_fejz8iD67VrHpgHGRGlJlMWB0GIVaFatgazjykfPsqIul9GzJm1YKVds-nePSmAglf5P9kbJHJHIvsrhNrEuz/s1080/314349577_675288713954613_7780614300278140095_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj15nNir-D9DmIqyLWygO5VhrLoGFg3yMCQhn1qdYCEC5a3868FYAFcdjt03Cl0Mn8QSVdp9fBDIqo0Lk2EXszWuXEjSJg_DROgET5uRJ_fejz8iD67VrHpgHGRGlJlMWB0GIVaFatgazjykfPsqIul9GzJm1YKVds-nePSmAglf5P9kbJHJHIvsrhNrEuz/s16000/314349577_675288713954613_7780614300278140095_n.jpg" /></a></div><h2 style="text-align: left;">Translation:</h2><p>"When the Rishies have attained the Atman they become satisfied with their knowledge, their purpose is fulfilled, they become free from desire and they gain tranquillity.</p><p>Having attained the all-pervading Atman everywhere, the wise thereafter devoted to the Self, enter into everything." </p><p>==============================================================================</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLTW2dSLZ9R3l0ASO5HO7U7wmviKuQWTbfYAxo0W0RY9iGIgp4sa4LpPUC0cgGVIcDwAgn2XDib_gx6rgpE23_pfOMCET_sCLCM_GW7JDzAnQJNFRYxv8LMt9DmxTZsU5J07JaBxkO2PUM3yrCV4A3rjMO5qY7JPcs8nMHs7xQPMBOp_LQf9SGsZEBjWj8/s1080/314498447_680247996792018_7918541816275593915_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1080" data-original-width="1080" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhLTW2dSLZ9R3l0ASO5HO7U7wmviKuQWTbfYAxo0W0RY9iGIgp4sa4LpPUC0cgGVIcDwAgn2XDib_gx6rgpE23_pfOMCET_sCLCM_GW7JDzAnQJNFRYxv8LMt9DmxTZsU5J07JaBxkO2PUM3yrCV4A3rjMO5qY7JPcs8nMHs7xQPMBOp_LQf9SGsZEBjWj8/s16000/314498447_680247996792018_7918541816275593915_n.jpg" /></a></div><h2 style="text-align: left;">Commentary:</h2><p>Those who are calm and quiet in their minds, free from internal desires and external constraints of the senses, wanting nothing—those who have done everything that is to be done in this world and are ready to leave, bag and baggage, satisfied with knowledge only and wanting nothing else through knowledge, knowing knowledge as the final end in itself, realising that knowledge is being, and it is not an instrument for the acquisition of something outside—having attained the Atman by these means, the blessed souls enter into that which is everywhere, from all sides, and become all themselves. The soul, when it enters Brahman, enters into that which is everywhere; and it enters not only from one direction or from one passage, it enters from all sides. When we enter a house, we enter through one door only, and not through all the doors. But the soul, inasmuch as it has expanded its dimension to infinity, enters Brahman, which is everywhere, from every side. From all ten directions, the soul will enter Brahman; and having entered it, the Atman becomes all things.</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDc88LnYAKEx7dVMgefR-IQNbD9lJmLJS09CISFYN1SiGXb2mWfwQz97jEoqVEC72ETiYS7D5GmfNfHOBUluvuxG86MtR9VFTALqlXAIYJhx_yqgA-TTe4MxuU5-2QqlP68I9bm3AMNTBSLNQjhR59Q4JR6qhPKEQFM0c9ak86HJGLY2AgtGupzVQ1tz-F/s1091/314506629_680247990125352_4611210511851378701_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1089" data-original-width="1091" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjDc88LnYAKEx7dVMgefR-IQNbD9lJmLJS09CISFYN1SiGXb2mWfwQz97jEoqVEC72ETiYS7D5GmfNfHOBUluvuxG86MtR9VFTALqlXAIYJhx_yqgA-TTe4MxuU5-2QqlP68I9bm3AMNTBSLNQjhR59Q4JR6qhPKEQFM0c9ak86HJGLY2AgtGupzVQ1tz-F/s16000/314506629_680247990125352_4611210511851378701_n.jpg" /></a></div><p>What is meant by 'all things'? This is a question of interpretation according to the school of thought. It may mean becoming all things; it may mean becoming the Supreme Absolute, which is all things. This is a