The Religion Of Brahmins-part 1
This document was uploaded by user and they confirmed that they have the permission to share it. If you are author or own the copyright of this book, please report to us by using this DMCA report form. Report DMCA
Overview
Download & View The Religion Of Brahmins-part 1 as PDF for free.
More details
- Words: 4,084
- Pages: 7
Religion of Brahmin----(Part -1) (The words in italics are the Sanskrit words. These words can be read in the Sanskrit English dictionary by Sir Monier Williams, available in Internet at
our inside. The process or act of ‘knowing’ by the Universal consciousness is called “sambhutI’ in the Vedas. There is a domination on us by the “external’. There are so many things happening in our body of which we have no knowledge and they don’t wait for our knowing or approval. The way sleep comes to us, the ‘moment’ we are awake, the way we dream, are not just as per our sweet wills. We enjoy freedom only to an extent, in a limited way. Thus we can see that there is a regulation that is ruling on us. This regulation is known as “Ishitva” and the regulator or the regulating aspect of Universal consciousness is called ‘Ishvara”. (There is a related Upanishad called “Ishoponishad”.) This regulation is coming out of the Consciousness. This regulation is what we study in science and are known as laws of physics etc. or mysteries of science but we do not know who is regulating. The regulation, that is coming out of Universal consciousness makes the seasons cycle, makes the earth rotates, makes the flowers bloom…..This is not an inert process, this is happening in the Universal Consciousness or this is the outcome of HIS/HER knowing or feeling. This action of knowledge (sambhUuti) is called ‘bala’(meaning force) in the Vedas. Whatever HE/SHE knows HE/SHE becomes that. This is called ‘bala’. Whatever HE/SHE becomes, in that entity ‘HE/SHE’ identifies/feels HIMSELF/HERSELF as that only. The act of knowing by which HE/SHE becomes an entity is ‘bala’. You are created in HIS/HER knowledge. This creation by knowing is ‘bala’. You know yourself as say “Neel’, this knowing is HIS/HER knowing as you which is you named as “Neel”. In turn in you this is “gyan’ (j~naana) which are your own feelings. Thus every thing is created. ‘na tasya (HER/HIS) karjam(causes) karanancha (makers, organs) vidyatey(exist); na tat smashchavya (not equal to HIM/HER) adhikashcha(not excelling HIM/HER) drishyatey(can be seen) (there is nothing which can be HER/HIS {cause of existence}, neither SHE/HE has any thing called organ, there is nothing that can equal or excel HIM/HER) parasya shaktir(HIS/HERs supreme Energy) vividhaiba (in various/numerous ways) shruyatey (are felt or is active) (this supreme Energy is felt in numerous ways, active in numerous ways) svavabiki(natural, spontaneous) gyan-o- bala krya (action) cha(and) (this act of ‘bala’ and ‘gyan’(j~naana) is spontaneous) (Refer Shwetaswatar Upanishad, Chapter six.) Whatever comes out of Universal Consciousness is out of desire. Consciousness, i.e. some one who is conscious and active can not be without desire. This creation is created out of desire. There can not be desire without heart or ‘hRidaya’. This is why every entity is desiring. We all are desiring. Thus the Vedas have recited…. ‘kamomaya(desiring) aebo(certainly) ayam(this) purusha(unit, creature, entity)’. The act of desire is called ‘kaama’. We have been taught by the Seers that what is ‘kaama’ or act of desiring in us is ‘kaala’ or the time outside. What is “kaala’ in ‘sambhUti’ is ‘kaama’ in ‘anubhUti. The moment we are born we start desiring, the clock starts clicking, the time starts flowing, the life (praaNa) starts flowing. As the clock stops we stop desiring. When we sleep we don’t desire----‘atra sputa na kanchana kaamam kaamayatey, na kanchana swapnam dadarsha (Brihadaranyaka Upanishad) (here, the one who is in the state of sleep neither desires any thing, nor dreams any thing). Thus the creation is from the ‘desire’. Vedas have told, “tad(SHE) aiikhsat(looked upon or longed)--vahu(mulitiple) sayam( let me) prajayeay(create myself)……’(‘She looked on, longed; ‘let me
multiply myself’’…….(Chandyogya Upanishad). (This looking on or ‘long’ is the creation of time and is the beginning of creation…..). Thus She ‘elongates’. (This elongation is the spine in us, as the physical representation. It is like a perpendicular, called ‘lamba’ in Sanskrit and similar to the word ‘long’. ) This is why we are all desiring all the time. This is why we create out of desire. If any one says that to ‘desire is a sin’, probably he does not know the truth or probably he is saying it in a different perspective. When universal Consciousness desires and multiplies, HE/SHE becomes the universe at the same time HSE/HE remains intact as HE/SHE is in HIS/HER original form or absolute form. Because HE/SHE remains as it is, so HE/SHE never gets consumed! This is why HE/SHE is called ‘ananta’(no-end, infinite). This is why Vedas have recited, ‘stayam (real), gyanam(conscious) anantam(infinite) brahma (the absolute, all pervading One). ‘sambhUti’ and ‘anuvhUti(vinasha)’ are also termed as ‘vidyaa’ and “avidyaa” in the Vedas. “vidyaa’ means