Archives for category: upanishads

atithi

In India guests are accorded a venerable place and every household seeks to present its best culture in greeting the guest with the finest food, drink and welcome that a household is capable of. In welcoming a guest the family feels that its pride and honour are at stake in the quality of the hospitality offered. Even the humblest villager with barely enough to feed himself will insist on offering warm and fulsome hospitality to a visitor. Nothing could be worse than for a guest to leave dissatisfied.  This is inspired by an Upanishadic aphorism:

                        ATITHI  DEVO  BHAVA

 

                          THE GUEST IS A GOD

 

                                                    TAITTIRIYA   UPANISHAD

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SEA_OF_FANTASY

credit: lightworkers.org

The  One who, Himself without colour,

By the manifold application of His power,

Distributes many colours in His hidden purpose,

And into whom, its end and its beginning, the whole world dissolves –

He is God!

May He endow us with clear intellect!

     SVETASHVATARA   UPANISHAD  4.1

meditation-I-AM-HIP-HOP

Credit : iamhiphopmagazine.com

 

Taking as a bow the great weapon of the Upanishad.

One should put upon it an arrow, sharpened by meditation,

Stretching it with a thought directed to the essence of That,

Penetrate the Imperishable as the mark, my friend,

The mystic syllable OM is the bow, The arrow is the soul,

Brahman is said to be the mark,

By the undistracted man is IT to be penetrated.

One should come to be in IT, as the arrow ( in the mark).

                                                               MUNDAKA   UPANISHAD

 

 

The one who, himself without colour, by the manifold application of his power

Distributes many colours in his hidden purpose,

And to whom, its end and its beginning, the whole world

dissolves – He is God!

May He endow us with clear intellect.

                                                   SVETASHVATARA  UPANISHAD

 

 

From the unreal lead me to the real,

From darkness lead me to light,

From death lead me to immortality.

                                            BRIHAD-ARANYAKA  UPANISHAD

 

 

 

 

 

 

dream of creation 2

Creation of Adam – Michelangelo, Sistine Chapel Rome. Credit: http://www.prlog.org

 

Meher Baba was a remarkable Indian mystic who like Prabhupad ( Hare Krishna Movement) and Yogananda ( Yogada Self Realization L.A.),  took the message of Indian mysticism to the West early in the 20Th century. I learnt about him during my posting in Sydney where I came across his ardent Australian followers. Meher Baba established a spiritual centre near Brisbane where he would visit often when not lecturing in the USA. I visited the centre, escorted by his young enthusiastic Australian  disciples deep in the woods where the Ashram was located. They had preserved the room in which their Guru resided during his visits. On entering the room I felt his aura quite distinctly. Meher Baba had passed away ten years earlier but was regarded as an Avatar by his disciples.

Meher Baba

Meher Baba

The literature which his disciples gave me left a lasting impression in shaping my concepts regarding God and the Soul. Though Meher Baba was born of Zoroastrian parents of Persian origin, called Parsis in India, his mystical inclinations were rooted in the non-dual (Advait) philosophy of Hinduism combined with Sufi metaphysics. He sought to match and correlate the two streams of mystical thought into one body, showing that in essence they conceived of the same truths regarding Godhead. Though his discourses in the West covered a range of subjects, what impressed me greatly was his seminal hypothesis regarding the nature of God and the Soul. While most of these concepts and revelations can be found in the Upanishads and the Advait ( Non-Dualism) of Vedantic philosophy, through his mystical interpretations and the correlations with Sufi thought, a fresh and wholly extraordinary presentation provided unique insights into a subject which can become tortuously difficult to grasp for the layman.

His book ‘God Speaks’ – The Theme of Creation and its Purpose ( Dodd, Mead and Company, New York, 1973) is aptly dedicated ”To the Universe – the illusion that sustains Reality”. He describes the primal reality of God as being the ‘Beyond Beyond State of God’ which Hindu scriptures call ‘Paratpar Parbrahma’ and the Sufis as ‘Wara – ul – Wara’. In this state God is infinite, unbounded and absolute but not conscious of his infinity and attributes of universality, infinite knowledge and infinite bliss, glory and beauty. As He is one without another, this conception of Him I like to understand as that of an innocent child without ego who is not even aware that He has a name or identity. In this pristine state of purity god is neither self conscious nor conscious of himself. Meher Baba asserts that His consciousness is in fact latent as a ‘Nothingness’.

