Rishi Yajnavalkya in the Brihadaranyaka Upanishad: 6. Swami Krishnananda.

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Hari Om.

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Wednesday 02, October 2024, 06:50.
Article
Scriptures
Rishi Yajnavalkya in the Brihadaranyaka Upanishad: 6.
Swami Krishnananda.

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In the Atharva Veda there is a Sukta called Varuna Sukta. It is available in English translation. If you have any longing, it will melt down in the fire of this inclusiveness of God-being. All these statements of the Upanishads in different places amount to one thing: that by externalizing consciousness we will achieve nothing. It is not enough if you merely internalise it also. You should neither be an extrovert nor an introvert but, if you can coin a word, an omnivert. Everywhere you perceive everything. That 'I' is not the physical 'I' with which you see the world – it is the soul observing itself in things which look like non-Self. The non-Self does not exist; but even in that so-called non-Self the Self is peeping through Its own eye.

The Plenum, the felicity, the incomparable, is the only source of bliss. Where do you find that bliss? In that condition you have not to see anything; no use of peeping out, and no use of hearing anything. No use of thinking anything or understanding anything – all the sense organs convert into one point of total awareness. That you may consider as the Supreme Self, God-Self, or whatever you may call it according to your wish.

The greatest qualification is wanting It; no other qualification is adequate. You must want It. "I want It and I don't want anything else. I shall get It," like Nachiketas insisting in the abode of Yama: "Whatever you have given, take it back. I shall go with this answer to this great question that I have put. Without that I do not want anything else that you have offered me-long life, all joys, suzerainty over all the worlds; no, you take them back. Answer my question."

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Such determination, if there is in any one of us, the Truth reveals itself automatically. The Truth is seeking us much more than we seek it. As it is wider than our concept of itself, it is a greater force, it calls you. God calls you with greater severity of intensity than we are calling Him.

"Maitreyi, I have told you everything, I am now departing from this place," Yajnavalkya said. All this teaching to his consort Maitreyi ended with this renunciation. This renunciation is of a different kind. It is called Vidvat Sannyasa. It is not the Sannyasa that people take ordinarily for the sake of knowing something. Here, it renounces having already known everything. It is called Vidvat Sannyasa and not Vividisha Sannyasa. It is not Karma Sannyasa. What happened to Yajnavalkya afterwards, no one knows. The whole story ends here with this stunning, shaking, earth-shaking statement. We cannot say anything more than this. Nowhere will you find statement or speaking of this kind.

"The Pranas depart", we generally say. "Oh, the Prana has departed." But in the case of this person who is totally desireless, who desires only the Self that is everywhere, who is 100% satisfied, such a person's Prana will not depart. Where will it go, because his Self is everywhere? And therefore the question of departing does not arise. There is no particular part of the world where the Prana will go. It will melt down here. A drop of water floating on the surface of the ocean wants to enter the ocean. What distance does it have to travel? It has to sink down there itself. So, it has not to depart anywhere, crawling distances; it melts down, the bubble bursts into the ocean.

This is called Sadyo Mukti, immediate salvation, and not a stage-by-stage Krama Mukti or gradual salvation. Yajnalvakya's instructions lead to immediate salvation-it is not a question of tomorrow but (in our case there is a big 'But') the karmas that we have performed in the previous births are sitting inside our mind like a knot, hard knot in the form of Brahma-granthi, Vishnu-granthi and Rudra-ganthi-Avidya, Kama, Karma as they call them. They are the Granthis-they have to be melted down. You cannot cut them like a Gordian knot, but melt them down by dispassion, daily meditation, and wanting That only, and wanting nothing else.

End

Next

The Doctrine of the Upanishads: Swami Krishnananda

Continued

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