Tag: Advaita Vedanta

What is it that I could do more of?

What could you do more of?

As I continue on my path of self-improvement, I often find myself thinking about key factors that might have boosted my success and development had I included them sooner in my life. The five main topics I explore are letting go of possessiveness, getting over the fear of failure, engaging in proactive inactivity, harnessing the power of the subconscious mind, and embracing profound philosophical understanding, all of which are informed by my personal experiences. My hope is that the insights gained through this introspection will be useful to those who are also on a path toward greater personal and professional fulfilment.

1. Shedding Possessiveness: My Personal Findings:

In my personal journey, I’ve come to understand that possessiveness, frequently rooted in attachment and fear, holds the potential to be a significant hindrance to personal growth. My experiences have shown that an early liberation from this binding emotion can be transformative, unlocking doors to heightened creativity, enhanced collaboration, and unprecedented personal development.

The negative effects of desires for name, fame, pride, and possessiveness became apparent in their ability to impede positive academic growth. This insight prompted a shift in focus towards a more expansive and enriching life, transcending the limitations imposed by the grasping nature of possessiveness.

2. Overcoming the Fear of Failure and Bullying: A Personal Journey:

Fear of failure is widespread and may paralyze if unchecked. In my own path, this dread, frequently compounded by bullying, has annihilated my confidence and inner strength.

My improvement has come from accepting failure as part of learning. This paradigm change has helped me see setbacks as opportunities for personal and intellectual growth. This viewpoint also helped me overcome bullying’s negative consequences on my self-esteem and agency.

I handle life’s obstacles by seeing failure as a chance to learn and become resilient. By viewing failure as a learning opportunity, I have cultivated both my economical and intellectual skills. This attitude change has increased my ability to succeed and given my path fresh energy, allowing me to overcome obstacles.

Managing my bullying fear has also been crucial to my growth. Knowing that bullying may lower self-esteem has enabled me to seek help, build resilience, and adopt proactive self-preservation measures. Through this process, I have learnt that facing and conquering failure and bullying fears is a sign of personal strength and a step toward overall growth and well-being.

4. How I Discovered to Use My Subconscious Mind’s Latent Potential:

Through my own quest for self-improvement, I have come to recognize the vast latent potential of the subconscious mind. This pool of unrealized potential is the doorway to extraordinary originality, resourcefulness, and introspection. When I think back on my own life, I realize that if I had been exposed to methods for awakening and channelling this dormant potential sooner, it may have made a huge difference. 

In my blogs under “My Journey through Books,” I describe how reading Joseph Murphy’s seminal work “The Power of Your Subconscious Mind” was a watershed experience. This enlightening tome revealed the transformational power of the subconscious mind and the systems that regulate it. As a result, I began engaging in activities like meditation, positive affirmations, and visualizing a successful outcome.

5. A Search for Insightful Understanding:

Teachings like those contained in the Upanishads, which contain deep wisdom, provide a transforming framework for making sense of the complex web of existence. When I consider my own journey, I understand that if I had accepted such profound wisdom earlier, say in my mid-thirties or perhaps sooner, it would have given my life direction and clarity.

It wasn’t until I explored the depths of quantum physics and Non-Duality (Advaita Vedanta) that I realized the ultimate reality, discovered who I really am, and jumped to a whole new level of comprehension. In retrospect, I see that this insight may have been understood sooner, but I was too blinded by my own ignorance to see it at the time. Surprisingly, the path, access to experienced mentors, and institutions were all made available to me, but I let the grip of possessiveness derail me.

Patanjali’s Yoga sutras have the illuminative ability to lead one to a place of inner calm and profound fulfilment by teaching the concepts of justice and non-dual thought, which are essential aspects of Advaita Vedanta. When practiced, these guidelines illuminate the way to inner growth and a more meaningful relationship to the cosmos.

Conclusion:

Finding Balance on the Road to Holistic Development: –

As I look on my own personal development thus far, I am keenly aware of the immense difference these five factors could have made in my progress had I embraced them earlier. These are the stepping stones that would have expedited my journey toward holistic growth far earlier: letting go of possessiveness, accepting failure, practicing thoughtful inactivity, engaging the power of the subconscious mind, and immersing oneself in profound wisdom.

Looking back, I realize that my experience might have been much more rewarding if I had learned how to properly counteract bullying. The fight against bullies continues, but it is now armed with facts, strengthened by meditation, and backed by prayers. With this strategy, I feel prepared to face these obstacles head-on.

When viewed through a Vedantic lens, this path to self-awareness is consistent with Advaita Vedanta’s central tenet that the self is the ultimate reality, unbounded by form or content. Adopting these life-altering principles not only helps the adoptee, but also has a ripple effect on those around them. As I continue on my path toward enlightenment, transcendence, and the ultimate actualization of my complete potential, I find new meaning in the teachings of Vedanta.

These musings are more than simply an exercise in introspection; they serve as a guidepost on the path to growth and perfection. Using these discoveries proactively, people may launch themselves on a path of development, breaking through self-imposed barriers to become their best selves. The pursuit of wholeness is timeless, as it is an ongoing adventure into the boundless potential that lies inside each of us.

My most important & recent works are listed below: –

Best piece of advice I have ever received.

 

From Turmoil to Triumph: The Alchemy of Life’s Trials

Are you holding a grudge? About?

What daily habit do you do that improves your quality of life?

Unity in Diversity: Panchagni Vidya and Modern Science

Dear Readers, Welcome to a Journey of Enlightenment and Discovery, Where Ancient Wisdom Meets Modern Understanding.

The Panchagni Vidya:

The Panchagni Vidya, or the teaching of the five fires, is found in both the Chhandogya Upanishad and the Brihadaranyaka Upanishad, which are two of the major Upanishads in Hindu philosophy.

In the Chhandogya Upanishad (Chapter 5), and in the Brihadaranyaka Upanishad (Chapter 6, Second Brahman), the story involves King Pravahana Jivala imparting the Panchagni Vidya to Swetaketu. This teaching emphasizes the non-dual nature of reality and the interconnectedness of all beings. The metaphor of the five fires is used to illustrate the profound spiritual truths.

 The Upanishads aim to provide deep philosophical insights and spiritual guidance, and the Panchagni Vidya is a prime example of the profound teachings found within these ancient texts.

Swetaketu is asked by King Pravahana Jivala if he has studied the knowledge that leads to the understanding of the One from which all things originate and by knowing which, all things become known. Swetaketu thinks he knows everything; therefore, he answers in the positive. Instead, Pravahana Jivala gives Swetaketu a series of lessons on the self and the interdependence of all beings.

King Pravahana Jivala uses the metaphor of five fires to illustrate his teachings.

He asks Swetaketu to perform a series of rituals involving five fires to demonstrate the oneness of the individual self (Atman) with the universal Self (Brahman). Through this metaphor, he imparts the knowledge that just as different fires arise from the same source (wood), all individual beings arise from the same universal source (Brahman).

The Panchagni Vidya teaches the fundamental principle of Advaita Vedanta, which asserts the non-dual nature of reality, stating that the individual soul (Atman) is ultimately identical to the ultimate reality (Brahman).

Note: The word Vidya in Panchagni Vidya is to be understood as Upasana~ Meditation. Here Vidya does not mean Knowledge.

The Five Fires~ in the Panchagni Vidya are:

  • Heaven
  • Rain God
  • Earth
  • Male
  • Female

The Belief is that the five fires are given the five liquid oblations as follows:

  1. Faith to Heaven: Soma Raja is generated.
  2. Soma to Rain god: Rain is generated.
  3. Rains to Earth: Food is generated.
  4. Food to Man: Sperm is generated.
  5. Seminal fluid to Woman: Newborn emanated.

Here is the story of King Pravahana Jaivali and Svetaketu.

 Svetaketu was son of sage Uddalaka Aruni also known as Gautama too. Well educated and confident of his knowledge. There was a noble, highly learned king of Panchal, during the late Vedic period named Pravahana Jaivali. Svetaketu went to his court for sharing his knowledge in King’s court. The moment Svetaketu arrived at the court, the king received him with due respect and offered him requisite hospitality, being a Brahmin boy and well versed with Vedas and all branches of learning.
The king asked the boy: ” Are you well educated? Have you studied? Is your education complete? Has your father instructed you?”
The boy replied. “Yes, my education is complete, and I am well-read.” Then the King asked some questions. ” Naturally, you are a well informed and able to answer my questions. You are proficient in every branch of learning.” The boy affirmed. King then asked following five questions.

The first question asked by the King:

“Do you know where people go after they depart from this world? When people die, where do they go? Do you know the answer to this question, my dear boy?”
The boy replied, “I do not know. I am unable to answer.”

King then asked second question:

“Do you know wherefrom people come when they are reborn into this world?” The boy said, ” No, I do not know answer of this also”.

The Third Question:

” Have you any idea of the paths along which the Souls ascends, the paths being known as Devayana and Pitriyana? Do you know the difference between these two paths? Why is one distinct from the other?” The boy said, ” I do not know the answer to this question also.”

The Fourth question:

“Why is it that the yonder world is not filled with people and overflowing? Always, the world is able to contain people and it is never flooded with them. What is the reason for this?” The boy said, ” This also I do not know.”

The Fifth question:

” Do you know what are the five oblations that are offered and how the fifth oblation as liquid becomes a human being?”
“The boy said, this too I do not know.“
Then the King said, ” Why did you say that you are well read and well instructed? King said ” How is it possible that you are not able to answer even these questions. What made you think that you are well educated. What is that your father has taught, and you are not able to answer these?” Listening this from the King, boy realized that his education was incomplete, and his pride vanished. The boy realized for the first time that it was his wrong idea that he knew everything. Feeling disgraced, he returned home and took his father to task for not teaching this Vidya which could have helped him in answering the questions put by the king. But Sage Gautama himself was unaware of the answers. Therefore, sage Gautama went to the king Pravahana to learn the Vidya. King received with due respect and offered him many gifts. But the sage Gautama refused to accept gifts since he was interested only to be enlightened on the discourse which King mentioned to the boy Svetaketu. King then Commanded him, ” Stay for a long time.” Then King said, O Gautama, before you, this Vidya was never gone to Brahmanas: it is for this reason, that among all people, it was only with the Kshatriya.

Great king imparted the knowledge of the Panchagni-Vidya. The King explained five fires:

The First fire is svargaloka (Heaven):

The Sun is the fuel (sacrificial stick) of this Fire. The rays of the Sun are the smoke, while the day is the flame. The moon is the ember (red hot coal~चिंगारी). The stars are the sparks of this fire. When Agnihotra is performed, the jivas become Soma Raja(moon) and enter svargaloka.

The Second fire is Parjanya.

O Gautama! the god of rain is the sacrificial fire; air is its fuel; the cloud is the smoke. Lightning is the flame. The Thunderbolt is the charcoal. The roars of the fire are the sparks. Soma Raja (Jiva) is the oblation in this fire.

The Third fire is the Earth.

For this fire, the year is the sacrificial fire. Akasha (sky) is the smoke. The night is the flame. The directions are the live charcoals. The directions are the sparks. The oblation in this case is rain. When the rains reach the earth, food is grown.

The fourth is man himself.

His speech(vaak) is the sacrificial fire. His prana is smoke. His tongue is the flame. The eyes are the live charcoals, and his ears are the sparks. Here the oblation is food. From that food the seed of man is born.

The fifth fire is Woman.

The interconnection between man and woman is the live charcoal. The small pleasures are the sparks. The oblation is the seed of man and from this does a new-born emanate.

The particle physics of you 

Commentary:

The Jiva which has ascended to the Heavenly world by the virtue of good deeds descends on the exhaustion of that merit to the earth to take up another life, from heaven in the form of rains. There in the earth, the self enters a food grain growing on a plant and then enters the blood of the male who consumes that food grain and that turns into sperm. Finally, when the seminal fluid enters the female womb upon coitus, the Jiva also enters the womb along with it. In the womb it gets embodied.

**Following section describes the conception of Human being using metaphor of Sacrifice (Yajna~ meditation). The fifth offering mentioned here is the seed of man (Semen) that brings about conception at the end.

 The Ten months in mother’s womb:

Thus, after the fifth oblation, water becomes Purusha known as Man. The foetus lies within the mother’s womb, covered with membrane, for about nine or ten months, and then it is born. [**This is the answer to the fifth question asked by the King Pravahana]

When a person is born, he lives as long as he is destined to live. Then, when he dies as ordained, he is carried from here to the fire from which he came.

 Path of Devayana:

Those who know this (Panchagni vidya), and those who live in the forest, practicing austerities with faith- they go to the path of Devayana(the world of light) From the world of light they go to the world of day; from the world of day to the world of bright fortnight; from the world of bright fortnight to the six months when Sun moves northward [Uttarayana]; from there go to the Sun, from the Sun to the moon; and from the moon to lightning. There someone, not human, receives them and leads them to Brahmaloka. This path is Devayana (path of gods).

 On the other hand, those who live in the village and perform acts of public service, charity, and so on, attain the world of smoke. From there they go to the world of the night; from night they go to the world of the dark fortnight; and from the dark fortnight they go to the world of the six months when the Sun moves to the south. This means that they never attain the world of the year.

 From the six months of the southern solstice, they go to the world of the ancestors, from there they go to the sky. Then from the sky they go to the moon. This is King Soma. This is the food of the gods. The gods enjoy eating this food.

 Living in the world of the moon until the merit (the fruits of his work) is exhausted, he then returns to this world along the same path. First going to the sky, he then goes to air. Having become air, he next becomes smoke. Having become smoke, he then becomes mist. From mist they become a cloud, after which they pour forth as rain. Then they are born as food. To emerge from these is difficult, only if someone or other eats him as food and pours him out as semen can he be reborn. 

Those whose conduct on Earth has given pleasure, can hope to enter a pleasant womb; but those whose conduct has been foul can expect to enter a foul and stinking womb.

But those small and continually returning creatures (like flies and worms) are not to be found on either of these two paths: theirs is a third condition, ” Be born and die” That is why the world up there is not filled up, and that is why a man should carefully watch his actions. On this there is the following verse:

This completes the answers to the five questions.

A person who steals gold, or drinks liquor, or goes to bed with his master’s wife, or kills a Brahmin-these four are lost. Also lost is the fifth- one who keeps company with such people.

But he who knows the five fires remains pure even if he is in the company of these people. He who knows this is pure and innocent, and after death he goes to the world of the good and pure.

The Celestial Region, the Atmosphere, the Earth, Man and Woman- These are the five stages of the Fire which becomes the object of meditation known as the Panchagni Vidya.

By the interconnection, combination and harmonious adjustment of the structure of these five levels of manifestation, birth takes place. This symbiology of Birth is applicable for all organisms in the world. This is theory of manifestation. Every event is Universal event, even the birth of a human. Every birth is to be considered in the light of Panchagni Vidya.

The whole point of this description in the context of the Panchagni Vidya is to describe us how the event of Births happens? What are the stages of the descent of the soul into the physical embodiment? It has to be understood through philosophical point of view. The point made out is that higher realms are activated by the consequences produced by our actions, in turn which become causes of our descent.

Two paths are laid before the soul after death. One is Devayana, the Northern path. It is for those who sought Wisdom. The other is Southern Path~ Pitriyana.

A Single autonomous Process:

Universe and its various constituents are only parts of it, internally connected. The whole universal manifestation is a single process, and it is a continuous process. The process of Births and Deaths are to be explained from this point of view, where all phenomenal experiences are part of this single autonomous process and are connected to ultimate cause. There is some law which works in some particular manner on account of which we are compelled to follow this course of repeated cycle of Births and Deaths, known as transmigration.

The whole universe is our father; the entire universe is our mother:

There are various stages of manifestation. How the birth of an individual takes place, how a child is born? For that, the underlying philosophy or science to be understood. What we the common people know that child is born from womb of the mother. That is true. But the process of birth takes place throughout the cosmos. All the governing forces of nature (of the Universe) are active in the production of a single child.
The whole cosmos is behind the scenes. The Universe is the parent of the little baby. That is the ultimate cause. It has connection with cause of all causes (Causal), by a chain of causal connections.

When the secret is known, no one will say, ” It is my son or my daughter.” It is neither yours neither mine. It belongs to that from where it has come.

It has come from the cells of this Universe. It has not come automatically in the seminal essence of the father or the womb of the mother. A system works here with a process since primordial time. It is the quintessence of every particle of the whole of Nature.
That is why we say:

“Brahmanda is in the Pindanda” ~ The macrocosm is in the microcosm.

Conclusion:

The Panchagni-Vidya is a meditation [UPASANA], —it is not an outward ritualistic sacrifice; it is a contemplation by the mind in which it harnesses every aspect of its force for the purpose of envisaging the reality.
Existence itself is regulated by the presence of the sun. The sun is the cause of life on earth. But who is the cause of the sun? The sun is also an effect of certain factors, —we may call them astronomical. That vibration is precedent and anterior to what we call the manifestation of even the causal condition of this world. Prior to all this, something else must be there, and prior to that, again, another thing, and so on, so that even our insignificant life in this world, in this physical body, can be said to be completely controlled by factors which are transcendent, beyond the sun and the moon and the stars, and where we go in this manner of tracing our cause back, we cannot know. This is the point driven home into the mind of Gautama by Pravahana Jaivali in the context of the explanation of the Panchagni-Vidya.

Connected Universe:

There is a mutual dependence between the outer world and the inner world of the individual. Our thoughts influence the atmosphere. We must realize that thoughts are vibrations, and it is nonlocal. These vibrations are not isolated activity inside our brain. The vibrations emanate like an aura to certain distance from the body of a person. The distance depends upon the intensity of the intensity of the aura (good vibes~ harmonious thoughts.) Therefore, cumulative effect of the vibrations produced by all the individuals can bring very good result in that environment in return.

Readers are requested to study further on the following topics/websites.

2. We are influenced by the environment around us. EPIGENETICS a new subject.
There is a cycle, as it were, a wheel rotating in the form of give-and-take between the gods in the heaven and the human beings here. We give something and we are given back something. Nature gives us what we give to it in the form of our own deeds in this world. We do not get what we do not deserve, and we cannot get, also, what we have not given actually. What we have given, what we have deserved, what we have parted with in the form of a sacrifice, that is given back to us, with compound interest sometimes, according to the law of Nature. On account of this cyclic activity of Nature, in which the individuals get involved through their actions, there is rainfall. So, we can imagine how rains occur.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. The Brihadaranyaka Upanishad: by Swami Madhabananda.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary by Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

Exploring the Absolute: A Journey through Science, Philosophy, and Ancient Wisdom.

I’m happy to say that these four books have taught me a lot about the “Absolute”. I think they illuminate science, philosophy, and spirituality. Modern physicists are continuously searching for the “Theory of Everything,” and these works have helped me comprehend.

Each of the books mentioned here, explores different aspects of the relationship between science, philosophy, and spirituality.

The Tao of Physics by Fritjof Capra is a pioneering work that draws parallels between Eastern mysticism, particularly Taoism, and modern physics. It suggests that both perspectives converge on a fundamental understanding of reality.

A Brief History of Time by Stephen Hawking is a seminal work that aims to make complex scientific concepts accessible to a broader audience. It primarily deals with the nature of the universe, its origins, and fundamental concepts in physics, such as black holes and the Big Bang.

The God Equation by Michio Kaku delves into the quest for a “Theory of Everything” in modern physics, which would unify all fundamental forces in the universe. It explores concepts like string theory and the potential implications of such a theory.

Modern Physics and Vedanta by Swami Jitatmananda bridges the gap between ancient Indian philosophy (Vedanta) and modern physics. It attempts to show the similarities in the understanding of reality between these seemingly disparate traditions.

Adding the Ten Principal Upanishads to your reading list is an excellent suggestion. These ancient texts form the core philosophical teachings of Vedanta and provide profound insights into the nature of reality, consciousness, and the self. The Upanishad emphasizes the idea that every individual’s birth is part of a larger cosmic process, and the universe is the ultimate parent of all beings. 

There are fascinating parallels between the concepts in quantum physics, cosmology, and the Panchagni Vidya regarding non-duality:

  1. Non-Duality and Quantum Physics:
    • In quantum physics, the principle of non-duality is echoed in phenomena like entanglement, where particles become correlated and act as a single system regardless of distance. This challenges the notion of separate, independent entities.
    • The uncertainty principle also highlights the inherent interconnectedness, suggesting that attributes like position and momentum cannot be simultaneously precisely known.
  2. Cosmology and Non-Duality:
    • Cosmology, particularly theories like the Big Bang, indicates that the entire universe emerged from an initial singularity—a state of undivided oneness. This aligns with the idea of non-duality, where all phenomena originate from a singular source.
  3. Panchagni Vidya and Modern Science:
    • The Panchagni Vidya, with its teaching of interconnectedness and non-duality, offers a philosophical perspective that resonates with the findings of modern science.
    • The metaphor of the five fires illustrates the interdependence of various elements, reflecting the interplay of forces in the cosmos.
  4. Implications for Understanding Reality:
    • These similarities suggest a converging understanding of reality across different disciplines. The recognition of non-duality implies a fundamental unity underlying the diverse manifestations of the universe.
  5. Bridge Between Ancient Wisdom and Modern Science:
    • The convergence of these concepts showcases the potential for ancient philosophical wisdom, like that found in the Upanishads, to align with and even complement modern scientific insights.

What personality trait in people raises a red flag with you?

Personality Traits as Red Flags: An In-depth Analysis:

This article explores the idea of warning signs in personality by looking at it through the non-dualistic philosophical lenses of Stoicism, Advaita Vedanta, and some aspects of Patanjali Yoga. It draws on my own experiences and musings in order to show how these old wisdom traditions may provide invaluable help in handling complex social situations. Red flag characteristics may be overcome, and harmonious relationships and inner peace fostered via the use of non-dualistic concepts.

Introduction:

The assessment of personality traits is a critical aspect of understanding human behaviour and forming meaningful connections in social contexts. However, certain traits can serve as “red flags,” signalling potential challenges or incompatibilities in relationships. This article endeavours to elucidate the concept of red flag personality traits, shedding light on their significance and ramifications.

Defining Red Flag Personality Traits:

Red flag personality traits refer to specific characteristics or behaviours in individuals that, when observed, may signal potential difficulties or conflicts in interpersonal relationships. These traits can vary widely and may manifest differently depending on cultural, social, and situational contexts. Understanding red flag traits is essential for making informed decisions about forming and maintaining relationships.

Characteristics of Personality That Should Raise a Red Flag.

1. Deficit in Empathy and Emotional Intelligence

People who lack empathy and emotional intelligence may have difficulty comprehending the feelings and requirements of other people and responding appropriately to those feelings and requirements. This might result in misunderstandings, disagreements, and a lack of support from both parties involved.