It is in this primal state that a ‘whim’ arises like a tidal wave in a serene ocean. the sufis call it the ‘Lahar’ of God which is an original urge of self consciousness in which the first ‘word’ is uttered by god – ‘who am I’. This is the original infinite whim. This urge to become conscious produced the tidal wave of creation, a manifestation of infinite Nothing (illusion) latent in His infinite Everything. Meher Baba uses the analogy of shadow to explain the whim. The shadow of Nothingness is latant in us. So too it is latent in God. I tried to conceive what he was saying in the following manner – in a room we  may have no shadow. but out in the sun ( of self consciousness) a shadow appears. So too the whim of self consciousness of God produces His shadow of creation – like the shadow it is an illusion. The unfolding of creation through the self conscious query of the whim was no more than a shadow of god, a nothingness. Another analogy is that of a dream. The shadow of creation, an illusion, arose from what he calls the ‘Om-Point’, a finite point which produced  the infinity of Nothingness of creation. The ‘false’ apparent infinity of Nothingness of creation was a response to the primal self conscious query ‘Who am I’ which by virtue of being posed created a divine ego and apparent duality out of Nothingness, ‘entangling’ Him in the maze of most finite Nothingness. This was absolutely necessary in order that God in His infinitude acquire consciousness of His unbounded, unlimited, infinite nature of power, knowledge and infinite bliss. Not conscious God in the primal ‘Beyond Beyond State’ thus began the journey into acquiring consciousness of His Real Self through the whim of the self conscious query ‘Who am I’. This could be likened to becoming conscious of ourself when we look at the stark shadow that we see emerging from us.

Here Meher Baba draws parallels between the soul’s condition as bound in a human gross form and that of God. He asserts that the soul is in fact none other than God in His primal state of beatitude though unconscious of it.The original divine primal state of not being conscious is like the deep sleep state of the gross body where the soul has no ego, no form and no identity. In that sublime deep sleep state our souls are indistinguishable from the primal state of God in the ‘Beyond Beyond State’ of lack of consciousness. Further parallels are drawn to the dream state when we allow our sub- conscience to produce in a dream, form and images with which we begin to identify as when the whim of God produces the dream of creation with which God identifies himself initially. Then comes the waking state when we crystallize the dream concepts into the apparent reality around us. This Meher Baba interprets as consciousness as opposed to the unconsciousness of the deep sleep state and the semi- consciousness of the dream state. Here the parallel drawn is that of God awakening to consciousness through identification with man, the supreme evolution of gross matter. When God identifies with man as the ultimate form on the material plane He arises to His own initial consciousness. The soul in man is that God arisen to consciousness. (In the Mandukya Upanishad a similar presentation is made of the soul in the  waking state, dream state, deep sleep state and the beyond state – see my post  –  Upanishads: the real Atman Soul/soul).

The soul in man is however bound by the gross body, the subtle body and the mental body. Through incarnations the soul seeks to counter the impressions (Sanskars) which arise from experience on the material plane of opposites, achieving a higher physical state, eventually from gross body to astral or subtle body with which it is endowed on the astral plane and eventually to the mental body, the last remnant of physicality. When the soul evolves through incarnations to that level, cancelling its Karmic impressions it is closest to the original state of the Godhead. Thus the last vestiges of physicality are shed with the Karmic impressions being finally overcome and the mental body is also cast away. Then the soul merges with Godhead. This process, it is important to remember is what gives God the answer to His original question arisen from the whim of self enquiry – ‘Who am I’ and it is this process that assists Him in realizing his true nature as eternal, infinite, blissful, perfect and beautiful. As Meher Baba says, creation arisen from the original self-conscious whim, is God’s loving gift to man, to enable the soul’s long journey through manifestation and reincarnation to arrive at its ultimate destination where it can enjoy the infinite state of the Oversoul and it is also man’s gift to God to help him become conscious of his beatitude and infinity.