knowledge and originates from the word ‘vid’ which means ‘to know’. (Refer Ishopanishad.) ’vidyaa” means the knowledge who can create Herself or manifests Herself by knowing! ‘avidyaa’ does not mean total absence of ‘vidyaa’(knowledge). ‘avidyaa’ means less ‘vidyaa’. ‘Less’ in the texts actually means fragmented, dissected or incomplete. We are Her fragments or dissected form. But in reality, we are also connected (because of ‘Oneness’). Thus we remain held in Her in one part, though we are disconnected. Where we are held in Her, there we can not differentiate ourselves from Her. So this is same in every creature, in every creation. Here in Her we are immutable, assertion less self, immortal. On this assertion less self we are asserting ourselves as ‘aham’ or ‘I am …’. ‘I am so and so… ‘ this assertion has masked this ‘assertion less, unchanged, immutable one’. This is a neutral form on which we are coloured all the time….colour of laugh, colour of shyness, colour of sorrow, colour of surprise……. At one end (pole) you are neutral, unchanged and at the other end you are ‘changing, vibrating’ at every moment. Now you are sad, next moment you are wistful and so on. In the neutral form, all such colours of emotion are in neutral form, there you are ‘white’. There we don’t change. During our sleep we do not know whether we are existing or not, but still when we are awake, we say, “I have had a deep sleep’. This shows that we have a form, which remains beyond the so called existence. It is because of this we have the ‘fear or instinct of death’ as we have already died many a times earlier! Thus this is HER microform in us, we call the immutable soul, but fragmented (as seen in us) as ‘anu aatma(n)’(anu=micro. aatman = soul.). In Geeta and in other texts, ‘anu-aatma(n)’ or ‘assertion less, immutable self’ is also termed as ‘aatma(soul) bodh (consciousness) or ‘nijabodh’. (Refer the sixth chapter of Geeta.). Every feeling of yours is forming with the ‘anu-aatma(n)’ or ‘aatma-bodh’ in the back ground or as the foundation. Your feelings can not form without You! If you are sad, in your assertive form you are of-course sad but at the other end you remain unchanged. Thus following your feelings(‘anubhUti’/’avidyaa’) you can see your ‘unchanged form, immortal form’. Thus Upansihads have stated that by ‘anubhUti/vinasha’ or by ‘avidyaa’ one can cross over the death. Thus in Ishoponishad, there are mantras saying…’vinashena{by feeling(anubhUti) mrittum (death) teertwa(crossing over)}….’ “avidaya{by ‘avidyaa’) mrittum (death) teertwa(crossing over)….’ { crossing over the death by following the feelings/ anubhUuti / avidyaa) }-----That is one gets over the mortality by following the senses or ‘anubhUuti / avidyaa’ in the one or by knowing the root of the senses. Thus by following the feelings in you, you can see your immortal, unchanged form in you . Thus you are just not the wavering, flickering, you are not the one who does not know what is going to happen in the next moment, who does not know ones root neither the destination. You are not just
the one haggard, exhausted, running all the time to get the means to fulfill the demand of the life. In the back ground you are unchanged, fully conscious, aware of every thing, omniscient, all accomplished, unaffected by the events of time. Thus we are all ‘immutable ones’, ‘anu aatma(n)’, in our inner self, in our core. Here we are indistinguishable from each other! In-distinguishable, identical, still many, myriads, split forms…..! It is like the radiation of the sun. Every ray of the Sun, is the sun it self! Thus every unit, every creation is the ‘micro-soul’ or the “universal soul in micro form! It is like the sparks of the fire, where every spark is the fire itself! It is like the waves of the air, where every vortex, every crest, every trough can identify itself as the ‘air’. This has been recited as “rUpa’(shape) and ‘prati-rUpa’(reflected or corresponding shape) in the texts. Probably, here those famous words of the Bible about image (‘rUpa’/shape) finds a relevance…. “God created man in his own image”! We are His image, His imaginations, we are HIS reflections of mind! Those hymns of Vedas are as below: ‘anginr jathayko vubanam pravisha rupam rupam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rupam rupam pratirUpo bahicha’ (Just like the Fire who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities, creates (‘sambhUti’) Himself in all these forms and His every form has a replica (‘vinasha/anubhUti’)! And He is beyond that!) (Refer second chapter of Katho-Upanishad.) vayur jathayko vubanam pravisha rUpam rUpam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rUpam rUpam pratirUpo vahicha’ (Just like the Air who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities creates (‘sambhUti’) Himself in all these forms and His every form has a replica (‘vinasha/anubhUti’)! And HE too is the external!