2. Narcissism and an Excessive Obsession with Oneself 

Narcissistic characteristics include an excessive preoccupation with one’s own interests, an exaggerated perception of one’s own significance, and an indifference to the feelings and needs of other people. These kinds of conduct can stifle the growth of relationships based on mutual respect and appreciation.

3. Behaviour That Is Either Manipulative or Controlling: 

Trust and autonomy may be eroded in relationships when individuals have a tendency to manipulate others and control their behaviour. It is essential to the process of maintaining healthy boundaries to recognize and address these behaviours.

4. Persistent pessimism or negativity in outlook

A continuously pessimistic attitude on life has the potential to have an effect on the general environment of relationships, which can in turn lead to emotional tiredness and interactions that are strained.

 Behaviour That Is Neither Consistent nor Predictable:

People that act in a way that is erratic or unexpected may contribute to the creation of an environment that is unclear and unstable, which can make it difficult to build trust and mutual understanding with one another.

Mechanisms of Psychology Underlying “Red Flag” Characteristics

A. Different Types of Attachment:

It’s possible that different attachment patterns, including anxious, avoidant, or disorganized, all have a role in the development of red flag personality characteristics. By gaining an understanding of these styles, one can get insights into the factors that led to the development of certain harmful behaviours.

B. Early Experiences in One’s Life

An individual’s personality and conduct can be shaped by adverse childhood experiences, trauma, or dysfunctional family relationships, and this can possibly contribute to the development of red flag features in the individual.

Effects on Personal Happiness and Social Connections:

Stress and Discord in Social Interactions

Conflicts, misunderstandings, and strained relationships are among ways in which red flag behaviours can lower the quality of one’s social interactions.
Mental and Emotional Health and Well-Being.

Coping Strategies and Intervention:

1. General Perspective: Widely accepted strategies.

A. Communication and Limit Establishment: 

It is possible to resolve red flag behaviours via open and honest conversation and the establishing of clear limits.

B. Seek Out Expert Advice

 Seeking the help of mental health specialists may be essential when red flag qualities severely affect wellbeing or represent potential damage.

2. Venatic Perspective: Accepting Non-Dualism- Moving Past Dualistic Ideas.

The following guidance is culled from my personal experiences and reflections to illustrate how these ancient wisdom traditions may prove useful when confronted with challenging social settings. Through the use of non-dualistic ideas, red flag traits may be eliminated, and healthy connections and inner calm can be established.

The Stoic Mind and the Control-Lacking Dichotomy:

Stoicism teaches us to see the difference between the things we can and cannot change. When this idea is applied to warning signs, it frees people from the burden of trying to alter the behaviour of others around them.

Advaita Vedanta, or the Philosophy of Non-Duality:

All existence is said to be fundamentally one in Advaita Vedanta. Understanding how one’s actions affect others has been shown to increase both compassion and understanding, especially in the face of difficult characteristics.

Patanjali Yoga: Finding Calm Within

Individuals can learn to respond effectively to demanding behaviours while keeping their own equilibrium by following the methods indicated in Patanjali’s Yoga Sutras.
Getting Past Warning Signs

Practicing Impermanence toward Consequences

Stoicism advises its followers to maintain a level of emotional detachment from the results of their actions. The burden of waiting for other people to meet our standards is lifted when we do so.

Seeing the Spark of God in Every Living Thing

Advaita Vedanta advocates for the acknowledgement of the inherent divinity in all people. This outlook encourages compassion and understanding, even when dealing with difficult behaviour.

Conclusion.

Developing Equanimity with Yoga and Meditation:

Peaceful Relationships and Confidence in Oneself

Incorporating non-dualistic ideas into relationships creates more harmony and understanding, allowing them to grow beyond the constraints of red flag characteristics.

 Remedy for Emotional Distress:

By adopting non-dualistic wisdom, people are able to break free of the hamster wheel of emotional reaction and discover peace in the eternal core from which all experiences arise.

Introspection and the process of changing oneself.

Through the practice of self-inquiry inspired by Advaita Vedanta, individuals embark on a transformative journey. Egoic attachments dissolve, giving way to a heightened awareness of unity. This profound shift in consciousness underscores the timeless wisdom of Vedanta, revealing the underlying essence of existence.

Furthest travel I have ever made from home.

Receiving Certificate of Completion of Training.

From Home to Kansas City: An Official Visit, USA Training, and DVOR Tour:

I found myself on a professional journey of a lifetime when I was selected for official training in the heart of the United States, Kansas City. This endeavour was undertaken with the goal of gaining a comprehensive understanding of the installation, commissioning, and maintenance of the DVOR (Doppler Very High-Frequency Omni-Directional Radio Range) system, a critical component in the world of aviation navigation. The impetus for this voyage was our organization’s significant investment in Navigational Aids from the renowned company, “AMS,” nestled at 11300 West 89th Street, Overland Park, KS 66214, USA.

Wings of Transformation: Mastering DVOR Across Continents, July 14 – August 1, 2003

The timeline for this immersive experience spanned from July 14 to August 1, 2003. In this remarkable endeavour, I was joined by a cohort of ten accomplished executives hailing from various airports scattered across India. Each of us carried the unique responsibility of implementing and commissioning the state-of-the-art DVOR systems in our respective airports back home. For the duration of this transformative journey, I was stationed at Ahmedabad Airport in Gujarat, India.

DVOR Proficiency Gained: Conquering Theoretical and Practical Challenges:

My selection for this prestigious opportunity was a result of meeting the stringent criteria set by our organization. Foremost among these criteria was a demonstrated proficiency in the operation and maintenance of the DVOR system. Change the style of para by including the word acquired proficiency in DVOR system, after passing tough theory and practical examinations.

Our journey from India to the United States was an adventure that commenced a few days ahead of our official training start date, on July 11, 2003. The meticulous preparations leading up to this momentous trip involved more than just packing bags; it entailed navigating the stringent process of acquiring the necessary visas for our business endeavour.

Visa Ventures: Conquering Administrative Hurdles:

To meet the urgent visa requirements for our training, I embarked on a multi-city journey within India. This journey took me from Ahmedabad to Mumbai and then on to Delhi. In Mumbai, I went through the meticulous process of visa documentation and interviews. Each step was like a puzzle piece, fitting together to ensure the successful acquisition of the required visas. The anticipation and the bureaucratic hurdles only added to the palpable excitement.

VISA in hand at Delhi Embassy:

With the freshly stamped visas in hand, our journey continued, and we made our way to the bustling city of Delhi [Embassy New Delhi: Shantipath, Chanakyapuri
New Delhi], the capital of India. In this vibrant metropolis, we completed the final leg of the visa process.

Saying goodbye to my family at Ahmedabad Airport was an emotional moment. It was a poignant farewell, filled with both excitement and nostalgia. As I hugged my loved ones and exchanged heartfelt wishes, the realization struck me that I was about to embark on a journey that would take me thousands of miles from home to a foreign land with different customs and traditions. The thrill of the adventure ahead blended with the bittersweet feeling of leaving my comfort zone, setting the stage for an unforgettable experience that awaited me in the United States.

Navigating the Journey – Milestones Along the Way

Embarking for the USA – July 13, 2003:

The anticipation reached its peak as we departed from India on July 13, 2003, bound for the United States. Our hearts filled with excitement and curiosity as the journey to Kansas City, our training destination, began.

Exploring Kansas City and St. Louis – July 19-20, 2003:

Amidst our intensive training, we carved out time to explore the vibrant culture of Kansas City. On July 19 and 20, we ventured out to discover the local attractions and immerse ourselves in the heart of the city.

St. Louis, another captivating city nearby, also beckoned us during this period. We savoured the unique experiences both cities had to offer, enriching our journey.

Touring the Windy City – July 25-26, 2003:

As we delved deeper into our DVOR training, we took a brief hiatus to journey to Chicago. On July 25 and 26, the Windy City greeted us with its iconic skyline and rich history, leaving an indelible mark on our American adventure.

Completing Training and Fond Farewell – August: 1, 2003:

With the successful completion of our training on August 1, 2003, the moment to bid farewell to our instructors and the AMS company arrived. We left with not only newfound knowledge but also a deep appreciation for the warm hospitality extended to us.

Homeward Bound via New York City – August 2-3, 2003:

After an enriching training and exploration journey, we set our sights on returning to India. Our journey home took us through the iconic city of New York, where we soaked in the bustling energy before continuing our homeward-bound flight.

On August 3, 2003, we departed from the United States, filled with memories and experiences that would stay with us forever.

Arrival in India – August 5, 2003:

Finally, on August 5, 2003, we touched down on Indian soil once more. The trip had been an extraordinary blend of professional growth and personal exploration, leaving us forever changed by the distant horizons we had touched.

THE END OF STORY: 

What daily habit do you do that improves your quality of life?

In response to today’s prompt, here is my answer.

The following are the things I do on a daily basis to better my quality of life:

Getting up at Brahma muhurta (between 3:30 to 3:40 AM):

 I love getting up early because it gives me time to enjoy the peace and quiet before the rest of the world wakes up. A peaceful mood is set for the day.

Chanting of Gayatri Mantra (between 4:00 to 4:15 AM):

 When I chant the Gayatri Mantra in a steady pace, it helps me concentrate and relax. It’s a spiritual practise that gets my day off to a good start.

Transcendental meditation of 30-50 minutes followed by Pranayama & Surya Namaskar [Sun Salutation]:

The time I spend cultivating my mind through meditation and pranayama is invaluable to me. My mental and emotional health have greatly benefited from the practice’s effects on stress and anxiety.

Surya Namaskar, the graceful sequence of yoga postures, pays homage to the sun’s vital energy. With each fluid movement, it awakens the body, mind, and spirit, embracing a holistic renewal. This rhythmic practice is a symphony of gratitude and vitality, uniting breath and motion in harmonious synergy.

Morning walk (6:30 to 7:30 AM):

Taking a brisk walk first thing in the morning helps me feel more energised and focused for the rest of the day. Getting outside and breathing in some fresh air helps me feel refreshed and ready to take on the day.

Studying Vedanta Darshan in the afternoon:

 Vedanta Darshan, which I study in the afternoons, feeds my inquisitive mind. Taking part in this activity has helped me develop both intellectually and spiritually.

Advaita Vedanta, the timeless wisdom of non-duality, has been my guiding star on this transformative journey. Through its teachings, I’ve embraced the understanding of Absolute reality—the core of existence that transcends duality. This profound insight has unravelled the roots of fear, replacing them with a profound sense of unity and wholeness.

https://arunsingha.in/2023/07/27/what-strategies-do-you-use-to-maintain-your-health-and-well-being/

Six Years of Holistic Transformation: Cultivating Confidence, Wisdom, and Well-Being Through Daily Practices.

I have been incorporating these methods into my daily life for the past six years, and my quest towards holistic health and happiness has produced incredible outcomes. This unwavering dedication has helped me develop an inner calm and steadiness that permeates every facet of my existence. This experience has strengthened not only my body and mind, but also my emotional fortitude and my grasp of the spiritual world.

The Gayatri Mantra’s soothing rhythm has helped me cultivate the incredible assurance I currently carry.

The sound waves have helped me find balance within, which has given me the confidence to take on new challenges and seize new chances. This motto has served as a beacon, illuminating the way to more confidence and calm within.

My outlook has shifted drastically for the better since I began practising transcendental meditation and pranayama.

The realization of non-duality has been my greatest tool in dispelling fear’s grip. It’s like a gentle yet powerful breeze that clears away the clouds of uncertainty, revealing the vast sky of consciousness. This understanding has shown me that fear thrives on division, but when I perceive the interconnectedness of all things, fear loses its grip on me.

Advaita Vedanta (Non-Duality)

Advaita Vedanta has equipped me with the necessary knowledge to recognize fear as an illusion born from the illusion of separation. With this realization, fear loses its potency, and I’m free to navigate life with a light heart and a clear mind. In the embrace of non-duality, fear’s power diminishes, and I step into each day with the courage to embrace whatever comes my way.

Photo by Pixabay on Pexels.com

The Wisdom of the Upanishads: Series-(1)

🌌 Embark on a Journey of Ancient Wisdom: ‘The Ten Principal Upanishads’ Series 🌌

Greetings, fellow seekers of knowledge!

📚 I am thrilled to introduce you to a captivating journey where we’ll explore the depths of ancient wisdom through ‘The Ten Principal Upanishads’ series – a compilation that will soon come together as an enriching book. 

Need your blessings to publish the book. “Title: Unveiling the Wisdom of the Upanishads: A Journey to Self-Realization “

🕉️ Together, we’ll unravel the mysteries that have intrigued minds for centuries, delving into the very essence of existence and consciousness. These texts are more than words; they are keys to unlock profound insights about our world and our place within it. So, join me on this enlightening expedition, as we venture into the heart of these sacred teachings. Get ready for a transformative experience!

Within my series of posts, prepare to witness an awe-inspiring fusion where the realms of Vedanta, Cosmology, and Quantum Physics entwine in a symphony of profound revelations.

Upanishads: A Journey to Self-Realization 

  Introduction: 

Salient features on Upanishads:

  • Upanishad = Upa + Nishad: Spiritual knowledge obtained by disciples sitting near or at the feet of The Guru [ means the Teacher].
  • Scholar says that Upanishads were composed during 4000-5000 BC. Some says: 2000-14000BC.
  • Nowhere it is mentioned about any author n the Upanishads. No date of origin can be fixed.
  • Teachings were imparted in stillness, noise free environment like forests where tranquillity cannot be disturbed. Those Upanishads are known as Aranyaka and these were specially intended for Vanaprastha.
  • Teachings were transmitted orally and hence called as “SRUTI”.
  • Value of Upanishad for Mankind is for all time, all places and all ages. Lessons in Scriptures are very practical and applicable for modern world as it was for Indo-Aryan period.
  • Upanishads were transported to western countries initially through Persian translation [1700 AD].
  • French scholar Anquetil Duperron brought a copy of manuscript from Persia to France. Later on, it was translated in French and Latin.
  • First English translation was made by Raja Ram Mohan Roy. [1775-1833].
  • Every Upanishad begins with a Peace mantra. (shanti path).
  • There are 108 Upanishads. Among them 10 Upanishads are considered as Principal Upanishads.
  • Who Am I? What is this, Universe? Whence and how we are born? What is mortality or Immortality? What is Atman or Brahman? What is liberation (from cycle of birth)? What is death? – All questions have answers in Upanishads. 

   Upanishads as a repository of ancient wisdom: 

The Upanishads, often referred to as the “Vedanta” or the culmination of Vedic thought, stand as timeless pillars of ancient wisdom. Rooted in the spiritual tapestry of ancient India, these profound texts delve into the deepest realms of human existence, transcending mere rituals and beliefs. The word “Upanishad” itself translates to “sitting down near,” symbolizing the intimate teacher-student relationship that characterizes their transmission. 

In the heart of the Upanishads lies a quest for the ultimate truth that transcends the transient world. These texts are not just repositories of knowledge but living guides to understanding the nature of reality, the self, and the Absolute. Across the centuries, they have illuminated the minds of seekers, philosophers, and spiritual aspirants, leaving an indelible mark on the intellectual and spiritual landscape of humanity. 

The importance of understanding the Upanishads’ teachings in the modern world: 

In an age of rapid technological advancements and ever-evolving societies, the teachings of the Upanishads resonate more profoundly than ever. Amid the hustle and bustle of modern life, where material pursuits often take precedence, the Upanishads offer a sanctuary of timeless wisdom that reminds us of our true purpose. 

Understanding the Upanishads is not a mere exercise in historical exploration but a profound opportunity to connect with the very essence of our being. These teachings invite us to go beyond the surface and seek answers to questions that have lingered in human consciousness for millennia. In a world rife with uncertainties and complexities, the Upanishads provide a steady compass, guiding us towards inner peace, self-discovery, and a harmonious relationship with the world around us. 

The universal relevance of the Upanishads’ insights: 

The teachings of the Upanishads are not confined by time, culture, or geography. Their insights transcend the boundaries of tradition and speak to the universal human experience. The themes woven into the fabric of these texts—such as the nature of reality, the Self, and the Absolute, known as “Brahman”—are questions that have stirred the hearts and minds of people across cultures and eras. 

The Upanishads remind us that our shared humanity is rooted in the quest for understanding the fundamental truths of existence. Their insights have the power to bridge gaps between different worldviews, fostering a sense of unity among diverse individuals. By unravelling the layers of symbolism and metaphor, readers from all walks of life can find common ground in their pursuit of meaning and purpose. 

In an increasingly interconnected world, the Upanishads beckon to us as a source of profound wisdom that transcends divisions. Their teachings serve as a guiding light, leading us towards self-realization and a deeper appreciation for the interconnectedness of all life. 

What is Advaita Vedanta [Non-Duality]?

All answers will be in the next series of posts.

Lord of Death ” Yama “ explained the reality through conversations between them. That is the Essence of Katha Upanishad.

What strategies do you use to maintain your health and well-being?

Daily writing prompt: My answer follows: –

The Intellect should be active.

My strategy: To Embrace Holistic Well-Being: The Path of Advaita Vedanta and Patanjali Yoga Sutras:

Maintaining health and well-being is essential for leading a fulfilling life. This content will explore two powerful paths that can lead to a healthy body and a healthy mind: Advaita Vedanta, a philosophical approach emphasizing non-dualism, and Patanjali Yoga Sutras, a comprehensive guide to the practice of yoga.

THE CITY OF BRAHMAN

Tranquillity is most important for human beings. 

To achieve tranquillity, meditating on the Mystic Syllable, OM, the cosmic vibration may be practiced. Mind can be trained to achieve freedom from anxiety.

Healthy Body:

Advaita Vedanta: Non-Dualism for Physical Health Advaita Vedanta is a school of thought rooted in ancient Indian philosophy. It teaches that our true self is beyond the limitations of the physical body and the material world. However, this philosophy also recognizes the importance of taking care of our bodies, as they serve as instruments for self-realization.

a) Mindful Eating: According to Advaita Vedanta, the body is a sacred temple that houses the divine soul. Thus, it emphasizes the importance of mindful eating. Nourishing the body with wholesome, balanced, and sattvic (pure) foods not only supports physical health but also contributes to mental clarity and spiritual well-being.

b) Moderation and Balance: Non-dualism advocates for moderation in all aspects of life, including diet, exercise, and rest. By avoiding extremes and maintaining balance, individuals can cultivate healthier habits that lead to increased vitality and overall well-being.

Healthy Mind: 

Patanjali Yoga Sutras: Cultivating Mental Harmony Patanjali Yoga Sutras, dating back over 2,000 years, is a foundational text for understanding and practicing yoga. It offers a step-by-step guide to attaining mental and emotional balance, leading to a healthy mind.

a) Asana (Physical Postures): The practice of asanas helps in improving flexibility, strength, and balance. Engaging in regular physical exercises, especially yoga poses, can promote physical health and mental relaxation. By connecting the mind with the body, practitioners experience a profound sense of harmony.

b) Pranayama (Breath Control): Patanjali emphasizes the significance of breath in controlling the mind. Practicing pranayama techniques regulates the breath, reduces stress, and calms the mind. A peaceful and focused mind is better equipped to face life’s challenges.

c) Dhyana (Meditation): The ultimate goal of yoga is to quiet the mind and experience a state of deep meditation. Through regular meditation practice, individuals can gain mental clarity, reduce anxiety, and increase self-awareness.

Combining the Paths for Holistic Well-Being: While Advaita Vedanta and Patanjali Yoga Sutras are distinct paths, they are not mutually exclusive. In fact, they complement each other beautifully in the pursuit of holistic well-being.

Advaita Vedanta encourages us to recognize the unity of the self with the universe, reducing stress and anxiety by understanding the impermanence of the material world. Patanjali Yoga Sutras, on the other hand, provide practical tools like yoga and meditation to attain mental stillness and focus.

Books are like lifesaving drugs. Good reads keep Body & Mind in good health.

My journey through Books: Part-4 [Transformation had begun]

By integrating both philosophies into our daily lives, we can achieve physical health through mindful practices and mental well-being through yoga and meditation. This harmonious combination fosters a deeper connection with us and the world around us, leading to a more balanced and fulfilling life.

“Ashtanga Yoga”: Eight limbs of Yoga.

What bothers you and why?

With age, I have understood that only possessiveness has bothered me much. Whether it is my name, fame, my relationship, my wealth, and my worldly belongings.

Possessiveness bothers me mostly. Because this is fundamentally a fear of loss.

Finally when I got a blow from one of my possessions, my eyes opened. I have mentioned that through my posts: “My journey through books.”

As such now, I am in the path of practicing “Renunciation”. Not very easy. Also not very difficult, once you have higher knowledge of your own Identity. Real Identity.

 

The Consequences of Possessiveness: 

Jealousy: Possessiveness often involves the fear of losing what we have or not getting what we want. 


Attachment: Possessiveness creates a strong attachment to things or people that we perceive as ours. This attachment can lead to dependence, obsession, and emotional pain when we are separated or threatened by them.  This happens mostly in Relationship possessiveness.


Conflict: Possessiveness can lead to conflicts with others who have different or conflicting interests, beliefs, or values.

Therefore, I am of the opinion, that possessiveness is a great cause of bothering.

Brahma Sutras – A Comprehensive Study: Part-1

Welcome, dear readers, to a transformative journey through the profound teachings of the “Brahma Sutras.” 

Introduction:

The Brahma Sutra, composed by the sage Badarayana, is believed to have been written around the 4th century BCE. Badarayana, also known as Vyasa or Vedavyasa.

Brahma Sutra is one of the books of Prasthanatraya.

The Brahma Sutra is known by different names in various traditions and commentaries. 

  1. Vedanta Sutra: This is the most commonly used alternate name for the Brahma Sutra. It reflects the fact that the text serves as a concise summary or synthesis (sutra) of the teachings found in the Upanishads.

  2. Uttara Mimamsa Sutra: This name emphasizes the connection of the Brahma Sutra with the school of philosophy known as Uttara Mimamsa. 

  3. Sariraka Sutra: In certain commentaries, the Brahma Sutra is referred to as the Sariraka Sutra, which means “the sutra that deals with the embodied self.” 

  4. Vyasa Sutra: The Brahma Sutra is sometimes referred to as the Vyasa Sutra, highlighting the authorship of the sage Badarayana, who is also known as Vyasa. 

  5. Bhiksu Sutra: Brahma Sutras indicate renunciation as the ultimate way to attain realization. Hence it is also known as Bhiksu Sutra

Structure of the Brahma Sutra:

Number of Shlokas: 555

Brahma Sutra consists of 4 Adhyayas (chapters), 16 Padas (sections), 223 Adhikaranas (topics) and 555 Sutras (aphorisms).

Adhikaranas (or Topics or propositions) consists of five parts. 

  1. Thesis or Vishaya.
  2. Doubt or Samasya.
  3. Anti Thesis or Purva Paksha.
  4. Synthesis or Siddhanta (right conclusion).
  5. Agreement of propositions or Sangati.

