Mandukya Upanishad : ( 04/03/2013. )

 ================================================================= ================================================================== Thursday, December 30, 2021. 6:00.PM The Mandukya Upanishad - 6. ================================================================== We have passed through various lives; we have taken many births. This is one link in the long chain in the births that we have undergone, maybe thousands in number. In every birth we think something, feel something and do something; and every thought, every feeling and every action creates an impression in the psyche.  The psyche is nothing but the individualised center of consciousness. This impression is nothing but a remnant of a desire remaining after a particular experience. If we see something, we would like to see it again. If we like something, we want to continue that liking again and again, as much as possible. The like and dislike, so-called, which is the basic operation of the mind of the individual, creates an i

 ======================================================================== ===================================================================== Monday, December 20, 2021. 7:00.PM The Mandukya Upanishad -5. ========================================================================= ============================================================================= Now, if consciousness must have existed in the state of deep sleep, we must have existed as consciousness only. We did not exist as a body, mind, intellect, or anything else. We did not know even that we were breathing at that time. We did exist as consciousness only.  So, do we believe that our essential nature is consciousness?  Because minus all these appurtenances of body, mind, intellect, etc., if we can exist nevertheless,  why should we imagine that we are the body, mind, intellect, etc.?  If I can exist minus something, then that thing from which I am withdrawn is not me, really speaking. If I can be safe without something, th

 ======================================================================= ======================================================================== Friday, December 10, 2021. 7:00.PM The Mandukya Upanishad -4. ======================================================================== So, the nineteen mouths of the waking condition are psychologically projected by the mind in the dreaming state also, and there also we have all these experiences, every blessed thing, as we have in the waking state.  The Mandukya Upanishad is a study of these states. It is said that if one properly understands the Mandukya Upanishad and its implications, one need not read any other Upanishad afterwards.  Mandukyam ekam eva alam mumukshunam vimuktaye – For the sake of the liberation of the soul, one Upanishad is sufficient, the Mandukya Upanishad, provided it is understood properly in its deep connotations.  We should not just read it only to understand of the lower meaning of it. The suggestion given by the M

 ====================================================================== ===================================================================== Tuesday, November 30, 2021. 7:00.PM The Mandukya Upanishad -3. ===================================================================== We have heard that Sri Krishna manifested the Viratsvarupa before Arjuna. In the Purusha Sukta we also have some sort of description of the Cosmic Being conceived as animating the whole physical cosmos. By 'physical cosmos' we have to understand here not merely this physical earth, but all the layers of externality which are computerised, as it were, into fourteen categories known in Sanskrit as Bhurloka, Bhuvarloka, Svarloka, Janaloka, Maharloka, Tapoloka and Satyaloka.  The whole cosmos, in all the levels of its manifestation, is at once an object of the awareness of this Cosmic Being. Such an awakened, waking state, as it were, of the cosmic consciousness is Virat, also known as Vaishvanara in the languag

  ====================================================================== Swami Swaroopananda November 22 at 9:06 PM  ·  Chinmaya Tapovan Ashram is located in the idyllic valley of Sidhbari, where this great institution was founded by Pujya Gurudev, to impart in-depth learning of the Gita and the Vedantic scriptures. Seekers can find themselves within the heart of nature, surrounded by majestic Himalayan peaks, imbibing knowledge at the various camps and discourses conducted at the Sandeepan HIM. The entire campus has a positive, vibrating energy drawn from Gurudev’s samadhi alongside the Shri Rama and Shri Hanumana temples. ======================================================================= Wednesday, November 24, 2021. 7:00.PM The Mandukya Upanishad -2.  ====================================================================== Then there are the five pranas – the prana, or the vital energy in us, operates in five ways. When we breathe out, expel breath, the prana is acting. When we b

 ================================================================= ================================================================= Thursday, November 18, 2021. 9:00.PM The Mandukya Upanishad -1. Swami Krishnananda   ===================================================================== Yesterday we observed that the human individual is a microcosmic specimen of the entire creative process of the cosmos. The layers or degrees of reality which constitute the composition of the universe of creation are also to be found in the human individual in the form of the kosas or the sheaths, as they are called – physical, vital, mental, intellectual and causal-known in the Sanskrit language as annamaya kosa, pranomaya kosa, manomaya kosa, vijnanamaya kosa and anandamaya kosa. These are the five layers of objectivity which, in a gradational form, externalise consciousness. The grosser the sheath, the greater is the force of externality, so that when consciousness enters the physical body we are to

  ---------------------------------------------------------------------------------- Tuesday, March 09, 2021. 10:44. AM. Section 8: The Atman as the Pranavam-4. --------------------------------------------------------------------------------- This Om, in its fourth or transcendent state, is Atman itself. There is a soundless state of Pranava that is Existence itself. All sounds and vibrations merge into Existence, and Existence is One. We may call it Pranava in its Amatra state or as Atman in its indescribable state of Being. Pure Existence is the merging together of Pranava and the Atman. Amatrascaturthah avyavaharyah: The fourth state of Pranava is that with which we cannot have any dealings, as with objects, words or sounds, such as in connection with usages in language. Prapancopasamah: All the world of sound ceases here in this soundless state of Pranava. Sivo'dvaitah: It is most auspicious, blessed and non-dual like the Atman, because it is The Atman. Omkara atmaiva: This Omk

