Introduction It is a ‘dialogue’ between AtmA and the mind. AtmA is free from action. As such the dialogue is figurative. Nevertheless, it is a unique method of nidhidhyAsanA which is the third phase of jnAna yoga after sravan and manan. The aspirant has clear knowledge of AtmA and he needs to assimilate it to make it a living knowledge. The aspirant knows that his essential nature is consciousness which is different from the mind. The locus of knowledge is the mind. It is a peculiar situation where the mind tells itself that the real nature of the aspirant is consciousness which is different from the mind. The mind has to further tell itself that consciousness is changeless and eternal whereas the mind is mithya. It is as though the mind splits in two parts, one part takes the role of AtmA, the subject and the other part is the mind, the object. AtmA uses the mind to talk to the mind and while talking, considers Itself different from the mind. There are Upanishad’s sayings that a knower of Brahman is Brahman and AtmA is Brahman. A Self-realized person and AtmA are used interchangeably. In some verses, there are repetitions of the same idea. Repetition is not a defect when the teachings are complex and are to be assimilated.
Author Archives: bimal
Eight Upanishads (Topic-wise) Part 15
Chapter 6 JnAna and Moksha
6-2 Aitareya Upanishad
6-2-1 Aitareya 1.3.13 and 1.3.14
1.3.12 in chapter 5 has described the entry of Brahman in the body of jivA. The embodied Brahman is jivAtmA. The sentient jivA is a combination of consciousness (Atma) and mind-body. And Atma is not different from Paramatma (God). It is an Upanishadic Great Statement ( mahAvAkya). A jivA however forgets this fact due to the veiling power of mAyA. It is Self-ignorance. Sometimes, because of his punyAs earned in previous lives and the current life, a jivA can get a qualified teacher who out of compassion imparts Brahm-knowledge. The student realizes Brahman as ‘id’ meaning ‘this’, i.e., his Self. The Upanishad calls the knowledge IdAndra. As an adorable entity is not called by its direct name, the Upanishad uses the name Indra (not the deity Indra). The message is that by performing virtuous deeds as per scriptural injunctions, a jivA will one day develop mental maturity to know the futility of worldly goals and turn to spirituality and get Self-knowledge with the blessing of a teacher.
Eight Upanishads (Topic-wise) Part 14
Chapter 6 JnAna and Moksha
6-1 Introduction In verse 20 of Brahm-JnAna-valli-mAlA, Shankaracharya says that Brahman is reality, jagat is mithyA and jiva is not different from Brahman. It means the identity of Brahman and jiva. Brahman is vast; jiva is finite and small. How can they be the same? To establish their identity, Advaita delves into the essential nature of the two. There is an inquiry about the real nature of a human being, a jiva. Body-Mind System (BMS) is made of matter, is inert, and is different from consciousness. However, BMS is found to be sentient. Therefore, it is inferred that the consciousness enters BMS, like a reflection of the sun entering the water, and makes the BMS sentient. The sentient BMS is a Jiva. Sun is like the Original Consciousness (OC) and there is a Reflected Consciousness (RC) in BMS making BMS sentient.
Eight Upanishads (Topic-wise) Part13
5 Preparation
5-7 TaittriyA Upanishad SikshA Valli
5-7-5 Anuvaka 9 The Order and Regularity of Life Knowledge alone gives the highest goal: liberation. It may follow that duties enjoined by the Vedas and Smritis are useless. It is not so. The responsibilities that contribute to attaining human goals are to be discharged. Physical action is possible without upAsanA, not vice versa. A grihastha leads a lifestyle where physical action is predominant. The Vedas advise that upAsanA must be gradually included in life. During the early part of life, there is an emphasis on physical action when the body is strong and shifts to upAsanA in later life when the body is weaker though the mind is still active. Vanaprastha ashrama is upAsanA -centric.