These sutras are concise statements that encapsulate complex philosophical ideas. They are formulated in a highly condensed manner, allowing for multiple interpretations and commentaries by different philosophical schools.

Sutra literally means a string. It serves the purpose of stringing together the flowers of the Vedanta passages.

Why should we study Brahma Sutra?

The Upanishads seem to be full of contradiction at first. Brahma Sutra reconcile the conflicting statements of the Upanishads. 

  1. Comprehensive Synthesis: The Brahma Sutra provides a systematic and comprehensive synthesis of the diverse philosophical concepts and teachings found in the Upanishads. 

  2. Clarification of Complex Concepts: The Upanishads contain profound metaphysical and philosophical concepts that can be challenging to comprehend fully. The Brahma Sutra acts as a guide and commentary, helping to clarify these complex ideas and resolve potential contradictions or inconsistencies.

  3. Spiritual Practice Guidance: The Brahma Sutra dedicates an entire chapter, the Sadhana Pada, to the practical aspects of spiritual practice. It discusses different paths, such as meditation, devotion, and rituals, and their relevance in the journey toward realizing Brahman.

  4. Personal Transformation: The study of the Brahma Sutra offers the potential for personal transformation and spiritual growth. 

Details of Chapters: –

Chapter 1: Samanvaya Adhyaya (Unity of Thought)

Exploring the unity and coherence of the Upanishadic teachings. – Discussing the relationship between the individual texts and their collective message. 

Chapter 2: Avirodha Adhyaya (Non-Contradiction) –

Addressing apparent contradictions within various Upanishads and reconciling them. – Examining different interpretations and providing insights to harmonize diverse viewpoints. 

Chapter 3: Sadhana Adhyaya (Means to Attain Brahman) –

Outlining the spiritual practices and disciplines necessary for attaining realization. – Exploring the significance of meditation, self-discipline, and devotion. – Elucidating the role of karma (action) and jnana (knowledge) in the path to liberation.

Chapter 4: Phala Adhyaya (Fruits of Knowledge) –

Expounding on the fruits and benefits of realizing the Ultimate Truth (Brahman). – Discussing the dissolution of ignorance, attainment of liberation, and the nature of the liberated souls (jivanmuktas). – Exploring the relationship between the individual soul (Atman) and the Supreme Reality (Brahman).

In short: –

 First chapter unifies Brahman.

Second chapter shows no conflicts between Vedanta and other sastras (sacred texts).

The third deals with practice to attain Brahman.

The fourth one is result of attaining Brahman which is nothing but fruits of Self-realization.

Summary of the key topics and ideas discussed in the First chapter.

  1. Adhikarana 1: The Unity of the Vedas (Sutra 1.1-1.2) This section addresses the unity of the Vedas, which are the foundational scriptures of Hinduism. 

  2. Adhikarana 2: The Nature of Brahman (Sutra 1.3-1.4) This adhikarana focuses on the nature of Brahman, the ultimate reality. It explores the concept of Brahman as the cause of the universe, the all-pervading consciousness, and the source of all knowledge. 

  3. Adhikarana 3: The Cause of the Universe (Sutra 1.5-1.6) This section elaborates the topic of the cause of the universe. It discusses the arguments put forth by different philosophical schools regarding the origin of the universe and establishes Brahman as the ultimate cause, distinct from both material and efficient causes.

  4. Adhikarana 4: The Role of Maya (Sutra 1.7-1.8) Maya is a concept central to Vedanta philosophy, representing the power of illusion and ignorance that veils the true nature of Brahman. This adhikarana examines the nature and role of Maya, discussing its relation to Brahman and its ability to create the apparent diversity and multiplicity in the world.

  5. Adhikarana 5: Brahman’s Relationship with the Individual Soul (Sutra 1.9-1.12) This section explores the relationship between Brahman and the individual soul (Jiva). 

  6. Adhikarana 6: The World as Brahman’s Body (Sutra 1.13-1.14) Here, the adhikarana investigates the relationship between Brahman and the world.

  7. Adhikarana 7: Sutras 20 & 21, explains Chhandagyo Upanishad I-6 about the Supreme Self.

  8. Adhikarana 8: Sutra 22 explains Akasa(ether) of Chhandagyo Upanishad I-9 as Supreme Self.

  9. Adhikarana 9: Sutra 23 explains Prana as mentioned in Chhandagyo Upanishad I-11-15 as Supreme Brahman.

  10. Adhikarana 10: Sutras 24-27 explains Chhandogya Upanishad III-13-7 that light as mentioned is Supreme Brahman only.

  11. Adhikarana 11: Sutras 28-31 Prana mentioned in Kaushitaki Upanishad is Supreme Brahman only.

ॐ अथातो ब्रह्मजिज्ञासा ॐ ॥ १.१.१

“Jijnasadhikaranam“

Now the Text is for whom?

Please wait for the next Blog: 🙏🙏

What is Non-Duality?

Introduction:

What is non-duality?

Non-duality, also known as Advaita Vedanta, is a philosophical and spiritual concept that originated in ancient India. Non-Duality means there is ultimately no fundamental separation between the self (Atman) and the ultimate reality (Brahman) or between any other entities or phenomena in existence. Non-duality asserts that the true nature of reality is a single, undivided, and indivisible whole.

The Upanishads collectively offer deep philosophical and spiritual insights into non-duality.

What is Advaita Vedanta?

Advaita Vedanta is a philosophical and spiritual tradition rooted in the ancient scriptures of India, particularly the Upanishads, which are considered the culmination of Vedic wisdom. “Advaita” translates to “non-duality” or “not-two” and “Vedanta” means “the culmination of knowledge.”

Pioneer of Advaita Vedanta

ADI SHANKARACHARYA

The primary figure considered as the pioneer of Advaita Vedanta is Adi Shankaracharya, a philosopher and spiritual leader who lived in India during the 8th century CE. Shankaracharya is credited with reviving and systematizing the Advaita Vedanta tradition, consolidating its teachings and establishing Mathas (monastic centres) to preserve and propagate its principles.

Non-duality holds significant importance in human beings: 

Dissolution of suffering:

Non-duality suggests that the root cause of suffering is the illusion of separation and the identification with the ego or individual self. By realizing the non-dual nature of reality, individuals can transcend the limitations of the ego and experience a sense of peace, contentment, and liberation from suffering.

Unity and interconnectedness:

Non-duality emphasizes the underlying unity and interconnectedness of all existence. Recognizing this interconnectedness can foster a sense of compassion, empathy, and understanding towards others and the world around us. 

Transcendence of duality and conflicts:

Non-duality challenges the dualistic thinking that often leads to conflicts, divisions, and polarization. By transcending the perception of separateness, individuals can cultivate a more inclusive and harmonious approach to relationships, society, and global issues.

Expanded consciousness and awareness:

Non-duality invites individuals to go beyond the limited boundaries of the ego and expand their consciousness and awareness. It encourages exploration of the nature of perception, thought, and consciousness itself, leading to deeper insights into the nature of reality and the self.

Freedom from limitations and conditioning:

Non-duality invites individuals to question and transcend conditioned beliefs, concepts, and societal conditioning. It encourages a direct investigation into the nature of one’s own experience, allowing for the possibility of breaking free from limiting patterns and beliefs and opening up to new possibilities.

Transcendence of the ego:

Non-duality challenges the ego’s dominance and invites individuals to see through the illusion of a separate, individual self. By transcending the ego, individuals can experience a sense of freedom, liberation, and a deeper connection to the essence of being.

It's important to note that while non-duality holds these potential benefits, the journey towards understanding and experiencing non-duality is deeply personal and can vary from individual to individual. 

In non-dual philosophy, the ultimate reality, often referred to as Brahman, is considered to be infinite, timeless, and transcendent. It is beyond the grasp of ordinary perception and conceptualization. The self, or Atman, which is often associated with individual consciousness, is understood to be identical to Brahman. From this perspective, the individual self is not separate from the ultimate reality; it is an expression or manifestation of it.

There are a few figures who have explored the relationship between science and non-duality:

Erwin Schrödinger:

Schrödinger was an Austrian physicist who made significant contributions to the development of quantum mechanics. He was also deeply interested in Eastern philosophies, particularly Vedanta, which influenced his scientific thinking. Schrödinger saw parallels between the non-dual concepts of Vedanta and the fundamental principles of quantum physics. His book “What Is Life?” explores the relationship between physics and consciousness.

Fritjof Capra:

Capra is an Austrian-born physicist and systems theorist. In his book “The Tao of Physics,” he explores the parallels between Eastern mysticism, particularly Taoism and Buddhism, and modern physics, including quantum mechanics. Capra suggests that both Eastern mysticism and quantum physics challenge the prevailing Cartesian-Newtonian worldview and point towards a more holistic and interconnected understanding of reality.

Amit Goswami:

Goswami is a theoretical physicist and author who has written extensively on the relationship between science and spirituality. In his book “The Self-Aware Universe,” he explores the implications of quantum physics for consciousness and proposes a framework that integrates non-dual spiritual concepts with scientific understanding. 

Rupert Spira:

Spira is a contemporary British philosopher and teacher of non-duality. Although not a scientist himself, he often engages with scientific ideas and draws upon scientific findings, particularly in the fields of neuroscience and quantum physics, to support and elucidate the non-dual understanding of reality. 

David Bohm:

Bohm was a prominent theoretical physicist who made significant contributions to quantum mechanics and the philosophy of physics. He explored the implications of quantum physics for understanding consciousness and the nature of reality. Bohm’s book “Wholeness and the Implicate Order” presents his holistic worldview, drawing parallels between non-dual concepts and the interconnectedness revealed in quantum theory.

Carl Jung:

Jung, a renowned Swiss psychiatrist and psychoanalyst, explored the realms of the unconscious mind and collective consciousness. He recognized the importance of mystical experiences and spiritual insights in psychological development. Jung’s concepts of the collective unconscious and synchronicity, which involve a transcendent interconnectedness, resonate with non-dual perspectives.

Conclusion:

Non-duality is a profound philosophical and spiritual concept, it can be challenging to fully grasp through intellectual understanding alone. It often requires a direct experiential realization that goes beyond conceptual knowledge. Advaita Vedanta posits that the world of multiplicity and diversity is an apparent reality, a product of ignorance (avidya). The ultimate truth is the non-dual, all-pervading consciousness, which is beyond any conceptual or empirical understanding.

 “This Atman (Self) cannot be attained through study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.” [from Katha Upanishad: 1.2.23.]

Journey with Hanuman: Discovering Courage, Kindness and Wisdom

Journey with Hanuman: Discovering Courage, Kindness and Wisdom https://a.co/d/82rPLtg

This book will be an awesome collection for young readers. Written by Vishnupriya. Shared for your reference. Recommended for reading 👍😀🙏❤️

Adi Sankaracharya Jayanti:2023

SRI ADI SHANKARACHARYA

Greetings friends! Today is Adi Sankaracharya Jayanti:2023 🙏🙏🙏

Significance of birth anniversary of Jagatguru, who established “Char Dham”.

For ages, the supreme Vedic knowledge about the indwelling self (Sakshi Chaitanya) and the identity of “Brahman” has been transmitted through an unbroken lineage of preceptors and disciples to the modern age. However, during the prevalence of Buddhism, the progress was temporarily arrested. In the 8th century AD, Sri Shankaracharya appeared and revived the Vedic religion, re-establishing it for future generations.

Founder of Advaita Vedanta, Sri Adi Shankaracharya was born in Kerala, India in the 8th century. He is known for his commentaries on the Upanishads, the Bhagavad Gita, and the Brahma Sutras, which are the foundational texts of Hinduism. His teachings emphasized the unity of all existence and the non-dual nature of the ultimate reality, which he called Brahman. Shankaracharya travelled across India between the age of 16 and 32. It is believed that at the age of 32, he left this world.

 Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature.

Adi Shankaracharya established four Mathas in four directions, which are known as “Char Dham”.

Sringeri Sharada Matha:

Located in Sringeri, Karnataka, this matha is dedicated to the goddess Sharada, who is considered to be the patron goddess of learning and wisdom.

Dwaraka Sharada Matha:

Located in Dwaraka, Gujarat, this matha is dedicated to the goddess Saraswati, who is the goddess of knowledge and learning in Hinduism.

Govardhan Matha:

Located in Puri, Odisha, this matha is dedicated to Lord Jagannath and is also known as the Dwarka matha.

Jyotir Matha:

Located in the state of Uttarakhand, in the northern part of India, this matha is dedicated to the worship of Lord Shiva. It is believed to have been established by Shankaracharya in the 8th century AD.

Works of Sri Adi Shankaracharya:

Shankaracharya is known for his commentaries, treatises, and philosophical works. Some of his most important works include:

  1. Advaita Vedanta: This work is a commentary on the Brahma Sutras, which is one of the foundational texts of Hinduism. It explains the philosophy of Advaita Vedanta, which emphasizes the non-dual nature of ultimate reality.
  2. Brahma Sutras: This is one of the foundational texts of Hinduism, which contains aphorisms that summarize the teachings of the Upanishads. Shankaracharya wrote a commentary on this text, called the Advaita Vedanta, which explains the philosophy of non-dualism.
  3. Upanishads: These are a collection of texts that contain philosophical and spiritual teachings and are considered to be one of the core texts of Hinduism. Shankaracharya wrote commentaries on several of the major Upanishads, including the Katha Upanishad, the Chandogya Upanishad, and the Brihadaranyaka Upanishad.
  4. Bhagavad Gita: This is a Hindu scripture that contains a dialogue between the warrior Arjuna and his charioteer, Lord Krishna. It is considered to be one of the most important texts of Hinduism, and Shankaracharya wrote a commentary on it called the Gita Bhashya.

    Lines from Bhagavad Geeta
  5. Viveka Chudamani: This work is a treatise on the nature of the self and the ultimate reality. It explains the concept of maya, or illusion, and how it leads to the mistaken belief in a separate self.
  6. Upadesasahasri: This work is a philosophical dialogue between Shankaracharya and his disciples, in which he explains the nature of reality and the path to enlightenment.
  7. Bhaja Govindam: This is a devotional poem that emphasizes the importance of spiritual practice and detachment from material possessions.       Listen Bhaja Govindam👈
  8. Soundarya Lahari: This work is a collection of hymns and verses that praise the goddess Shakti, who represents the creative and transformative power of the universe.

Listen first 10 shlokas of Soundarya Lahari: – sung by Dr. Anamika Pandey, Senior Public Health Expert, Lucknow. 👇

To learn chanting and explanation of “Saundarya Lahari”, Dr. Anamika can be approached through her mail ID: Anamika.pandey29@gmail.com

And many more: – Nirvana Shatakam:👈

Blessing In Disguise: My personal experience: No: -1

Introduction: 

The phrase “blessings in disguise” refers to unexpected and seemingly negative events or circumstances that ultimately have positive outcomes. The origin of this statement can be traced back to an old fable that dates back to ancient times.

There is a story on this phrase: ” Blessings in Disguise”.

The story goes that a king once had a wise advisor who always told him that “all that happens is for the good.” The king was sceptical of this, so he devised a test to prove his advisor wrong. He ordered the advisor to wear a necklace of precious jewels and walk through the streets of the city, only to be robbed by a thief. The advisor complied, and sure enough, he was robbed by a thief who took the necklace.

The king then revealed himself to the advisor and asked him if he still believed that all that happens is for the good. The advisor replied that he did and explained that the thief had spared his life because he recognized the advisor as the king’s trusted advisor. The thief knew that if he killed the advisor, he would have incurred the wrath of the king, so he let him go.

The king was impressed by the advisor’s wisdom and declared that indeed, there are blessings in disguise. From that point on, the phrase “blessings in disguise” has been used to describe unexpected events or circumstances that turn out to be beneficial in the long run, even if they don’t seem that way at first.

In modern times, the phrase “blessings in disguise” is often used as a reminder to look for the positive in difficult situations, and to have faith that things will work out in the end. It encourages people to be resilient, adaptable, and open-minded, and to trust that there is a greater purpose or plan behind the events of their lives.

Life has a funny way of turning things around, what may seem like a setback or a disappointment at first, can often turn out to be a blessing in disguise. In this blog post, I will share my personal experience of how an unexpected turn of events led me to discover some hidden blessings that I never would have imagined.

My personal experience: No: -1

In 1993, I was working as a CNS Executive at Ahmedabad Airport, responsible for managing the Communication, Navigation, and Surveillance subsystems that form the backbone of Air Traffic Management (ATM) infrastructure. However, I faced a difficult situation due to dirty politics played by the then Officer in charge and a few of his associates. They would frequently change my unit to create difficulties and mental pressure.

LEARNING & ENJOYING MY JOB

SOME OTHER UNIT 

Despite the challenges, I persisted and continued to work on different subsystems, gaining valuable experience in VHF, HF, DVOR, DME, ILS, and X-BIS technologies over the next six years. This experience proved to be a blessing in disguise when a new ruling came in that required a minimum of two years of experience in a facility to be eligible to appear for the proficiency certificate examination. 

Fortunately, I had acquired the necessary experience in all of the relevant facilities, and as a result, I was allowed to appear for the theory and practical exam. Thanks to my dedication and hard work, I was able to pass both with flying colours.

Meanwhile, the officers who played dirty politics with me were unable to appear for more than two facilities, as they had not changed their units to enjoy fixed-duty places. This turned out to be a blessing in disguise for me, as it allowed me to gain valuable experience and knowledge that ultimately helped me succeed in my career.

AFTER PASSING EXAMINATIONS

Looking back, I realize that the difficult situation I faced at Ahmedabad Airport was actually a blessing in disguise. It taught me the value of perseverance and hard work, and it helped me develop the skills and expertise I needed to succeed in my career. And while I would never wish for similar challenges again, I know that I can handle them if they arise, thanks to the blessings that emerged from that difficult situation.

Note: CNS facilities are managed by Air Traffic Safety Electronics Personnel (ATSEPs), who are responsible for the specification, procurement, installation, integration, calibration, maintenance, safety assurance, and monitoring of these systems. ATSEPs are typically engineers, technicians, and hardware/software specialists who work closely with air traffic controllers to ensure the safe and efficient movement of aircraft.

Next Post will be on another example of “Blessings in Disguise”.

Why do I study Upanishads?

The fluctuations of the mind are said to be the root cause of suffering and ignorance. When the mind is constantly in motion, it is difficult to focus and cultivate a deeper understanding of the true nature of the self and the universe.

Life can be unpredictable and challenging, and sometimes we face circumstances that leave us feeling lost and uncertain. For me, a great shock shattered my world and left me searching for answers and meaning. It was during this difficult time that I had an intuitive idea to study the Upanishads, ancient texts that offer profound insights into the nature of reality and the human condition.

As I delved into the Upanishads, I began to understand the true meaning of life and the importance of cultivating equanimity.

Equanimity is the state of being calm, balanced, and focused regardless of external circumstances. It’s a quality that allows us to navigate the ups and downs of life with grace and resilience, and to maintain a sense of inner peace and contentment.

What is That, by knowing which everything is known?

The Upanishads teach that the purpose of life is not simply to accumulate wealth, status, or power, but rather to connect with our true self or soul, which is often referred to as “atman.” By recognizing the inherent divinity within us and all beings, we can cultivate a sense of unity and harmony that transcends our individual experiences and identities.

Through my study of the Upanishads, I began to practice meditation, self-reflection, and mindfulness, which helped me to cultivate equanimity in my daily life. I learned to let go of attachment to external circumstances and to focus on the present moment, finding peace and contentment in the midst of even the most challenging situations.

The journey towards equanimity and inner peace is not always easy, and there may be setbacks along the way.

Besides Upanishads, Patanjali Yoga Sutras offer guidance on other aspects of life, including ethical behaviour, self-discipline, and self-realization.

Patanjali Yoga Sutra 1.2. “Yogas chitta-vritti-nirodhah”

This sutra can be broken down into three parts:

  1. Yoga: This refers to the practice of yoga, which involves cultivating inner awareness and stillness of mind.
  2. Chitta: This refers to the mind, including all its functions such as thoughts, emotions, and perceptions.
  3. Vritti: This refers to the fluctuations or movements of the mind, which can be positive or negative.

This sutra teaches that the goal of yoga is to still the fluctuations of the mind, or Chitta Vritti, in order to achieve a state of inner peace and awareness.

The stillness of the mind achieved through yoga is not a state of emptiness or void, but rather a state of heightened awareness and consciousness. It allows one to connect with the true nature of the self and the universe, and to experience a sense of inner harmony and well-being.

 Patanjali Yoga Sutra 1.12. 

“Abhyasa vairagyabhyam tannirodhah”

  1. Abhyasa: This refers to the practice of yoga or meditation. It is the repeated effort to focus the mind and cultivate inner awareness.
  2. Vairagya: This refers to detachment or renunciation. It is the letting go of attachment to external objects or distractions.
  3. Tannirodhah: This refers to the cessation of the fluctuations of the mind. It is the stillness of the mind that is achieved through the practice of yoga and detachment.

This sutra teaches that the practice of yoga involves both consistent effort and detachment from external distractions. Through this process, one can attain a state of mental stillness, which is the ultimate goal of yoga.

Importance of Vairagya:

Vairagya is a Sanskrit term that refers to dispassion, detachment, or renunciation from worldly desires and material possessions.

The practice of vairagya involves letting go of attachment to external objects or distractions. This can be achieved through reducing the desire for material possessions, cultivating non-attachment to people and situations, and focusing on the true nature of the self.

It can be disheartening and frustrating when others ridicule or dismiss our interests or beliefs. In the case of studying the Upanishads, some may see it as impractical or difficult to understand and make fun of those who pursue this path.

Someone who has faced challenges and found solace and guidance in these ancient texts, it’s important to remember that everyone’s journey is unique. Perhaps those who mock the Upanishads, have not yet faced the same difficulties and struggles that have led others to seek out this wisdom. It’s up to each individual to find their own path towards growth and understanding, and to follow the teachings that resonate with them, regardless of what others may say or think.

My experience serves as a reminder that even in the midst of great hardship, there is always hope for healing and growth, and that the wisdom of the ancient texts can offer guidance and support on our journey. I have written about my journey in my posts: “My journey through Books”

https://arunsingha.in/2021/08/04/my-journey-through-books-part-1/

 

 

All-Absorbent Meditation

Introduction:

All-Absorbent Meditation: also, it is known as “Samvarga Vidya“

The term "Samvarga Vidya" is mentioned in several of the Upanishads, including the Brihadaranyaka Upanishad and the Chhandogya Upanishad. In these texts, it is described as a practice of meditation that leads to the realization of the ultimate reality or truth behind all things.

All-Absorbent Meditation is a term from the ancient Indian spiritual tradition of Vedanta. It refers to a practice of meditation that involves focusing the mind on the ultimate reality or truth behind all things and experiencing a state of pure consciousness in which the individual self merges with the Universal Self.