Meher Baba also provides an insightful and fascinating road map of God’s journey through the dream of creation culminating in total consciousness of His Reality. After traversing the infinite gross spheres of millions of universes He arrives on the gross world of earth moving as souls through stone and metal consciousness up to vegetable, worm, fish, bird, animal and human consciousness. He then moves up into the four planes of the subtle worlds and deeper into the fifth and sixth planes of the mental worlds ( through the evolution of the souls). On the seventh plane  known to Sufis as ‘Fana‘ and Hindus as ‘Nirvikalpa‘, the Mind (the little self) is finally superceded and the soul experiences infinite power, knowledge and bliss. With this the ‘first journey’ is complete and the soul may be said to have ‘passed away’ into God.

Then begins the second passage of the soul on the road map of God’s journey to self realization and total consciousness. The soul then becomes ‘Divinely Absorbed’ and in a state of Abiding in God. This the Sufis call the state of Baqa. The one who reaches such a state of being ‘Divinely Absorbed’ the Sufis call Majzoob-e-Kamil and the Hindus as Brahma Bhoot. Further evolution makes such a person a Divine Superman ( Sufi: Salik-Majzoob – Hindu: Paramhansa) This second journey concludes at a point called the ‘Divine Junction’ ( Sufi: Fana-ma-al-Baqa – Hindu; Turiya )

Beyond this is the third divine journey which produces advanced beings who actually experience ‘Living the Life of God’ in the penultimate state of consciousness – they have been called progressively:

1. Perfect Masters ( Sufi: Qutub – Hindu: Sadguru) – further evolution produces

2. Saviour ( Sufi: Rasool – Hindu: Avatar )

According to Meher Baba at any given time there are only five Perfect Masters on earth to guide the disillusioned souls. The evolved souls of such beings who have experienced Nirvana (Enlightenment) and gained the super consciousness of Nirvikalpa Samadhi are known as Shiv-Atma. Meher Baba asserts that there are always present on earth at any time 56 such Shiv-Atmas

It is the five Perfect Masters who precipitate the advent of the descent of God on earth in a human form at the end of a given cycle as Prophet, Messiah and Avatar. The Sufis call such a direct descent of God as Fana-ul-Fana. The term direct descent implies that God becomes man without having to pass through evolution or reincarnation. This is not the case with Qutubs or Sadgurus who have indeed to undergo the entire tortuous process of evolution.

The fourth divine journey involves shedding the gross, subtle and mental sheaths and experiencing infinite power, knowledge and bliss while ‘retaining infinite individuality’.  Souls advancing to these spiritual peaks shed all vehicles and merge back into divinity or one may say once again realize, having shed illusion, that they are none other than God. The Atma now becomes the Paramatma which indeed it always was. This according to Meher Baba is the ‘Beyond state of God‘ which the Sufis call Allah, the Zoroastrians Ahuramazda, the Vedantins as Paramatma, the Christians Father and philosophers call the Oversoul – absolute, unlimited, infinite, the one without a second.

The dream of creation thus transforms God from the Beyond Beyond State of being infinite yet not conscious into the Beyond state of God which is infinite and conscious. The divine consciousness now makes God absorbed in His Reality and fully conscious of it. The Beyond Beyond State however cannot be said to have been thus superseded. It is its own state which mystics like to perceive as beyond definitions where consciousness may appear both as absent and inherent.

What a fascinating road map for us to ponder. The whole process from unconscious bliss to self conscious whim to dream of creation to returning through evolution back to Godhead and in the process acquiring consciousness, constitutes a magnificent cycle in which both God and ourselves are intimately involved.

dream of craetion 3

Dream of Creation – Hindu temple stone sculpture Credit; yourworldreligions.blogspot.com

Credit: creative.sulekha.com
Credit: creative.sulekha.com

The Svetashvatara Upanishad dwells on the nature of Brahman, the universal and individual soul, illusion and  immanence with  soul stirring poetic analogies and has  enthralled, inspired and enlightened me for decades.

The Fourth Chapter ( Adhyaya ) of the Svetashvatara is the most beautiful and enlightening:

 

(excerpts)

 

The One, himself without colour, by the manifold application of his power

Distributes many colours in his hidden purpose,

And into whom, its end and its beginning, the whole world

Dissolves – He is God !

May he endow us with clear intellect!

