Meditation According to the Upanishads - 8. Swami Krishnananda
========================================================================
=======================================================================
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, or Vaishvanara, is the cosmic physical consciousness, of which the Vishva, or the individual waking condition, is regarded as a part, a segment or a section. Similarly, consciousness in the dreaming condition, known as taijasa, is supposed to have a cosmic counterpart, known as Hiranyagarbha. The individual causal condition we call sleep has a cosmic counterpart, known as Ishvara. Ishvara, Hiranyagarbha and Virat are the names given to the universal counterpart of the individual states of consciousness – sleep, dream and waking respectively, known as prajna, taijasa and visva. But the distinction is made that while the individual conditions are powerless and ignorant, the cosmic conditions are omnipotent and omniscient.
We may wonder how when the parts are ignorant, the total becomes omniscient. It is not merely a total of ignorances. When the total is made, the characteristics of the particulars change automatically because the particulars, or the individuals, are isolated from one another by the existence of tamas and rajas; and inasmuch as tamas and rajas cannot be said to exist in totality, these are completely removed, lifted up in the cosmic condition where shudha pradhana shakti is supposed to predominate.
Therefore, Ishvara, Hiranyagarbha and Virat are regarded as omnipotent, omniscient and omnipresent, as opposed to the individual conditions of location in a particular place, ignorance and unhappiness.
========================================================================
To be continued ...
========================================================================
=======================================================================
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, or Vaishvanara, is the cosmic physical consciousness, of which the Vishva, or the individual waking condition, is regarded as a part, a segment or a section. Similarly, consciousness in the dreaming condition, known as taijasa, is supposed to have a cosmic counterpart, known as Hiranyagarbha. The individual causal condition we call sleep has a cosmic counterpart, known as Ishvara. Ishvara, Hiranyagarbha and Virat are the names given to the universal counterpart of the individual states of consciousness – sleep, dream and waking respectively, known as prajna, taijasa and visva. But the distinction is made that while the individual conditions are powerless and ignorant, the cosmic conditions are omnipotent and omniscient.
We may wonder how when the parts are ignorant, the total becomes omniscient. It is not merely a total of ignorances. When the total is made, the characteristics of the particulars change automatically because the particulars, or the individuals, are isolated from one another by the existence of tamas and rajas; and inasmuch as tamas and rajas cannot be said to exist in totality, these are completely removed, lifted up in the cosmic condition where shudha pradhana shakti is supposed to predominate.
Therefore, Ishvara, Hiranyagarbha and Virat are regarded as omnipotent, omniscient and omnipresent, as opposed to the individual conditions of location in a particular place, ignorance and unhappiness.
========================================================================
To be continued ...
========================================================================
.jpg)
Comments
Post a Comment