In this practice, the meditator seeks to absorb all of their mental and emotional energies into the object of meditation, which is the ultimate reality or divine essence that underlies all of existence. The goal is to transcend the limited sense of individual self and merge with the infinite consciousness [ Known as “Brahman” Vedanta] that pervades all things.

The practice of Samvarga Vidya is considered to be one of the most advanced forms of meditation in the Vedantic tradition, requiring a high degree of concentration, detachment, and devotion to spiritual ideals. It is said to lead to a profound sense of inner peace, clarity, and spiritual insight, as well as a deep understanding of the nature of reality and the Self.

In the Chhandagyo Upanishad, All-Absorbent Meditation or Samvarga Vidya is described as the process of merging the individual soul with the ultimate reality or Brahman. This Vidya comes in the form of a story. The story of King Janasruti and Raikva. 

I have published the story in my blog. The link is given above.

The story of King Janasruti and Raikva is a famous tale from the ChAndogya Upanishad, which illustrates the importance of humility, devotion, and the pursuit of spiritual knowledge. The story is found in the fourth chapter of the Upanishad, spanning from 4.1 to 4.3.

The story of King Janasruti and Raikva is a powerful illustration of the importance of humility and the pursuit of spiritual knowledge, as well as the idea that true wisdom can come from unexpected sources. It also emphasizes the importance of having a qualified teacher who can guide one on the path to spiritual enlightenment.

King Janasruti sat with pride, Thinking himself so wise and right. But his heart was longing for the truth, The knowledge that would bring him to light.

Raikva, a humble cart driver, came along and caught the king’s eye. “Teach me,” said Janasruti with desire, “The knowledge that makes the heart fly.”

Raikva replied with a gentle smile, “I am but a mere cart driver, O king. What knowledge can I impart to thee, When thou hast riches and power in thy ring?”

Janasruti bowed down with humility, Humbled by Raikva’s wise words. “I seek not thy wealth or status, O king, But the knowledge that frees the soul like birds.”

Raikva then shared the truth with him, that knowledge is not in wealth or name. But in devotion and love for the divine, which alone can bring one eternal fame.

The king was humbled by Raikva’s grace, and he bowed down with folded hands. “Thou art the true teacher, O wise one, who has shown me the path to the divine lands.”

Conclusion:

What is All-Absorbent Meditation?

Every one of us is pulled towards the objects of sense, whereas we cannot pull anything into our own selves. Senses are always outward. We are like slave of the outwardly pleasures of sense. Therefore, we are slave of worldly pleasures. How can we absorb these outwardly pleasures, desires? How can we make these desires our slaves? If we can understand the teachings imparted by Raikva, we can control our desires and make them our slaves. Therefore consuming (controlling) desires and merging them inside, we can make them our slaves. They will be at our feet. This Vidya is also known as Samvarga Vidya, a technique of Meditation.

World Happiness Day-2023: A note on spiritual perspective.

“World Happiness Day” is a global observance celebrated annually on March 20th.Yesteday we observed that. 

Let Happiness be forever:

The United Nations designated this day to promote happiness and well-being as universal goals and aspirations in the lives of people around the world. The idea behind World Happiness Day is to recognize that happiness is a fundamental human goal, and that promoting happiness can help to promote social progress, economic growth, and sustainable development.

Let us look what is Happiness in the perspective of Vedanta?

Joy, Bliss and Happiness are all same. In Sanskrit, we say this as “Ananda”.

According to Vedanta, the goal of Human is ” Attyantika Dukshya Nibritti, Paramananda praptyachya”.

Our aim to increase happiness and well-being among individuals, communities, and societies can be achieved through ONENESS. For that, our activities may include gaining true knowledge, the Awareness along with practice mindfulness exercises, gratitude practices, community service, charity work, and other positive actions that promote happiness and well-being.

Vedanta teaches that the root cause of our suffering is our identification with the body-mind complex and our attachment to external objects and experiences. When we identify with the limited and impermanent aspects of ourselves and seek happiness through external means, we experience only temporary and fleeting pleasure, which is always followed by pain and dissatisfaction.

A small post on the basis of ancient Indian Philosophy.

According to Vedanta, happiness is not something that can be acquired from external sources, but rather it is an inherent aspect of our true nature. In Vedanta, our true nature is referred to as Atman or Brahman, which is the ultimate reality that underlies all existence. Happiness, therefore, is not a state that can be achieved through external means, but rather it is the natural state of being that arises when we realize our true nature.

The Taittiriya Upanishad, the Brahmananda Valli section, describes joy or Ananda as an aspect of Brahman, the ultimate reality.

According to this Upanishad, “Brahman” is not just the cause of the Universe(s), but also the source of infinite joy and bliss. The Brahmananda Valli explains that the experience of joy arises when we are in harmony with the divine essence of Brahman, and that this joy is not limited by time, space or circumstances.

The text describes different levels of joy, including the physical pleasure derived from sensory experiences, the joy of the mind derived from intellectual pursuits, and the ultimate joy of the soul that arises from union with Brahman. It suggests that the joy derived from sensory experiences and intellectual pursuits is fleeting and limited, while the joy of the soul is eternal and limitless.

The Taittiriya Upanishad emphasizes the importance of seeking this ultimate joy by purifying the mind and practicing spiritual disciplines such as meditation, self-inquiry, and devotion to Brahman. It suggests that the ultimate goal of human life is to realize our true nature as divine beings and experience the unbounded joy and bliss that comes with this realization.

Long back I published a post ” What is Joy” in three parts. The links are given below. You may have a look.

What is Joy? (Part-1)

What is Joy (Part-2)

What is Joy?-part-3 (concluding part)

 

World Sleep Day 2023: A note on spiritual perspective:

World Sleep Day 2023 is on March 17th. World Sleep Day is an annual event that is celebrated on the Friday before the Spring Equinox in the Northern Hemisphere. The day aims to raise awareness about the importance of sleep and the impact that sleep has on overall health and well-being.

We are all familiar with the three states of daily experience: 1)Waking 2) Dreaming and 3) Dreamless Sleep.

Let us focus on issues related to sleep and mental health, in the perspective of ancient philosophy as well as the impact of technology on sleep patterns.

DELTA BRAINWAVES

Delta (0.5-3.0 Hz): The deep sleep Wave.

The Delta frequency is the slowest of the frequencies and it is experienced in deep, dreamless sleep and in very deep, transcendental, meditation where awareness is completely detached. Delta is the realm of the unconscious mind. It is the Gateway to the Universal mind.

What Vedanta Says about Dreamless Sleep 😴


BRRihadAraNyaka Upanishad IV.3,9: Says as below 👇


When he dreams, he takes away a little of the impression of this all embracing world (the waking state), himself puts the body aside and himself creates a dream body in it’s place, revealing his own lustre by his own light and dreams. In this state, the man himself becomes the light.


Let us know more on the Deep Sleep state according to VEDANTA.


The Deep Sleep state (SuShupta~SU=Sundar/excellent +sUpta=Sleep) ~ prajNa and antaryAmin.


In this state, waking world and dreaming world temporarily ceases. We exist here in non dual state. Most refreshing state. A state of Bliss(with ignorance). In the waking and dreaming state, we are diverted from this state of bliss, though knowledge of our true nature is absent here. All the perceived limitations are removed in this temporary state but ready to spring forth as soon as we move to waking world.

In that sleep state, not for anything desirable does one have any desire.(यत्र सुप्तो न कञ्चन कामं कामयते). Not the slightest trace of dream does it see in that state of deep sleep.(न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम् ). In the sphere of deep sleep, there is just one ” homogenous mass of consciousness” alone (सुषुप्तस्थान एकीभूतः प्रज्ञानघन). Because of his union with the Self and his unbroken knowledge of it, he is filled with joy, he knows his joy, his mind is illuminated (एवानन्दमयो ह्यानन्दभुक् चेतोमुखः). Such is the called third quarter called prajNa (चेतोमुखः प्राज्ञस्तृतीयः पादः).

This dreamless sleep is a causal state of mind. Here all operations of the mind are completely hushed. Even ego-consciousness becomes lost. We don’t know what we are. A king is no king or a beggar is no beggar in this state. In Deep Sleep we have no will, no fear, no worries. But when we emerge into a waking state, all operations of restless minds start.

A Deep Sleep is very important and required for peace and happiness ☺️

A TALK SHOW ON VEDANTA

I had a blissful time by presenting a brief introduction on Upanishads (#Vedanta) in a club house at Bangalore City in India 

It was an awesome event with all aspirants to know about the Highest knowledge.

Few photos are taken by organising team

Ancient story: Sage Uddalaka and his son Shvetaketu~PART-1

Introduction:

We will know the highest truth from the teachings imparted by the Sage “Uddalaka” and his son Shvetaketu”. Know the answer to this question: Please read with patience. Whole story is abstract. Try to understand the essence between the lines. Each picture is relevant to the post. 

Highly meaningful. Read and enjoy🙏😊❤️

What is That, by knowing which everything is known?

The Story:

Once upon a time there was one boy “Shvetaketu”, the grandson of sage Aruna. His father sage Uddalaka said to him: ” O Shvetaketu, my son! live the life of a Brahmacharin. Find a teacher, learn; none in our family is there, anyone who does not study, and who is a Brahmin in name only.”

Shvetaketu returned home, stiff-necked, arrogant, self-willed.

The boy was sent to Gurukul at the age of twelve and he returned house after graduation. Having studied all the Vedas, full of knowledge, feeling very learned and proud, he showed something extra personality. His father then asked him: ” Shvetaketu, dear boy, I see now that you possess full knowledge, confidence, feeling very learned and it seems that you have become proud.

Father Uddalaka introduces the Spiritual Teaching after a Test.

Uddalaka said:’ My Son! You think such a lot yourself, but did you ask your teacher about that initiation, which makes a man hear what is not heard, think what is not thought, know what is not known.?’

Shvetaketu replied: ” Revered father, what is that initiation? Of what nature is that teaching?” 

The Teachings begin with Examples of Clay, Gold and Metal:

Product (Effect) is non-different from its material (cause):

Uddalaka said:’ Dear Son! By knowing a lump of clay, you know all things all things are made of clay, they differ from one another as it were in language and in name, having no reality but their clay.

 

 

 

 

 

By knowing one nugget of Gold, you know all things made of that Gold. They differ from one another as it were in language and in name, having no reality but their Gold.

 

 

 

 

 

 

All products, being due to words, a mere name:

By knowing one piece of base metal, you know all things made of that metal. They differ from one another as it were in language and in name, having no reality but their metal.

For the like reason, after that initiation, you know everything.

Svetaketu admits Ignorance:

Svetaketu replies:’ Surely my revered teachers did not know that teaching, for if they had known it, why should they have not imparted me that knowledge. However, revered father, please teach it to me.” I will tech it my dear boy,” said the father.

 Birth of Three Elements: –

My Son! In the beginning, there was “Existence alone”, mere Being, one without a second. Some say there was mere nothing, nothing whatsoever; that everything has come out of nothing.

How could Existence arise from Non-Existence?

But how can that be true, my son,’ said Uddalaka, ‘how could that which is, come from that which is not?’ I put it otherwise, in the beginning there was mere Being, one without a second.

One Becomes Many!

He created light!!!

That Being thought” ” Would that I were many! I will create” He created light. Light thought: ” Would that I were many! I will create!” Light created the waters. When anybody weeps or sweats, the tears and the sweat are created by light.

Those waters thought” Would that we were many! We will create!” They created food. Whenever and whatever it rains, food is abundant. Food is from water!

Discussion: 

We may consider this way: That Fire [ENERGY] as well as Akasa [SPACE], both are created from same source. The order of sequence in the creation is not what is meant to be asserted here; all that is meant to be asserted is that ” all this is the product of Being (Entity) and hence, all is Being alone, one, without a second’.

The Origin of Life:

There are Three classes of creatures: the egg-born, the womb-born, the soil-born.

That Divine Being thought: ” I will go into the three gods-light, water, food. I will give them not only life, but names and shapes.”

The process of Triplication:

‘ He said: ” I will make each of them threefold.” He and life went into three gods, and He gave them names and shapes.

‘You shall hear, my son, how He divides each of the three gods into three, and each of these three into three again.’

These Elements as mentioned here, — Fire, water and Earth, are what we usually known as subtle Elements. They are the pure principles of creation. Later on, they get mixed in certain proportions for the manifestation of grosser elements, namely, The Fire, The Water and the Earth that we see with our eyes. So, what the Upanishad speaks of here as Fire, Water and Earth are not the physical Fire, Water and Earth that we see. They are the super physical elements called Tanmatras. These Tanmatras are mixed or blended in certain proportions. This is called Trivritkarana in Sanskrit (This means Triplication- the mixing of three attributes, three substances, in certain proportions.)

Essential Truth of the Three Elements: 

In Fire, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Fire from Fire, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Truth about the SUN:

In The SUN, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of SUN from SUN, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

In The MOON, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of MOON from MOON, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

In Lightning, the red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Lightning from it, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

It was indeed on knowing this process that the ancients spoke the following: – The ancients being the great house holders and the great Vedic scholars. To us at present there is nothing unheard, unthought or unknown, that anyone can point out. For from these they understood everything.
Whatever else appeared Red thus, as the colour of Subtle Fire thus did, they understand it to be. 
Whatever else appeared White thus, as the colour of Subtle Water thus did, they understand it to be. 
Whatever else appeared Black thus, as the colour of Subtle Food thus did, they understand it to be. 

Every object in creation has been reduced to its constituents, and it has been discovered that there is nothing in an object except its constituents. This is a law that can apply to every object, whatever its character be. The difference in the contour or the shape of the object is not very important. What is important is the nature of the substance out of which it is formed.

Conclusion:

In this manner, Sage Uddalaka directs the attention of Svetaketu on the essence underlying each object in creation. By taking our minds away from the physical or external qualities of name and form, we are guided to focus on the Absolute Existence (SAT) behind all three elements. In this manner we will understand the real meaning of “Tat Tvam Asi” which is ultimate Reality. In this manner the theme of one of the MahaVakyas : “Tat Tvam Asi” in next section.

“Eva Satyam“: Truth alone exists. Finally, even the three Elements have to be Transcended and we have to see the Pure Existence alone in everything.

STORY WILL CONTINUE!!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

The Great Books of the World – Part 9

“The great book of nature is written in mathematical language.” Galileo Galilei “In the Beginning” by Hans Zimmer and Lorne Balfe (courtesy of College of Random):   “In fact, mathematics is the closest that we humans get to true magic. How else to describe the patterns in our heads that — by some mysterious agency […]

The Great Books of the World – Part 9

Happiness all around

Hey everyone!Today I will try to answer an important question- How to find happiness?We all want to be happy but, we get stressed or get bothered by the things around us.So,How can we find Happiness in such situations? Well,you can find ecstasy in little things around you,like by helping others or doing something for people […]

Happiness all around

In the House of Death: Story of a Boy-Nachiketas: Part-1

Introduction:-

This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa. Nachiketa meets Yama (The Death God in Hindu philosophy) and get answers of his question: ‘What is Death?”

Through conversation, Lord Yama reveals “Supreme Knowledge” to Nachiketa, the knowledge of the nature Atman and the path to gain Wisdom,  Moksha (liberation from the cycle of birth and death).

Sage Vajasravasa wished to perform a sacrifice called Vishwajit (Sarva Dakshina), meaning victory over the whole universe. Through such sacrifice, the performer aims to gain the fruit of gaining a higher world and enjoy the pleasures there. (Vajasrava means a Giver). The boy faced wrath of his father after completion of sacrificial fire , when he found there was fault in the part of his father. As such the boy was offered to Yama, by his father in anger.

Finally he got the desired knowledge from Yama when he exhibited “Mumukshautva” (intense desire to seek Wisdom) and Vairagya(dispassion for all worldly pleasures).

The Story in details:-

Sage Vajasravasa, desiring Heaven, rewards, performed the Visvajit sacrifice, in which he gave away all his property as gift[Dakshina]. He had a son by name Nachiketa.

Gifts not worth the name:

When the gifts were being distributed, Nachiketa, who was still a boy said to himself: Joyless, surely, are the worlds to which he goes who gives away cows no longer able to drink, to eat. to give milk, or to calve. He went to his father and said: Father! To whom will you give me? Nachiketa repeated this question second and a third time. At last his father got angry and replied: ‘Unto death I offer you’.

Nachiketa then proceeded to meet the king of Death: “Yama”

Nachiketas at the door of Death

Nachiketa thought: whether I die now or later matters a little. What purpose of the King of Death will my father serve today by thus giving me away to Death? Nachiketa said: Think of those who went before, those that will come after. Man dies and born again like a blade of grass. A mortal ripens like a corn and corn springs up again.

"Man dies and is born again like a blade of grass. This means seed grows only to fall and fall only to grow. This is the cycle of human life because birth and death are correlatives."

Lord Yama’s Instructions on Hospitality: 

Nachiketa went into the forest and sat in meditation within the house of Death. Death king Yama was out of his kingdom on his job. When Death appeared his servant said: Lord! when a holy man enters a house as guest it is as if fire has entered. The wise man cools him down. So bring him water O king of Death!

If a holy man comes into fool’s house and is given nothing, the fool’s family, public and private life, ambitions, reputation, property, hopes alliances, all suffer. Thereupon Lord Yama said to Nachiketa: ‘A guest should be respected. You have dwelt in my house three nights without eating; I bow to you O holy Boy! Take from me three boons[gifts]. Choose now three boons, one for each night, O Brahmin! may all be well with me’!

The First Boon: 

Nachiketa said: ‘O Death! may Gautama, my father, be calm, cheerful and free from anger toward me! may he recognise me and greet me when I shall have been sent home by you! This I choose as the first of three boons’.

Death grants the first boon!

King of Death said:  ‘I will so arrange things, that your father, will recognise and love you as before and he will sleep peacefully at night and his grudge against you will vanish’.

The Second Boon: 

Nachiketa said: ‘ There is no fear in the kingdom of Heaven, because you are not there, nobody there is afraid of old age. man is beyond hunger, thirst and sorrow. You know, O Death! Please explain me what Fire leads to Heaven, show it, I am full of faith. I ask this as my second boon.’

Death said: ‘ I will explain it, listen! find the rock and conquer unmeasured worlds. Listen, for this came out of cavern.’

Death grants the second boon! 

Yama told him that out of Fire comes this world, what bricks and how many go to the alter, how best to build it. Nachiketa repeated all. Death encouraged ran on. I give you another gift. This fire shall be called by your name. Count the links of the chain: 

*Worship the triple  Fire: 1) Knowledge, 2) Meditation, and 3) practice.

*The triple process: 1) Evidence, 2) Inference, and 3) Experience.

* The triple duty: 1) Study, 2) Concentration, and 3) Renunciation.

Understand that everything comes from Brahman. That Brahman alone is sought and found, attain everlasting peace; mount beyond Birth and Death.

***Here, Fire means Energy-

King of Death continued: ‘ When man understands himself, understands Universal self, the union of the two, kindles the triple Fire, offers the sacrifice; then shall he, though still on Earth, break the bonds of Death, beyond sorrow, mount into Heaven.[ **This is liberation, while living on Earth]

The Nachiketa Agni[Fire]:

The perfect sacrifice is explained by Yama.

 Out of fire arises all that exists in the Universe. Mastering this, one gains mastery over any field of human activity, and acquires whatever one desires in terms of worldly prosperity and power. However, it is all within the transitory realm; all gains here are impermanent. Nachiketas very attentively listened and was able to follow what was said. He repeated all that Yama explained. Being happy with Nachiketas, Yama encouraged and said " I will give you another gift. This fire shall be called by your name." And it is known as "Nachiketas Fire". 

‘The Fire that leads to heaven is your second gift, Nachiketa! It shall be named after you. Now choose the third gift.’

The Third Boon: 

The secret of Death!!!

Nachiketa said: ‘Some say that when man dies he continues to exist, others say that he does not. Explain, and that shall be my third gift.’

It is too difficult for you Nachiketa!

Death said: ‘ This question has been discussed by the gods, it is deep and difficult. choose another gift, Nachiketa! Do not be so hard. Do not compel me to explain.

Nachiketa said: ‘Indeed on this matter, even by the gods doubts have been entertained. You also say, O Death, that this principle is not truly comprehendible easily. But a teacher like you can explain this. Another such teacher I shall never find. therefore, I have no option before me but this. No other boon equal to this there be for me to choose!

To continue in the next part….

Third gift was indeed granted and it is a great part of the story, where the words of wisdom are the main essence. To be published in the second part, or else it will be a very lengthy blog.

Interested readers may go through the following post

Essence of Katha Upanishad :Part 4C of 4: -The Concluding Part-

*** This story is from Katha Upanishad. Kathopanishad is part of Krishna Yajurveda and consists of two Chapters. Each Chapter has three sections. This Upanishad is a favourite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

Conclusion:-

Through this dialogue between Nachiketa and Lord of Death, the response of Death has to be observed minutely! Every one is interested to know the secret of Death! But what are the conditions that an aspirant should posses to know the secret. That discussion proceeds from here onwards.

NEXT PART !!..COMING SOON…😊🙏❤️

MaNDukya Upanishad- The Nature of OM: – Part-2

Introduction:

Mandukya Upanishad belongs to Atharva Veda. It is the shortest of all the Upanishads with only 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.

This Upanishad teaches the significance of the sacred syllable ॐ~AUM (OM) and it correlates with four states of Consciousness. It describes the Turiya state, the state of transcendental Consciousness in which all the divisions and Duality disappears. The SELF alone exists in its pure state.

Among the Upanishads, the “Mandukya” may be regarded as the most important. It is said : ” mandukyam ekam eva alam mumukshunam vimuktaye”. For the liberation from bondage, for a seeker, the maNDukya alone is sufficient.

Upon meditating on the Mystic Syllable OM [AUM], mind can be trained to achieve freedom gradually to attain ultimate Reality.

Please read my previous post on Mandukya Upanishad, Part-1, where I have discussed up to 7th mantra out of total twelve mantras. 7th mantra is most important among the Vedic scriptures. This mantra describes the nature of Absolute reality~ Brahman. Please read first part of the post. Link is here:-

In this post, I will discuss the last five Mantras [from 8th mantra to 12th mantra].

माण्डूक्योपनिषत्

॥ अथ माण्डूक्योपनिषत् ॥

Mantra-8:- ॐ~AUM (OM) with four quarters:

“सोऽयमात्माऽध्यक्षरमोंकारोऽधिमात्रं पादा मात्रा मात्राश्च पादा अकार उकारो मकार इति “॥ ८॥

“so.ayamAtma.sdhyakSharamo~NkAro-adhimAtram pAdA mAtramAtrAshcha pAdA akAra ukAro makAra iti” – [8]

“The same Atman, (which has been described in 7th Mantra as having four quarters) is again, AUM, from the point of view of the syllables. The “AUM “with parts is viewed from the stand point of sound. The quarters the letters and the letters are the quarters. The letters here are A, U and M”.

