Chandogya Upanishad: ( 30/03/2013. )

  --------------------------------------- Tuesday, December 15, 2020. 10:20.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self -4.4 Section-4. Threefold Development - 5. Mantram-5. Post-5 -------------------- Yad u rohitam ivabhud iti tejasas tad rupam iti tad vidam cakruh, yad u suklam ivabhud ity apam rupam iti taa vidam cakruh yad u krsnam ivabhud ity annasya rupam iti tad vidam cakruh. So, they concluded that whenever there is a perception of anything that is red, we should not think that we are seeing any red object, but that we are seeing only the fire principle there; whenever we see anything white, we should not think that we are seeing any independent object, but that we are seeing the water element there; and whenever we see anything dark we should know that we see the earth element predominant in that. So there are no things in this world. There are only these three elements. ---------------------------------- Yad avijnatam ivabhud ity etasam eva de

  ------------------------------------- Sunday, November 22, 2020. 12:22.PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self -4.4 Section-4. Threefold Development - 4. Mantram-5. Post-4 ------------------------------- Mantram - 5.  Etadd ha sma vai tad vidvamsa ahuh purve mahasala mahasrotriyah na no'dya kascana asrutam, amatam, avijnatam, udaharisytiti hy ebhyo vidamcakruh. ------------------------ The great men of the past, the realised souls of ancient times, immediately awoke to the reality of this situation—"Oh, this is the truth.  The redness is fire, the whiteness is water and the blackness is the earth element." These are the only three things that exist everywhere. Whenever we see redness anywhere, we see fire there; whenever we see whiteness, we see water there; whenever we see blackness, we see the earth element there. So what do we see anywhere?  We see only three things. We do not see any other thing in the world. Other things do not

  ================================ Wednesday, November 11, 2020. 12:34.PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self -4.3 Section-4. Threefold Development - 3. Post-3 ================================ It is unfortunate that the connectedness of the subject with the object is not perceivable to the eye. There is a very important intrinsic connection between the perceiving individual and the object perceived. It is more than what appears on the surface. The subject plays a very important role in the perception of an object. It is not that something is located outside the earth or far off in space, undetermined by everybody else from its own point of view, under its own setup. Everything is determined by everything else so that there is no such thing as an absolutely independent object, whether it be organic or inorganic. The independence of an object is an illusion.  ------------------------- That illusion of the perception of an independence in the object a

  --------------------------------------------------------------- Monday, November 02, 2020. 12:00.PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self -4.2 Section-4. Threefold Development - 2. Post-2 ----------------------------------------------------------------. Yadagne rohitam rupam tejasas tadrupam yat cuklam tadapam yat krsnam tadannasya apagad agner agnitvam vacarambhanam vikaro namadheyam trini rupanityeva satyam. Yad adityasya rohitam rupam tejasas tad rupam yat cuklam tadapam yat krsnam, tadannasya apagad adityasya adityatvam vacarambhanam vikaro namadheyam trini rupanityeva satyam. Yat candramaso rohitam rupam tejasas tad rupam yat cuklam tadapam yat krsnam tad annasya apagad candrat candratvam vacarambhanam vikaro namadheyam trini rupani ityeva satyam. Yad vidyuto rohitam rupam tejasas tad rupam, yat cuklam tad apam yat krsnam tad annasya apagad vidyuto vidyuttvam vacarambhanam vikaro namadheyam, trini rupanityeva satyam. Every object in creation h

  --------------------------------------------------------------- Wednesday, October 21, 2020. 06:46.PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self -3.1 Section-3. Threefold Development - 1. Post-1 ----------------------------------------------------------------. 1. Tesam khalv esam bhutanam triny eva bijani bhavanti, andajam, jivajam, udbhijjam iti. The organic bodies also have originated on account of the mixture of these three elements only. There are various types of organisms. Those which sprout up from the earth, like the plant, the tree, the vegetables, etc., are called udbhijja. That is one kind of organic creation-the vegetable kingdom. There are other beings that come out bursting through the egg, not like plants coming from the earth, but egg-born beings. This is another type of organic beings; they are called andaja. There are others that come out of the womb of the mother; they are called jivaja or jarayuja. There is a fourth type which is cal

  --------------------------------------------------------------- Wednesday, October 14, 2020. 09:11.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 2: THE PRIMACY OF BEING-3. Post-10 ----------------------------------------------------------------. Ta apa aikaanta, bahvyah syama, prajayemahiti, ta annam,, asrjanta, tasmad yatra kva ca varsati, tad eva bhuyistham annam bhavati, adbhya eva tad adhy annadyam jayate. Water produced food-anna. In the language of the Upanishad, food means matter. Anything physical or material is called food. Ultimately, anything that is external to consciousness is food. An object of thought is food. That is food which comes out of the condensation of the water principle. Now, these elements mentioned here—fire, water and earth—are what are usually called the subtle elements. They are the pure principles of creation.  Later on they get mixed in certain proportions for the manifestation of grosser elements, namely, the fi