 

That surely is fire (Agni), That is the sun (Aditya)

That is the wind (Vayu), and that is the moon,

That surely is the pure, That is Brahma,

That is the waters, That is the Lord of Creation (Prajapati).

 

Thou art woman, Thou art man,

Thou art the youth and the maiden too,

Thou as the old man totterest with a staff,

Being born, thou becomest being in every direction.

 

Thou art the dark blue bird and the green with red eyes,

Thou has the lightening as thy child.

Thou art the seasons and the seas.

Having no beginning, thou dost abide with immanence,

Wherefrom all beings are born.

 

With the one unborn female, red, white and black

(i.e. nature, Prakriti with three qualities – pureness, passion and darkness)

Who produces many creatures like herself,

There lies the one unborn male ( cosmic person, father of all being)

Taking his delight,

Another unborn male (the individual soul) leaves her

With whom he has had his delight.

 

Two birds, fast-bound companions,

Clasp close the self-same tree,

Of these two, the one ( the individual) eats sweet fruit;

The other ( Brahman) looks on without eating.

 

On the self-same tree a person, sunken

Grieves from his impotence, deluded;

When he sees the other, the Lord contended,

And his greatness, he becomes freed from sorrow.

 

Now one should know that Nature is illusion

And the mighty lord is the illusion maker

The whole world is pervaded

With beings that are parts of Him.

 

More minute than the minute, in the midst of confusion

The creator of all, of manifold forms,

The One embracer of the universe –

By knowing Him as kindly (Shiva) one attains peace forever.

 

That God, the All worker, the Great Soul

Ever seated in the heart of creatures,

Is framed by the heart, by the thought, by the mind –

They who know That become immortal.

 

When there is no darkness ( of illusion and ignorance),

Then there is no day or night,

Nor being, nor non-being, only the kindly One alone (Shiva),

That is the imperishable, That is the splendour of the sun (Savitr)

And from that was primeval intelligence created.

 

His form is not to be beheld,

No one soever sees Him with the eye,

They who thus know Him with heart and mind

As abiding in the heart, become immortal.

ardhnareshwar2

Shiva – Ardhnareshwar – both male and female

Credit: sringeri.net

Adi Shankaracharya
Credit: sringeri.net

Upanishadic thought culminated in the non-dualism of Advait philosophy of Vedant ( appendix to Vedic hymns). Its greatest proponent was the brilliant sage-philosopher of the 8th century AD who sought to consolidate trends of thought on the subject present in different treatises (see my post/page on Adi Shankaracharya).

The concepts of Karma and Rebirth had already formed in the Upanishads but had now become sophisticated concepts well entrenched in Hindu thought. Karma and Rebirth were features of the illusory world whose only reality was the self (Atman). This self however was hidden deep in the mirage of the world and could only be discovered by getting rid of Ignorance which made the physical world and the ego appear real. This could be achieved in stages through righteous actions without desire for reward, yoga, and meditation. Devotional worship was also only a preliminary stage on ones journey to realization of non-duality.( Advait techniques were prescribed by shankeracharya, followed to this day in his Muths or monastries throughout india, as study, Reflection, Postures, contolled Breathing, Withdrawal of sense functions, concentration, Meditation, absorption, dual and non-dual – a complcated series of regimes to the final goal)

Another aspect of ignorance was to conceive of a personal divine being worshipped as the creator, maintainer and terminator of the cosmos with form and characteristics . Such a being was to be regarded as the emergence of a magnificent super-ego much like the individual ego and was equally illusory. This omniscient, omnipotent, magnificent Being could never truly correspond with Brahman the essence without attributes. At best it was a mask which we had placed on the face of Brahman to understand him better, one which had to be cast away when the adept in Advait Vedant had ascended beyond the need for one – the personality of the highest and magnificent godhead would then disappear. Both the illusion of the godhead and his created world would then vanish leaving him with the reality of self, truth (Sat), consciousness (Chit) and bliss (Anand) which was an aspect of Brahman within him. (This position of Vedant challenging the reality of godhead was of course furiously opposed by Hindu devotional cults and saints of popular Hinduism who were more concerned with the object of their devotion as the godhead or his Avatar (incarnated godhead) rather than so called esoteric truths. In fact the devotional movement began to have a moderating influence on absolute Monist beliefs.)

