Mandukya Upanishad : ( 04/03/2013. )

------------------------------------------------ Monday, December 028, 2020. 11:51. AM. Section 7: The Transcendent Presence-1. ------------------------------------ We have made an analysis of the three relativistic phases of the Atman, both in its individual and cosmic aspects. But, Reality, as such, is neither individual nor cosmic. To say that it is cosmic is also to limit it to a certain extent, to bring it to the level of what we call creation. The Supreme Brahman, the Absolute, is not a cause, and not also an effect. It has no effects, and, therefore, it is no cause. We cannot call The Supreme Being as even a cause of things, especially when we consider that everything is identical with It. The Mandukya Upanishad describes not merely the gross, subtle and causal conditions of the manifested consciousness, but also Consciousness, as such. There is something called Reality in itself, independent of relation. Even Isvaratva is a description by means of a relation to the universe. We

   ---------------------------------- Wednesday, December 025, 2020. 12:03. PM. Section 6: The God of the Universe-2. ------------------------------------ Esha yonih sarvasya prabhavapyayau: He is the womb of all things. All things come from Him as the tree comes from a seed. The tree may be vast in its extent in space; yet, it is all hidden in its potentiality in the seed. The future structure or the shape and the nature of the tree is already determined by the content of the seed. It is not that some new thing comes up when there is germination of the seed. Whatever was in the seed, that alone comes out in the form of an effect, namely, the plant, and the tree. The universe is Self-determined in the sense that it is already contained and fully present in the Being of the Causal State, Isvara. Thus, in a cosmic sense, we may say that everything is determined for ever. No change can be brought about in the cosmos by effort of any kind, because all the efforts are the activities of the

  ---------------------------------- Sunday, November 15, 2020. 07:37. PM. Section 6: The God of the Universe-1. ------------------------------------ I SVARA: The third quarter of the Atman, called Prajna, is identified with the third quarter of the Universal Consciousness called Isvara. Isvara is omnipotent and, therefore, He is regarded as the source and the end of all creation. This Prajna is the causal state of the universe, both outwardly and inwardly. Macrocosmically, we regard this consciousness as the Creator of the whole universe, while microcosmically, the very same consciousness is the creator of this internal world of the Jiva. This Consciousness as the cause of all things is also the Lord over everything – Esha sarvesvarah. Now, this epithet 'Sarvesvara' as also the other qualification, 'Sarvajna', omniscient, cannot be attributed to the Jiva, because the Jiva is not Sarvesvara, and so not also Sarvajna. The Mandukya Upanishad seems to make no palpable dist

  -------------------------------------------- Friday, November 06, 2020. 09:30. AM. Section - 5.Consciousness and Sleep - 3. --------------------------------------------- Futile it is to run after the shadows of the world of objects. Foolishly you go to the things of the world which only tire your senses and drive you back to sleep, giving you nothing, giving you false promises, tantalising you, making you look foolish. This is the world; and yet, again and again, do you go to the world, forgetting what you saw in the state of sleep. We forget the sleep experience. This is the malady of all our waking toils. If you could remember what you had in sleep, you will never come back to this waking world of multiplicity. If consciousness were there in sleep, you would not like to return to this waking world. But you remain unconscious. So, you arc driven back by an impulse of work, once again, to the waking world. Consciousness of sleep is equal to Samadhi. If sleep is to be coupled with con

-------------------------------------------- Sunday, October 25, 2020. 09:17. AM. Section - 5.Consciousness and Sleep - 2. --------------------------------------------- The third foot of the Atman, the third phase of its analysis, is deep sleep, where all perceptions and cognitions converge into a single mode of the mind – Ekibhutah. It becomes a mass of consciousness, which is not projected outside; – Prajnana-ghanah. There is no modification of the mind, and so there is no external consciousness. We are not aware of the world outside in the state of sleep because of the absence of Vrittis, or psychoses, of the mind. Only when the mind becomes extrovert can it have consciousness of the outer world, whether in dream or in waking. But, there is no agitation of the mind, of that nature, in sleep. It is as if there is a homogeneous mass of all perceptions, where all the Samskaras, Vasanas, commingle into a single mode, or condition, instead of there being many cognitive psychoses. Anandam