(HE is beyond that!) (Refer second chapter of Katho-UpanisShad.) Though HE decays, radiates in all the forms, HE remains, un-decayed, un-changed. This aspect is called ‘akShara’. We, the split ones from ‘akShara’ are called ‘kShara’. These two aspects of the Supreme soul, absolute one, have been stated in many places of the Vedas/Upanishads and also in the Geeta. The whole universe is radiating from ‘akShara’, decaying like radioactive decay…..we are also radiating inside us in many forms of ours! When we look at this we realize that the regulations, the laws of the universe are flowing out of ‘akShara’ ! If we look at ‘akShara’ we cannot identify ourselves as different from HIM! In radioactivity the source decays, here the source does not decay. When we cross over the death then we start realizing, experiencing the divinity, ‘vidyaa’, ‘sambhUti’, ‘the Creator and Her delegations/steps i.e. the deities. Thus when we know anu-atmaa(n), we get over the death. When we see the akShara at the root of all the anu-atma(n), micro-souls we see the divinity, His regulation is unending, all pervading. That’s why the Vedas (Ishoponishad) have told …..’isha (by the ‘ishvara’ or the ruler) vasyam(shrouded/made to dwell) idam (these) sarvam (all) yat kincha (what ever) jagatyam (in the dynamic universe) jagat(dynamic); tena (by all that) takten (by donating, by giving up) vunjeetha(enjoy, live); ma(never) greedha(crave) kashayachit (others) dhanam(wealth)’
(Whatever is there, whatever all (dynamic) in this dynamic world they are covered by the Ishvara(by the regulation of Ishvara), {they are homed/(made to exist) by HIM}) Thus return Him every thing by the acknowledgment of this truth! Never desire any thing that belongs to the others!) (First mantra of Ishopanishad) (The word ‘vasyam’ means ‘covered by’, ‘dressed by’, ‘homed by or made to be in existence by’; the word ‘jagat’ or ‘dynamic’ and ‘jagatyam’ or ‘in the dynamic world’ used here has a significance; everything is dynamic or in the stream of time by HIS regulation.) Every thing we are getting like light, air, water, life flowing in us, is from the ONE, ‘akShara’, the Universal Soul, Consciousness. If we see this we don’t have to get things from others(we then see that every thing we are getting from ‘akShara’ who is our soul), we don’t long for things of others. As we look at this Consciousness who is everything, we realize ourselves also as the centre of universe as we get our identity merged in Him. Our instincts become different! We realize that every thing is in us. We realize that we need not have to run around for the sound, light, tastes, touch and smell. The source is inside us or we are inside the source! In Geeta, Krishna have told: “dvabimou (here there are two) purushou (entities) lokey (in the creation) kShara-akShara (kShara and akShara) ) uchhatey (and thus it is called) kShara (the kShara) sarvani( is all) vUtani (entities) kutastha(the one who is at the peak or at the root) akShara (is akShara) uchhatey (thus is called). The Upanishads have worded the ‘akShara’ like the followings in the Brihadaranyaka Upanishad (Third chapter, about the conversation between the seers Gargi and Yajnavalkya): “aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) suryachandramsou (the sun and the moon) bidhritou (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) davaprthibou(the divine plane/heaven and the earth) bidhritey (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) nimesha(a minute dimension of time), muhurta(moments),ahoratrani (the days and the nights),ardha masha(the six months, solstices), masa(the months), reetava(the seasons) sambatsra(the years) iti bidhrtia tishthati (are being held and maintained)………..” “tat ba aetat akSharam Gargi (That is this akShara, hey Gargi). adrishtam(He is not visible) drahsta(but He sees {every one}) ashrutam(He can not be heard) shrotri(but He hears every thing), amatam (He can not be conceived by the mind) mantri (He conceives every one by mind), avignyatam (He can not be ever known) vignyatri(He knows every one); na(not) annyat atah (any one else) asti (is) dashtri(viewer;{He only views, there is no one else who can view; this means all our vision is part of His vision;}), na(not) annyat atah (any one else) asti (is) shotri(listener ;{He only listens, there is no one else who can listen; this means all our hearing is part of His hearing;}), na(not) annyat atah (any one else) asti (is) mantri ( thinker);{He only thinks, there is no one else who can think; this means all our thoughts, reflections are part of His thoughts and reflections;}), na(not) annyat atah (any one else) asti (is) vignyatri (knower; one who knows;{He only knows, there is no one else who can know; this means all our knowing and knowledge is part of His knowing and knowledge;}),.aetasmin (in this) nu khalu (certainly) akSharaey(in akShara) Gargi(hey Gargi) aakasha (sky; radiating space or radiating spread;) oto cha proto cha (intimately integrated) iti (that’s it), {in this akShara the space/sky is certainly integrated and intimately held).” (Brihadaranyaka upanishad) HE can not be seen or known, because knowing or seeing HIM by us means merging in HIM. As long as we remain a separate ‘knower’, ‘viewer’ etc, we can not know Him completely, because we are still separated! In HIM One-ness and duality are in One-ness. As long it is One-ness and duality,
