Mandukya Upanishad : ( 04/03/2013. )

======================================================================== ======================================================================= 26/12/2019. Section 2 : The Individual and the Absolute 10. ======================================================================= We have attained to a unity by bringing together all particulars into the universal. Now we transcend even the universal physical for the sake of the attainment of the universal psychic or the astral; transcend that also, later, and then reach the universal causal; and transcend that, too, further, and reach the universal Spiritual, the Spiritual which we cannot designate even as the universal. We have only to call it the Absolute. So, we have the physical, the subtle, the causal and the Spiritual. These are the four feet of the Atman, or rather, four aspects of the study of the nature of the Atman, four stages of self-transcendence described in the Upanishad. These four stages are called Jagrat, Svap

======================================================================= ====================================================================== 29/11/2019. Section 2 : The Individual and the Absolute 9. ======================================================================= This Brahman, which is the Universal Atman, is attainable by a process of personal experience. This process of experience by which we can attain the Atman which is Brahman, designated by Om, with a definition of which the Mandukya Upanishad commences, is a process of analysis and synthesis – Anvaya and Vyatireka – of the Self, the Subject. As was pointed out earlier, we are not concerned with objects here, but with the Subject, because the Subject is the means of the attainment of Brahman. Why?  Because Brahman is the Supreme Subject; it is not an object. We cannot reach Brahman through objects; we attain It through the Subject alone. So, the analytical and synthetic processes of experience, of which we

======================================================================= -------------------------------------------------------------------------------------------------------------------------- 25/10/2019. Section 2 : The Individual and the Absolute 8. ------------------------------------------------------------------------------------------------------------------------- Well, if all this is Brahman, it goes without saying that this so-called self of ours, also, is Brahman: Ayam atma brahma. We need not, once again, explain this matter. It becomes clear because this self is also included in the All. Sarvam hyetad brahma: All is Brahman; therefore, Ayam atma brahma: this Atman is Brahman. Which self? This is another question. What is this self? We generally regard the self as constituting an animating consciousness within our body. We speak of 'I myself', 'you yourself', 'he himself', etc. Such terms are used by us in common language. Now, this s

======================================================================== -------------------------------------------------------------------------------------------------------------------------- 07/10/2019 Section 2 : The Individual and the Absolute 7. -------------------------------------------------------------------------------------------------------------------------- 7.1 There are two aspects of the matter that we have to consider, namely, the substance of the universe, and the distances involved in the universe. The substances of the things of the world appear to be variegated on account of the forms, and not because of their essence. Take the case of a forest. One tree is not like another tree. Even a leaf in a tree is not like another leaf in the same tree. There are tall trees, short trees, thick ones, thin ones, of this kind and that kind. In spite of all this difference, all trees are wood. Whatever be the difference in the make of chairs and tables, all are wood

 ======================================================================== ------------------------------------------------------------------------------------------------------------------------- 31/08/2019 Section 2 : The Individual and the Absolute 6. ------------------------------------------------------------------------------------------------------------------------- Recap : And, what is this ignorance? The ignorance in the form of the notion that multiplicity is a reality; and that by an aggregate of all the finite things constituting the multiplicity, we can have the infinite satisfaction that we long for. A total of the finites is not the infinite, and therefore contact with finite things cannot bring infinite satisfaction. Nama-Rupa-Prapanca is, therefore, not the way to the realisation of Asti-Bhati-Priya, which is what beckons us every day in our activities. -----------------------------------------------------------------------------------------------------

10/07/2019  Section 2 : The Individual and the Absolute 5. The ultimate longing of all aspiring centres is to bring about a release of some tension. The release of tension of any kind is equal to pleasure. You are unhappy when you are in a state of tension, and you are happy when tensions are released. There are various kinds of tensions in life and every tension is a centre of suffering. There is family tension, communal tension, national, or international tension, which is usually called a cold war, all which place one in a state of anxiety and agony. The release of tension brings satisfaction and one works for that satisfaction. You want the tension to be released. But all these are outward or external tensions. There are inner tensions which are of greater consequence than the outer ones – the psychological tensions caused by a variety of circumstances: These circumstances in the psychic set-up of our personality form a network called the Hridaya-Granthi, in the words of t

