Kenopanishad : ( 18/01/2013. )

======================================================================== ======================================================================== 25/12/2019. 7. MEDITATION ON BRAHMAM. POST-11. ======================================================================== Brahmam is the embodiment of all qualities, powers and existence. It is possible for anyone to obtain anything in any form at any time and at any place, because the substance of everything is everywhere and in every form. With whatever conception of Brahmam one may meditate on it, one experiences the form of that conception alone, to the exclusion of everything else. If one meditates on it as Supreme Love, the centre of attraction, adoration and worship, identifying oneself with Brahmam, one becomes the object of everybody’s love, of all adoration and worship. One who loves Brahmam shall be loved by every being of the universe. One who worships it shall be worshipped by all. If one meditates on Brahman as supre

========================================================================\ ======================================================================== 27/11/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANA-10 Post-10. ====================================================================== The failure of the ego to assert its independence indicates that Truth must be a non-ego. Non-ego means infinitude, which posits the existence of the Supreme Brahman. Brahman appears to be comprehended in the realm of speech, thought and action. There is the feeling of knowledge of reality as long as these functions of the individual are carried on happily. This is the meaning of the vision of the Yaksha by Agni and Vayu. But the comprehension of Brahman through these individual functions is only superficial, even as Agni and Vayu can behold the Yaksha but cannot understand it. When these individual functions are defeated and when they return ashamed, accepting their defeat, i.e., when t

======================================================================== -------------------------------------------------------------------------------------------------------------------------- 22/10/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANA Post-9. ------------------------------------------------------------------------------------------------------------------------ Another instruction that this story gives us is that Brahman does exist. If it does not exist, then, something else must exist. What is that something else? It may be held that the universe or the world exists. Because the universe is a collection of individuals, it means that the individual is real. But this individual is a stress of the ego. If the ego is real, it must succeed in all its attempts. The very fact that it attempts at something constantly, shows that it is not real. Moreover, the ego is subdued every moment either through external or internal agencies. One day or the other, al

======================================================================== -------------------------------------------------------------------------------------------------------------------------- 05/10/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANAM Post-8. ------------------------------------------------------------------------------------------------------------------------- But when Indran, the ego, approaches the Divine Being, it vanishes, i.e., it withdraws the form of its manifestation. It is not possible for the ego to come face to face with the form of the Absolute. It would be like a salt doll entering the ocean. It would not be able to behold any form. Form shall vanish from its sight. Moreover, because the ego is the centre of vanity and pride, the Divinity shall not manifest itself before it. On the other hand, when the ego persists in its attempt to know this Truth, and does not get baffled, and is very persevering, knowledge shall dawn before it. Knowled

======================================================================== ======================================================================== 29/08/2019 SECTION - 2. 6. THE PHILOSOPHY OF YAKSHOPAKHYANA Post-7. -------------------------------------------------------------------------------------------------------------------------- Virtue and vice act as opponents both in the individual body and in the objective universe. The battle between these two is a continuous struggle for the sake of victory of truth over untruth. Virtue is the movement of the ego towards Truth, whether it is through thought, speech or action. Vice, on the other hand, is the process of the affirmation of the ego through self preservation and through self-proclamation. The nearer the ego is to Truth, the greater is the light received by it from Truth. Virtue, therefore, is guided by Divinity. The power of virtue is in fact the power of the Atman within. The power, the greatness and the glory of an in

08/07/2019 SECTION - 2. Mantram-5.Continued ... Post-6. The spiritual hero distinguishes between the truth of the spirit and the untruth of the forms of experience in which it appears to be involved. The lack of interest shown in the forms of thought necessitates the dropping of such forms from one’s experience. This independent experience is called immortality. It is the process of Brahma-abhyasa or the practice of the affirmation of the one Reality in every form of experience that can liberate the individual from its individualistic experiences. In other words, it is to feel oneself as the All, to feel that All is centred in one’s Self, that is called brahma-bhavana. This results in the disentanglement of the Self from the notions of ‘I-ness’ and ‘mine-ness’, from the relationships and attitudes that bind the individual with its experiences and lock it up in the prison of its notions. There is no hope of the attainment of the highest Divinity as long as one wishes to