According to Shankara, 7th mantra have concentrated on the abhidheya meaning ‘that which is being spoken of’, i.e. the thing named or denoted. OM [AUM], therefore, is effectively the abhidhAna-name or appellation. This means that Atman is equated to OM in the linguistic sense. The letters constituting OM are A, U and M.
Mantra-9:- The first mAtra of OM-akAraH: the letter “A” : vaishvAnara- the waking state.

“जागरितस्थानो वैश्वानरोऽकारः प्रथमा मात्राऽऽप्तेरादिमत्त्वाद् वाऽऽप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद “॥ ९॥

“jAgaritasthAno vaishvAnaro-akArah prathamAmAtra-a-apteraadimattvaadvA-a-apnoti ha vai sarvAnkAmAnAdishcha bhavati ya evaM veda”.-[9]

“He who is VaishvAnara, having for its sphere of activity the waking state is A, the first letter of AUM, on account of its all-pervasiveness or on account of being the first. One who knows this attains the fulfilment of all desires and becomes the first of all”.

prathamA mAtra: – The first mAtra of OM-akAraH: the letter “A” vaishvAnara- the waking state. AdimatvatvAt: being the first. Pervasiveness-“A” which pervades all sounds. “A” is the fundamental sound. We cannot speak any word without opening the mouth and the sound thus produced is “A”. We can regard this sound as pervading every other sound. Similarly, we regard the waking state as having primacy. We only know of the existence of the dream state and deep sleep states when we are at waking state. Obviously, we have to be awake in order to pursue this enquiry and to attain enlightenment.

In the scripture VaishvAnara is said to pervade the whole of the Universe. In Bhagavad-Gita, Ch10.33, Lord Krishna says: ” I am the letter “A”, describing himself as Ishwara. This mantra is advocating Upasana on OM, with specific attention on the first letter “A”.

One who understands this, gets all he wants; becomes leader among men.

Mantra-10:- The letter “U”, the second mAtra of OM is “taijasa”, the dream state

“स्वप्नस्थानस्तैजस उकारो द्वितीया मात्रोत्कर्षाद् उभयत्वाद्वोत्कर्षति ह वै ज्ञानसन्ततिं समानश्च भवति नास्याब्रह्मवित्कुले भवति य एवं वेद” ॥ १०॥ 

“svapnasthAnastijasa ukAro dvitIyAmAtrotkarShAdubhayatvAdvotkarShati ha vai j~nAnasantati-nsamAnashcha bhavati nAsyaabrahmavitkule bhavAti va evaM veda” -[10]

“The dreaming condition [taijasa], called mental condition, corresponds to the second letter “U”. It upholds; stands between waking and sleeping. He who understands, upholds the tradition of Spiritual knowledge. looks upon everything with an impartial eye. No one ignorant of Brahman is born into his family”.

The letter “U”, the second mAtra of OM is “taijasa”, the dream state, because both are regarded as superior and also are in the middle of their respective series. Whosoever knows this will become superior in knowledge and accepted by all. All members of his family will be wise. As a matter of fact, A being the first of all sounds is superior to all letters. But “U” coming after “A” may be said superior to “A” in all indirect way. as such the subtle taijasa is regarded as superior to vishva because subtle is superior to gross. Gross can be considered as the effect of the subtle cause. Gross equates to matter, subtle to energy. Mind is superior to physical body. State of mind makes us superior to the animals. Gross body returns to earth on death, but the subtle and causal body remains present for rebirth. 

Note:- At the macrocosmic level, at the end of the Universe[Pralaya], the entire gross creation [Virat] is subsumed into Hiranyagarbha. 

Mantra-11:- Deep sleep, the intellectual condition, called “Prajna” corresponds to the third letter “M”.

“सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदꣳ सर्वमपीतिश्च भवति य एवं वेद” ॥ ११॥

“suShuptassthAnaH prAj~no makArastRRitIyA mAtra meterapItervA minoti havA idaM sarvamapItishcha bhavati ya evaM veda”-[11]

“Undreaming sleep, called the intellectual condition [prAj~no], corresponds to the third letter “M”. It weighs and unites. he who understands, weighs the world; rejects; unites himself with the cause”.-[11]

Sankara Explains:-

One who is prAj~no associated with deep sleep is “M” , the third letter{sound) of AUM. The key word “miti” in the mantra needs to be understood. “miti” means measure. As food grains are measured in utensils before use and that is filled again when it is reused on regular basis, which means grains reappear again. similarly, at individual level, the waking and dream states as though disappear in deep sleep, emerge again sometime later. Similarly, at the macrocosmic level, the gross[Virat] and subtle[Hiranyagarbha] worlds disappear at the end of creation into the causal state(Ishwara~antaryamin) and reappear at the next creation. This is analogous to the scientific theory of “Big-Bang & Big-Crunch”. In the same manner, while chanting OM (AUM), the sound “A” and “U” disappear when we close mouth and only sound “M” remains. And the sound “A” and “U” reappear again when the mouth is opened for chanting AUM. waking and dream states are merged in deep sleep. As we have seen in mantra-4 of this Upanishad, that they[ A= Vishva & U= Taijasa] become “mass of consciousness” (prajnanaghana)  in M (deep sleep state).

In deep sleep, all perceptions and cognitions converge into a single mode of the mind: It becomes mass of Consciousness[ ekibhutah]. There is no modifications of the mind[ due to absence of Vrittis].

The happiness of deep sleep is greater than all other forms of happiness. 

Therefore one who knows this, comprehends the real nature of the Universe. He realises himself as Atman and the cause of the Universe i.e. Ishwara.

Mantra-12:- “Amaatra”- The fourth letter: “Turiya”

“अमात्रश्चतुर्थोऽव्यवहार्यः प्रपञ्चोपशमः शिवोऽद्वैत एवमोंकार आत्मैव संविशत्यात्मनाऽऽत्मानं य एवं वेद “॥ १२॥

“amAtrashchaturtho-avyavahAryaH prapa~nchopashamaHshivo-Advaitaevamo~NkAra-atmaiva saMvishatyAtmanA-a-AtmaM ya evaM veda ya evaMveda”-[12]

“The fourth conditioned of the Self corresponds to OM as one, indivisible word. He is whole; beyond bargain. The world disappears in Him. He is the good; the one without a second. Thus OM is nothing but Self. He who understands, with the help of personal self, merges himself into the impersonal Self.”

The part less “OM” is the fourth quarter; It is beyond all conventional dealings; It is the limit of the negation of the phenomenal world. It is all- Auspicious, all-Blissful; It is One without a second; the Non-Dual Reality; This OM is verily the same as the Atman or Self within. The Self realises Itself through the Self; He who knows thus, merges himself  into the impersonal Self.

Conclusion:-

A) Individually( for Jiva), the waking consciousness is called Vishva. It is called Taijasa in dream and Prajna in deep sleep state. Correspondingly, from the view of Cosmic level, these are: Virat in waking, Hiranyagarbha in dreaming and Ishwara in deep sleep. 

B) The relationship between individual and the cosmic, between Vishva & Virat, Taijasa & Hiranyagarbha, Prajna & Ishwara is integral part of ONE [ Non-Dual Consciousness]. This realisation will put Jiva in Ishwratwa and make it  Omnipresent, Omniscient and Omnipotent.

C) The knower of Brahman, who has realised the highest Truth, will enter into the Self by burning away the Third state of latency[ the dormant Vasanas~ (causal) are burnt]. Henceforth, he is not born again, as there are no Karmas to cause a further birth.

D) AUM is realised when the illusion of DUALITY vanishes.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  5. MANDUKYA Upanishad By Swami GuruBhaktananda.
  6. The Mandukya Upanishad: with Gaudapada’s Karika and Sankara’s commentary: By swami Nikhilananda
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality : By Dennis Waite***
  10. Information available on internet.

             It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

A Brief Note on Ten Principal Upanishads.

Introduction:-

One of the three basic Texts of Vedanta is “Upanishad”. Other two are Bhagavad-Gita and Brahma-Sutra. Together these three Texts constitute “Prasthana Traya”: known as Triple canon of Vedanta. Upanishads constitute the revealed Texts, known as “Sruti Prasthana”. Vedanta is the name given to them because they are End means concluding part of the Veda. Bhagavad-Gita is “Smriti-Prasthana”, which occupies an unique place in Vedantic tradition. A popular verse compares the Upanishads to the cows, The Bhagavad-Gita to the milk, Sri Krishna to the milk man, Arjuna, the Pandava Hero to the calf and the wise people to the partakers of the milk. The third of the canonical text is “Brahma-Sutra” which is regarded as “Naya-Prasthana”.

“samasta-vedanta-sarasangraha-bhutam”

In this post we will discuss about Upanishads in brief:

Salient features on Upanishads:

  • Upanishad = Upa + Nishad: Spiritual knowledge obtained by disciples sitting near or at the feet of The Guru [ means the Teacher].
  • Scholar says that Upanishads were composed during 4000-5000 BC. Some says: 2000-14000BC.
  • Nowhere it is mentioned about any author n the Upanishads. No date of origin can be fixed.
  • Teachings were imparted in stillness, noise free environment like forests where tranquillity can not be disturbed. Those Upanishads are known as Aranyaka and these were specially intended for Vanaprastha.
  • Teachings were transmitted orally and hence called as “SRUTI”.
  • Value of Upanishad for Mankind is for all time, all places and all ages. Lessons in Scriptures are very practical and applicable for modern world as it was for Indo-Aryan period.
  • Upanishads were transported to western countries initially through Persian translation[1700 AD].
  • French scholar Anquetil Duperron brought a copy of manuscript from Persia to France. Later on it was translated in French and Latin.
  • First English translation was made by Raja Ram Mohan Roy. [1775-1833].
  • Every Upanishad begins with a Peace mantra.(shanti path).
  • There are 108 Upanishads. Among them 10 Upanishads are considered as Principal Upanishads.
  • Who Am I? What is this Universe? Whence and how we are born? What is mortality or Immortality? What is Atman or Brahman? What is liberation(from cycle of birth)? What is death?- All questions have answers in Upanishads. 

The Ten Principal Upanishads are:

1) IshaVasya Upanishad: Occurs in the Samhita portion of  Shukla Yajur Veda.

2) Kena Upanishad:  It is embedded inside the last section of the Talavakara Brahmanam of the Samaveda.

3) Katha Upanishad: Belongs to Katha Branch of Krishna Yajurveda. 

4) Prashna Upanishad: Comes from the Brahmana portion of the Atharva Veda, belonging to Pippalada Sakha.

5) Mundaka Upanishad: It is Part of Atharva Veda.

6) Mandukya Upanishad: The Mandukya Upanishad, belongs to Atharva Veda. It is the shortest of all the Upanishads with 12 verses and placed in the 6th position in the list of Ten Principal Upanishads.

7) Taittiriya Upanishad: It is a part of the Krishna Yajur Veda and placed in the seventh position in the list of Ten Principal Upanishad.

8) Aitareya Upanishad: Belongs to Aitareya Aranyaka**(Teachings in the forest), part of Rig-Veda.

9) ChAndogya Upanishad: It is part of ChAndogya Brahmana of the Sama Veda

10) BRRihadAraNyaka Upanishad: It forms the fourteenth Kanda of Satapatha Brahmana of “Shukla Yajurveda.” This is the biggest one.

ब्रह्म` ~ “Brahman” : The Principal word in Upanishad: What is It?

First of all, we need to know the true meaning of “Brahman” [ब्रह्म`]

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

The word ब्रह्म` “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman cannot be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”. 

 The oneness of Soul (Jiva~Atman) and GOD (Param Atman), the ultimate Truth is the principal essence of all Upanishads. 

Please visit my website for more details. https://arunsingha.in

 

Pictures shown below are relevant to the Text of Upanishads.

A special note On International Yoga Day-2022:

Introduction: 

The word “YOGA” has been derived from the Sanskrit word “YUJ”. This means “to Connect or to Combine”. In very simple word it is “UNION”. 

∪ ⇒ Union: Union with Source(Brahman/ Purusha)

∑ ⇒ Summation{Of All that we perceive or do not perceive }

∫ ⇒ Integral[ Non-Dual]

+ ⇒ Add [ All good qualities]

There are multiple paths for Union. After deep studies of Vedanta (ten Principle Upanishads) and Patanjali Yoga Sutras, I have found and adopted two easy paths to achieve my goals.

1) Vedantic Approach( Advaita- Non-Dualism)

2) Yogic Approach ( Patanjali Yoga sutras)

Vedantic Approach:

What should be my (our) goal?

Answer: To be United with Supreme[ The absolute “Brahman”] : Complete cessation of sufferings and attainment of Bliss is the goal of everyone.

” Attyantika Dukshya Nivritti, Paramananda praptyachya”. 

Most important condition to remove sufferings is “fearlessness”.

A vision of Oneness is the sole condition that brings fearlessness.

There is nothing to fear. Everything is Self-created. HE( The Absolute) is that Essence, by drinking which, man rejoices. That Self is the sole giver of Joy (Bliss). When man finds invisible, nameless, homeless, shapeless, he is no longer terrified. He becomes free from fear who attains such Oneness. But if the slightest ” Otherness” is allowed to enter then he is smitten with fear. That man, thinking himself wise, becomes terrified. ” 

The knower of Brahman reaches the Supreme”.

How to Know Brahman?

Knowledge of Brahman can not be gathered by mere reasoning. Knowledge can be attained through intuition or revelation. Intuition is the final result of the enquiry into Brahman. There are three stages which are very essential for progressing in this path. Three stages are as below:

Following are the steps: 

1.Sravana :  Listening to the teachings of the sages on Vedanta. Now instead of Sravana, we can use the word Study of Vedanta, because Sravana was the practice during early Vedic period as no method of writing existed.

2.Manana : This stage is the reflection on the teachings. This means thinking about what has been heard and subjecting that into a reason based on experience gained.

3.Nididhyasana : Stage of meditation on the truth [MahaVakyas]. It is the culmination of the practice of Sravana and Manana. BRRihadAraNyaka Upanishad says  on Nididhyasana. ” The Self , my dear Maitreyi, should be realized-should be heard of , reflected on and meditated upon; by the realization of the self, my dear”.

Sravana, Manana, Nididhyasana leads us to intuition (aparoksha anubhuti). In this way, “Brahma Kara Vritti ” is generated from ” Sattvic anta Karana ”  This ” Brahma Kara Vritti” destroys the mula-Avidya or primitive ignorance which is the root cause of all bondage, births and deaths.

When this ignorance or veil is removed, Brahman which is Self effulgent reveals itself in its pristine glory and splendour. 

Now the Text is for whom?

 The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, with required attributes as described in Vedanta.

After attainment of certain preliminary qualifications which are known as four salvations(Sadhana Chatustaya) ,one can progress towards the direction of knowing Brahman.

Four salvations are:

  1. “Nitya-anitya-vastuveveka” which means discrimination between the eternal and non eternal.
  2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
  3. ” Shatsampat” : Six fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
  4. “Mumukshautva” (Desire for liberation).

Why one should enquire Brahman? Why?

Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality.

Knowledge of Brahman destroys ignorance which is the root cause of all sufferings. 

” Sastrayonitvadhikaranam” : Brahman is realisable only through the scriptures. The scripter is the source of right knowledge.  Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colourless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.

THE FOUR GREAT VEDIC STATEMENTS

Yogic Approach: Ashtanga Yoga: Patanjali Yoga sutras:

Photo by Pixabay on Pexels.com

According to Maharshi Patanjali , Ashtanga Yoga is  not limited to any class, place, time and circumstances.

This path of Yoga is Universal. 

The essence of Patanjali’s Yoga sutra is in the second sutra(1.2):

” yogashchittavrittinirodhah” [sutra-1.2] : Yoga is for the control of thought-waves in the mind. To still the fluctuating mind.

“Yogas citta-vritti-nirodah” which literary means “Yoga is the stilling of the modifications of the mind”.

Principal Teachings of Yoga Sutras: 

“Ashtanga Yoga” : Eight limbs of Yoga are as follows.[8 steps]

All the steps are scientifically designed. That is the specialty of Ashtanga Yoga. If one has followed all the steps properly, then only Dhyana is possible

1. Yama – Restraints.

2. Niyama – Observances.

3. Asana -Physical postures.

4. Pranayama – Control of Prana (Breathing control).

5. Pratyahara – Withdrawal of the senses.

6. Dharana – Concentration

7. Dhyana – Meditation.

8. Samadhi – Absorption.  

Details of Each of the Limbs of Yoga:

Yama: The first “anga” 

This consists of prohibitions against unethical deeds. These are basically restraints. Following are to be noted: 

  • Ahimsa-Non violence:  Non-violence truly  meant here as  to refrain from causing harm , showing anger , being harsh to others including self. Love  must be unconditional and universal. At the same time we must love ourselves equally.                                                                             
  • Satya-Truthfulness: : This means, on being firmly established in truthfulness ,the Yogi gets the power of attaining for himself  the fruits of work without the work . 
  • Asteya-Non-stealing: With the establishment of virtues like honesty, aspirant develops an intuitive awareness.                                      
    Brahmacharya- celibacy:  Right use of energy: sutra 2.38 says“ Brahmacharya pratisthayam viryalabhah”. It is about controlled and disciplined sex. 
  • Aparigraha- non possessing, non accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah”  which means : On becoming steady in non-possessiveness, there arises the knowledge of how and from where is it generated. 

Niyama: Second  limb (“anga” )

It is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.

  • Saucha (cleanliness) :  Purity of body and mind.
  • Santosha ( Contentment): To keep mind away from dwelling in the past or future. One should not  regret on missed opportunities and also need not worry about future. Contentment is  the way to live in present moment, NOW.    
  • Tapas (discipline, austerity etc.) : Mandates spiritual disciplines.  A state of spiritual maturity.  With the practice of austerity, all kinds of impurities are removed from body and mind. 
  • Svadhyaya ( study of self and sacred texts): This sutra teaches for self-observation, study of scriptures, recitation of mantras and union  with the desired deity ( Ishta devata).                                                                     
  • Isvara Pranidhana (Total surrender to the Supreme being):   Dedicated services for the welfare of others including mankind, animal kind, plants and nature.               

The third anga ” Asana”

It is important part of Ashtanga Yoga. The importance is to make spine held erect and relaxed with the three upper parts of the body, the chest, the neck and the head in a straight line. This is required for nerve currents to channelize for further improvement in concentration.

The object of  Yoga is to make a man rise above body consciousness. In Patanjali Yoga sutra, it is simply stated that asanas should be stable and comfortable for meditation.

The fourth anga “pranayama” 

Commonly believed as control of breath but scholars says this is actually control of Universal Energy. The Prana  moves the whole Universe. Prana is believed to be a cosmic energy. It is prana vibrating at the beginning of cosmic cycle that shapes akasha (space) out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy. The knowledge and control of this prana is known as pranayama.

Practice of pranayama is done after mastering asana. When pranayama is practiced under the guidance of right “Guru” (Teacher), one can have control over prana and it becomes possible to feel the vibrations which helps attaining higher insight. Thereby ,the power generated will help the nerves in getting optimum functions. It is believed that Pranic healing, faith healing etc. are  the results of doing pranayama. 

Pratyahara” : the fifth anga.

“Pratyahara”  : Withdrawals of senses:  It helps in attaining a mind without fluctuations, since withdrawals of senses bind the mind to a fixed point. It is impossible to concentrate unless the mind is purified.  Pratyahara gives our mind a moment to not evaluate and teaches us to be free from any reactions developed by senses. 

Sixth anga: Dharana- Concentration: 

“deshabandhashchittasya”  => this suggests to confine mind in a territory, a very limited space, which disallows movements of mind. That is called “Dharana”.

One pointed attention: Dharana is the process of fixing the attention of mind to a certain point. That may be any object of concentration (internal or external), sound, deity or  noble idea for the benefit of creation. After successful practices of first five limbs, one becomes ready for Dharana. 

Dharana, Dhyana & Samadhi: These three limbs together lead aspirants to the ultimate goal. 

If the fourfold qualities are dealt with right actions, then the practitioner of Yoga will overcome the distractions of mind. These are : 1. friendliness towards happiness, 2. compassion towards misery,  3. rejoicing for virtues and 4. indifference to vices.  With such preparation and practice, “Dharana” comes much more easily and naturally. 

 Seventh Anga: Dhyana- meditation: 

Definition : Dhyana:  The extension and lengthening of Dharana is Dhyana. Dharana continued without interruption is Dhyana. One has to change his or her way of life to reach unto this stage of Dhyana (concentration). Let us look into sutra 3.2 again for further analysis.  “tatra pratyayaikatanata dhyanam” :  If we now split the sloka like this =>>  tatra + pratyaya +ekatanata, then  tatra => means ” in that place” which refers to “desha” as mentioned in sutra 3.1. pratyaya=> means total content of mind which occupies the field of consciousness at a particular time.  Mind remains in continuous contact in Dharana.                        Ekatanata=> means extending continuously without interruption. Before practicing Samadhi, this kind of un interrupted continuous Dhyana is essential for the aspirant. 

Therefore let us keep in mind that when Dharana is stretched for a long period it becomes Dhyana. In other words elongated condition of Dharana is Dhyana.

Samadhi– The state of Cosmic Consciousness- the 8th anga: 

sutra 3.3: "tad evarthamatranirbhasan svaroopashoonyam iva samadhih" means=> In that absolute state, then there is no meditator or the thing that is meditating upon. What remains only is the meditation, that is called samadhi. 

When Dhyana enters into Samadhi , the Gate which leads into the world of realities opens. Samadhi means a state of mind which through the practice of Dharana and Dhyana has become so  completely tranquil and the person meditating  is so absorbed that the he or she even forgets own existence.

Let us analyse the word “svaroopashoonyam”  of sutra 3.3. ” svaroopa” + shoonyam”  means that ” svaroopa” which is the residual consciousness of its own action disappears completely i.e. becomes “shoonyam” .

When you are fully absorbed with the vastness of the Supreme being and even the sense that I am meditating is not there and the ego “I” goes then, only the true Self, higher Self ,the Big “I” remains.  This is possible when there are no Vrittis in chitta. In other words mind does not fluctuate. In Samadhi, Mind  surrenders all its resistances to the union with the object of meditation. In this state, field of observation and the observing intelligence merge and total intelligence shines as the sole substance of reality. 

sutra 3.4 "trayamekarta samyamah" means => The three practices Dharana, Dhyana and Samadhi together on same object is called samyamah.

If we analyse the word “samyamah”  we will find it has two parts. Sama + Yama. Sama means perfection and Yama means control. 

Conclusion:

Eight limbs as a whole constitute one complete path which leads the aspirant upwards.

If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. 

