[Part – 20 (muNDaka 3)]

If thoughts were entirely absent during deep sleep, they could not reappear without a source. Therefore, we must admit that thoughts persist in a latent form during deep sleep. These are called tendencies (vAsanA-s), which manifest as mental modifications (vRtti-s) in the waking and dream states.

Thus, thoughts are present across all three states of consciousness. The “I,” as the seer, is itself associated with these internal components. Naturally, such a seer perceives a world that also appears to consist of multiple components. After all, the nature of the seen tends to reflect the nature of the seer. Since the seer appears composite, the seen too appears manifold. Consequently, our entire life becomes a relationship between a divisible seer and a divisible world—a situation that is inherently fraught with conflict, from which we seek release.

The way out of this turmoil, as suggested by the prashna Upanishad, is to cultivate a “spherical vision.” In such an all-encompassing vision, the multiplicity within both the seer and the seen dissolves. As a result, the notions “I am an individual” and “there is a world out there” come to an end. They resolve into that from which they have arisen—the Atman or brahman, which is indivisible and is Pure Knowledge itself. Just as space—and Consciousness as space-like—has no parts, Knowledge too is without parts.  Continue reading →

[Part – 19 (muNDaka 2)]

Shankara writes:

ज्ञानप्रसादेन आत्मावबोधनसमर्थमपि स्वभावेन सर्वप्राणिनां ज्ञानं बाह्यविषयरागादिदोषकलुषितमप्रसन्नमशुद्धं सन्नावबोधयति नित्यसंनिहितमप्यात्मतत्त्वं मलावनद्धमिवादर्शम् ,  विलुलितमिव सलिलम्। 

तद्यदेन्द्रिय विषयसंसर्गजनितरागादिमलकालुष्यापनयनादादर्शसलिलादिवत्प्रसादितं स्वच्छं शान्तमवतिष्ठते, तदा ज्ञानस्य प्रसादः स्यात् । 

तेन ज्ञानप्रसादेन विशुद्धसत्त्वः विशुद्धान्तःकरणः योग्यो ब्रह्म द्रष्टुं यस्मात् , ततः तस्मात्तु तमात्मानं पश्यते पश्यति उपलभते निष्कलं सर्वावयवभेदवर्जितं ध्यायमानः सत्यादिसाधनवानुपसंहृतकरण एकाग्रेण मनसा ध्यायमानः चिन्तयन् ॥

[Meaning: The Grace of the Knowledge, though the intellect in all men is by nature competent to know brahman, still being polluted by such faults as love for external objects etc., thereby becoming unclear and impure, it does not, like a stained mirror and muddy water, grasp the entity of the Atman though always present nearby.

But when, through the removal of polluting taints such as desire—arising from contact with sense-objects—the intellect is made clear and calm like a mirror or still water, it becomes lucid. By this clarity of the intellect, the mind is purified, and the person becomes fit to realize brahman. Therefore, one sees brahman, which is partless, through contemplative meditation—having taken recourse to aids such as truth, having controlled the senses, and with a focused mind. (Translation adapted from S. Sitarama Sastri, 1905.)  Continue reading →