[Part – 3 (Isha)]

The first step is to notice “the Universal” present in the diversity of the objects. Name, form and action are the particulars of Beingness-Knowingness. Noticing the Beingness-Knowingness is like seeing the all-pervading gold in the ornaments. By this process, we will know the substratum.

The second step is to realize that AtmA modulates Itself in the form of all the objects. That means one sees the diversity as the manifested forms of AtmA. In the first step, the intrinsic nature of all the objects is grasped. In the second step, different objects are perceived to be different appearances of the AtmA. This is akin to realizing that it is Gold itself which appears in different forms as ornaments. 

Such a process helps us understand the play of AtmA in this world. We recognize the world as AtmA. We realize that all that is seen is AtmA and it is AtmA which appears as all the things. The experiential understanding will be that everything in the world is “My form” and all forms are “Me.”   Continue reading →

[Part – 2 (Isha)]

The Upanishad says:

अनेजदेकं मनसो जवीयो नैनद्देवा आप्नुवन्पूर्वमर्षत् । 
तद्धावतोऽन्यानत्येति तिष्ठत्तस्मिन्नपो मातरिश्वा दधाति ॥        —  mantra 4, IshAvAsya upa.

[Meaning: It is unmoving, One, and faster than the mind. The senses could not overtake It, since It ran ahead. Remaining stationary, It outruns all other runners. It being there, MAtarisvA allots (or supports) all activities. (Trans: Swami Gambhirananda).]

We need not look at the Lord and AtmA as mutually contradictory or conflicting. The verbal expression may seem superficially contradictory like an oxymoron, but if one probes deeper, the implied meaning will be clear. Therefore, one may say that AtmA is alone, absolutely steady and unmoving; but also say at the same time that It can move faster than even the mind. 

On one hand AtmA can be described to be formless; on the other hand, one may say that AtmA has manifested as the manifold (in a multiplicity of forms). When It is One with no second, It is the AtmA with no adjuncts and when It appears as the world, It is the Lord (Ishwara) having many forms.  Continue reading →

 [Part – 1 (Isha)]

असुर्या नाम ते लोका अन्धेन तमसा वृताः । 
तांस्ते प्रेत्याभिगच्छन्ति ये के चात्महनो जनाः ॥   —  mantra 3, IshAvAsya upa.

[Meaning:   Those worlds of devils are covered by blinding darkness. Those people that kill the Self go to them after giving up this body. (Translation: Swami Gambhirananda, 1957).]

The Upanishad counters the argument of the Mimamsakars saying that it is not a worthy stand to take, for it is tantamount to killing one’s Atma. AtmA is none other than what the Upanishad has been describing as the Lord. 

How can the Lord be the same as AtmA?

AtmA is the generic name. It denotes the intrinsic nature as explained by Shankara in his commentary on brahma sUtra-s.  Continue reading →

bhASyakAra bhagavatpAda Shri Shankara’s exhaustive commentaries on the 10 Major Upanishads constitute the first leg on the journey of imparting the Non-dual Wisdom to an eligible student seeking eternal Freedom (mokSa) from being reborn in the world. They form the Instructional core (upadesha prasthAna) of the Non-dual message. Late Shri Yellamraju Srinivasa Rao (YSR), a well-known Advaitin, gave extensive Talks in Telugu on each of these 10 Upanishads adhering strictly to Shankara’s bhASya (commentary). He also supplemented his discourses on each of the 10 Upanishads with a 90-min Talk summarizing the content of that specific Upanishad (thus a total of about 900 minutes on Summaries).

I rendered into English Shri YSR’s Talks on the Summaries and edited them slightly for brevity etc. I offer them here for the benefit of any interested seeker for his/her personal use only for study, reflection and deep contemplative meditation. They may not be used for any commercial purposes. Continue reading →