Upanishads : "The cream of Vedas"

======================================================================= ======================================================================== 06/01/2020. POST-12. ====================================================================== Yajnavalkya stood up. “Why these little boys; I can do it myself,” he said. “These are little boys. What can they do? I will do it myself.” His Guru got very upset. He said, “You are a very proud boy. You are insulting the others by saying that they know nothing and you yourself will do everything. Give back all the Yajurveda, whatever I have taught you!” Yajnavalkya vomited out the Yajurveda in the form of some exudation from his mouth. The other disciples took the form of some birds – tittiris as they were called, -and  sucked up that which he vomited. That black stuff which is the embodiment of the knowledge which Yajnavalkya gained from his Guru, which he vomited, was partaken of by the tittiris – the form assumed by the other student...

======================================================================== ======================================================================= 05/01/2020. Chapter :1.Introduction - 5. ======================================================================= 1. If the aim seems to be an organisational unity—a thing that automatically comes out as a consequence of our ways of thinking—our duties also cannot be of a dissimilar character. If there is a purposive collaboration of the aims of life among mankind tending towards an organic perfection in itself, there cannot be different sets of ideals or duties before mankind, because duties or functions are nothing but activities directed towards the achievement of the purpose of humanity. The duties are as much related one to the other as the segments of the different aspirations of individuals are in respect of the total purpose of mankind. ----------------------------------------------------------------------------------------...

======================================================================== #Swami Chinmayananda,  #1950s,  #Discourse, #Gita-Yagjnam ======================================================================== 02/01/2020. Mandukya Upanishad : Chapter-1. Agama Prakarana ( The Scriptural Treatise ) Sri Gaudapada's glossary : Karika Mantram-s 10 to 18. Mantram-11. ======================================================================== "karya-karana-baddhau tavishyete visva-taijasau. prajnah karana-baddhas-tu dvau tau turye na siddhytah." -------------------------------------------------------------------------------------------------------------------------- karya = the effect; karana = the cause; baddhau = conditioned by; tau = are both; ishyete = concidered to be; visva-taijasau = visva and taijasa; prajnah = prajna; karana-baddhah = conditioned by the cause alone; tu = but; dvau tau = both of them; turye = in turiya; na siddhytah = do not exist. ...

======================================================================== ======================================================================= 01/01/2020. Sri Aurobindo translates Katha Upanishad, Second Cycle: Third Chapter, Verse 1:  ====================================================================== “Yama speaks: ‘This is an eternal Ashwattha-tree whose root is above, but its branches are downward.  It is He that is called the Bright One and Brahman, and Immortality, and in Him are all the worlds established, none goes beyond Him.  This is That thou seekest.’ “ The image of the Ashwattha-tree, representing the source and development of life, appears also in the Bhagavad Gita.  The tree, known variously as the Peepul tree, the Bodhi Tree, the Ficus religiosa, is considered to be a sacred tree in India.  The physical tree, of course, is rooted in the earth and expands upwards; but the Upanishad (and the Gita) reverse this normal order and have...

======================================================================== ====================================================================== 30/12/2019. 7. God, the Universe and the Individual- 7.3. ======================================================================= The conception of God in the Upanishads is of special significance. The God of the Upanishads is the Antaryamin, the Indwelling Presence in the Universe. This God is different from the God of the Nyaya and the Vaiseshika philosophies, who is entirely cut off from the universe of manifestation; the God of the Yoga philosophy, who has no intelligible relation to the principles of Purusha and Prakriti, and is not the ultimate goal of the aspirations of individuals; or the God of certain theistic schools, who is different from the manifested universe and the Jivas, though he is considered to be omnipresent and the existence of everything. The God or the Ishvara of the Upanishads is the Absolute-Individual, t...

======================================================================== ======================================================================== 29/12/2019. POST-4. ======================================================================== 1. Brahman experience is not an object of contact; it is an identity. The object is the experiencing consciousness itself. The content of awareness becomes the awareness; existence and consciousness merge into each other. Sat becomes chit, chit becomes sat. It is not actually one thing becoming another thing; the one thing is the other thing. Existence is nothing but the consciousness of existence. When you say that you exist, you are at the same time affirming that you are conscious that you exist. You are not merely existing, minus the consciousness of existence. It is not an appendage that is added on to existence in the form of consciousness. Consciousness is not a quality or an attribute of existence, like the greenness of a leaf or...

======================================================================== ======================================================================= 27/12/2019. (Spoken on January 14th, 1973) Post - 8. ======================================================================= This analysis of the three states individually experienced by every person every day is also supposed to have a cosmic counterpart, which is not very clearly set forth in the Mandukya Upanishad. The Upanishad makes the deduction that there should be a cosmic counterpart of these three states of individuals – namely, the waking, dream and sleep states. While we are individually body conscious in the waking state, the cosmic counterpart, known as the Virat, is supposed to be universally, physically conscious. Or, to explain it in another way, there is a simultaneous consciousness of all physical existences in the cosmos. This is supposed to be the cosmic counterpart of the individual, physical condition. Virat...