Returning to Advait –  ‘Ignorance’ and its product ‘Illusion’ were not nothing – indeed it was ‘something’ which appears as a passing reality which has the form of becoming (Bhavarupa) – if it were real beyond change  (Sat) it could never be dispelled.  Ignorance the source of Maya or illusion was  not merely a negative principle, like lack of insight or understanding but a positive force (shakti – energy) which creates the illusion of the world and the five sheaths covering the eternal soul. It has two aspects – the negative which covers and hides the soul and in its positive aspect creates the multiplicity of phenomena – desires, fear, loathing, fulfilment, suffering and infecting our consciousness with notions of euphoria and delight.     (in my personal view the concept of illusion is connected in relative terms to the transient and changing form of the physical world where under the inexorable march of time everything changes from instant to instant – we are not what we were a moment before – so what is our reality – there is nothing unchanging, not even the sun – nothing has absolute stability – therefore it is a bit of an illusion from which we need to extract ourselves and anchor our minds on something which has permanence – a kind of fleeting reality which in the Hindu philosophical thinking has earned itself the extreme nomenclature of unreal or illusion, without qualification.)

In that so called illusory world on the physical plane, however  Karma and Rebirth held sway. Both concepts had fully evolved from their preliminary references in the Upanishads into mature doctrines in the Gita which had far reaching influence on the daily life styles, beliefs and ethics of the common man. According to Vedanta the self, remained hidden deep within the illusory world covered by five sheaths. The first was the gross body  (the waking state of the Mandukya Upanishad – see previous post ). The second the vital forces, the third, mind, the fourth, intellect – these three formed the subtle body ( the dream state of the Mandukya). While the fifth (deep dreamless sleep of Mandukya – the equivalent of the godhead) was the causal body. All these sheaths according to Advait Vedanta are illusory, including the state of realizing godhead and arose from Ignorance (avidya). Beyond it is the Silence which is the only Reality – that of Brahman( beyond the sound of Om the total silence).

The soul entrapped in these sheaths of Ignorance keeps hopping from one life to another ( after death of the gross body) carrying with it the subtle body full of Karmic traces and effects of past lives, till the subtle body is finally cleansed and refined and pure without Karmic effects whereupon the Ignorance is shed, the sheaths fall away and the soul is free to ‘merge’ back into the universal essence of Brahman. This in a sense is all a divine illusory play (Lila) which ends when the mirage of Ignorance has dispersed or been dispelled. Ultimately it can be called Brahman’s dream or again his play for which there is no audience. For after all the individual soul and Brahman the universal Soul were never separated, were always One.

The Syllable Om Credit: hinduterminal.org

The Syllable Om
Credit: hinduterminal.org

The somewhat incompatible outcome of the efforts of Upanishadic thinkers to reconcile the contradictions in the concept of Brahman through the dialectics of Realism had left disciples confused regarding the manner in which they were to conceive and meditate on the essence of Brahman. This was brilliantly resolved with the extraordinary intuitive discovery that the truth was not out there but right here within in the self.

Disciples were told that there was only one way the search for unity of Brahman could be successfully experienced – not by looking for it outside in the illusory world of diversity or through strenuous intellectual acrobatics by trying to fathom  and comprehend the qualities and nature of Brahman which was without qualities and incomprehensible. The only way was to look within, for the self was itself the unity they had long been searching for elsewhere.

The Chandogya Upanishad declared:

”As far verily as this world-space extends, so far extends the space within the heart… everything here is contained within it.” This going within to grasp the nature of unity occurs either in dreamless sleep or deepest meditation:

”When one is sound asleep, composed, serene and knows no dream – that is the self.” the unity with Brahman is a blissful state of consciousness in which individuality and all distinctions are overcome.

The short Mandukya Upanishad was the culmination of all Upanishadic thought – it explains in 12 verses the four aspects of the Self (Atman):

The first is the waking state – the individual moving and living in the phenomenal world. It enjoys and consumes gross matter.

The second is the ”Shining One inwardly cognitive” when in dream filled sleep. It enjoys subtle dream objects which arise from dream memories.