it is akShara and kShara. Where duality and one-ness is in Oneness, there is only ONE, then there is no akShara, no kShara. So, we term HIM—parama(supreme) aatma(n)(soul). It is same One, paramatmaan, akShara, kShara; it’s the same Consciousness, Universal Mother, Shakti in HER different forms!. Thus is the hymn of Upanishad: divya(divine) hi(certainly) amurta (not formed or dimensioned, beyond dimension) purusha(the soul) sa(HE) bhajjya(HE is outside)) avantara(HE is inside) hi(certainly) aja(who never gets created) apraaNo(beyond life or time) hi (certainly), amano(beyond mind) shruvo (spotless, radiant, white) akSharat(than ‘akShara’) parto- para (great and greater) (HE is divine, He is beyond dimensions, He is present outside as well as inside, HE is not a subject of creation; HE is beyond the praaNa(the flow of Life/Time), HE is beyond Mind, He is spotless and radiant, HE is superior to ‘akShara’, superior to ‘akShara’!). (Mundak Upanishad) It is because of this One-ness HE appears to be ‘asa~Nga” or not involved in the worldly activities, unattached, though every activity is HIS knowing or created in HIM(in Universal consciousness) and by HIM. Involvement, attachment happens only when there is duality. If there is ONE and only ONE, where is the involvement, no tie, no attachment ! It is for this reason, we say if God is there why so many injustice can happen? We do not realize that His regulations, control, happen through us, through our instincts. If He reveals just like that, then we will loose our identity. (Like you sometimes feel subdued in the presence of a very great personality.) We will loose our freedom. (Because we will see HIM as a different personality.) We are always after our own identity, it’s the most loving, endearing thing that we have. It is ‘HE’ who has created ‘HIMSELF’ as ‘we’. So HE never wants us to loose ourselves, to loose our identity without our willing to do so. When we realize our relationship with HIM, who is HE, we naturally get inclined to leave everything to HIM as we find HIM as our permanent shelter, as the source of unending life and joy, as our real self. This is merging in HIM. At this phase our instinct changes, we get the divine instincts, the instincts of the creator. At this stage the Seers at times naturally identify themselves with HIM and behave accordingly. So for them the regulations, the laws of physics, the rules of science could be different. As long as we don’t know HIM, our call to HIM takes its own time to get effective. It does not happen immediately. Because it has to happen through our prevailing instincts and the law of universe----i.e. it has to happen as per the prevailing instincts, knowledge. More we know HIM in us, we know HIM as our Source, as our Element, as our Shelter, we know that we are living in Consciousness, made of Consciousness, regulated by consciousness and every thing external /internal is form of Consciousness, our life starts changing on its own. The events for us will be different. This world will start reacting in a different way. We will realize that someone is taking care of us. Consciousness means the ONE who sees, who hears, who knows, who loves….. Not only that, in the Omniscient Universal Consciousness, to see means to become seer as well as to become the vision and seat of receiving vision, i.e. eye. To listen means to become the listener as well as to become the sound and the seat of receiving sound, i.e. ear, and son on….. It is both creative as well as receptive. Here you get every thing. This is why Vedas have told……vadan (by speaking) vaak(words), pashyan (by seeing) chakkhu(eyes), shrinvan(by hearing) karNa(ears), manwana(by thinking) mana(mind)……” (By speaking HE becomes the words, by seeing He becomes the eyes, by hearing HE becomes the ears, by thinking HE becomes the mind…). This is the plane of ‘neutrality’. Here all duality dissolves in “Oneness”. Thus here we loose all our stains, all our stigma, all our sins. Knowing HIM is ‘living’, knowing him is ‘not doing sins; any thing without that leads us to mortality and is sin! Mortality and living in duality is same. Thus Vedas have told…mrityo (from mortality) sa(he) mrityuam(death) apnoti (gets) ya (who) iha(here)
nanaeba(different) pashyati(sees)….(the one who sees difference or mortality he gets the death from seeing mortality or difference). There are many such hymns sung by the seers after seeing the ONE in whom every one can find the Real Him/Real Her back, find himself/herself identified with the ONE source, One maker and One element of the universe. There is this hymn in Geeta (sixth chapter) by Krishna on the immutable Soul, akShara: yam lavdha na aparm lavam mannatey na adhikam tata (By getting whom one never thinks that the one has any thing more to get) Yasmin sthito na dukkheyna gurunapi vichallatey. (By resting in whom one never gets moved even by the greatest of all the grieves). {This is written from the teachings received from the seers Shri. Bijoykrishna Chattopadhaya (18751945), and his principle disciple Shri Tridibnath Bandopadhaya(1923-1994). This knowledge belongs to everyone and is everyone’s treasure.)------Debkumar Lahiri (you may reply about this article to to [email protected] or [email protected])