Eight Upanishads (Topic-wise) Part 12
5 Preparation
5-7 TaittiriyA Upanishad: SikshA Valli
5-7-1 Anuvaka 2 The Study of Pronunciation Chanting Veda mantras is a spiritual discipline. The science of phonetics defines the rules of pronunciation. If not properly learned, the mistakes will continue for future generations. One must memorize the mantras before chanting; reading from the book is not considered chanting. Learning is complete only when chanting is done from memory. Once memorized, fast chanting is practiced. In ancient times everyone thoroughly studied the Vedas (minimum of 8 years and maximum of 12)., they have various ways of chanting: word by word and words in different sequences: (1) 1-2, 2- 3, 3-4, (2) 1-2-2-1-1-2, (3) 1-2- 2-1-1-2-3-3-2-1-1-2-3-2-3-3-2-2-3-4-4-3-2-2-3-4, etc. While chanting in different permutations and combinations, rules of combination (Sandhi) are applied Thus, every Vedic student is thorough with every letter of the Vedas not just every word. In a ritual, chanting is at a medium pace to make every letter pronounced and heard clearly. While teaching, chanting is slow-paced, so the student correctly catches each letter. There are rules for combining and splitting the letters.
Eight Upanishads (Topic-wise) Part11
Chapter 5 Preparation
5-6 Prasna Upanishad
5-6-4 Prasna 3.10
Though all the questions have been answered, there is an extended answer for the 4th question. How does the prAna leave the body? As death nears, our thoughts are no longer determined by our will. The willpower becomes weak in old age and the latent tendencies become strong. UdAnA pulls subtle and causal bodies and they enter the next body, the blueprint of which is already available.
Eight Upanishads (Topic-wise) Part 10
Chapter 5 Preparation
5-6 Prasna Upanishad
5-6-1 Prasna 2.1 to 2.8
The subtle body is the most important of the three types of body. In the subtle body, PrAna is the most important. There is no gradation in it. All prAnAs are equally sacred, whether of a human or lower living beings. Meditation on Hiranyagarbha, the cosmic subtle body, is a powerful sAdhanA. There is respect for life which purifies the mind.
The second student, Bhargava asks a set of questions. How many divine principles sustain a living being? How many of them talk about their glory? Which one is the greatest? The teacher Pippalada replies that the divine principles are space, air, fire, water, earth, speech, mind, eye, and ear.
Eight Upanishads (Topic-wise) Part 9
Chapter 5 Preparation
5-5 Mundaka Upanishad
5-5-1 Mundaka 1.1.3 and 1.1.4
Saunaka, the disciple has appropriately approached the teacher Angi and asks him to teach Brahm-vidyA by knowing which everything is known. Saunaka is a householder. A householder is also entitled to receive Brahm-vidyA. In fact, in grihastha Ashrama one learns from life experiences, becomes mature, and then a seeker of Brahm-vidyA. Vedic tradition considers grihastha Ashrama important for the refinement and maturity of the mind especially for developing dispassion and discrimination. It contributes to spiritual growth under certain conditions. Besides fulfilling personal desires in a dharmic way, a person should contribute to society. Five great sacrifices are meant to contribute to society.
Eight Upanishads (Topic-wise) Part 8
5 Preparation
5-3-1 Kaivalya 1 to 4
Sage Asvalanya is a qualified student and he approaches Brahmaji, a qualified teacher, to teach him Brahma-vidyA which is beyond mAyA. It is pursued by noble persons as it destroys all the evils. The Upanishadic message is that both the student and the teacher should be qualified. A student should have four-fold qualifications by practicing karma yoga and upasana yoga. The teacher should have not only knowledge of Brahman, he should be established in Brahman and should possess communication skills. Established in Brahman means his life should conform to Brahm-vidyA. Communication skills are important because Brahman is not an object of knowledge in any conventional sense and is non-communicable and it requires special skills to teach. He should belong to a lineage of teachers and teach what he has learned from his teacher. He is prohibited from imparting a new teaching.
Eight Upanishads (Topic-wise) Part 7
Chapter 4 Bandha
4-5 Mundaka Upanishad
4-5-1 Mundaka 1.2.1 to 1.2.10
In the first section of the first chapter, the Upanishad has introduced two types of knowledge, namely, lower knowledge and higher knowledge. The higher knowledge leads to freedom. We will see details in Chapter 5 on Preparation. The second section of the first chapter describes the general nature of rituals prescribed in karma-kAnda of Vedas. Agnihotra, the fire ritual was very popular in Vedic times. The Upanishad assures that the rituals are true in the sense that if performed as per scriptural injunctions, the desired results follow. However, the Upanishad wants the performers of rituals to know the associated limitations and pitfalls. They perpetuate bondage which is the other name of samsAra. Even the fulfillment of the desire of heaven is bondage, like a golden chain. Indiscriminate people are carried away by such material benefits. They are ignorant and fools. Here is how the Upanishad describes the state of affairs.