May 05, 2019 Section 2 : The Individual and the Absolute 4. There are said to be five characters in all existence: Nama, Rupa, Asti, Bhati and Priya. Nama and Rupa are name and form. Asti, Bhati and Priya mean existence, illumination and the character of pleasurable ness. Existence, illumination and satisfaction seem to be permeating Nama and Rupa, whatever be the place or the time of the Nama and the Rupa. We are all constituted of Nama and Rupa, name and form. Each one of us has a name and a form. Everyone has a name and a form. There is name-form complex and, therefore, the world is called Nama-Rupa-Prapanca, the network of names and forms. But, notwithstanding the fact that we are in a position to perceive only names and forms, and nothing beyond, we are impelled by the urge of something else beyond name and form, which fact comes into relief in our hectic activities of day-to-day life, wherein we express a desire not merely for name and form but for something more than

21/04/2019 Section 2 : The Individual and the Absolute 3. i. How can many things be one thing, is another question. Sarvam brahma: All is Brahman. A multitudinous variety seems to be unified with a single entity. This is intriguing because we have never seen many things being equated with one thing. Many things are many things and one thing is one thing. The manifold variety of the universe is perceived by us because of the differentiating characters of objects. What about this differential, then? What happens to the differential when we try to identify all things with a single reality? Here, again, we have to apply the same method of Bhaga-tyaga-lakshana, of shedding something and taking something else, in the act of understanding. Just as you recognise a person who was there and who is now here by a method of sublimation of characters, all this manifold universe is recognised as one single Being by the method of elimination of redundant characters which are not essentia

04/04/2019 The Mandukya Upanishad 2.2 : Swami Krishnananda Sarvam hyetad brahma : All this is, verily, Brahman. Thus begins the second Mantram . "All this creation is just the Absolute alone", is the real meaning of this statement. All that can be regarded as what you call this universe is that Brahman. Etat vai tat : "This, verily, is that" : "That" and "this" are two terms demonstrating two separate entities, objects or things; "that" referring to a distant object and "this" to an object which is near. Now, "this" cannot be "that", and yet the Upanishad proclaims, "this" verily is "that"; if "this" is "that", if one thing can be another thing, then there are no two things. Where comes the necessity for these two demonstrative pronouns, "this" and "that"? By a process of definition called Bhaga-tyaga-lakshana (characterisati

05/03/2019 The Mandukya Upanishad 2.1 : Swami Krishnananda The quintessential teaching of the Mandukya Upanishad of the Atharva Veda unfolded with lucidity. A profound analysis of the waking, dream and deep sleep states by the seer and sage of deep insight. Section 2 : The Individual and the Absolute 1. The first Mantra of the Mandukya Upanishad describes the nature of Omkara and its connotation in relation to the whole universe. Now, it also denotes some object, as was pointed out earlier. It is a Universal Name which refers to a Universal Form in such a manner that the Name and the Form coalesce to constitute one Being. As the Name is Universal and the Form also is Universal, they have naturally to blend into a single existence, because we cannot have two Universals standing apart from each other. There is, therefore, the Universal Name coalescing with the Universal Form; Nama and Rupa become one in this experience-whole. That experience is neither Nama nor Rupa, by itse

02/02/2019 The Mandukya Upanishad - 4-1.10 Section 1: The Pranava or Omkara :-10. This is Isvaratva, for the time being. This is the gateway for the Sakshatkara (realisation) of Isvara, and if, for even half an hour daily, you are in a position to continue this chant and meditation; – who knows, the bubble may burst one day! The bubble of Jivatva may open up into the ocean of Isvaratva. Be prepared for this glorious achievement. And who can describe your majesty at that time! You will start shedding tears even by thinking of this condition. Tears will flow from your eyes; the body will tremble, because it will not be prepared for this experience. There will be Angamejayatva, as Patanjali describes – a tremor of the body. The river is beholding the ocean: 'O, how big! How am I to go there? I have been a small channel up to this time. Now I am entering into something which does not seem to have a limit at all from any side.' Terror may take possession of you; hair may s

11/01/2019 The Mandukya Upanishad - 4-1.9 Section 1: The Pranava or Omkara :-9. 9.1 How to chant Om? This doubt may arise in your mind. We have tried to understand something about the magnificence of Om, but how are we to recite Om? Are we to think anything when we recite Om? The usual procedure prescribed is that the recitation of Om should neither be too short nor too long. There is a short, middling and elongated pronunciation, no doubt, but for all practical purposes of meditation, I would suggest that you may take to the middling duration of the recitation of Om. There is what is called a Matra or a measure, and you may regard one Matra as the time taken by the fist of the hand to go round your knee, in leisure, neither too fast nor too slow, and to snap the fingers. Take your hand once round your knee. This is the time taken for the measure called one Matra. Bring the hand round your knee once and make a snap of your fingers. How much time have you taken? T