our inside. The process or act of ‘knowing’ by the Universal consciousness is called “sambhutI’ in the Vedas. There is a domination on us by the “external’. There are so many things happening in our body of which we have no knowledge and they don’t wait for our knowing or approval. The way sleep comes to us, the ‘moment’ we are awake, the way we dream, are not just as per our sweet wills. We enjoy freedom only to an extent, in a limited way. Thus we can see that there is a regulation that is ruling on us. This regulation is known as “Ishitva” and the regulator or the regulating aspect of Universal consciousness is called ‘Ishvara”. (There is a related Upanishad called “Ishoponishad”.) This regulation is coming out of the Consciousness. This regulation is what we study in science and are known as laws of physics etc. or mysteries of science but we do not know who is regulating. The regulation, that is coming out of Universal consciousness makes the seasons cycle, makes the earth rotates, makes the flowers bloom…..This is not an inert process, this is happening in the Universal Consciousness or this is the outcome of HIS/HER knowing or feeling. This action of knowledge (sambhUuti) is called ‘bala’(meaning force) in the Vedas. Whatever HE/SHE knows HE/SHE becomes that. This is called ‘bala’. Whatever HE/SHE becomes, in that entity ‘HE/SHE’ identifies/feels HIMSELF/HERSELF as that only. The act of knowing by which HE/SHE becomes an entity is ‘bala’. You are created in HIS/HER knowledge. This creation by knowing is ‘bala’. You know yourself as say “Neel’, this knowing is HIS/HER knowing as you which is you named as “Neel”. In turn in you this is “gyan’ (j~naana) which are your own feelings. Thus every thing is created. ‘na tasya (HER/HIS) karjam(causes) karanancha (makers, organs) vidyatey(exist); na tat smashchavya (not equal to HIM/HER) adhikashcha(not excelling HIM/HER) drishyatey(can be seen) (there is nothing which can be HER/HIS {cause of existence}, neither SHE/HE has any thing called organ, there is nothing that can equal or excel HIM/HER) parasya shaktir(HIS/HERs supreme Energy) vividhaiba (in various/numerous ways) shruyatey (are felt or is active) (this supreme Energy is felt in numerous ways, active in numerous ways) svavabiki(natural, spontaneous) gyan-o- bala krya (action) cha(and) (this act of ‘bala’ and ‘gyan’(j~naana) is spontaneous) (Refer Shwetaswatar Upanishad, Chapter six.) Whatever comes out of Universal Consciousness is out of desire. Consciousness, i.e. some one who is conscious and active can not be without desire. This creation is created out of desire. There can not be desire without heart or ‘hRidaya’. This is why every entity is desiring. We all are desiring. Thus the Vedas have recited…. ‘kamomaya(desiring) aebo(certainly) ayam(this) purusha(unit, creature, entity)’. The act of desire is called ‘kaama’. We have been taught by the Seers that what is ‘kaama’ or act of desiring in us is ‘kaala’ or the time outside. What is “kaala’ in ‘sambhUti’ is ‘kaama’ in ‘anubhUti. The moment we are born we start desiring, the clock starts clicking, the time starts flowing, the life (praaNa) starts flowing. As the clock stops we stop desiring. When we sleep we don’t desire----‘atra sputa na kanchana kaamam kaamayatey, na kanchana swapnam dadarsha (Brihadaranyaka Upanishad) (here, the one who is in the state of sleep neither desires any thing, nor dreams any thing). Thus the creation is from the ‘desire’. Vedas have told, “tad(SHE) aiikhsat(looked upon or longed)--vahu(mulitiple) sayam( let me) prajayeay(create myself)……’(‘She looked on, longed; ‘let me
multiply myself’’…….(Chandyogya Upanishad). (This looking on or ‘long’ is the creation of time and is the beginning of creation…..). Thus She ‘elongates’. (This elongation is the spine in us, as the physical representation. It is like a perpendicular, called ‘lamba’ in Sanskrit and similar to the word ‘long’. ) This is why we are all desiring all the time. This is why we create out of desire. If any one says that to ‘desire is a sin’, probably he does not know the truth or probably he is saying it in a different perspective. When universal Consciousness desires and multiplies, HE/SHE becomes the universe at the same time HSE/HE remains intact as HE/SHE is in HIS/HER original form or absolute form. Because HE/SHE remains as it is, so HE/SHE never gets consumed! This is why HE/SHE is called ‘ananta’(no-end, infinite). This is why Vedas have recited, ‘stayam (real), gyanam(conscious) anantam(infinite) brahma (the absolute, all pervading One). ‘sambhUti’ and ‘anuvhUti(vinasha)’ are also termed as ‘vidyaa’ and “avidyaa” in the Vedas. “vidyaa’ means knowledge and originates from the word ‘vid’ which means ‘to know’. (Refer Ishopanishad.) ’vidyaa” means the knowledge who can create Herself or manifests Herself by knowing! ‘avidyaa’ does not mean total absence of ‘vidyaa’(knowledge). ‘avidyaa’ means less ‘vidyaa’. ‘Less’ in the texts actually means fragmented, dissected or incomplete. We are Her fragments or dissected form. But in reality, we are also connected (because of ‘Oneness’). Thus we remain held in Her in one part, though we are disconnected. Where we are held in Her, there we can not differentiate ourselves from Her. So this is same in every