Mandukya Upanishad : ( 04/03/2013. )

  --------------------------------------------------------------------------------------------------------------------------- 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 s...

  --------------------------------------------------- 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. Ascarya...

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

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