  -------------------------------------------- Friday, October 16, 2020.09 : 57. AM. Section - 5.Consciousness and Sleep - 1. --------------------------------------------- 1. The waking world and the dream world, from the point of view of the Jiva, are two aspects of the function of the mind. The mind projects itself in perception, both in waking and dream. The mind is active, and it gets tired of activity. It ceases from activity when it is too much fatigued. The complete cessation of the activity of the mind, due to exhaustion, is sleep, known as Sushupti. 2. That is called Sushupti, or deep sleep, where – na kancana kamam kamayate – one desires nothing, because the mind has withdrawn itself from both the physical and subtle objects. Na kancana svapnam pasyati: It does not dream also, because even psychic activity has ceased. Tat sushuptam: This is complete absorption of the mind into itself. But this absorption is of an unconscious nature. 3. The mind, while it appears to be a littl

  -------------------------------------------- Friday, October 09, 2020.06:15. PM. Section 4: The Mystery of Dream and Sleep-7. --------------------------------------------- 1. Every human being has a complex; not merely one complex but several ones. Frustrated feelings become complexes, later on. In the beginning, you have a desire, and all desires cannot be fulfilled because of there being what the psychoanalysts call the 'reality' principle. There is the reality of society, the reality of the world outside, which opposes your desires. The society has a law of its own, which will not allow the expression of all individual desires. So, the individuals suppress the desires within by repressive activity. Repression and suppression are the mechanisms used by the mind to appear harmonious with the reality of society outside by putting on an appearance that is not real. When you suppress a desire, you become an artificial person. You are not what you are. And when you go on doing t

-------------------------------------------------------- Wednesday, September 30, 2020.11:14. AM. Section 4: The Mystery of Dream and Sleep-6. -------------------------------------------------------- 1. The Visva, or the Jagaritasthana, is Saptanga and Ekonavimsatimukha; and so is Taijasa, or the Svapnasthana. Hiranyagarbha and Virat seem to have the same structural formation, though Hiranyagarbha is subtler than Virat. Hiranyagarbha and Virat are both cosmic, and their difference is one of a degree of subtlety, but not of structural formation. Hiranyagarbha also would be beheld by us in the state of realisation as the Virat, only with the distinction that Hiranyagarbha is subtler than the Virat. The seven heads described of Visva or Vaisvanara can also be described as of Hiranyagarbha or Taijasa. Taijasa individually and Hiranyagarbha cosmically are Antahprajna, internally conscious because of their objects being not physical but subtle, constituted of Tanmatras – Sabda, Sparsa, Rupa,

  -------------------------------------------------------- Monday, September 14, 2020.10:34. AM. Section 4: The Mystery of Dream and Sleep-5. -------------------------------------------------------- 1. Dream is not merely a metaphysical problem; it is also a psychological occurrence. It is a reversion of the mind into its own abode, from the world of sensory operations. That is why it is called Antah-prajnah, and Praviviktabhuk. It is Antah-prajnah, or internally conscious, because the mind can project a world in dream, independent of the operation of the waking senses. The eyes may be closed, but yet you will 'see' in dream. You may plug your ears and go to bed, and yet you will 'hear' in dream. Though the tongue does not actually work, you can 'taste' in dream. You can have all the sensory functions in dream, though the waking senses are not active then. The mind projects itself as the senses of dream and becomes capable of contacting dream objects which, also

-------------------------------------------------------- Saturday, September 05, 2020.10:32. AM. Section 4: The Mystery of Dream and Sleep-4. -------------------------------------------------------- 1. The snake in the rope is a mysterious substance. We cannot say it is there, or it is not there. From one point of view it is there, because we really jump over it, and, from another point of view, it is not there, because it is only a rope. So is this whole world of waking. It is there as long as we see it, and we cling to it, weep over it and have various kinds of dealings with it, even as we have dealings with the snake that we see in the rope. But when we see another reality altogether, when light is brought and the rope is seen, the tremor ceases, and we sigh, 'there was no snake'. Likewise, we shall make a statement when light is brought before the world, not this light of the sun, electricity, etc., but the light of wisdom, insight or realisation. When this li

-------------------------------------------------------- Wednesday, August  26, 2020.10:11. AM. Section 4: The Mystery of Dream and Sleep-3. -------------------------------------------------------- 1. A comparison justly made, dispassionately conducted, philosophically approached, between the waking and the dream states, will place you in a very awkward condition, so embarrassing that you will not know where you are. Are you waking, or, are you dreaming; are you possessed of a thing or are you dispossessed of a thing – this you will not know. And that, perhaps, the dream experiences are due to impressions of waking life does not make matters better. It is only a way of arguing. 2. When you practically enter into the field of experience, you will find that this analysis, theoretically made, has not made a difference to your practical life. It may be that, if the waking impressions have created the dream world, the waking experiences might have been created by some oth