creature, in every creation. Here in Her we are immutable, assertion less self, immortal. On this assertion less self we are asserting ourselves as ‘aham’ or ‘I am …’. ‘I am so and so… ‘ this assertion has masked this ‘assertion less, unchanged, immutable one’. This is a neutral form on which we are coloured all the time….colour of laugh, colour of shyness, colour of sorrow, colour of surprise……. At one end (pole) you are neutral, unchanged and at the other end you are ‘changing, vibrating’ at every moment. Now you are sad, next moment you are wistful and so on. In the neutral form, all such colours of emotion are in neutral form, there you are ‘white’. There we don’t change. During our sleep we do not know whether we are existing or not, but still when we are awake, we say, “I have had a deep sleep’. This shows that we have a form, which remains beyond the so called existence. It is because of this we have the ‘fear or instinct of death’ as we have already died many a times earlier! Thus this is HER microform in us, we call the immutable soul, but fragmented (as seen in us) as ‘anu aatma(n)’(anu=micro. aatman = soul.). In Geeta and in other texts, ‘anu-aatma(n)’ or ‘assertion less, immutable self’ is also termed as ‘aatma(soul) bodh (consciousness) or ‘nijabodh’. (Refer the sixth chapter of Geeta.). Every feeling of yours is forming with the ‘anu-aatma(n)’ or ‘aatma-bodh’ in the back ground or as the foundation. Your feelings can not form without You! If you are sad, in your assertive form you are of-course sad but at the other end you remain unchanged. Thus following your feelings(‘anubhUti’/’avidyaa’) you can see your ‘unchanged form, immortal form’. Thus Upansihads have stated that by ‘anubhUti/vinasha’ or by ‘avidyaa’ one can cross over the death. Thus in Ishoponishad, there are mantras saying…’vinashena{by feeling(anubhUti) mrittum (death) teertwa(crossing over)}….’ “avidaya{by ‘avidyaa’) mrittum (death) teertwa(crossing over)….’ { crossing over the death by following the feelings/ anubhUuti / avidyaa) }-----That is one gets over the mortality by following the senses or ‘anubhUuti / avidyaa’ in the one or by knowing the root of the senses. Thus by following the feelings in you, you can see your immortal, unchanged form in you . Thus you are just not the wavering, flickering, you are not the one who does not know what is going to happen in the next moment, who does not know ones root neither the destination. You are not just
the one haggard, exhausted, running all the time to get the means to fulfill the demand of the life. In the back ground you are unchanged, fully conscious, aware of every thing, omniscient, all accomplished, unaffected by the events of time. Thus we are all ‘immutable ones’, ‘anu aatma(n)’, in our inner self, in our core. Here we are indistinguishable from each other! In-distinguishable, identical, still many, myriads, split forms…..! It is like the radiation of the sun. Every ray of the Sun, is the sun it self! Thus every unit, every creation is the ‘micro-soul’ or the “universal soul in micro form! It is like the sparks of the fire, where every spark is the fire itself! It is like the waves of the air, where every vortex, every crest, every trough can identify itself as the ‘air’. This has been recited as “rUpa’(shape) and ‘prati-rUpa’(reflected or corresponding shape) in the texts. Probably, here those famous words of the Bible about image (‘rUpa’/shape) finds a relevance…. “God created man in his own image”! We are His image, His imaginations, we are HIS reflections of mind! Those hymns of Vedas are as below: ‘anginr jathayko vubanam pravisha rupam rupam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rupam rupam pratirUpo bahicha’ (Just like the Fire who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities, creates (‘sambhUti’) Himself in all these forms and His every form has a replica (‘vinasha/anubhUti’)! And He is beyond that!) (Refer second chapter of Katho-Upanishad.) vayur jathayko vubanam pravisha rUpam rUpam pratirUpo bavuva aeko statha sarva-vUt-antar-atma rUpam rUpam pratirUpo vahicha’ (Just like the Air who is only One and who creates Himself by entering in the every entity of the universe and for His every form there is a replica! So, the Absolute One, the soul of all the entities, and who resides inside all the entities creates (‘sambhUti’) Himself in all these forms and His every form has a replica (‘vinasha/anubhUti’)! And HE too is the external!(HE is beyond that!) (Refer second chapter of Katho-UpanisShad.) Though HE decays, radiates in all the forms, HE remains, un-decayed, un-changed. This aspect is called ‘akShara’. We, the split ones from ‘akShara’ are called ‘kShara’. These two aspects of the Supreme soul, absolute one, have been stated in many places of the Vedas/Upanishads and also in the Geeta. The whole universe is radiating from ‘akShara’, decaying like radioactive decay…..we are also radiating inside us in many forms of ours! When we look at this we realize that the regulations, the laws of the universe are flowing out of ‘akShara’ ! If we look at ‘akShara’ we cannot identify ourselves as different from HIM! In radioactivity the source decays, here the source does not decay. When we cross over the death then we start realizing, experiencing the divinity, ‘vidyaa’, ‘sambhUti’, ‘the Creator and Her delegations/steps i.e. the deities. Thus when we know anu-atmaa(n), we get over the death. When we see the akShara at the root of all the anu-atma(n), micro-souls we see the divinity, His regulation is unending, all pervading. That’s why the Vedas (Ishoponishad) have told …..’isha (by the ‘ishvara’ or the ruler) vasyam(shrouded/made to dwell) idam (these) sarvam (all) yat kincha (what ever) jagatyam (in the dynamic universe) jagat(dynamic); tena (by all that) takten (by donating, by giving up) vunjeetha(enjoy, live); ma(never) greedha(crave) kashayachit (others) dhanam(wealth)’