simple and plain answer. Or it may mean becoming all the fourteen worlds at one stroke so that, in our very personality, we will see the fourteen worlds scintillating as the Virat Svarupa itself. Or it may mean that we are able to see ourselves in every little creature in this world, in every tree, leaf, stone and atom. </p><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlsK9F-2lthTVM72hXbj_wR6T8d8RAzWd69M7FfsEumral8pGTSIL42bWWoo1MAsfDLaI0XCO032PHHQRs6pXF1l_o4zv0Pn1zH0DxdPFyoZ3Xi54PCitNoNwZzB92FF2uDU0mi_vBGhLHUt8ffUCWlPP_mZVuK_MgnuJ63pHSvpDR7sxxvivuoqDqU6uq/s1079/314694908_680248003458684_6195652763202072904_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1077" data-original-width="1079" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhlsK9F-2lthTVM72hXbj_wR6T8d8RAzWd69M7FfsEumral8pGTSIL42bWWoo1MAsfDLaI0XCO032PHHQRs6pXF1l_o4zv0Pn1zH0DxdPFyoZ3Xi54PCitNoNwZzB92FF2uDU0mi_vBGhLHUt8ffUCWlPP_mZVuK_MgnuJ63pHSvpDR7sxxvivuoqDqU6uq/s16000/314694908_680248003458684_6195652763202072904_n.jpg" /></a></div><br />The Sun, the Moon, the stars and the firmament—we will find ourselves spread out everywhere. Whatever be the manner in which we understand this state of affairs, the final significance is that the soul, having become infinite on account of total freedom from all desire, enters the Infinite. It is the Infinite entering the Infinite. Therefore, it enters in an infinite manner and becomes the Infinite itself. So the Infinite enters the Infinite in infinite ways, and becomes the Infinite. That is the meaning of this half verse: te sarvagaṁ sarvataḥ prāpya dhīrā yuktātmānas sarvam evāviśanti. It is a great blessedness to listen to these words. Even listening to these words, and bestowing a little thought on what this means, will purge us of all our sins and past karmas.<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1CUgNy2y9oMRuLrlhp1LnVqBlw5AzGlipBQ4mXdIC7qQWZjdavB3m3oFva1JHrx27DMleWiyeZ6oEvYnd4siAbMNF5QgP3i5TLukEM20SS5F5i2ZuKKErxPxMcYnGTwMiGbBv3EedrZ2ifJ_AY7FHsph0mAJz5grofHASawRE_AzqiAJ5ES9jk13wEG4m/s1107/311779576_10166897609245343_1584526436410048195_n.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="1107" data-original-width="1093" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi1CUgNy2y9oMRuLrlhp1LnVqBlw5AzGlipBQ4mXdIC7qQWZjdavB3m3oFva1JHrx27DMleWiyeZ6oEvYnd4siAbMNF5QgP3i5TLukEM20SS5F5i2ZuKKErxPxMcYnGTwMiGbBv3EedrZ2ifJ_AY7FHsph0mAJz5grofHASawRE_AzqiAJ5ES9jk13wEG4m/s16000/311779576_10166897609245343_1584526436410048195_n.jpg" /></a></div><p>*****</p><p>Next</p><p>Mantram-6.</p><p>"Vedanta-vijnana-suniscit-arthah</p><p>sannyasa-yogad yatayah suddha-sattvah, </p><p>te brahma-lokesu paranta-kale </p><p>paramrtah pari-mucyanti sarve." (3.2.6):</p><p>Continued</p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibHi3Eg7O4JpXEM2FwWQRb-Jwvh3O9RvCYbRBru2-kc5L_bccZkQIw9ImI_IAMPikxfuXaynFmcTSK5Md4gLoRVORC9PcoKaNpj8zHMPewUHQqOXtr1VsCovoRA6HPHFJL0ViDldbSberziluI68CN4nWMn5biJK8o69wbCv-9xlY0QzaIU5s0hQ1TxQR-/s720/278437727_668535847743387_1045282317685044695_n%20(1).jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="401" data-original-width="720" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibHi3Eg7O4JpXEM2FwWQRb-Jwvh3O9RvCYbRBru2-kc5L_bccZkQIw9ImI_IAMPikxfuXaynFmcTSK5Md4gLoRVORC9PcoKaNpj8zHMPewUHQqOXtr1VsCovoRA6HPHFJL0ViDldbSberziluI68CN4nWMn5biJK8o69wbCv-9xlY0QzaIU5s0hQ1TxQR-/s16000/278437727_668535847743387_1045282317685044695_n%20(1).jpg" /></a></div><p>===============================================================================</p>Ramavarma Parameswaranhttp://www.blogger.com/profile/10785677309154404208noreply@blogger.com0