 --------------------------------------------------------------- Sunday, October 04, 2020. 11:58.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 2: THE PRIMACY OF BEING-2. Post-9 ---------------------------------------------------------------- 1. There was creation. Let us take it for granted. Therefore, there must be a Creator. How can there be creation without a Creator? The Creator was the Absolute Being. This is what I posit as the Ultimate Reality. And what would be the process of creation and the cause for creation? The intention of the Creator is the cause of creation. The will of the artist is the cause of the manufacture of the effect or the product in the form of sculpture, architectural piece, painting, etc. The intention, the will, the original meditation or tapas, as sometimes it is called, of the Supreme Being is the cause of creation. It willed. 2. Tad aiksata, bahu syam prajayeyeti, tat tejo srjata :  tat tejo aiksata, bahu syam praj

  --------------------------------------------------------------- Tuesday, September 22, 2020. 4:52.PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 2: THE PRIMACY OF BEING-2. Post-8 ---------------------------------------------------------------- 1. This is the extent to which philosophy can go when it stretches its arguments to the logical limits. But philosophers do not argue merely to get defeated. The purpose is to find a solution. It may be that you face a wall in front of you whenever you argue into the depths of an object. But a solution has to be found for the appearance of this enigma of creation, or in principle the appearance of an effect from a cause. Solutions cannot be found easily, and inasmuch as intellectually or logically a satisfactory explanation cannot be found for explaining the relationship between the cause and the effect, there are thinkers who hold that the doctrine of creation is not an explanation or a narration of a hist

  ---------------------------------------------------------------- Wednesday, September  09, 2020. 9:58.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 2: THE PRIMACY OF BEING-2. Post-7 ---------------------------------------------------------------- 1. Ekam evadvitiyam :  So I repeat what I have told you already. Being alone was. Now, it is non-dual Being. It is not like my 'being' or your 'being' or 'being' of this or that. It is not an individual 'being'. It is not a particularised 'being'. It is not something connected with any object. It is Being as such, inconceivable, because it is not an object. The mind can think what is outside it. It cannot think anything else. But Being cannot be something outside the mind, because the mind also is rooted in Being.  Therefore, it is not a subject for comprehension by the senses or conception by the mind. It is not an object of any kind, either physical or conceptua

---------------------------------------------------------------------------------- Monday, August 31, 2020. 05 : 50.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 2: THE PRIMACY OF BEING-1. Post-6 ------------------------------------------------------------------------------------ 1. There was one Being alone in the beginning. It is not true that there is a variety of beings. "Sad eva, saumya, idam agra asid ekam evadvitiyam, tadd haika ahuh, asad evedam agra asid ekam evadvitiyam, tasmad asatah saj jayata." "My dear boy, there was only a single Reality existing in the beginning. The so-called variety was not there. It was one; it was without a second. There was nothing outside it; nothing external to it, to compete with it, to equal it or to be different from it. There is no conceivable reality in this world of this nature. Whatever be the stretch of your imagination, you cannot conceive of something outside whi

============================================== Saturday, August 22, 2020. 6 : 30.AM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 1: PRELIMINARY-3 Post-4 ------------------------------------------------------------------------------------ 1. "If you take a pair of scissors, for instance, made of iron, you know what it is made of. It is made of iron. Then you would also know what anything else made of iron is. It may be a hammer; it may be a nail; it may be an axe; it does not matter what it is, all these things are the shapes taken by the same iron which is in the pair of scissors. 2. "Now, this earthen pot is a very strange thing, altogether. The earthen pot is a name that you have given to a shape taken by the earth. There is no such thing as a pot, really speaking. You touch a pot and tell me whether you are touching a pot or are touching clay. What are you touching? You cannot say what you are touching. You will

============================================== Wednesday, August 12, 2020. 7:58. PM. Chapter Two : Uddalaka's Teaching Concerning the Oneness of the Self SECTION 1: PRELIMINARY-2 Post-3 ------------------------------------------------------------------------------------ 1. Yenasrutam srutam bhavati, amatam matam, avijnatam vijnatam iti: katham nu, bhagavah, sa adeso bhavatiti. "Do you know That, by knowing which, everything is known? Do you know That, by which the unheard becomes heard, the unthought becomes thought?" Yenasrutam srutam bhavati, amatam matam, avijnatam vijnatam iti : "Has your Guru, or the preceptor from whom you have studied the four Vedas, taught you these secrets by which things which are not heard of, are heard, things which cannot be thought of, are thought of, that which cannot be understood, is understood? There is something by knowing which everything can be known. Have you heard of this? Have your teachers imparted this knowled