When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization

 

The Essence of IshaVasya Upanishad- Part-2

Introduction:

 IshaVasya Upanishad appears in the Samhita portion of Shukla Yajur Veda. It is one of the Ten principal Upanishads. Isha Upanishad has Eighteen Mantras. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. In my previous post, Part-1, of this Upanishad, I have discussed Mantra no-01 to Mantra no -07.

Link of the previous post: The Essence of IshaVasya Upanishad- Part-1

In this part we will discuss Isha Upanishad Mantra no-08 to Mantra no-13.

§ Eighth Mantra: The Path of Renunciation:

1) Sah paryagat shukramakaayam avarnam; asnaaviragm shuddhamapaapa-viddham; 2) kavih maneeshee paribhooh, swayambhoo yaathaa-tathyatah; arthaanvyadadhaatshwateebhyah samaabhyah.

The Self [ the atman] is everywhere, without a Body, without a shape, whole, pure, unpierced by evils, wise, all knowing, far shining, self-depending, all transcending, functions and duties are allotted by HIM alone to the Creator for eternity.

Analysis: 

There is no place where He is not there. He is everywhere. He is in everything. He is not limited by Time and Space. There is nothing that He needs to possess and nothing that He needs to achieve. He is the seed, the substratum, the cause of all. He has no physical body. As long as there is body, there is happiness and misery. He is immortal. He is beyond all the three gunas: Tamas, Rajas, and Sattwa. He is His own father and mother. None conceived Him. No one is the cause of His being. He is Self-existent.

§ Ninth mantra: Avidya & Vidya:

1) Andham tamah pravishanti ; ye avidyaam upaasate; 2) tatah bhooyah ive te tamah; ye u vidyaayaam rataah.

Pin your faith to natural knowledge, stumble through the darkness of the blind, pin your faith to supernatural knowledge, stumble through a darkness deeper still.

§ Tenth mantra: The fruits of Avidya & Vidya:

Anyat eve aanuh vidyayaa, anyat aahuh avidyayaa; iti shushruma dheeraanaam, ye nah tat vicha-chakshire.

They enter into blinding darkness who are worshippers of Avidya alone; but they enter even greater darkness, who verily are worshippers of Vidya alone. One thing, they say, is obtained from Vidya, and another thing, they say, from Avidya; Thus, we have heard from wise, who have explained it to us.

§ Eleventh mantra: Combination of Avidya & Vidya:

Vidyaam cha avidyaam yah, tatvedaubhayam saha; avidya mrityumteettvaa, mashnute vidyayaamrita.

They that know and distinguish between natural knowledge and supernatural knowledge shall by the first cross the perishable in safety; shall, passing beyond the second, attain immortal life. 

Vidya (Knowledge) and Avidya (Ignorance: he who knows them both together, overcomes death [darkness] through Avidya and obtains immortality through Vidya.

Above three mantras are very important. We must understand the essence of the mantras. The essence is that we should equalise jnana (vidya) and ajnana (avidya) and should not adhere to either the one or the other alone. According to the scholars, knowledge of Ishwara cannot be obtained by Karma alone nor by knowledge alone. Avidya = Karma and Vidya = Knowledge. Avidya yields fruits of karma, which has time bound existence. Hence attainment of Moksha [ liberation] is not possible, since several births are required to enjoy the fruits of Karma. This is called falling into utter Darkness which is nothing but SAMSARA. The mantra further says that if Upasana of Vidya means devotion is offered alone, it is still worse, because it will lead to greater Darkness. He who understands the correct meaning of this avidya and vidya and maintains balance between them and does Upasana, accordingly, can cross the world of Death and attains mortality.

Different scholars of different darshanas have given different opinion on vidya and avidya. Let us look into Shankaracharya’s commentary. His method of analysis is on the basis of subtle meaning of both the words. He always considered Advaita Philosophy to explain these two words: avidya and vidya. The knowledge of the world is Avidya, and the knowledge of Ishwara is Vidya. The world of objects is presented to us by our senses, and we see the world [jagat] as real. We are ignorant about the thread of Consciousness running through each and every object. There is certainly connection between the visible world and unseen Ishwara. In general, we believe that we the jivas are separate entity and Ishwara is separate entity. The cause of existence and experience of the world is due to the presence of Ishwara. So long as we are in the world with a sense of separate existence as the Jiva, the world has to be accepted as though it is real.

§ Twelfth mantra: Worshipping Unmanifest and Manifest:

1) andham tamah pravishanti; ye asambhootim-upaasate; 2) tato bhooya iva te tamo; ya u sambhootyaagm ratah.

Pin your faith to the seed of nature, stumble through the darkness of the blind; pin your faith to the shapes of  nature, stumble through a darkness deeper still.

They enter into blinding darkness who aim to conquer the Unmanifest cause of creation; but they enter into even greater darkness.

§ Thirteenth mantra: Fruits of Unmanifest and Manifest:

1) anyat evaaahuh sambhavaat, anyat aahuh asambhavaat; 2) iti shushruma dheeraanaam, ye nah tatvicha-chakshire.

The seed of nature brings one result: the shapes of nature another. We have heard it from the wise, who have clearly explained it.

Readers are requested to read the Sanskrit version of this Upanishad from the site whose link is here:

Conclusion:
Action: Karma: Duty

Karma is to be performed without expecting the fruits of Karma: Niskama Karma.

Jnana: Knowledge: The Truth

The nature of the Oneness: One Unity is the Ultimate Jnana: True knowledge.

Oneness: It is that, when: 

  • A person does not see as mine or not-mine.
  • No more love and hate for objects.
  • No more likes and dislikes.
  • One transcends all pleasure and pain.
  • There is no more Duality of subject and object.
  • The waves and ocean are both seen as water alone.
  • The blazing sparks are not different from the fire producing them.

Rebirth continues until Realization.

Katha Upanishad Mantra-2.3.4 says: If one does not succeed in realizing Him (The Self), before the fall of the Body, then in the worlds of created things, a rebirth for the Body is ordained.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Isavasya Upanishad for Beginners: By Swami Krishnananda.
  4. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  5. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  6. IshaVasya Upanishad: By Swami GuruBhaktananda.
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

∝ζ::  Concluding part will consist of Mantra-14 to Mantra-18: Will be published soon! 😊🙏🙏❤️

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

My journey through Books: Part-3 [ A Quantum Touch]

In this post, I will emphasize on my miraculous experiences, which I consider as chances in my favour. This was possible by the effective study and practice of activating “Power of Subconscious Mind”.

I consider those events as miracles, because I got links and guidance from unseen and invisible Power within. It is as if someone is guiding through several means, continuously, to get whatever is required in the path to progress.

As I mentioned in my previous post that the most important scientific Book helped me was:

” THE BIOLOGY OF BELIEF: 10th Anniversary Edition: Unleashing the Power of Consciousness, Matter & Miracles: Lipton Bruce H.”

What Influenced me while reading the book?

Research made at Stanford University’s School of Medicine by Bruce Lipton revealed that the environment operating through the cell membrane controlled the behaviour and physiology of cells, turning genes on and off.  I was reading the book and at the same time I was watching his series of lectures at different places all over the world. Bruce mentioned in his lectures about Quantum Physics.

Quantum physics says that the world visible to us we believe, is composed of matter, which is nothing but illusion. Everything is Energy. There is no such thing as matter. as such I felt an urge to study ” Quantum Physics“. As you know that by this time, I finished the famous book “The Power of your Subconscious Mind”: By Joseph Murphy

Study of Quantum Physics became a necessity for me. 

And Miracle Happened [16/12/2018]!

One fine morning, all on a sudden, one of my senior colleagues, Shri Amar Kanti Pal, came to my residence and suggested me to do ongoing physics course from IIT/KANPUR under the leadership of well-known prof H C VERMA. Immediately enrolled first course “Basics of Special Theory of Relativity “.

I am happy to share my certificate here:

I developed immense interest [intense desire] to learn more and more on Subconscious mind, Quantum, Philosophy, life experiences, life cycle, human sufferings, etc. which are all interrelated topics. As a result, I got chance to study further and further from the courses conducted by Indian Institute of Technology. KANPUR.

Another Miracle!

The Second course, the most desired and most important was ” Basics of Quantum Mechanics” which helped me to grasp sacred Texts of Upanishads [ ADVAITA VEDANTA]: 

Initially, I found the course very interesting which started becoming tough later on but managed with rigorous studies.

Max Planck is said to be father of quantum Mechanics. see what he said:

That is why I consider these studies as chances (as miracles).

Course on Quantum mechanics was highly beneficial for me because, when I was studying ancient Indian philosophy (Advaita Vedanta), I came across so many writers, speakers, scientists who referred quantum physics, quantum biology for understanding the Reality as mentioned in Vedanta. To some extent understood what the subjects says. 
I noticed that most of the modern writers, pointed towards quantum physics for understanding the Subject/object, Observer/observed, seer/seen related topics mainly when the subject is consciousness. Advaita Vedanta focuses on consciousness, which is the cause of this Universe, not the matter. Material realism can no longer be the only ontological explanation for the Universe. Human consciousness cannot be ignored.

Classical Physics vs Quantum Physics:

Laws of classical physics [ NEWTONIAN PHYSICS] is based on matters and 3D system which affirms that there is always separation between the KNOWER & KNOWN (object). Classical physics doesn’t work in the study of subatomic particle’s behaviour and thus in the study of life science. Here matter creates Consciousness.
Whereas Quantum physics works well in the study of subatomic particles which are building blocks of this Universe and basically, its nature is waves. This quantum mechanics theory suggests abolishing absolute separation between the KNOWN & KNOWER. Here Consciousness creates matter.

In quantum theory, we have seen objects exists in more than one place at the same time as a wave.

Three distinct and major areas of Quantum theory give bewildering results.

1. Entanglement:

It is connectedness between two objects so intimate that they behave as one, instantly and forever, even if they are separated by the width of galaxies. Double slit experiment clears its spookiness. 

2. Complementarity:

As formulated by Niels Bohr, a leading founder of quantum physics, the principle holds that objects can display themselves in one way or another, but not both. In fact, the object does not have an existence in particular location with specific motion. Only the observer’s knowledge and activities cause it to come into existence in some place or with some particular animation. At an instant, an object may be either a wave or a particle, but not both.

3. Wave function collapse:

This supports that Biocentrism is wave function collapse when we try to measure an object in its subatomic level it’s wave function collapse. At the moment of observation, it takes a definite existence.

According to German physicist MAX BORN (1926), Quantum waves are “waves of probability”, not waves of material.

A wave of Probability is nothing but a likely outcome. Point to be noted here that materials are made of subatomic particles. Subatomic particles behave as wave until OBSEVER tries to measure it. And wave is intangible.
Noble physicist John Wheeler once said,” No phenomenon is real phenomenon until it is an observed phenomenon” Above statement is very important in the perspective of Vedanta and Quantum mechanics. There is more to write. May Maybe next time.

And the third course was “Advanced course on Special theory of Relativity”.

" Learning is the only thing the mind never exhaust, never fears, and never regrets" This was stated by Leonardo Da Vinci, who was well known Italian painter, draftsman, sculptor, architect and engineer (1452-1519)."

Thus, I believe very clearly, that our consciousness creates our life experiences. We no longer have to view ourselves as passive, or unable to influence our material circumstances. We are not victims of what’s happening.

My personal experiences made me understand, that our Consciousness creates reality in life as because mind sends signals to the nervous system, which controls genes and that is Epigenetics (Above genes). 

We need to rewrite our Subconscious programmes.

Conclusion:

a) Study of Quantum physics made me believe that Thoughts create Reality!

b) I realised that there is a mechanism where Higher Intelligence works inside our body and mind, and it is connected to Universal Mind.

c) Many people have heard about placebo effect. This is a term that is frequently used in modern science to describe how conscious mind creates healing of body thinking positive.

d) All my conscious attention is focused in gaining knowledge [Brahma Vidya]. As such my energy has been invested mostly in learning and sharing. I wish to live my life in a state of love.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Please read my previous post : Link is here: – “ My journey through Books: Part-2″

My next part will focus on the following Books

 

The Essence of IshaVasya Upanishad- Part-1

Introduction: ईशोपनिषत्

§ The IshaVasya Upanishad is the only one which occurs in the Samhita portion of  Shukla Yajur Veda. It is one of the Ten principal Upanishads. Though,  one of the shortest Upanishads, yet it is loaded with profound thoughts.

§ Isha Upanishad is a smaller one with 18 Mantras. This appears in the final chapter of Shukla Yajurveda. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. 

What is Upanishad?

Upanishad is Brahmavidya:

Upanishads are ancient Texts which do not construct any complex system of ideas and beliefs. They are plain and straightforward, yet very difficult to grasp. Require repeated reading and thinking on the context [SRAVANA, MANANA & NIDIDHYASYANA]. This is the science of Mind. Upanishads are instructions of Teachers to disciples through dialog between the two.

Upanishad literally means ” To learn the teachings, sitting rear the Teacher, (or sitting near the feet of Teacher). Upanishad is Brahmavidya [ sacred knowledge] which leads the aspirant towards Brahman who are desirous of liberation. There are 108 Upanishads. Out of 108, Upanishads, Ten Upanishads are regarded as Ten Principal Upanishads. They are: 

  1. IshaVasya Upanishad
  2. Kena Upanishad
  3. Katha Upanishad
  4. Prashna Upanishad
  5. Mundaka Upanishad
  6. Mandukya Upanishad
  7. Taittiriya Upanishad
  8. Aitareya Upanishad
  9. ChAndogya Upanishad
  10. BRRihadAraNyaka Upanishad

In this part we will discuss Isha Upanishad.

Study of this Upanishad will deliver teachings on both ” Jnana Yoga” and “Karma Yoga”. Aspirants who seek freedom from the bondage of this World will go for ” Jnana Yoga”, where renunciation is the most appropriate path to achieve goal. And ” Karma Yoga” is for the aspirants who are very desirous of attaining highest degree of closeness with GOD, such as achieving “Brahma Loka”.

This Upanishad starts with the Shanti Mantra as below:
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ 
ॐ शांतिः शांतिः शांतिः ॥
Om poornamadah poornamidam poornaat- poornam-Udachayate; Poornasya Poorna-maadaaya Poorna-mevaa-vasishyate. Om Shanti! Shanti! Shanti!

Meaning of this mantra is:   ∞ + ∞ = ∞ 

” That is Whole, this is Whole; from the Whole, the Whole becomes manifest; from the Whole, when the Whole is negated, the Whole alone is what remains.“

॥ अथ ईशोपनिषत् ॥

First mantra: The Path of Renunciation:

1) Ishavasyam idam sarvam yat kim ca jagatyam jagat; 2) tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam.

Analysis: The Lord Pervades the World(s)

  1. Whatever exists in this changing Universe is full of the Lord. All this is enveloped by the Supreme being. That supreme reality pervades everything here and there. There is no such place where It is not there. It exists in everything.
  2. Protect the Self by renunciation. Claim nothing; enjoy, do not covet anybody’s property. Let go and rejoice. Be practical. It does not mean giving up.

Though it is believed that possession and acquisition lead to happiness, but possessiveness creates attachment. Attachment brings unhappiness. Renunciation is the path for true happiness. An aspirant who devotes himself or herself entirely to contemplation of the Self as the Lord, has no further need of worldly duties. This renunciation leads to the knowledge of the Self and finds immortality.

Second mantra: “Niskama Karmayoga” is the concept we get from the second mantra.

1) Kurvanneveha karmani jijivisecchatam samah; 
2) evam tvayi nanyatheto'sti na karma lipyate nare. 

” Kurvanneveha karmani” means only by doing Karma [ karma means duties] ( here karma means all rituals like Agnihotra etc). “jijivisecchatam samah” means like to live for 100 years. By doing such karma, bad karma will not touch you. It is recommended that such karma should be done with constant selfless attitude. Performing duties without any motive, one will not be bounded to the actions. This path of action is known as ” Pravritti Marga”.

Second mantra emphasize on doing our duty as an act for Ishwara (means His creation) as His agent and not to act for own self, to benefit self. Doing so, live as long as you wish. 100 years of living is just symbolic here.

 All we know that, when we reach at the core of the Consciousness, the Awareness, we find there a stillness in mind which has no conflicts, no disruption in mind. We can then think of a state of ” NO MIND” what we say as ” Chitta Vritti Nirodah” the beginning of Patanjali Yoga Sutras. Here mind is calm, quite and still. In reality that is our true nature. “YOU ARE THAT’ according to ChhAndagyo Upanishad. If we can live this way, karmic law cannot bind us. “na karma lipyate” Therefore let go and be pleased with what you have and enjoy.

Third Mantra: 

§ The Sunless World: The path of sufferings:

1) Asurya nama te loka andhena tamasavrtah; 2) tamste pretyabhigacchanti ye ke cat mahano janah.

They that deny the Self, return after death to a godless birth, blind, enveloped in darkness. [ These births partake of the nature of Asuras, the demons”)

The third Mantra says about the darkness which has to be understood in depth. This is the world of demons filled with demoniac wealth. Asurya = a + surya: means where Sun is not there. This literally means that there is only darkness in that world. There is no light there. This darkness is meant for ignorance. Light of Wisdom shines this darkness. 

The Upanishad says this world of darkness [ Asurya loka] as world of a) Spiritual Blindness, b) Spiritual darkness, c) Spiritual ignorance and engaging in the deeds that kill the awareness. Such darkness keeps away from the freedom of the Eternal, Immortal, Divine Self.

Here lokas are referred to those dimensions, also known as astral planes, where births take place according to fruits of karma which are enjoyed “lokyante”. Ignorance which blocks the realization of one’s true nature of Self, thereby becomes the cause for repeated births according to the deeds. ” Ye ke catmahano janah“: This means that those who do not know atman due to ignorance are slayers of atman(atmahanah). And for this fault of slaying atman, they return to Samsara (this world).

Q) What causes rebirth? 

Answer: So long you are away from knowing your true self, you yourself is the cause of your rebirth.

 Fourth Mantra: Nature of the Self (Atman)

 1) anejadekam manaso javiyo nainaddeva apnuvanpurvamarsat ; 2) tad dhavatah anyan-atyeti tisthat tasminnapah matarisva dadhaati.

§ Unmoving, it moves swifter than thought. Remaining still, It outstrips all that run.

The Self is One. Unmoving, it moves faster than mind. The senses (Devas) lag, but Self runs ahead. Unmoving, it outruns pursuit. Out of Self comes the breath, that is the life of all things. In It, as Water by the Air, all action of all living beings is supported.

Analysis: –

This Self, the Absolute Truth, the Awareness, Infinite, Immortal, Omnipresent, indescribable, known as Brahman in Vedas is without attributes and beyond Space and Time. This Self is truly ONE, the WHOLE and therefore all-embracing.

This is to be understood that there is a centre which is not fixed in one place, but it moves. Everything moves, such as this Universe is expanding. Galaxies are going far away from one another. Subatomic particles, electrons move. Mind moves. Everything moves but One remain unmoving and that is Awareness.

This Self is beyond the senses, beyond the understanding, beyond all expression. It is pure Awareness [ NIRGUNA BRAHMAN]. It is BLISS. It is ONE without SECOND. Know it Alone!

The Devas represent the mind and senses. The ignorant mind, not aware of who the Self is, tries to catch It, through different paths, different knowledge, but never succeeds. The Self, as it were, is always ahead of the mind. 

All the objects are perceived through five senses. We have limitations of perceptions. These five senses are five instruments. The Brain system processes data inputs received through these five instruments. There are creatures, whose instruments are different from us. Whether it be vision or hearing or sensing through skin etc. As like in case of snakes, which can sense 0.02 degree of difference in temperature. Similarly, there are examples in case of audible sound frequencies. For vision too there are different creatures with different abilities. Therefore, different impressions, and different perceptions work. Nothing is impossible. so, the interpretation of existence is quite relative according to difference in perceptions.

Essence of existence (SAT) is that It is all pervading. If we can activate the core of everything, that is Consciousness, then we can perceive some extra, more than what is ordinary. For that we must remove avidya (ignorance). We have to search for extra which cannot be perceived through sense organs. That is known as “seeking the truth”. 

So nearer yet far away. For that we have to realize that: I am not separate from the Truth, the Existence(sat), the Consciousness(chit). I am the Consciousness. I am aware that I am pure Consciousness. Pure Consciousness is that Consciousness, where there is no thought.

Fifth Mantra:

§ The Self appears to move-yet It moves not. It is far distant-yet It is near. It is within all, and It is without all.

1) tat ejati tat na ejati tat doore tat u antike, 2) tat antarasya sarvasya tat u sarvasyasya bahyatah.

1) The meaning of the mantra in this part is that: the Atman moves and yet It moves not; It is far away and yet is near. 2) The second part of the mantra says: It is within all of this; and yet It is also outside of all this.

Analysis:

The Self is beyond all mental concepts. far and near, within and outside, moving and unmoving – all these are concepts of mind with respect to space and time. Mind tells us that we cannot catch the Self. The mind and the Self are in two different realms of reality. But let us look into the pictures given below: 

This is how ONE became many.

 Sixth Mantra: The Jnani- Seer of the Self:

1) yas tu sarvani bhutani aatmani eva anupashyati 2) sarva bhutesu ca aatmanam tatah na vijugupsate.

1) He who sees all beings and forms in the Self, he alone really sees. 2) He also sees the Self in all beings and forms, there after he feels no hatred towards anyone.

Analysis: Everything in the creation is Atman:

The sixth mantra says that seeing all beings in the Lord, means as being superimposed on the Lord and seeing the Lord in all beings means as the substratum of all beings. God- realization ceases the existence of individuality and creates Universality. Sarvatma Bhava must be the feelings for equality. This is the true essence of God-realization. This will ensure the absence of all ill feelings in human. We should see the Virat [jagat] as our own Atman. There should be neither Raga nor Dvesa, nor the feelings of exhilaration nor grieving. When one has such an integrated vision of life, it becomes impossible to hate any being. Dislike and hatred only come when we see others as different from us.

Seventh Mantra: Freedom from Delusion and sorrow:

1) yasmin sarvani bhutany atmaivabhud vijanata 2) tatra ko mohah kahsoka hekatvam anupasyatah.

1) When all beings and forms have become one in his own Self-knowing; thus, 2) how can he feel delusion and grief thereafter, who sees oneness (non-Duality) alone everywhere.

Analysis:

When the feeling of Oneness will be permanent, the person will not consider any event or object as his or her. The thinking of mine or not mine will vanish. There will be equality in all spheres of life under all circumstances. One transcends all pain and pleasures. Then there will be no more duality of subject and object. No more experiencer, experiencing and experienced. As in an ocean, the waves are not separate from ocean. Arises in the ocean and merge there itself.

Conclusion:

Reward of Realisation: The Birth of Universal Love

When we realise the Text so far discussed above, we will be to establish an World free of Hate. The vision of Unity will prevail then. Universal Love will be seen everywhere. The experience of Oneness with all beings comes as a result of the highest knowledge by discovering the true nature of Self.