The third is the deep sleep state ”just a cognitive mass, consisting of bliss and feeds on bliss”. Here the self becomes undivided in dreamless sleep and is pure blissful consciousness. This indeed is the Lord of All ( Sarveshvar), the Omniscient ( Sarvagyana ), the indweller ( Antaryami), the source of all (Yoni – the great womb), this is the origin and the end of all beings ( an apt description of what we generally term as God ?).

The fourth which is beyond the realms even of deep sleep and beyond the beginning and the end of all beings is the real self to be realized ( through meditation) and is termed Turiya. The qualities of this final level of self is described thus:

”neither inward nor outward turned consciousness, nor both; not a dormant omniscience; neither knowing nor unknowing, invisible, ineffable, intangible, devoid of characteristics, inconceivable, undefinable ( all this because being the only subject there is no object and therefore no comparison to give it any shape,colour, form or attributes) – its sole essence being the assurance of its own Self, the cessation of all development ( differentiated existence), tranquil, peaceful-blissful, without a second (Advaitam) – this isAtman, the self which is to be realized.”

However, all four aspects together constitute the whole of Brahman/Atman.

Furthermore, according to the great Madukya Upanishad ( and specially intended for those who wish to meditate on the self) these aspects together can also be discerned in the sphere of sound ( Hindu creation myths begin with the resonance of sound rather than the unleashing of light) as the syllable Om ( A U M ), each of the states corresponding to one of the letters and the fourth to Silence – A is the waking state, U the dream state, M the deep sleep state and the fourth is silence within which the resonating sound of OM arises, vibrates and subsides. This is a manifestation of Brahman-Atman as a syllable. This resonating sound is the whole of this visible universe, past, present and future and the fourth, silence is what is beyond time. All stages of the sound are as important as the silence which precedes and follows its utterance as it is their totality that constitutes the universal essence of Brahman-Atman.

Practitioners of Yoga  are told that with this resounding sound they can begin to sense the unity of Brahman.

We see that thus was the final unity of Reality reached by the Upanishads, moving from Realism to Idealism.

The syllable Om symbolizing Brahman-Atman has today come to represent Hinduism as the Cross has Christianity, the Crescent Islam,  Yin Yang the Tao and the Menorah and Star of David, Judaism.

I recently happened to come across an excellent series of  five videos on U Tube on meditation which clearly were inspired by Upanishadic concepts though there is a liberal overlay of some New Age concepts also. However to get a vivid idea of the Self within and how accessing it can lead to enlightened states, through the medium of excellent and imaginatively created video footage, it may be worthwhile for those interested to go have a look:

As I said it is on U Tube and is titled – ” HOW TO ACCESS YOUR SUPERCONSCIOUSNESS’ ‘  – really worth a visit.

body_soul1-249x300

credit: amandafroelich.com

The concept of the unity of Brahman was further examined and developed by Upanishadic seers. Brahman was both transcendental and immanent. Brahman was both physical and spiritual. Brahman was both phenomenal ( capable of being discerned through senses) and noumenal ( capable of being only intuited and not perceived by the senses). Brahman was therefore a conglomerate of the physical world and the non-physical or spiritual reality.

The Upanishads however make a distinction between the two, calling the physical as the lower aspect of Brahman and the spiritual the higher aspect. While the physical could be discerned through the senses, the noumenal was beyond descriptions or characteristics and the only attempt at defining it had produced the aphorism Neti, Neti or ”not this not that”.

Thus in  the Maitri Upanishad it is stated:

” There are assuredly two forms of Brahman: Time and the  Timeless. that which is prior to the Sun is the Timeless, without parts. But that which begins with the Sun is Time, which has parts.”

The two forms of Brahman envisaged were the formed and the unformed, the mortal and the immortal, the stationary and the moving, the actual and the Real.

The logic of Upanishadic Monism however encountered a serious problem in explaining the diversity of the manifold universe. How was this abundant diversity to be reconciled with the unshakable and uncompromising faith in an absolute unity, which was the fundamental characteristic of Brahman? Furthermore the idea of two aspects of Brahman also inclined towards a Dualism.

Thus as a corrective evolved the doctrine of Illusion or Maya, which then became a permanent feature of all Hindu thinking to the present times. The so called lower aspect of Brahman, the physical universe was declared to be a mirage, an illusion because the Upanishads had always held that ” there is only one Brahman, without a second.” The thought was then developed that Reality was indeed One and the diversity was an appearance arising from the ‘ignorance’ of the perceiver. Thus it is finally pronounced in the Maitri Upanishad:

”There are, assuredly, two aspects of Brahman; the formed and the formless. Now that which is the formed is unreal; that which is the formless is Real.”

