Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-14 Katha 1.3.11 The unmanifested (Avyakta) is higher than mahat, the Purusha is higher than the unmanifested. Purusha is the highest. He is the highest goal.
At the end of a cycle of creation called pralaya, the world resolves in Brahman and is in potential and causal state. It is the ‘unmanifested’ mentioned in the mantra above. It is the maya power of Brahman. Brahman is also called Purusha. In the next cycle of creation, cosmic subtle body is the first born and creation of names and forms unfolds in stages. The cosmic subtle body is Hiranyagarbha, also called mahat. The unmanifest causal body is superior to Hiranyagarbha. Beyond this unmanifest, there is another unmanifest called Brahman (BG 8.20) or Purusha. The universe has two states, namely, unmanifest (potential form) and manifested names and forms. To know Brahman is the highest human goal, i.e., moksha.
Tag Archives: Upanishads
Eight Upanishads (Topic-wise) Part 19
Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-9 Katha 1.2.25 The mantra reads: How can one know thus as to where It (the Self) is, for which both the Brahmin and the Kshatriya become food, and for which death takes the place of a curry? Brahma Sutra 1.2.9 clarifies who is the eater. Is it fire or the individual soul, or is it the supreme Self? The doubt is because Nachiketa has asked Yama about three entities-fire, individual soul, and the supreme Self.
Eight Upanishads (Topic-wise) Part 18
Chapter 6 JnAna and Moksha
6-5 Katha Upanishad
6-5-1 Katha 1.2.12 and 1.2.13 The Self (AtmA) is not perceptible to sense organs. Neither is It available for inference. It is hidden in the intellect like a cave enveloped in darkness of ignorance causing miseries. It is a figurative expression as the elf is infinite, all-pervading and cannot be hidden. It is the witnessing consciousness of both the happy and sad states of the mind. An aspirant first hears about this Truth from an enlightened teacher. If he has any doubts, he gets it resolved by the teacher. He is now intellectually assured about the teachings. Stii, he may not be able to align the life with the teaching because of habitual tendencies. To overcome it, he reflects upon what he has learnt by constant meditation on the teachings. It is Vedantic meditation, nidhidhyAsana. He meditates on the Self withdrawing his mind from external objects. Eventually his life conforms to the teachings. He achieves the fulfilment of the highest human goal. He learns that all sense pleasures are but fragmentary reflections of that one supreme joy found in the true Self alone. Yama says that Nachiketa will realize the Truth as he has shown the highest discrimination and sincerity of purpose. The mansion of Brahman is wide open for him.
Eight Upanishads (Topic-wise) Part 17
Chapter 6 JnAna and Moksha
6-4 Kaivalya Upanishad
6-4-1 Kaivalya 8 to 10
Brahman is the only reality. The empirical world has borrowed existence. Brahma, Vishnu, Siva, and Indra are manifestations of Brahman. The empirical world beginning with time and unfolding of vital forces and fire are manifestations of Brahman. By knowing that Brahman as Self, one conquers the tyranny of death that batters everyone. By Self-knowledge only, one can cross the scourge of time. There is no method other than this. Karma Yoga, UpAsanA Yoga and Bhakti Yoga are supportive disciplines for purifying the mind for gaining knowledge.
Eight Upanishads (Topic-wise) Part 16
Chapter 6 JnAna and Moksha
6-2 Aitareya Upanishad
6-2-1 Aitareya 1.3.13 and 1.3.14
Ai 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 Brahman. 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, a jivA because of his punyAs earned in previous lives and the current life 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) 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.