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understands the understanding?
These layers of transmission of energy from the Cosmic
Soul to the individual soul, from the individual soul to the
intellect, from the intellect to the mind, from the mind to the
prana, from the prana to the body and to the sense organs
82
have to be known very clearly. Neither is the body really
alive and active, nor are the sense organs capable of
perceiving things as you imagine. Neither is it true that the
prana is working of its own accord, nor can you think
through the mind independently; nor is it true that you
understand through your intellect; nor is it true that you are
existing even as an individual isolated being, but for the fact
of the Universal revealed through this particular point in
space-time, which is called the Atman proper, the Soul.
Both these Upanishads the Isavasya and the Kena tell
us almost the same thing, only in different styles. The
emphasis of the Upanishad is ekam sat viprah bahudha
vadanti (R.V. 1.164.46), which is a mantra from the Rig Veda.
Poets, sages, masters, men of insight and wisdom call the
One Being by various names. All the colours and hues, all the
names and the forms, all the movements and the forces and
the activities in this world are, in one way or the other, the
revelation of the One Being, ekam sat, One Existence. This
One Existence is all the other existences which you are
attributing to the forms of the objects of sense. Your
existence and my existence and the existence of this desk and
table, everything they are participations in the Universal
Existence. Thus, God-Being is All-Being and our existence has
no significance except as a participating medium in the
existence of the Universal Existence. Virtually God is, and
nothing else is!
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Session 6
THE TAITTIRIYA UPANISHAD
Until now, we have been passing through the
foundational doctrine of the Upanishads namely, the nature
of the Ultimate Reality. What is there, finally? In several ways
we have been told that whatever is there, finally, can be only
a single Reality and it cannot be more than one. This concept
was corroborated by a famous mantra that I quoted from the
Rig Veda Samhita ekam sat: Existence is one only. The
Ultimate Being is Existence. Being and Existence mean the
same thing. That which exists cannot be more than one.
Everything has to exist, in some form or the other. Trees
exist, stones exist, you exist, I exist, mountains exist, stars
exist all things exist. Existence is a common factor
underlying every modification thereof as name and form.
Whatever be the variety that is perceivable, all this variety is,
at its root, an existence of something. Something has to exist,
whatever that something be. The Real cannot be non-
existent, because even the concept of non-existence would be
impossible unless it is related to the existence of the concept
itself. So the Upanishads say: This Existence is supreme,
complete, universal, all-pervading, the only Being. Because
It is all-pervading and filling all space, very large in its extent,
it is called Brahman. That which fills, That which swells, That
which expands, That which is everywhere and is all things
That is the plenum, the completeness, the fullness of Reality;
and That is called Brahman in the Sanskrit language.
Brahma-vid apnoti param (Tait. 2.1.1), says the Taittiriya
Upanishad: Whoever realises this Brahman attains to the
Supreme Felicity. It is so because of the fact that when
anyone contacts Pure Existence, that contact is equal to the
contact of all things. It is like touching the very bottom of the
sea of Reality. Hence, Brahman is All-Existence. The knowing
of it is of paramount importance.
The Upanishads highlight various ways and means of
attaining this Supreme Brahman. The principal method
prescribed is direct inward communion with that Reality.
Direct inward communion is called meditation. Deep
thought, profound thinking and a fundamental, basic feeling
for it longing for it, and getting oneself convinced about
one s non-difference from it because of its being All-
Existence is the great meditational technique of the
Upanishads. Inasmuch as this meditation is nothing but the
affirmation of the knowledge of the universal existence of
Brahman, it is also called jnana, the path of wisdom. The
meditation of the Upanishads is the affirmation of the
wisdom of the nature of Brahman. Whoever knows this
Brahman attains the Supreme Being. Brahma-vid apnoti
param, tad eshabhyukta, satyam jnanam anantam brahma
(Tait. 2.1.1). How do we define this Brahman? Satyam
jnanam anantam: This is the name of the Supreme Being. It is
Pure Existence, satyam, Ultimate Truth. It is Omniscience,
All-Knowledge, so it is called jnanam. It is everywhere,
infinite; therefore, it is called anantam. What is Brahman?
Satyam jnanam anantam brahma.
Yo veda nihitam guhayam parame vyoman so snute
sarvan kaman saha brahmana vipascita (Tait. 2.1.1). This is
an oracle in the second section of the Taittiriya Upanishad
which gives us the secret of the final attainment of bliss and
freedom. This satyam jnanam anantam brahma, this
Supreme Truth-Knowledge-Bliss-Infinity is, of course, as has
been mentioned before, everywhere. It is also hidden deeply
in the cave of your own heart nihitam guhayam. Guha is the
cave, the deepest recess of your own being. That is verily this
Ultimate Being. You have to be very cautious in not allowing
this thought to slip out at any time namely, your deepest
recess of existence cannot be outside the deepest recess of
the cosmos. The all-encompassing nature of Brahman also
envelops your basic being.
When this universal Brahman is conceived as the deepest
reality of an individual, it is called the Atman the essential
Self of anything. It is the essential Self and not the physical,
85
not the mental, not even the causal sheath of your
personality; all of these, as you know very well, get negated
in another condition of your being namely, deep sleep. The
analysis of deep sleep is a master key to open the gates of the
secret of your own existence. Neither the body, nor the mind,
nor this so-called ignorant sheath can be considered as your
own reality. Blissful sleep cannot be a condition of ignorance,
because the experience of bliss has to go together with a kind
of consciousness of that experience. This essential Being of
yours indicates the character of the Universal Reality also. It
is a sense of freedom and bliss that you enjoy when you come
in contact with It. Do you not feel free and happy when you
go into a state of deep sleep? Can the freedom and the
happiness of sleep be compared with any other pleasure of
this world? Even a king who cannot sleep for days together
would ask for the boon of being able to sleep for some days,
rather than having a vast, material kingdom. To go into your
own Self is the best achievement, the highest attainment,
whereas to go outside yourself, however far beyond you may
go, is that much the worse for you. Knowledge of the Self is
knowledge of the Absolute. Atma-jnana is also Brahma-
jnana. The knowledge of the deepest in you is also the
knowledge of the essential secret of the universe. So,
whoever knows that supreme satyam jnanam anantam,
Truth-Knowledge-Infinity, as hidden in the cave of one s own
heart, directly comes in contact with that satyam jnanam
anantam brahma. Simultaneously, you begin to feel a bliss of
contact with all things. Saha brahmana vipascita so nute
sarvan kaman: All desires get fulfilled there in an instant.
In this world, to fulfil different desires, you have to [ Pobierz całość w formacie PDF ]