Again in the Svetashvatar Upanishad the first word on the Maya doctrine is pronounced:

” This whole world, the illusion-maker projects….and in it by illusion the other is confined,

Now one should know that Nature is illusion and the Mighty Lord is the illusion-maker”

We then find that Brahman on the one hand, in its lower aspect becomes an illusion and in its higher aspect as unknowable  ( Neti, Neti)  The path to an appreciation of the concept of Brahman through realism had thus arrived at a frustrating impasse for seekers. those who had wished to immerse themselves in contemplating Brahman were left dissatisfied and confused in advancing any further on their metaphysical quest.

How the Upanishadic sages overcame this outcome and how the concept of Atman came to the rescue, putting the train back on the track,  we shall study in the next post.

photons1

 

 

In that epoch sages and seers sought to convey complex philosophical and metaphysical concepts to their disciples and lay folk through parables, similes, analogies and metaphors. The idea of Brahman was conveyed through numerous metaphors that became popular and are used to this day.

In my view the most apt metaphor explaining creation and immanence is that of the spider which spins out silken threads from its body and creates a web after which it goes and sits at it heart much like Brahman creates the phenomenal world and enters it:

”Just as the spider pours forth its thread from itself and takes it back again; just as herbs grow on the earth and hairs from living man, even so the universe grows from the imperishable” – Katha Upanishad

” Just as there shoot out from a blazing fire sparks by the thousands, resembling the fire, so do the various beings ( or states: bhava) proceed from that imperishable; and into It, verily, they return.” – Mundaka Upanishad

” Like the butter hidden in milk, Pure Consciousness resides in every being. It is to be constantly churned, with the mind serving as the churning-rod” – Amrtabindu Upanishad

Two Birds on One Tree Metaphor:

” Two birds close companions, reside in intimate fellowship on the same tree. One of them eats the sweet fruit of the tree; the other, without eating, watches”. – Mundaka Upanishad

The bird that eats the fruit is the individual personality, the tree is life and  the one that watches is the soul an aspect of Brahman.

Artist: Jeffery Courtney Credit: courtneyart.net

Artist: Jeffery Courtney
Credit: courtneyart.net

 

Credit; urday.in/shandilya.htm

Sage Sandilya
Credit; urday.in/shandilya.htm

Sandiliya the great sage in the Chandogya  Upanishad sought to explain and speculate on  the difficult concept of Brahman they had intuited in the following manner for disciples and followers:

MY  SELF  WITHIN  THE  HEART

All this is Brahman. let a man meditate on the visible world as beginning, ending and breathing in it, the Brahman…… The intelligent, whose body is spirit,whose form is light, whose thoughts are true, whose nature is like ether, omnipresent and invisible, from whom all works, all desires, all sweet odours and tastes proceed, he who embraces all this, who never speaks, and is never surprised, he is my Self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my Self within the heart, greater than the earth, greater than heaven, greater than all these worlds….. when I shall have departed hence, I shall obtain him ( that Self). He who has this faith has no doubt; thus said Sandiilya, yea, thus he said.

Another sage Svetashvatara ( owner of a white mule) speaks of Brahman in the Svetashvatara Upanishad thus:

Those who know the high Brahman, the vast, the hidden in the bodies of all creatures, and alone enveloping everything, as Lord, they become immortal. – I know this great person (Purusha) of sunlike lustre beyond the darkness. …. This whole universe is filled by this person to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone like a tree in the sky.

That which is beyond this world is without form and without suffering. …. he dwells in the heart of all beings, he is all pervading, therefore he is ..omnipresent…. the person, not larger than a thumb, dwelling within… in the heart of man, is perceived by the heart, the thought, the mind, they who know it become immortal……

He is the one God, hidden in all beings, all pervading, the Self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, , the only one, free from qualities. … the wise who perceive him within their self, to them belongs eternal happiness…

Credit; shivadarshana.blogspot.com

Sage Svetashvatara
Credit; shivadarshana.blogspot.com

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