The Vedas recognize divine karma (the action of God) as the source of all creation, preservation and destruction. However, since God performs them without desires, unlike human beings he is not bound by them. From the first chapter of the Brihadaranyaka Upanishad (1.6.1) we learn that karma is one of the triple causes of diversity, the other two being name and form. The diversity in names arises from speech, and the diversity in forms comes from the eye, whereas the (mind and) body is the sources for the diversity in actions. For all actions, the body is the source, the controller, or the lord. Within the body, the mind, the speech, breath, the organs of action, and the organs of perception are considered the main deities who receive their share of food from the body and perform their actions. However, we cannot fully rely upon them to fight the impurities and the evil that can infest our body, since they are all vulnerable to evil and demonic actions, thoughts, desires, temptations, a
In the Prasna Upanishad, we encounter six students full of devotion to Brahman, “the Supreme Spirit.” In their quest for the highest Brahman they approach the holy Pippalada to explain the sacred teaching. However, he tells them to wait one year, and then he will answer each question.
First Question:
Kabandhi Katyayana asks “whence came all created beings?”
Responding with a myth. In the beginning the creator longed for the “joy” of creation through Rayi (matter) and Prana (life). This differentiation became day and night, and those who follow and obey the law of the Lord of Creation become creators, like the pale side of the moon, however those who live without deceit or purity live like the radiant sun. Quotes the Rigveda.
Second Question:
Bhargava Vaidarbhi asks: what are the powers that keep the union of being, how many keep burning the lamps of life, and which is supreme?
The powers are space, air, earth, water, and fire; and voice, mind, eye, and ear. Together these keep the foundation of being, however, life, like the queen bee, is the supreme ruler. The second half is a prayer of praise dedicated to life.
Third Question:
Kausalya Asvalayana asks whence does life arise? How does it come to this body? How does it abide and leave? How does it sustain the universe within and without?
Life comes from the spirit, like a long shadow. The Atman is the inner self that lives in the heart. One attains life everlasting by knowing the meaning of life. The only student praised for his pursuit of Brahman by the sage.
Fourth Question
Sauryayani Gargya asks how many powers remain awake in man? Who is the spirit that beholds dreams? Who has no dreams? Who is the spirit on whom all others find rest?
Like a setting sun, the spirit sleeps, but not the body (notice the early distinction between mind/body). In dreams the mind “beholds its own immensity.”Peace comes to those who draw inward to their highest Atman.
Fifth Question
Saibya Satyakama asks: what happens to the man who rests his life on om after death?
He who rests on the three sacred sounds travels beyond and finds peace without death. He finds these harmonies in the Rigveda, Yajurveda, and Samaveda.
Sixth Question
Bharadvaja asks about a prince who once asked if he knew the Spirit sixteen forms. Upon response, the student says he does not know him and he speaks not untruth.
The Spirit rests in the body. It disappears beyond oceans and rivers. The students praise the sage and seers, as the sage tells them that he knows the Supreme Spirit and that there is nothing beyond.
Within the body dwells the Self, from whom sprang the sixteen parts of the universe; and in this manner, they came into being.
I is the Door. Bhagwan Shri Swami Ramana Maharshi's gyan granth on Advaita through Daivath existence. To realise Advaita one has to live in Daivath and go beyond.
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