----------------------------------------------------- Sunday, August  16, 2020.8:35. PM. Section 4: The Mystery of Dream and Sleep-2. --------------------------------------------------- 1. And, unless you have a simultaneous consciousness of two states, you cannot make a comparison. If you are entirely immersed in one state alone, then, no comparison is possible. But we do make a comparison, and pass judgments of value on the relation between the two states. This is indicative enough of a truth which surpasses common empirical perception. We are not that which is apparently related wholly to the waking state, nor are we that which is apparently connected only with the dreaming state. We are something different from the specific experiences of both the states. Neither can the waking experiences exhaust us, nor can the dream experiences completely comprehend our being. We seem to be something that is capable of being a witness of both the states. This witness is not a part

----------------------------------------------------- Tuesday, August  04, 2020.4:12. AM. Section 4: The Mystery of Dream and Sleep --------------------------------------------------- HIRANYAGARBA : 1. The first phase of the Atman, as the waking consciousness, has been explained. Internal to the waking consciousness, and pervading the waking consciousness, there is a subtler function of this very same consciousness, which is subjectively known as the dream-consciousness, or Taijasa, and universally known as Hiranyagarbha, or the Cosmic Subtle Consciousness. This is the theme of the description in the next Mantra of the Mandukya Upanishad, beginning with 'Svapnasthanah', etc. That which has dream as its abode is Svapnasthana. That which is aware only of the internal and not of the external is Antah-prajna. That which has seven limbs is Saptanga. That which has nineteen mouths is Ekonavimsatimukha. That which absorbs only the subtle into its being is Praviviktabhuk. This is Taija

Tuesday, July 07, 2020.8:14. AM. Section - 3. The Universal Vaisvanara-11. Isvara's Bahihprajnata is a liberated state. It is capable of being simultaneously aware of all creation, while we here are aware of a few things by succession. We cannot think even two things at the same time.  How, then, to think of all things at the same time?  While the consciousness of the Virat is simultaneity of existence – therefore it is Omniscience, Sarvajnatva – the Jiva's consciousness is successive, operating by jumps from one to another, and so it cannot comprehend all things.  It is Al pajna, little-knowing. While Virat is everywhere, Sarvantaryarmin, the Jiva is Aikadesika, existing only at one place. We cannot occupy two seats at the same time, while Isvara can occupy all seats at the same time. While the Virat is Sarvasaktiman, All-powerful, Almighty, because of His simultaneous association with everything, the Jiva is Al pasaktiman, impotent, with no power, because he is dissociated fr

Monday, June 15, 2020. Section - 3. The Universal Vaisvanara-10. #So, this waking consciousness, Jagaritasthana, which is externally conscious, Bahihprajna, is cosmically Saptanga, seven-limbed, and individually Eka Vimsati Mukha, nineteen-mouthed, and it is Sthula bhug in both ways, individually and cosmically. While in the case of the Virat it is only an awareness of the physical cosmos, in the case of the Jiva it is a desire for the physical objects of the cosmos.  ##This is one distinction. While in the case of the Virat the whole universe is comprehended in its consciousness, the Jiva cannot comprehend the whole universe in its consciousness. It is related only to certain things of the world. While there are no likes and dislikes for the Virat, inasmuch as everything is comprehended within its consciousness, there are likes and dislikes for the Jiva because the consciousness of the Jiva is particularised.  ###We have no universal desire in us. There is no desire in us that can inc

==================================================================== ---------------------------------------------------------------------------------------------------- Friday, June 05, 2020. Section - 3. The Universal Vaisvanara-9. ----------------------------------------------------------------------- 1. While the consciousness in terms of the totality of all the physical bodies, inclusive of all animate and inanimate things, may be regarded as the Vaisvanara, or the Virat, the very same consciousness animating a particular body in the waking consciousness is called Visva. The Visva is the Atman enlivening the physical body; Vaisvanara is the Atman reigning supreme in the physical cosmos. This is the twofold waking life, individual and the Cosmic; – Jagnritasthana. -------------------------------------------------------------------------------- 2. Now, we consider the meaning of Bahihprajna : outwardly conscious.  While both the Jiva and Isvara may be regarded as outwardly conscious