Readers are requested to read the Sanskrit version of this Upanishad from the site whose link is here:

Recommended readings:
  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Isavasya Upanishad for Beginners: By Swami Krishnananda.
  4. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  5. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  6. IshaVasya Upanishad: By Swami GuruBhaktananda.
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary by Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

 

Awareness: The Ultimate Truth

Introduction:

Awareness: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature. It is known as “Brahman in Vedanta”

Awareness is pure Consciousness.

There is no full proof scientific definition of Awareness in general . However, according to Advaita Vedanta philosophy, Reality is identified as “Brahman” . Brahman is identified as singular in nature, identical to the Self and known as Pure Being (Sat) , Awareness (Chit) and Bliss (Ananda). The visible world(Matter) is considered to be illusory (Maya~ Mithya). Bhagavad Gita says: Awareness is one and undivided in all beings , but it appears to be divided, when shinning through many bodies and minds. [ Ch-13: 16-18.]

Awareness is that, in which all experiences appear. It is that with which all experiences are made.

The common name is “I ” or “Self”. According to Vedas (Sacred Texts of ancient India), Brahman is Infinite being. All these refer to “THAT” in which experience appears. With which it is known and out of which it is made. Conventional view is that our thoughts and feelings, perceptions appear in ourselves through awareness.

Please read the following Paragraph carefully:

If we observe carefully, we will see these thoughts appear in some kind of Field. They appear in that space. Consciousness is not though a space but say a field or space like. Now may we close our eyes and allow our thoughts to move freely wherever it goes according to previous experiences. Think for a moment. It can be observed minutely. Does my attention ever leave the field of Awareness? Thoughts inside “I AM” and sound outside “I AM” are not separate. They are linked. Allow our attention to go wherever it goes and have a single question. Does ever my attention leave the Awareness? Try to leave the field out. Imagine out of box now, such as that experience which you have not experienced earlier. or remember that you landed on the Mars. New sets of perceptions appear. Now, are these new perceptions inside Awareness or outside Awareness? Is there any feeling, perceptions outside Awareness? Can we leave our Awareness where there is no feeling?

Simply and clearly nobody has ever come in contact with any experience outside of Awareness. Strangely our entire world culture is founded on a single belief . According to Science, there is a substance which exists outside Awareness and that substance is Matter. Matter is the fundamental reality of all existence. Classical physics, reductionists and science at least believe this that Consciousness is derived from Matter. This is the primary assumption as a whole. Since the invention of matter, scientists are saying that Awareness is product of Matter.

Now question arises. Q-1) What is the nature of Universe? Q-2) How Awareness can be derived from matter? Both are contradictory. For question no. 1): Science do not ever acknowledge that we have answer. For question no. 2): How is Awareness derived from Matter (from brain arises consciousness…but brain is matter). We presumed that the stuff called matter is Universe and then we ask how Awareness derived from matter. Now, the question is how the Universe has come up?

Awareness is our experience.

Now therefore, Awareness is our subject to be known, the field of study. We are aware of what we have experienced. What is the nature of that knowing that is more important. Until we know the nature of knowing with which our experience is known, or until we know the nature of the Awareness where our experience appears we cannot know anything that is true about the body, mind and beyond.

We must first know what the nature of Awareness is?

Now if we ask ourselves ” Am I aware”? Then comes the answer “yes”. There is some gap between two thoughts. What happens is that after putting the first question “Am I aware” question makes some pause and ask the system to get the reply and there it collapses and reply the answer “yes”. During this gap of time, awareness tests itself momentarily. In the pause between the question, I am aware that I am aware. Awareness knows itself. That is the pause and it is Awareness itself who replies yes I am aware. I AM AWARE THAT I AM AWARE.

“No mind” : What is it?

Think of that which is not objective and see.

Awareness recognizes its own Being. Only awareness knows that it is awareness. No mind is the answer. Although thought is made of awareness only, yet it cannot know the stuff it is made of. Awareness is a field which is aware that it is a field adding a space like quality. It is empty from the point of view of objective. It is free from objective. It is like a screen of awareness where all the experiences appear. There is single Awareness (NON DUAL).

Awareness is fundamental:

We can say it is Universal Consciousness. It has no border, it has no shape, no form, not distinguishable, the single infinite, indivisible entity(The whole, the ONE).

Now, imagine a scene of dream. Dream breaks, then what remains in mind? What was in dream? Where is the scene seen? Seen by whom?

In the study of Awareness , there is a break through by Upanishads: NON-DUAL VEDANTA (ADVAITA VEDANTA). It is not about mystical experiences too. It is about daily experiences like awaking , dreaming and deep sleep. Now let us apply some logical thoughts and investigate.

Vedanta is an investigation to find out who or what we are? When we will realize that we are not limited to this body of flesh and blood, but we are immortal Awareness.

It is a journey from not knowing to knowing. There are methodologies to understand, to establish logics. We may refer the text “DIG DRISHYA VIVEKA“ which has been written some 700 years back.

  • We see the world through eyes. Eyes are distinct from what it sees. Here, eyes are the seer.
  • I am aware of the eyes , that eyes are object. Mind is seer and eyes are now object. Eyes and mind are separate.

Let us think deeply. Mind is the observer of the body , because it observes through all sense organs. it is seer here. Let us observe Mind now. Mind itself which constitutes our thoughts, feeling, emotions , ideas are changing, which are never static.

I am aware that whether,

  • I am happy or not.

  • I understand or do not understand.

  • I like or do not like.

  • I love or do not love.

  • I hate or do not hate.

  • I am angry or not angry.

All above are expressions of our mind. These are wave of thoughts. So, I am aware of all the changes in my mind. Therefore, I am the witness of the mind. Hence mind is seen by Me. Evidently , I am distinct from the MIND. I am not the mind, but witness of the mind. Seer and seen are different. I am that who illumines my MIND.

Now that I am distinct from this Body and Mind . So, Who Am I?

Answer is :– I Am the Awareness. I Am the Witness of the Body and Mind. This Self, this pure Subject, is not an object. It cannot be known. I AM always Awareness, not something else.

Conclusion:

The knowing of consciousness with which we experience, cannot be divided into parts. Trace the “I” to its origin after removing all experiences to the essence of nature of our minds, we will land into same Consciousness. Our finite minds overlap, and we call that the outside world and part of minds which do not overlap, we call it that thoughts and feelings. Our minds are the elements of the Universal consciousness. We do share the world of same Consciousness.

List of Books : Recommended For Interested Readers:

  1. Thought As a System: By DAVID BOHM
  2. BIOCENTRISM:– How life and consciousness are the keys to Understanding the True Nature of The Universe: By Robert Lanza, MD with BOB BERMAN
  3. Beyond Biocentrism- Rethinking Time, Space, Consciousness and the illusion of Death. By Robert Lanza, MD with BOB BERMAN
  4. Entangled Minds- Extra Sensory Experiences in A Quantum Reality. By DEAN RADIN.
  5. Expand Your Consciousness through DAVID K MILLER
  6. QUANTUM ENIGMA -Physics Encounter Consciousness: By Bruce Rosen Blum and Fred Kuttner.
  7. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  8. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  9. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  10. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  11. A-U-M Awakening to Reality : By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-8C

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a Second.

*Self is Atman; Atman is Brahman*

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhoomaa Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the centre of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

A) Essence of ChAndogya Upanishad: Part-8A: Section-1 to Section-3  has been published. Here is the link.

B) Essence of ChAndogya Upanishad: Part-8B: Section-4 to Section-6  has been published. Here is the link.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  4. Chapter-7 : Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A
  5. Chapter-7 : Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B
  6. Chapter-7 : Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C
  7. Chapter-7 : Section-23 to Section-27: The link is here:- Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

This post is part-3[8C] from 8th Chapter of ChAndagyo Upanishad. Section-7 to Section-11 will be discussed here. 

Section-7 [Four Mantras]: 

Prajapati’s Instruction to Indra on the Real Self:

In this section we will concentrate on stages of Consciousness. In  Mandukya Upanishad we have seen three conditions of Self waking, dreaming and deep sleep.

On one occasion, Prajapati made an announcement in his celestial assembly hall. The gods and the demons both were present there and both heard the proclamation. He proclaimed the great Truth. The announcement made is as below:

Mantra-1: Prajapati said: ‘The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires’.

Mantra-2:  Both the gods and the demons came to know from people what Prajapati had said. They said: ‘ We shall search for the Self, by knowing which we can attain all the worlds and whatever things we desire.’  With this object in view, Indra among the gods and Virochana among the demons went to Prajapati, carrying fuel in their hands. But they did not let each other know their plans.

Mantra-3: Both of them spent 32 years with Prajapati by maintaining Brahmacharins (Austerities). One day Prajapati asked them: ‘For what purpose you are here?’ They replied: “The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires-Sir this is you message. We hope to attain that Self and therefore stay.’

Mantra-4: Prajapati said those two: ‘ That which is seen in the eyes is the Self.’ He also said: “This Self is immortal and fearless. It is Brahman.’ Then they asked: ‘Lord, we see something when we look in water and again when we look in a mirror. Which is it?’ Prajapati replied: “The Self is seen in all these’.

Section-8 [Five Mantras]: 

Mantra-1: Prajapati said: ‘Look at yourself in a bowl of water, come again if you do not understand the Self. They looked into the bowl of water. Prajapati said: ‘What did you see there?’ They said: ‘ We saw ourselves, our doubles; even with our hair and nails’.

Mantra-2: Prajapati said: ‘ Shave, put on fine clothes, fine jewels, look into water again.’ They did accordingly. Prajapati said: ‘ what did you see?’

Mantra-3: They said: ‘Lord! We saw ourselves shaven, dressed, adorned. ‘Prajapati said: ‘ That is Self. That is unalarmed, immortal Self.’ They both went away satisfied.

Mantra-4: Seeing them leave, Prajapati said to himself: ‘ They are going  without finding the Self, without knowing the Self. Who follows their philosophy, whether godly or godless perishes. Virochana, the king of the demons, went back to the demons happy in mind and explained to them the Upanishad.

Mantra-5: This is why in this world even today people say, ‘Oh, he is demon,’ if that person is devoid of the feeling of charity, is called godless; for that is the philosophy of godless. When a person dies, they decorate the body with all kinds of offerings, new clothes, and jewellery, for they think that by this, the person will conquer the other world.

In this section the teachings emphasize on the fact that there are some people who pays least importance in self-discipline. Such people are primarily interested in pleasures perceived by senses only. They do not believe in the higher knowledge. They do not care for humanity, charity. No faith in GOD. Busy in doing misdeeds to meet requirements of self only. The body is everything to them. Therefore, they believe in decorating a dead man with the hope that they will be treated same in the next world. This was the practice adopted in ancient Egypt. According to Vedanta philosophy, the Self is not the body. Body decays and perishes, but the Self never. Body must be given due importance such that Prana makes the body animating and body can perform all works that are needed to sustain life.

Section-9 [Three Mantras]: 

Mantra-1: Before reaching to the gods with the Teachings received from Prajapati, Indra thought himself that the reflection is well decorated when the body is decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the Self is also neat and clean. Again, suppose a person is blind, then the Self  is blind. If the body is lame, so will be the Self. If the body is crippled, Self would be crippled. If the body is dead, Self would be dead. But Self is never dead. Therefore, Indra felt inadequacy in the teaching.

Virochana was happy with the teachings. He went back without any doubt and explained everything he understood to the demons. Virochana taught that the Body was the Self, since he understood the teachings according to his own level, his own nature. But Indra was a god with higher intellect and spiritual qualities. Indra remembered what Prajapati said about the Self in the beginning. Prajapati said: “The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth”. Therefore, Indra returned back to Prajapati to learn about True Self.

Mantra-2: Indra went back to Prajapati with folded hands. Prajapati said: Indra! you went away with Virochana, perfectly satisfied. What brings you back? Indra replied: when the body is adorned, so is its reflection. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the Self is also neat and clean. Again, suppose a person is blind, then the Self  is blind. If the body is lame, so will be the Self. If the body is crippled, Self would be crippled. If the body is dead, Self would be dead. Therefore, I do not see good in this.

Mantra-3: Prajapati said: Indra! This bodily Self is like that. Stay for another thirty-two years, I will explain more. Indra stayed for another thirty-two years.

In the next section, Indra is introduced into an experience which is not conditioned by the characters of the physical body.

Section-10 [Four Mantras]: The Self in Dreaming state.

Mantra-1: Prajapati said: ” That which you see in the dreaming state, is the Self. That is Brahman, about which I am going to explain you. That Being which rejoices and is happy in the state of dream is the Self, which is fearless and Immortal. Indra then left satisfied. But even before returning to gods, a doubt arose in his mind. He thought: ” A person may be blind, but when he is dreaming, he is not blind. He may be lame, but when he is dreaming, he is not lame. There may be some defects in his body, but his dream body is not affected by them.

Mantra-2: Self is not killed when the body is killed. He is not crippled when the body is crippled, yet he is killed and chased in dreams. It may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.

Mantra-3: Indra went back to Prajapati with folded hands. Prajapati said: Indra! you went away with Virochana, perfectly satisfied. What brings you back? Indra replied: “Lord, a person may be blind, but when he is dreaming, he is not blind. He may be lame, but when he is dreaming, he is not lame. There may be some defects in his body, but his dream body is not affected by them.

Mantra-4: Self is not killed when the body is killed. He is not crippled when the body is crippled, yet he is killed and chased in dreams. It may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this. Prajapati said: Indra! This bodily Self is like that. Stay for another thirty-two years, I will explain more. Indra stayed for another thirty-two years.

Section-11 [Three Mantras]:

The Self in Deep sleep:

Mantra-1: Prajapati said: ” When the man is sleeping, at peace with himself, happy, without dream, then that is Self. It is immortal and fearless”.  Indra went away satisfied, but before reaching to the gods, he found inadequacy in teaching. He thought within himself: Man in his sleep does not even recognise that he is Self; neither does he know any other creatures around it. It is like complete annihilation, as it were. How could this be Self? That which does not know its own Self , can not be Self.

Mantra-2: Indra again went back to Prajapati with folded hands.                    Prajapati asked: ‘Indra you went satisfied, what brings you back? Indra replied, “Revered Sir, indeed in deep sleep, this one does not know Himself as “I am He”, neither does he know any creatures. He is lost. I see no good in this.

Mantra-3: Prajapati said; ‘ Indra! you are right; yet where else you can find the Self? Stay for five years more; i will explain more. Indra stayed accordingly. That makes one hundred and one years and so with regard to that people say thus, ” Verily, foe one hundred and one years Indra lived with Prajapati, the disciplined life of a celibate student of sacred knowledge.” Then Prajapati said to him: —

                                                                           …to continue

Next part will be final part : section-12 to section-15 will be published soon.

Conclusion:

One hundred and one years of austerity was performed by Indra in the abode of Prajapati to acquire Supreme knowledge. Even now people say that lord Indra, such a powerful person with such a brilliant intellect, had to live a life of tremendous austerity for 101 years for the sake of this “Brahma Vidya”, knowledge of Atman.

So, one hundred and one years of tapas did Indra perform in the abode of Prajapati for the sake of this Supreme Knowledge. Even now people say: “Indra, such a powerful person with such a brilliant intellect, had to live a life of tremendous austerity for one hundred and one years for the sake of this Atman knowledge!”

Readers are requested to know more on “deep sleep” from my blog post on maNDukya Upanishad. Mantra-2 is most important which is given below:

Mantra 2:  (Mandukya Upanishad): All this is verily Brahman. (ब्रह्मायमात्मा ब्रह्म) ” Ayam atma Brahma” There is nothing that is not Brahman. The Personal Self is the impersonal Brahman. (सोऽयमात्मा चतुष्पात् ) It has four aspects (states), also known as four quarters.

“Ayam atma Brahma” is one of the four mahaVakyas from four Vedas. It signifies the realization that who I am really is that same Brahman. The word “chatuShpad” (चतुष्पात् )refers to the four aspects of Consciousness. Three states of Consciousness: 1) Waking[GROSS], 2) Dreaming [SUBTLE] and 3) Deep Sleep [CAUSAL]. Fourth is the Reality which is the Background of all states. Details to be known from the following verses.

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. ChAndogya Upanishad: Translated by Swami Gambhirananda.
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

 

Essence of ChAndogya Upanishad: Part-8A

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhooma Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the center of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here: Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  4. Chapter-7 : Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A
  5. Chapter-7 : Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B
  6. Chapter-7 : Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C
  7. Chapter-7 : Section-23 to Section-27: The link is here:- Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

This post is part-1[8A] of Eighth Chapter of Chandagyo Upanishad. Section-1 to Section-3 discussed here.

Section-1: [Six Mantras]: The Universal Self within the Heart:

In this section we will learn that there is the City of Brahman ( Brahmapuram), the Absolute, in our own Self.

Mantra-1-2: The Chidaakaash Within:


“Within the City of Brahman, which is the Body, there is the Heart, and within the Heart there is a little house. The house has the shape of a Lotus, and within it dwells that which shines by its own light which is to be sought after, inquired about, and realized. What is there in that space? One should know what is there? Why it is so important? We will try to know that from the following Mantras.

** The Body is the abode of Brahman, the Self. In that Body, the core-centre is at Heart. Within heart is a “dahara”, the space, which is not akasha , one of the five basic elements, as we have seen earlier. This akasha is “Chidaakaash”, the space of Consciousness.

Mantra-3: Heart is emblem of the Cosmic Secret:

Teacher said: “You ask me what is inside this little space. I tell you that everything is inside there.” There is as much in that little space within the heart, as there is in the whole Universe outside. Heaven, Earth, Fire, Wind, Sun, Moon, Lightning, Stars, whatever is and whatever is not, everything is there.
[*** HOLOGRAPHIC UNIVERSE] It is an emblem of the cosmic secret. Whatever is the extent of this vast space that is outside, that is the extent of this little space in our heart also. The whole of the celestial sphere can be found inside this little space. The principles of the five elements, – earth, water, fire, air, and ether- and everything you see or do not see, all are present here in this little space.

Mantra-4-5: Teacher continues:-

What lies in that space, does not decay when the body decays, nor does it fall when the body falls. That space is the home of Brahman. Every desire is there. Self is there, beyond decay and death; sin and sorrow; hunger and thirst; His aim Truth, His will Truth. Man can live in the body as long as he obeys the law, as man may live in a certain farm, in a certain town, in a certain province, or wherever he wishes, if he obeys the law.

** Though old age comes to the body, the lotus of the heart does not grow old. When body dies, it does not die. Brahman exists there. He is untouched by any deed. Does not suffer ageing, free from hunger, grief, and thirst. His desires are right desires, and his desires are fulfilled.

Mantra-6: Swarajyam

As just in this world, the Region won by action perishes, so does perish in the other world, the Region won by righteous deeds. Earthly pleasers exhaust themselves; heavenly pleasures exhaust themselves. Wherever men go without attaining Self or knowing the Truth, they can not move at their pleasure; but after attaining Self and knowing Truth, wherever they go, they move at their pleasure.

** We know all the wealth accumulated by one exhausts or perishes with time. Likewise, heavenly enjoyments which are acquired by the good deeds( through sacrifices etc) also exhausts after certain time. Therefore, who dies without realising the Self, the Truth, can not find eternal happiness wherever he goes. But for those who know the Self can attain eternal happiness wherever he goes , means in whichever Loka he goes.

Section-2 [Ten Mantras]: Different higher worlds

Mantra-1. If a person wants to see someone, say a forefather in the other world, he can see him at once. There is no such thing as other world for a person who has Realised the “Atman”
Mantra-2. If a man wants the company of his fathers, all he need to do is to Will it. They will appear and make him happy.
Mantra-3. If he wants the company of his mothers, all he need to do is to Will it. They will appear and make him happy.
Mantra-4. If he wants the company of his brothers, all he need to do is to Will it. They will appear and make him happy.
Mantra-5. If he wants the company of his sisters, all he need to do is to Will it. They will appear and make him happy.
Mantra-6. If he wants the company of his friends, all he need to do is to Will it. They will appear and make him happy.
Mantra-7. If he wants women, all he need to do is to Will it. They will appear and make him happy.
Mantra-8. If he wants perfume or flowers, all he need to do is to Will it. It will appear and make him happy.
Mantra-9. If he wants food and drinks, all he need to do is to Will it. It will appear and make him happy.
Mantra-10. If he wants a thing or a place, all he need to do is to Will it. It will appear and make him happy.

The above 10 mantras in this section emphasize on the subject that everything we can think of, – relatives, friends, fathers, mothers, husbands, wives, good things, great things, pleasant things, objects of desire present in this world or in the other world -whatever they be, they do not take time to manifest themselves if the will is exercised in the proper manner. That means the will has to be in tune with the law of Atman. All such desires in our hearts are really distorted forms of the manifestation of Consciousness in some way or the other. There is some defect in the movement of Consciousness when it gets lodged in the body of an individual and imagines that it is somehow or other limited to the extent of that body alone. This type of imagination is falsehood which gets mixed-up with truth and then it becomes difficult for us to know the Reality, The Truth, the Infinite.

Section-3 [Five Mantras]: The Space within the Heart:

Desires are true but covered by falsehood:

त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ
सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह
दर्शनाय लभते ॥ ८.३.१॥

Mantra-1. Those justified desires which are such, remain covered by falsehood. Falsehood is the cover for those existing true desires because whosoever of one’s relatives departs from here, is not available to be seen here again.

Unfailing desires are covered by falsehood. That means desires are indeed true, but they are covered by falsehood. Truth means vision for the things as they are in reality and falsehood means which opposes that reality. In reality things are not disconnected from one another. But for our wrong notions, we see the things different from one another in this Universe. Therefore, what we perceive as different worlds, is not different. It is for the varying consciousness of the limited self; we experience different worlds. What we consider as different “lokas”[realms of being] are actually one and present in our heart. When “jivatma” is imprisoned in a particular body, then due to finite and limited consciousness, it appears that jivatma is different from external world. But truly it is not!

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न
लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः
कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा
उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा
अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि
प्रत्यूढाः ॥ ८.३.२॥

Wise man sees everything in Self:

Mantra-2. Again, those of his relatives who are still alive and those who are dead, and also those things a person cannot get even if he wishes for them-all these he gets by going within his heart. All true desires of a person are in his heart, though they are hidden. It is like when there is gold hidden some place underground and people who are ignorant of it walk over that spot again and again, knowing nothing about it. Similarly, all these beings go to Brahmaloka every day, and yet they know nothing about it because they are covered by ignorance.

Inside the heart is the whole Universe. When we have susupti, dreamless sleep, we are then one with Brahman and one with the whole world. We are not conscious of it, because of our ignorance.

