Lessons on the Upanishads -1.7: Swami Krishnananda.

Chinmaya Mission: 

With profound love and devotion for Pujya Gurudev Swami Chinmayananda, devotees of Chinmaya Mission Mumbai gathered at the Powai ashram, Sandeepany Sadhanalaya to perform Chinmaya Mastakabhishek. 

Waters from sacred rivers were collected for this Chinmaya Mastakabhishek, along with offerings of chandan, kumkum, and more. 

The program commenced with a procession of Gurudev's Padukas, followed by rituals and prayers. Guruji, Swami Tejomayananda, emphasized gratitude and urged attendees to express it practically, suggesting the purchase and distribution of Chinmaya literature. 

Swami Advayananda highlighted the significance of Gurudev's teachings and the brand value of Chinmaya Mission. 

Swami Swatmananda emphasized the completion of spiritual pledges and encouraged commitment to further goals. 

The event featured book releases, announcements of upcoming courses, and a vote of thanks. 

Attendees participated in the Chinmaya Mastakabhishek, offering kalashas to Gurudev. 

The day concluded with puja, aarti, and lunch prasad, leaving attendees reluctant to leave. 

Gratitude was expressed to the leadership and volunteers. The event embodied devotion, learning, and community, reflecting the spirit of Chinmaya Mission.

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Sunday 12, May 2024. 06:45.
Upanishads
Chapter 1: Introduction to the Upanishads-7.
Post-7.

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The second section of the Vedas is called the Brahmanas. Here Brahmanas does not mean the Brahmin caste; it is a section of the Vedas that deals with an elaborate system of ritualistic performance, including sacrifices into the holy fire, all which is very elaborate indeed.

The third section is called the Aranyaka. Advanced seekers began to feel that it is not always necessary to have gestures and rituals in order to contemplate on the gods. We need not even offer prayers through words of mouth; the Veda mantras also may not be necessary if the thought is concentrated. A time, a state, a stage arises where we need not utter a mantra or a word of prayer to the god, or show a gesture by way of ritual to satisfy the god; our hearts can well up by contemplation only. I can deeply feel affection for you without any kind of outward demonstration of it and that is enough. That is called dhyana, or meditation. A contemplation in sequestered places, in forest areas, in isolated spots— aranya, as it is called—where meditations are conducted is the subject dealt with in the scriptures called the Aranyakas.

The Upanishads come last. These are the most difficult part of the Vedas. We can have some idea of what the Veda Samhitas are, what the Brahmanas are, what the Aranyakas are, but it requires deep thinking and a chastening of our psyche before we can enter into the subject of the Upanishads. What do the Upanishads tell us? They tell us the mode, the modus operandi of directly contacting the Spirit of the universe through the Spirit that is inside us—not by word of mouth, not by speaking any word, not by performance of any ritual. There is no need of any temple, church or scripture; we want nothing except our own Self. When we reach the Spirit of the universe, nothing will come with us, as it was mentioned. We will go there alone. We are the most important thing in this world, and not what we possess. The possessions will leave us, but we will carry ourselves. What is it that we will carry as ourselves? You will not be able to understand the meaning of this statement. What exactly is meant by saying “I carry myself”? How will you carry yourself? You are not an object or luggage to be lifted. If you cannot know what it is to carry yourself, you will also not know what the Upanishads will tell you.

The Upanishads are the doctrine of the lifting of your own self to the Self of the universe, the Spirit which you are. It is not merely the Spirit inside you—you yourself are the Spirit. Why do you say “inside”—because when the outer cloth of this body and even the mind is shed at the time of departure, do you remain, or do you exist only in part there? Can you say, “A part of me has gone; I am only partly there”? No, you are wholly there. Independent of the body and also of the mind, you are whole.

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Continued

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