  --------------------------------------------------------------------------------------------------------------------------- Tuesday, February 16, 2021. 11:45. AM. ======================== Section 8: The Atman as the Pranavam-3. ======================================================================== There is, then, the comparison between Makara and the deep sleep state of consciousness. Sushuptasthanah prajno makarastritiya matra: Makara is the third Matra of Om, and it is comparable with Prajna, the third state, causal, of the Atman. Miterapiterva: It is the measure of all things, and it is the dissolver of all things. When we chant Om, Akara and Ukara merge in Makara, as all the impressions of waking and dream merge in Prajna, deep sleep, the causal state. Just as you end the chant with Makara, you end all experience in deep sleep; and as you can repeat the chant subsequent to the closure of the recitation by Makara, waking life commences once again as an offshoot of the deep sleep

  --------------------------------------------------- Tuesday, February 16, 2021. 11:45. AM. Section 8: The Atman as the Pranava-2. --------------------------------------------- Ukara is the second syllable of Om, which can be compared with the second Pada or foot of the Atman. The Ukara is regarded as Utkarsha or elevated in the sense that it is beyond Akara, proceeds after Akara. In the series of the letters of the alphabet, 'U' comes after, as an effect, as it were, of the pronunciation of Akara; and while Akara may be regarded as the commencement of language, Ukara is the middle of all vowel-formations. When you utter 'U', you find that the middle of the throat begins to function. It is elevated, symbolically, says the Upanishad, in the sense that it is above Akara in the process of word-formation.  So also is Taijasa or dream-consciousness that comes afterwards as an effect of the waking experience; proceeding from the waking experience, existing midway between wak

------------------------------------------------------------------------------------------------------------------ Thursday, February 04, 2021. 11:25. AM. Section 8: The Atman as the Pranava ------------------------------------------------------------------------------------------------------------------ The Atman is the content of the meaning of Omkara, with which the Upanishad commenced. This Om, which is All, the all-comprehensive. Name designates this All, which is the Atman. The Atman is the designated; Om, Pranava, is the designator. As there are three relative phases of the Atman, there are the three relative phases of Om. A, U, M, are the three constitive elements of Om. Just as waking, dream and sleep may be regarded as the constitutive elements of the manifested Form of the Atman, Om, in its three-syllabled constitution, is manifested. Pada matra, matrasca pada: The feet of the Atman are the Matras or the syllables of Om, and vice versa. The Matras or the syllables are A, U,

---------------------------------------------------------------------------------------- Friday, January  22, 2021. 10:40. AM. Section 7: The Transcendent Presence-4. ---------------------------------------------------------------------------------------------- Prapancopasamam :  Here all Samsara, all this tumult of creation, subsides, like waves sinking into the ocean, as dream is withdrawn into waking consciousness. The universe, in all its conditions – gross, subtle and causal – ceases here. In this state, there is neither the Virat, nor Hiranyagarbha, nor Isvara; because, there is no creation. This is the Atman where there is neither waking, nor dreaming, nor sleep. Thus, it is called Prapancopasamam. It is not a condition; it is beyond all conditions. It is not a state of affairs. We do not know what it is. It is a mystery. Wonder of all wonders is this: Wonderful is that disciple who can comprehend it from the wonderful teacher who can teach this wonderful Being. Ascaryavat pasya

  ---------------------------------------------------------- Thursday, January  14, 2021. 09:50. AM. Section 7: The Transcendent Presence-3. -------------------------------------------------------- 'Salila Eko Drashta', says Yajnavalkya in the Brihadaranayaka Upanishad. The Atman is like an oceanic flood without a surface or a limit. The Atman is the sole Seer, Knower, Beholder, Experiencer, without a counterpart objective to it. It knows itself, not 'others', for the 'others' are also a part of itself. Hence, knowledge of the Atman is the knowledge of the whole of existence. It is not knowledge of this Atman, that Atman, this Self, that self, this person, that person. It is the knowledge of The Atman, which can only be One. The Atman is single – Ekatmapratyayasaram. The One Atman is called the Paramatman as distinguished from the multitudinousness of the so-called Atmans, called Jivatmans. It is Paramatman, because it is the Supreme Self. 'Brahmeti Parnmatm

  ---------------------------------------------------------------------------------- Wednesday, January  06, 2021. 07:40. AM. Section 7: The Transcendent Presence-2. ---------------------------------------------------------------------- 1. Adrishtam :  1.1 Invisible is it. One cannot see it. Whatever be the effort of the eyes, the eyes cannot visualise it. Avyavaharayam: One cannot have any kind of dealings with it. You cannot touch it; you cannot grasp it; you cannot talk to it; you cannot see it; you cannot hear it. No kind of business can be established with it. You cannot have a relationship with it. It is unrelated; non-relational is it. It repels all relation. It is neither friendly nor inimical. Such is the mystery of the Being of all beings. Agrahyam: It is not graspable by the power of the senses. You cannot catch it with the hands, smell it with the nose, taste it with the tongue, hear it with the ears, see it with the eyes. No such thing is possible. Alakshanam: And, therefo