02/05/2019 SECTION - 2. Mantram - 4. & Mantram-5. Post-5. Self-realisation is synonymous with the attainment of unlimited spiritual strength. It is the strength born of independence, freedom in the highest sense. Power that is a result of the idea of possession is imaginary. No individual can have real power because of its separation from external objects. Worldly power is only an idea and not a reality. The power vanishes when one is robbed of the possessions. Therefore, there is no permanent power in this world. Even temporarily one’s powers in this world are only imaginary, because they depend on the trust which others have in oneself. Phenomenal power cannot overcome death, because even all the phenomena have to die. Death presides over everything that is created. Therefore, death can be overcome only by an uncreated being. This power of deathlessness is ever existent, and no other power is equal to it. This spiritual power cannot be attained through any other mean

19/04/2019 SECTION - 2. Mantram - 4. Post-4. Immortality is the experience of the central existence of the Self. This is possible only after the realisation that the Self is the sole imperishable being. Knowledge is the same as immortality. Liberation from mortal experience does not mean becoming something other than what we are at present.  We can never become what we are not essentially. We have no right to demand what we do not really deserve. We cannot possess what is not ours, and what is ours we can never lose. If we are not immortal now essentially, we can never become that at any time in future, because immortality cannot be created or produced. Anything that is produced is perishable.  Eternity cannot be eternity only for some time. There is no such thing as eternity now and eternity afterwards. It is the same in past, present and future. We cannot, therefore, become eternity; we have to realise eternity. We need not strive to possess anything here, because we c

02/04/2019 SECTION - 2. Mantram - 4. Post-3. The theory that the knowledge of the Self is the result of the contact of the Self with the mind is incorrect. This theory reduces the Self to unconsciousness. Several of the declarations of the srutis (Upanishads) would be contradicted by this theory. Because the Self is all-pervading, there would be an eternal contact of the Self with the mind, as wherever the mind is, the Self also is. What, then, is the meaning of remembrance and forgetfulness? There would be no forgetfulness at all because of the perpetual contact of the Self with the mind. Moreover, it is wrong to hold that the Self can be in contact with anything, because the Upanishads deny such a possibility. Only a substance with attributes can be in contact with another substance with attributes. The mind has attributes, but the Self has none. Infinity cannot be in contact with perishability. The knowledge of the Self is not the effect of its contact with the mind, as the

03/03/2019 SECTION - 2. Mantram - 4. Post-2. Samyagdarshana is correct perception of things as they really are. It is a spiritual condition and not an act. It has no concern with the changes that take place in the body and even in the surface-consciousness of the mind. It is, in other words, simple knowing. All objective knowledge breeds birth and death, because knowledge of objects means an underlying desire for objects. We cannot think of anything without having a love for it, positive or negative, and every love is a deviation from the law of Self-Existence. When we love an object, we deny ourselves, or rather, we deceive ourselves, because we, thereby, sell ourselves to that object. Because the object changes itself, and because our love for that object also hunts, after it, and because our love is inseparable from ourselves, we appear to die when the object vanishes, and take rebirth in order to find that object of love. Perception of diversity means moving from death t

31/01/2019 SECTION - 2. Mantram - 4. Post-1. Consciousness should be realised as the fundamental basis of all mental experiences. It should be realised in every state of our life in waking, dreaming and deep sleep. All thoughts are heterogeneous in their nature. They are not connected with one another. But they are experienced as belonging to one person because of the unity of the Self within. Our body, senses and mind are all made up of scattered parts that appear to be a unified whole because of the underlying indivisible essence. If only the Self were not there, our personality would be thrown away into the condition of atoms, disconnected and varied. There is no difference at all between the building bricks of one body and of another body. All are made up of the same earth, water, fire, air and space. But bodies appear to be different, they act in different ways, because the actor is not the body. Differences are in the desires within. This shows that man is not the

09/01/2019 SECTION - 2. Mantras - 1 to 3 Post-2. 2.1 It is not possible to have a little knowledge of Brahman, as Brahman cannot be divided. Either there is full knowledge of it or no knowledge of it. Limited experiences are not in any way even a little of brahma-chaitanya. Different kinds of experience, lower and higher in degree, are the results of the degrees in the manifestation of the mind. All our experiences are mental. We cannot pierce through the mind as long as we exist. Man is the same as mind, and mind is the same as desires. Even as cloth is nothing but threads knit together, man is nothing but a bundle of desires. Differences in experience are because of the differences in desires. The lesser the desires, the better and more lasting is the experience. The state of the least desires means the experience of the greatest reflection of Truth. Higher experiences are nearer to Brahman, because a greater and truer reflection of Brahman is experienced in those state