Re: ātman - Stretched Out
Originally Posted by
atanu
Namaste yajvanji,
This is of great import and IMO, can never be over-emphasized and over-repeated (when the motive is good).
Upanishads further say that the Man in the right eye and the man in the Sun are same. So, the Man is that, streched out from here to there, in the waking state.
In the dreaming state, the same man becomes light and creates chariots, cities, elephants, sweets to eat -- though those things are not there.
Further the same infinite man (purusha), embraced by the Supreme Purusha is made to lose all distinction in deep sleep.
All these three infinite men (Purushas) are sustained by the Turiya Purusha, called Atman that is Brahman.
Om Namah Shivaya
Lets know that the real meaning of upanishad is "Parang ba brahma gamayati"which give us the brahma."Avidyadisamsara karanancha Atyantam abasadayati" that mean Avidya,Kam,Karma -they r the cause of "Samsara".If we not know ourself we belive in duality.If we belive in duality then we have many desire.The cause of "kam " is come from the duality that think jiva is a object and brahma another object.That mean they not know the gyan "Ahom brahmashmi" .
Illiteracy give us many view of greediness.This tamoshik desire then work hard to get that object.That mean worshipping karma give us only karma.
Then how a man become selfrealised?He must practice brahma vidya.wat is it?
"Om,Brahma dabanam prathama sambhubaI
Vishaysha karta vubanashya goptaII
Sa brahma vidyam Sarvavidyam-pratishtham
Arthabya jayshthaputriya prahaII1II"-Mundaka Upanishad
Brahma is defined by two mastro as follows.
"Sa purbeshamopi gurukalenanbachadyat"-patanjali(1/26) brahma is the universal teacher.
"Brahma paribredho mahan"-Sankaracarya.Brahma is ultimate.
The meaning of word "Sambhuba" is "Avibakta samakya swatantranetyavipraya" Who come from all direction with all existance.
He is satantra that mean self without bind."Vishaysha karta vubanashya goptaII"-he creat and preserv the universe.He is the brahmavidy ,all knowledge come and unified with this ultimate knowledge.That proves its the mother of all knowledge.Brahma give this massage to his elder son.Who is his elder son?none but the self of full knowledge.In that point u may say do u belive ultimate has son? no I dont belive so I said its answer.
In this point upanishad also said "Atmabat Sarvabhutasu" that mean treat all as u trat urself.
From this point I want to recite to u another hymns of Isha upanishad.
"yastu sarvani bhutni tmanyevnupasyati,
sarvabhutesu ctmnam tato na vijugupsate."
But he who sees everywhere the Self in all existences and all
existences in the Self, shrinks not thereafter from aught.
"yasmin sarvni bhutni tmaivbhud vijnatah,
tatra ko mohah kah soka ekatvamanupasyatah."
He in whom it is the Self-Being that has become all existences that
are Becomings,1 for he has the perfect knowledge, how shall he be
deluded, whence shall he have grief who sees everywhere oneness?
The degrees of the Lord's self-manifestation in the universe of
motion and in the becomings of the one Being are set forth and the
inner law of all existences declared to be by His conception and
determination.
Vidya and Avidya, Becoming and Non-becoming are reconciled
by their mutual utility to the progressive self-realisation which proceeds
from the state of mortality to the state of Immortality.
If a man knows Atman here, he then attains the true goal of life. If he does not know It here,
a great destruction awaits him. Having realised the Self in every being, the wise relinquish
the world and become immortal.-kena Upanishad
All this, verily, is Brahman. The Self is Brahman. This Self has four quarters.
The first quarter is vaiśvānara. Its field is the waking state. Its consciousness is outward-turned. It is seven-limbed and nineteen-mouthed. It enjoys gross objects.
The second quarter is taijasa. Its field is the dream state. Its consciousness is inwardturned. It is seven-limbed and nineteen-mouthed. It enjoys subtle objects.
The third quarter is prāja, where one asleep neither desires anything nor beholds any dream: that is deep sleep. In this field of dreamless sleep, one becomes undivided, an undifferentiated mass of consciousness, consisting of bliss and feeding on bliss. His
mouth is consciousness.
This is the Lord of All; the Omniscient; the Indwelling Controller; the Source of All.
This is the beginning and end of all beings.
That is known as the fourth quarter: neither inward-turned nor outward-turned consciousness, nor the two together; not an indifferentiated mass of consciousness; neither knowing, nor unknowing; invisible, ineffable, intangible, devoid of characteristics, inconceivable, indefinable, its sole essence being the consciousness of its own Self; the coming to rest of all relative existence; utterly quiet; peaceful; blissful: without a second: this is the Ātman, the Self; this is to be realised.
This identical Ātman, or Self, in the realm of sound is the syllable OM, the above described four quarters of the Self being identical with the components of the syllable, and the components of the syllable being identical with the four quarters of the Self. The components of the Syllable are A, U, M.
Vaiśvānara, whose field is the waking state, is the first sound, A, because this encompasses all, and because it is the first. He who knows thus, encompasses all desirable objects; he becomes the first.
Taijasa, whose field is the dream state, is the second sound, U, because this is an excellence, and contains the qualities of the other two. He who knows thus, exalts the
flow of knowledge and becomes equalised; in his family there will be born no one ignorant of Brahman.
Prāja, whose field is deep sleep, is the third sound, M, because this is the measure, and that into which all enters. He who knows thus, measures all and becomes all.
The fourth is soundless: unutterable, a quieting down of all relative manifestations, blissful, peaceful, non-dual. Thus, OM is the Ātman, verily. He who knows thus, merges his self in the Self; - yea, he who knows thus.
Om śantih; śantih; śantih
Om Peace! Peace! Peace!
Om purnam adah, purnam idam, purnat purnam udacyate; purnasya purnam adaya puram evavasisyate
Om Santih! Santih! Santih
That is Full; this is full. From the Full does the Full proceed. After the coming of the Full from the full, the Full alone remains
Om. Peace! Peace! Peace!
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