In this section the Upanishad is teaching us to understand the truth that those people who have passed on from this world, those who are born and those who are not yet born, those who have come and those who have gone to other worlds are in our own hearts. They are not outside somewhere. We carry them in our own hearts, in the space of our Consciousness. It has been said earlier that whatever is outside is also inside.

Self stays in the heart:

Mantra-3. Self stays in the heart; heart, a word that seems to say here it is. Who knows this, daily enjoys the kingdom of Heaven.

Where the Self resides? It is within. Normally people think GOD is above in sky or in temple or somewhere beyond[ In English word, GOD is known as Supreme to the people who believes in GOD]. But the truth is this that in reality, GOD is in our own heart. The heart is the seat of Self-realization. One who knows that, goes daily to the heavenly world in the deep sleep (dreamless sleep). In deep sleep he is with Brahman. that means we go into our own Self. We become one with the Self. This we have seen in Mandukya Upanishad.

Mantra-4. A wise man, leaving his body, joins the flame; is one with His own nature. That nature is Self, fearless immortal Brahman.

Knowledge is associated with light. ” Tamasah ma jyotih gamaya- lead us from darkness to light. Means lead us from darkness of ignorance to the light of knowledge. Mandukya Upanishad has explained in details that during Awaking condition we are more attached to our body and try to enjoy through our sense organs. That becomes the cause of unhappiness. When we overcome our desires [which are active during awaking condition], we find our true nature. Our true nature is free from fear and full of Bliss.

Mantra-5. Whatever binds mortal and immortal, they call truth. Who knows this, daily enjoys the Kingdom of Heaven.

This Mantra says that Sa, ti, and yam – these are the three syllables which represent Brahman. Sa = Immortal, ti = mortal, yam = controls mortal and immortal. He who knows this enjoys divine bliss everyday in dreamless sleep.

Conclusion:

This chapter states that in this Body is “City of Brahman” and in that city there is a palace shaped like a lotus. In that palace there is a little space within the Heart. It is special because the entire Universe is contained within it. If everything is in man’s body, every being, every desire, what remains when old age comes, when decay begins, when the body falls? What lies in that space, does not decay when the body decays, nor does it fall when the body falls. That space is the home of Brahman, the Supreme. Every desire is there. Self is there, beyond decay and death; sin and sorrow; hunger and thirst. Self stays in heart. Heart, a word that seems to say, “here it is”. Who knows this, daily enjoys the kingdom of Heaven [DEEP SLEEP~ “susupti”].

The link for reading text in Sanskrit is here:- Chandgoya Upanishad

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

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Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

Introduction: Seventh Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter- 6, 7 and 8 form the part of Jnana Kanda.

The essence of the Teaching is: – The Infinite Bliss ~ “Bhumaiva Sukham”

This post is final part [7-D] of Chapter-7 of Chandagyo Upanishad. Section-23 to Section-27. 

*First part of Chapter-7 has been published in my blog, where Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A

** Second part of Chapter-7 : From Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B

*** Third part of Chapter-7 contains discussion on  Mantras from Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

Part-6: Section: 23-27 (Total 6 Mantras):        ” BHOOMA~ The Infinite“

We are in the final part of 7th Chapter of Chandagyo Upanishad. In this section we will learn about the characteristics of The Infinite [ Bhooma]. First two mantras give us definition, next two mantras describe the qualities, and the final two mantras give the scriptural support on the Truth.

Section-23: “Bhoomaa”– The Infinite (1 mantra):

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं
भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो
विजिज्ञास इति ॥ ७.२३.१॥

Mantra-23.1: The Infinite alone is happiness: [त्रयोविंशः खण्डः ]

Only that which is Infinite, is true Happiness, There is no happiness in anything finite. ” The Infinite alone is Happiness. But the “Infinite” one must desire to understand.

Narada: ” Revered Sir, the Infinite I do desire to understand.

भूमैव सुखं : “Bhumaiva Sukham”: 1) That which is Infinite is true Happiness. 2) There is no Happiness in anything finite. 3) The Infinite alone is Happiness. 

Section-24: “Moksha”– Liberation (2 mantras):

Mantra-24.1: The State of Liberation:

24.1.1: The Infinite and the finite Defined:

That in which one sees nothing else, hears nothing else, and understands nothing else- That is Infinite. But that in which one sees something else, hears something else, and understands something else- that is the Finite. That which is Infinite, is alone immortal; but that which is finite, is mortal.

24.1.2: The basis of Infinite:

Narada: ” Revered Sir, In what that Infinite is established”?

Sanatkumara:” In its greatness or even not in its greatness.”

Mantra-24.2: Mutual Dependence:

The cows and horses are called “greatness” here in this world, as also elephants and gold, servants and wives, fields, and buildings. I do not call this greatness, in fact, I call what has been described above as ” mutual dependence.”

[ The common, worldly type of greatness rests in one’s possessions. For worldly people, what one possesses determines their greatness. Greatness is a relative term. A thing can only be great in comparison to something else which is not great. Like a king is great relative to his countrymen. That is what is meant by Mutual Independence.]

Section-25: “Swaraat”– Independence (2 mantras):

Mantra-25.1: The Infinite, the ” I ” & the Self:

Mantra-25.1.1: The Infinite alone Exists:

That alone is below. That alone is above; That is behind, That is in front; That is to the south, and to the north; That Infinite alone is all this.

Mantra-25.1.2: The “I-Notion” alone Exists:

Next is the teaching with respect to the “I-Notion”. “I” alone am below, I am above; I am behind, I am in front; I am to the south, I am to the north; I alone am all this.

Mantra-25.1.3: The “Self” alone Exists:

Next is the teaching with respect to the “Self”. The Self alone is below and above, the Self is behind and in front; the Self is to the south and north; the Self alone is all this.

[ ** Infinite = "I" = Atman. 1. The Infinite Itself is all That there is. 2. The "I"- notion in the individual is Itself all That there is. 3. The Atman or Sef Itself all That there is.]

Mantra-25.2: The ” Sovereign and the Slave”:

Mantra-25.2.1: The Sovereign is free:

Verily, he who sees thus, who reflects and understands; thus, He revels and sports in the Self, he unites in and enjoy the Self. He becomes the Sovereign of all the worlds. He is free to act as he wishes.

Mantra-25.2.2: The Slave is ruled by others:

But who know other than this, they are ruled by others (the slaves), and live in perishable worlds. In all the worlds, they are not free to act as they wish.

[** Analysis:  Here sage Sanatkumara is pointing to the final state. Aatma- Ratih, Aatma- Kreedah, Aatma- Mithuna, Aatma-Anandah- this is the state he himself must be revelling in all the time. Now what is required to reach this state? It is very simple. Follow the meaning of the words: Evam Pashyan, Evam Manvaan, Evam Vijnaanan. All these means: – ” See nothing else”, “Reflect on nothing else”, and ” Understand nothing else”. Nothing other than Infinite. The state of freedom of one is then established in Infinity. All previous levels from Name to Hope, were limited to the worlds of finite. Upon reaching this state the Aspirants become ” Swaraat” – the all-powerful status of being a Self-Sovereign, independent ruler of himself.]

Section-26: The Vision of the “Ativadi”– (1 mantra):

Mantra-26.1: Greatness of the Realised Sage:

Mantra-26.1.1: The requisites for Sovereignty:

Verily, for him alone who sees thus, reflects thus, and understands thus. 

Mantra-26.1.2: The state of Sovereignty: “Atma-Svarajya”

  1. Prana Springs from the Self.
  2. Aspiration Springs from the Self.
  3. Memory Springs from the Self.
  4. Space Springs from the Self.
  5. Fire Springs from the Self.
  6. Water Springs from the Self.
  7. Appearance and disappearance Spring from the Self.
  8. Food Springs from the Self.
  9. Strength Springs from the Self.
  10. Understand Springs from the Self.
  11. Contemplation Springs from the Self.
  12. Intelligence Springs from the Self.
  13. Will Springs from the Self.
  14. Mind Springs from the Self.
  15. Speech Springs from the Self.
  16. Name Springs from the Self.
  17. Hymns (Upasana Kanda) Springs from the Self.
  18. Rites (Karma Kanda) Springs from the Self: All these Spring from the Self alone!!

Section-27: Supporting scriptural verses: “Slokas” (1 mantra):

तदेष श्लोको: On this there are scriptural verses as follows: –

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताꣳ
सर्वꣳ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति
स एकधा भवति त्रिधा भवति पञ्चधा
सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः
शतं च दश चैकश्च सहस्राणि च
विꣳशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः
स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै
मृदितकषायाय तमसस्पारं दर्शयति
भगवान्सनत्कुमारस्तꣳ स्कन्द इत्याचक्षते
तꣳ स्कन्द इत्याचक्षते ॥ ७.२६.२॥

Mantra-27.1: Three supporting Slokas:

Mantra-27.1.1: The Seer of the Infinite:

He who sees does not see death, nor illness, nor sorrow. he who sees this sees all things and obtains all things in all ways.

Mantra-27.1.2: One Becomes Many:

He who is One, becomes three-fold, five-fold, seven-fold and also nine-fold. Then again, he is called eleven-fold, and hundred-fold, then hundred-and-eleven-fold, twenty-thousand-fold.

** Analysis of One into Many:

One: Brahman

Three-fold: Causal, subtle, and Gross; Waking, dreaming, and Sleeping, Past, Present, and Future.

Five-fold: Five Elements, Five Koshas, Five Pranas.

Seven-fold: Sapta Dhatus, Sapta rishis, Sapta Divas, sapta Swara, sapta Lokas, Seven colors.

Nine-fold: Nava Durga, Nine doors in the Body.

Ten-fold: Disha, Avatara, Vidyas.

Eleven-fold: Rudras

And so on……

Mantra-27.1.3: Three major steps:

  • Pure food creates pure intellect.
  • Pure intellect creates strong memory.
  • Strong memory cuts all the knots of the Heart.

** Note: Cuts all the knots of the Heart means detaching Ego from Consciousness. This teaching has been seen in Katha Upanishad also [Mantra-2.3.15: Katha Upanishad: – “When the knot of the heart is cut, the mortal becomes Immortal. This alone is the Teaching”.]

THREE MAJOR STEPS

Mantra-27.1.4: The Final Stage: 

भगवान्सनत्कुमारस्तꣳ स्कन्द इत्याचक्षते
तꣳ स्कन्द इत्याचक्षते ॥ ७.२६.२॥

Sage Sanatkumara leads beyond the darkness those that have washed their impurities away. Hence men call him the Great commander, men call him the great Commander.

Conclusion:

Finally, the Great sage sanatkumara defined “Bhooma” the ABSOLUTE. This is Infinite. Here one sees nothing except one’s own Self, hears nothing except one’s own Self, understands nothing except one’s own Self, Bhooma alone is Immortal. This Eternal is Present Everywhere. It can not be that It is located in something else, and It is dependent on something else. Nor It has something else as It’s support. Neither It is not dependent on something else. This is all- being, support of all things. He who Realizes this enjoys ” Atma-Svarajya” [state of Sovereignty] means Universal Lordship. Every realm of being becomes a free passage to this great one who has acquired this knowledge. The person becomes possessed of Cosmic freedom.

End of Chapter-7 ” The Infinite Bliss”

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

The Four Great Vedic Statements [ Mahavakyas]

THE FOUR GREAT VEDIC STATEMENTS

Introduction:

What is our Self-identity?

In the profound wisdom of Vedanta, the essence of self-identity lies in recognizing the true nature of the Self. Beyond the transient roles we play and the ever-changing aspects of our existence, the Self is immortal and infinite. It transcends the limitations of time and space, existing beyond the confines of the physical realm.

Four MahaVakyas explain Self-identity.

Through four Mahavakyas, the Vedas guide us to discover our true self-identity, revealing that our essence is immortal, infinite, and beyond the limitations of time and space. Realizing this profound truth leads to liberation and the experience of ultimate bliss and unity with the universe.

Four “MahaVakyas”

There are four great statements (MahaVakyas– Great sayings), one each taken from each of four Vedas by ancient scholars. These are most famous mantras and gives the core knowledge of Veda. Traditionally these well known MahaVakyas are pointers for the aspirants seeking liberation from the cycle of births. Four MahaVakyas will be discussed in this post.

Before knowing the “MahaVakyas”, let us look into one sloka from Taittiriya Upanishad.

“Satyam Jnanam Anantam Brahma”:- 

Above sentence literarily means ‘the knower of “Brahman” attains the Supreme.” Taittiriya 2.1.1 which is the opening sentence of Taittiriya Upanishad. We will try to understand the essence of this sentence.

“Satyam jnanam Anantam Brahman” which means “The knower of “BRAHMAN” attains the Supreme”.  BRAHMAN is Truth, knowledge, and Infinity, which is our own very Self, the Atman.  Brahman is not an object of knowledge.  It is always witnessing subject. (দ্রষ্টা~The Seer).

First of all, we need to know the true meaning of “Brahman”.

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

Brahman: It is the key word here!

The word “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman can not be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”. In this article I will try to explain what I understood after reading different Scriptures. Hope readers will find it interesting and worth reading.

From Upanishads we can learn about “Brahman”.  Founder of Advaita Vedanta, 8th century scholar, Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature .” Vedanta philosophy is part of the four Vedas are believed to be composed and orally transferred, goes back to 5000 years. The oneness of Soul(Jiva~Atman) and GOD(Param Atman), the ultimate Truth is the principal essence of Vedanta philosophy. 

The Four MahaVakyas are as follows:-

Above photo has been taken from “ANANDA DHAM”, the Ashram of my father’s Guruji. I used to visit ashram since my teen age. That time I did not understand above statements(written in Bengali script). Since then, it was in my mind to know the famous statements:

1) ” prajnAnaM brahma “:Consciousness is Infinite.

This means consciousness is Brahman. This has been taken from Rig Veda ( Aitareya Upanishad): The essence is that Brahman is Supreme knowledge. The absolute reality is the essence of what you really are.

2) ” tat-tvam-asi”: That-Thou-Art.

It means “You are that” which is from Sama Veda (ChAndogya Upanishad).

3) ” ayamAtma brahma”: This Self is the Truth.

Which means This Self is Brahman. It has been selected from Atharva Veda ( maNDukya Upanishad). Atman and Brahman are the same like the waves and the ocean are one.

4) ” aham brahmAsmi”:- I am the Infinite Reality.

Here it means “I am Brahman”. This has been taken from Yajur Veda (bRRihadAraNyaka Upanishad ).   “I AM” is that absolute reality.

Importance of the MahaVakyas:- MahaVakyas contain the essence of ageless Wisdom and Absolute Truth regarding ” Brahman” which is “SAT-CHIT-ANANDA”

To understand above four MahaVakyas, one has to study Vedanta . Vedanta consists of three basic Texts. Together they are referred as ” PRASTHANA TRAYA” , triple canon of Vedanta.

  1. Upanishads ( Shruti Prasthana):

  2. Bhagavad Gita( Smriti Prasthana : Quintessence of the teaching of entire Veda: “samasta-vedanta-sarasangraha-bhutam”).

  3. Brahma Sutra (Nyaya-Prasthana also known as uttarmimamsa sutra).

Those who wish to study the philosophy of Vedanta, may read ” The Ten Principal Upanishads” and the “Brahma Sutra” after reading the “Bhagavad Gita”. In the following paragraphs, I will write brief introduction about Brahma sutra. Rather I will emphasize on Brahma sutra because it is essential to understand the concept of Advaita Vedanta. While explaining Brahma sutra, some references of Upanishads obviously will follow.

There are four chapters in Brahma sutra. First chapter unifies Brahman. Second chapter shows no conflicts between Vedanta and other sastras (sacred texts). The third deals with practice to attain Brahman and the fourth one is result of attaining Brahman which is nothing but fruits of Self realization. The first topic of first chapter of Brahma sutra is “Jijnasadhikaranam” [ Topic-1/first chapter] which means ” The enquiry into Brahman and it’s prerequisites”. The first sentence of this chapter is ” Athato Brahmajijnasa” (Hence thereafter a deliberation on Brahman.1.1.1)

Now, this Text is for whom? A little explanation is essential here.

The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, full of faith, consistently engaged in good thoughts and associates with the knower of Truth. After attainment of certain preliminary qualifications which are known as ” SADHANA CHATUSHTAYA”~ four salvations ,one can progress towards the direction of knowing Brahman. Four salvations are:

  1. “Nitya-Anitya-vastuveveka” which means discrimination between the eternal and non eternal.
  2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
  3. ” Shatsampat“ : Six-fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
  4. “Mumukshautva” (Desire for liberation).

Even without possessing the knowledge of “Karma Kanda” (Rituals, religious ceremonies), a desire for attaining the knowledge of Brahman( Brahma Gyan) will arise direct from the study of “Srutis”. Therefore, I will recall here the sentence ” A man full of revelation, but without desire has equal joy.” which is written in Sanskrit as ” श्रोत्रियस्यचअकामहतस्य “ means well versed in “Srutis”. Hence it implies that the enquiry of Brahman does not depend on the performance of any act but through study of Vedas. That is the essence of the section ” Ananda Valli” of Taittiriya Upanishad.

Why should one enquire Brahman? Why?

Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality. Knowledge of Brahman destroys ignorance which is the root cause of all sufferings.

We will continue our study of Vedanta a little more in the following paragraphs. I admit that this will be lengthy for the readers, but it is essential part of Vedas which needs to be presented.

“Janmadyadhikaranam“: Definition of Brahman[Topic-2/First chapter of Brahma sutra]. First sentence here is ” Janmadyasya yatah” 1.1.2(2) means Brahman is that from which the origin, sustenance and dissolution of this Universe proceed. Brahman is eternally pure, wise, and free. He is Omnipotent and Omniscient. One can attain knowledge of brahman through reflection on it’s attributes. Would like to refer here Taittiriya upanishad-iii-1: Conversation between Varuna and his son Bhrigu Varuni on enquiry into Brahman. Bhrigu is asking his father- ” Sir, teach me Brahman”. Varuna said, ” that from whence these beings are born, that by which, when born they live, that into which they enter at their death, try to know that“. That is Brahman.

Here the point to be noted is that the origin, sustenance, and dissolution of the Universe are characteristic of the Universe because of changing (cyclic) in nature. They do not pertain to the eternal unchanging Brahman, yet they indicate Brahman which is the cause of this universe. Sruti has another definition of Brahman. ” Satyam Jnanam Anantam Brahman” means Truth, knowledge, Infinity is Brahman.

” Sastrayonitvadhikaranam” : Brahman is realizable only through the scriptures [Topic-3/First chapter of Brahma sutra]. “Sastrayonitvat”: 1.1.3(3) means the scripter is the source of right knowledge. The scriptures illumine all things like a search light. Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colorless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.

The Self is infinite.

There is in fact no multiplicity or plurality in that ONE, Homogeneous Being, the Supreme Being and the Ultimate. Because of superimposition and our ignorance, we have forgotten our true nature.  It alone
exists as the illuminator. This “Atman” the Real “Self” in its glorious existence, reveals its own “Sat-Chit” nature which is Anandamaya. The eternal nature of Self is Bliss only.

Vedanta says that the study of scriptures helps in realization of truth, when one is equipped with necessary fourfold discipline:-
1. Discrimination between real (Nitya নিত্য~ eternal) and unreal (Anitya অনিত্য~transitory).
2. Renunciation of the unreal (Viraga~বৈরাগ্য)
3. Six-fold qualities.
4. Longing for liberation (Moksha ~মোক্ষ প্রাপ্তি : to escape from the cycle of births and deaths)

The word “Self” is generally meant to “Atman” (soul). But the Sanskrit word is “Atman”, which cannot be translated.  This Atman is deathless, birthless, eternal and real for every individual.  It is the unchanging reality (sat ~সৎ) behind the changing body, sense organs, mind, and ego. It is Spirit, which is pure Consciousness (চিত্) and is unaffected by time-space causality. It is infinite and it is ONE without the second.
As the unchanging reality in the individual is known as Atman, same way the unchanging reality in the Universe is known as “BRAHMAN”. Vedanta says This BRAHMAN and ATMAN are one and the same.

Three key words are repeatedly used in Vedanta. Those are to be understood which are conceptual.1.Brahman: Discussed above. Next two are 2.Maya and 3.Atman; discussed below.

What is Maya? (~ Sanskrit word) :– Manifested Universe is all due to “Maya”

The appearance of this world is due to Maya-the illusory power of Brahman. Maya is neither “Sat” (existent) nor “Asat” (not existent). This world is unreal. According to Vedanta, our real nature is divine, pure, perfect, eternal, and free.  We do not have to become Brahman, because we are That. But Maya is the veil which covers our real nature. Maya is beginning less. Time arises only with Maya. It is unthinkable, indescribable (Anirvachaniya). The word illusion is often used as meaning of Maya, but scholars says it is improper. There is no equivalent word in English to mean it. What is known to us, according to ancient sacred texts, that Maya disappears when we realize our true nature.

Atman : –

Atman includes everything and everyone. It is the Total of all created beings, and so it is called Brahman. The ultimate in us is Atman. The ultimate in the cosmos is Brahman. Atman is Brahman. There can not be anything other than this Universal Reality.

According to Vedanta, The ultimate in us is ATMAN. The ultimate in Cosmos is BRAHMAN. This is the Universal Reality. Total Substance is Brahman. The same substance, when conceived as the essence of particular being is Atman. The Universe has been manifested out of this Total Substance can be said as Brahman. This is Atman, the Self of the universe. This Brahman is without a prior or a posterior, without interior or exterior. This Atman is Brahman, the perceiver of everything.

Conclusion:-

It is believed that Four MahaVakyas were chosen by Acharya Adi Sankara, and he attached 4 Mantras to 4 “Matha”s (Pitha)” in the four corners of India. Each four MahaVakyas are taken from each Veda. 

” prajnAnaM brahma “:Consciousness is Infinite [RIG VEDA]; It is connected to Govardhana Pitha

” tat-tvam-asi”: That-Thou-Art [ SAMA VEDA]; Connected to Dwarka Pitha

” ayamAtma brahma”: This Self is the Truth [ATHARVA VEDA]; Connected to Jyotirmath Pitha.                            

” aham brahmAsmi”:- I am the Infinite Reality [YAJUR VEDA]; It is connected with Sringeri Sharada Pitha

My request to the readers: Please go through some of my blogs which are relevant and specific to know more on the subject: Links are as below. 

  1. Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  2. Essence of Aitareya Upanishad: Part-B: 
  3. MaNDukya Upanishad- The Nature of OM: – Part-1
  4. The Divine Art !!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. Mandukya Upanishad: By Swami GuruBhaktananda.
  6. BRRihadAraNyaka Upanishad: By Swami GuruBhaktananda.
  7. Aitareya Upanishad: By Swami GuruBhaktananda.
  8. ChAndogya Upanishad: By Swami GuruBhaktananda.
  9. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  10. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  11. A-U-M Awakening to Reality: By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-6B of 6

Introduction: Sixth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the most largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter). This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a s