Mandukya Upanishad : ( 04/03/2013. )

-------------------------------------------------------- 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...

----------------------------------------------------- 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 ...

----------------------------------------------------- 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 dissocia...