(Whatever is there, whatever all (dynamic) in this dynamic world they are covered by the Ishvara(by the regulation of Ishvara), {they are homed/(made to exist) by HIM}) Thus return Him every thing by the acknowledgment of this truth! Never desire any thing that belongs to the others!) (First mantra of Ishopanishad) (The word ‘vasyam’ means ‘covered by’, ‘dressed by’, ‘homed by or made to be in existence by’; the word ‘jagat’ or ‘dynamic’ and ‘jagatyam’ or ‘in the dynamic world’ used here has a significance; everything is dynamic or in the stream of time by HIS regulation.) Every thing we are getting like light, air, water, life flowing in us, is from the ONE, ‘akShara’, the Universal Soul, Consciousness. If we see this we don’t have to get things from others(we then see that every thing we are getting from ‘akShara’ who is our soul), we don’t long for things of others. As we look at this Consciousness who is everything, we realize ourselves also as the centre of universe as we get our identity merged in Him. Our instincts become different! We realize that every thing is in us. We realize that we need not have to run around for the sound, light, tastes, touch and smell. The source is inside us or we are inside the source! In Geeta, Krishna have told: “dvabimou (here there are two) purushou (entities) lokey (in the creation) kShara-akShara (kShara and akShara) ) uchhatey (and thus it is called) kShara (the kShara) sarvani( is all) vUtani (entities) kutastha(the one who is at the peak or at the root) akShara (is akShara) uchhatey (thus is called). The Upanishads have worded the ‘akShara’ like the followings in the Brihadaranyaka Upanishad (Third chapter, about the conversation between the seers Gargi and Yajnavalkya): “aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) suryachandramsou (the sun and the moon) bidhritou (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) davaprthibou(the divine plane/heaven and the earth) bidhritey (are being held) tishthata(and maintained); aetsya ba akSharasya prashasaney (by the rule of this akShara) Gargi(hey Gargi) nimesha(a minute dimension of time), muhurta(moments),ahoratrani (the days and the nights),ardha masha(the six months, solstices), masa(the months), reetava(the seasons) sambatsra(the years) iti bidhrtia tishthati (are being held and maintained)………..” “tat ba aetat akSharam Gargi (That is this akShara, hey Gargi). adrishtam(He is not visible) drahsta(but He sees {every one}) ashrutam(He can not be heard) shrotri(but He hears every thing), amatam (He can not be conceived by the mind) mantri (He conceives every one by mind), avignyatam (He can not be ever known) vignyatri(He knows every one); na(not) annyat atah (any one else) asti (is) dashtri(viewer;{He only views, there is no one else who can view; this means all our vision is part of His vision;}), na(not) annyat atah (any one else) asti (is) shotri(listener ;{He only listens, there is no one else who can listen; this means all our hearing is part of His hearing;}), na(not) annyat atah (any one else) asti (is) mantri ( thinker);{He only thinks, there is no one else who can think; this means all our thoughts, reflections are part of His thoughts and reflections;}), na(not) annyat atah (any one else) asti (is) vignyatri (knower; one who knows;{He only knows, there is no one else who can know; this means all our knowing and knowledge is part of His knowing and knowledge;}),.aetasmin (in this) nu khalu (certainly) akSharaey(in akShara) Gargi(hey Gargi) aakasha (sky; radiating space or radiating spread;) oto cha proto cha (intimately integrated) iti (that’s it), {in this akShara the space/sky is certainly integrated and intimately held).” (Brihadaranyaka upanishad) HE can not be seen or known, because knowing or seeing HIM by us means merging in HIM. As long as we remain a separate ‘knower’, ‘viewer’ etc, we can not know Him completely, because we are still separated! In HIM One-ness and duality are in One-ness. As long it is One-ness and duality,
