The Mandukya Upanishad 2.6 : Swami Krishnananda
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6.1
We want perpetual existence. We do not want to die. This is the sense of Astitva, being, in us. We want to be called intelligent at least. We do not want to be regarded as stupid.
This is the urge of Bhatitva or Chit, consciousness, in us. And we want happiness and not pain. This is the urge of Priya, bliss, in us.
The urge for perpetual existence, if possible immortal existence, is the urge of Asti or Sat – existence. The urge for knowledge, wisdom, illumination, understanding, information, is the urge of Bhati or Chit – consciousness. The urge for delight, satisfaction, pleasure is the urge of that infinite delight of existence-consciousness, Priya or Ananda, bliss.
It is this threefold blend of Existence-Consciousness-Bliss that reveals itself even through Nama and Rupa, and it is not the Nama and the Rupa or the name and the form that we really want in our life. In our contact with things, or names and forms, we seek Asti, Bhati and Priya.
We seek Satchidananda through Nama-Rupa; we seek Reality in appearance; we seek the Absolute in the relative; we seek Brahman in all creation; we seek Isvara in the world.
That is what we seek. In all our activities, whether it is office-going or factory-labour, whatever be the work that we do, the purpose behind is the seeking for a final release of all internal tension and an acquisition of unlimited satisfaction.
6.2
So, Nama-Rupa-Prapanca, all this variety, this universe, is ultimately that Brahman – Sarvam hyetad brahma. This unity can be established by the recognition of Asti, Bhati, Priya or Satchidananda in Nama-Rupa, even as we find gold in ornaments.
The form of an ornament is not a hindrance to the existence of gold in it. Whatever be the structural differences of the ornaments, gold is common to all of them. We may say, all these ornaments are gold. Is there any contradiction in the statement? All the ornaments are gold because the ornaments are made of gold. Likewise, all this is Brahman – Sarvam hyetad brahma.
The structural formations do not impede the recognition of the one essence in them.
All earthen pots are made of clay. We may say, all these pots are clay;
all the trees are wood; all the ocean is water.
The difference is not, in these cases, an obstruction to the existence of the essence. The variety does not negate the essence, The variety also is the essence, and in the case of this vast universe of variety,
we, therefore, need not be intrigued as to how this can be unified with That, how the proximate can be the same as the remote.
To be continued ..
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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.
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--------------------------------------------------------------------------------------------------------------------------6.1
We want perpetual existence. We do not want to die. This is the sense of Astitva, being, in us. We want to be called intelligent at least. We do not want to be regarded as stupid.
This is the urge of Bhatitva or Chit, consciousness, in us. And we want happiness and not pain. This is the urge of Priya, bliss, in us.
The urge for perpetual existence, if possible immortal existence, is the urge of Asti or Sat – existence. The urge for knowledge, wisdom, illumination, understanding, information, is the urge of Bhati or Chit – consciousness. The urge for delight, satisfaction, pleasure is the urge of that infinite delight of existence-consciousness, Priya or Ananda, bliss.
It is this threefold blend of Existence-Consciousness-Bliss that reveals itself even through Nama and Rupa, and it is not the Nama and the Rupa or the name and the form that we really want in our life. In our contact with things, or names and forms, we seek Asti, Bhati and Priya.
We seek Satchidananda through Nama-Rupa; we seek Reality in appearance; we seek the Absolute in the relative; we seek Brahman in all creation; we seek Isvara in the world.
That is what we seek. In all our activities, whether it is office-going or factory-labour, whatever be the work that we do, the purpose behind is the seeking for a final release of all internal tension and an acquisition of unlimited satisfaction.
6.2
So, Nama-Rupa-Prapanca, all this variety, this universe, is ultimately that Brahman – Sarvam hyetad brahma. This unity can be established by the recognition of Asti, Bhati, Priya or Satchidananda in Nama-Rupa, even as we find gold in ornaments.
The form of an ornament is not a hindrance to the existence of gold in it. Whatever be the structural differences of the ornaments, gold is common to all of them. We may say, all these ornaments are gold. Is there any contradiction in the statement? All the ornaments are gold because the ornaments are made of gold. Likewise, all this is Brahman – Sarvam hyetad brahma.
The structural formations do not impede the recognition of the one essence in them.
All earthen pots are made of clay. We may say, all these pots are clay;
all the trees are wood; all the ocean is water.
The difference is not, in these cases, an obstruction to the existence of the essence. The variety does not negate the essence, The variety also is the essence, and in the case of this vast universe of variety,
we, therefore, need not be intrigued as to how this can be unified with That, how the proximate can be the same as the remote.
To be continued ..
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