============================================== Friday, July 31, 2020. 3:59. AM. Chapter Two: Uddalaka's Teaching Concerning the Oneness of the Self SECTION 1: PRELIMINARY-2 Post-2 ------------------------------------------------------------------------------------ 3.  "Yenasrutam srutam bhavati, amatam matam, avijnatam vijnatam iti: katham nu, bhagavah, sa adeso bhavatiti." "Do you know That, by knowing which, everything is known? Do you know That, by which the unheard becomes heard, the unthought becomes thought?"  Yenasrutam srutam bhavati, amatam matam, avijnatam vijnatam iti : "Has your Guru, or the preceptor from whom you have studied the four Vedas, taught you these secrets by which things which are not heard of, are heard, things which cannot be thought of, are thought of, that which cannot be understood, is understood?  There is something by knowing which everything can be known. Have you heard of this? Have your teachers imparted this knowledge to

Sunday, June 28, 2020. 8:38. AM. Chapter Two: Uddalaka's Teaching Concerning the Oneness of the Self SECTION 1: PRELIMINARY Mantram-1. Aum, svetaketur ha’runeya asa, tam ha pitovaca : "Svetaketo, vasa brahmacaryam, na vai, saumya, asmat-kulino’ nanucya brahma-bandhuriva bhavatiti." There was a great sage called Uddalaka, the son of Aruni. He had only one boy, his son by name Svetaketu. For some reason or the other the father was not in a position to school him, teach him personally or give him instruction. The boy was loitering, running about here and there with children of the neighbourhood, and never knew what study was; what learning was; what education was.  The father, one day, called the boy and said :  "My dear son, in our family nobody is a Brahmin merely by name. He has to be worth his name, which means to say that he has to be filled with the real knowledge of the Brahmin, and we should not call ourselves so, merely by name in the social sense. You are here

Thursday, June 11, 2020. Chapter One: Vaishvanara-Vidya-12-3.2 12. THE NEED FOR KNOWLEDGE IS STRESSED : 3.2 CONCLUSION-2. 1. The vidya has its origin, actually, in the Rig-Veda, in a famous sukta, or hymn, called the Purusha-Sukta. The Purusha-Sukta of the Rig-Veda commences by saying that all the heads, all the eyes, and all the feet that we see in this world are the heads, eyes, and feet of the Virat-Purusha, or the Cosmic Being. With one head, the Virat nods in silence; with another face He smiles; with a third one He frowns; in one form, He sits; in another form, He moves; in one form, He is near; in another form, He is distant. So, all the forms, whatever they be, and all the movements and actions, processes and relations, become parts of the Cosmic Body, with which the Consciousness should be identified simultaneously. When you think, you think all things at the same time, in all the ten directions, nay, in every way. 2. The Chandogya Upanishad concludes this vidya by saying that

Thursday, June 11, 2020. Chapter One: Vaishvanara-Vidya-12-3.1 12. THE NEED FOR KNOWLEDGE IS STRESSED : 3.1 CONCLUSION-1. 1. This is the secret of the knowledge of the Universal Being, designated as Vaishvanara.  Its simple form of understanding is a transference of human attributes to the Divine Existence, and vice versa. In this meditation, one contemplates the Cosmos as one's body.  Just as, for example, when one contemplates one's individual body, one simultaneously becomes conscious of the right eye, the left eye, the right hand, the left hand, the right leg, the left leg, the head, the heart, the stomach, and all the limbs of the body at one and the same time, and one does not regard the different limbs of the body as distinguished from one another in any manner, all limbs being only apparently different, but really connected to a single personality.  So, in this meditation, the consciousness is to be transferred to the Universal Being. Instead of one contemplating onesel

=============================================================== -------------------------------------------------------------------------------------------- Monday, June 01, 2020. Chapter One: Vaishvanara-Vidya-12-2 12. THE NEED FOR KNOWLEDGE IS STRESSED : 2. ------------------------------------------------------------------------- 1. But if one performs any sacrifice, such as the agnihotra mentioned, with this knowledge, then, whatever one does is a universal action. It is for the good of everyone. And everyone's action becomes that person's action, just as the movement of any wave anywhere in the ocean is the ocean itself working. It is not somebody else working somewhere, hundreds of miles away. Anyone's action becomes my action; anyone's experience is my experience; and anyone's benefit is my benefit, if I am commensurate in inward being with the being of other people.  This is the ultimate consequence of meditation on the Vaishvanara. That person, who thus medi