it is akShara and kShara. Where duality and one-ness is in Oneness, there is only ONE, then there is no akShara, no kShara. So, we term HIM—parama(supreme) aatma(n)(soul). It is same One, paramatmaan, akShara, kShara; it’s the same Consciousness, Universal Mother, Shakti in HER different forms!. Thus is the hymn of Upanishad: divya(divine) hi(certainly) amurta (not formed or dimensioned, beyond dimension) purusha(the soul) sa(HE) bhajjya(HE is outside)) avantara(HE is inside) hi(certainly) aja(who never gets created) apraaNo(beyond life or time) hi (certainly), amano(beyond mind) shruvo (spotless, radiant, white) akSharat(than ‘akShara’) parto- para (great and greater) (HE is divine, He is beyond dimensions, He is present outside as well as inside, HE is not a subject of creation; HE is beyond the praaNa(the flow of Life/Time), HE is beyond Mind, He is spotless and radiant, HE is superior to ‘akShara’, superior to ‘akShara’!). (Mundak Upanishad) It is because of this One-ness HE appears to be ‘asa~Nga” or not involved in the worldly activities, unattached, though every activity is HIS knowing or created in HIM(in Universal consciousness) and by HIM. Involvement, attachment happens only when there is duality. If there is ONE and only ONE, where is the involvement, no tie, no attachment ! It is for this reason, we say if God is there why so many injustice can happen? We do not realize that His regulations, control, happen through us, through our instincts. If He reveals just like that, then we will loose our identity. (Like you sometimes feel subdued in the presence of a very great personality.) We will loose our freedom. (Because we will see HIM as a different personality.) We are always after our own identity, it’s the most loving, endearing thing that we have. It is ‘HE’ who has created ‘HIMSELF’ as ‘we’. So HE never wants us to loose ourselves, to loose our identity without our willing to do so. When we realize our relationship with HIM, who is HE, we naturally get inclined to leave everything to HIM as we find HIM as our permanent shelter, as the source of unending life and joy, as our real self. This is merging in HIM. At this phase our instinct changes, we get the divine instincts, the instincts of the creator. At this stage the Seers at times naturally identify themselves with HIM and behave accordingly. So for them the regulations, the laws of physics, the rules of science could be different. As long as we don’t know HIM, our call to HIM takes its own time to get effective. It does not happen immediately. Because it has to happen through our prevailing instincts and the law of universe----i.e. it has to happen as per the prevailing instincts, knowledge. More we know HIM in us, we know HIM as our Source, as our Element, as our Shelter, we know that we are living in Consciousness, made of Consciousness, regulated by consciousness and every thing external /internal is form of Consciousness, our life starts changing on its own. The events for us will be different. This world will start reacting in a different way. We will realize that someone is taking care of us. Consciousness means the ONE who sees, who hears, who knows, who loves….. Not only that, in the Omniscient Universal Consciousness, to see means to become seer as well as to become the vision and seat of receiving vision, i.e. eye. To listen means to become the listener as well as to become the sound and the seat of receiving sound, i.e. ear, and son on….. It is both creative as well as receptive. Here you get every thing. This is why Vedas have told……vadan (by speaking) vaak(words), pashyan (by seeing) chakkhu(eyes), shrinvan(by hearing) karNa(ears), manwana(by thinking) mana(mind)……” (By speaking HE becomes the words, by seeing He becomes the eyes, by hearing HE becomes the ears, by thinking HE becomes the mind…). This is the plane of ‘neutrality’. Here all duality dissolves in “Oneness”. Thus here we loose all our stains, all our stigma, all our sins. Knowing HIM is ‘living’, knowing him is ‘not doing sins; any thing without that leads us to mortality and is sin! Mortality and living in duality is same. Thus Vedas have told…mrityo (from mortality) sa(he) mrityuam(death) apnoti (gets) ya (who) iha(here)
nanaeba(different) pashyati(sees)….(the one who sees difference or mortality he gets the death from seeing mortality or difference). There are many such hymns sung by the seers after seeing the ONE in whom every one can find the Real Him/Real Her back, find himself/herself identified with the ONE source, One maker and One element of the universe. There is this hymn in Geeta (sixth chapter) by Krishna on the immutable Soul, akShara: yam lavdha na aparm lavam mannatey na adhikam tata (By getting whom one never thinks that the one has any thing more to get) Yasmin sthito na dukkheyna gurunapi vichallatey. (By resting in whom one never gets moved even by the greatest of all the grieves). {This is written from the teachings received from the seers Shri. Bijoykrishna Chattopadhaya (18751945), and his principle disciple Shri Tridibnath Bandopadhaya(1923-1994). This knowledge belongs to everyone and is everyone’s treasure.)------Debkumar Lahiri (you may reply about this article to to [email protected] or [email protected])
Related Documents
The Religion Of Islam
November 2019 22
The Religion Of God
December 2019 21
The Religion Of Islam
August 2019 35
The Religion Of India
July 2020 4
The Religion Of Power
May 2020 3
The Nature Of Religion
December 2019 39More Documents from "Redza"
The Religion Of Brahmins-part 1
June 2020 10
Gayatri
May 2020 35
Beyond Reality
May 2020 20
Agni (self-revealing Universal Consciousness)
May 2020 14
Dream And Beyond Dream
May 2020 23