... ...........
mundaka up
.....
“The instruction I give you, called Upanishad, “Angiras went on, “will be your bow.
Your mind, sharpened by worship and meditation, will be the arrow.
Fixing it on the bow, with full concentration, draw back and hit the target, the Indestructible Brahman.
instruction = bow
mind = Arrow
bramha = target
....
“But It is very fine, very subtle, and that is why you do not see It. Everything else has come out of this Indestructible, you see.
Now Angiras understood that here was one whose mind was not constantly restless with desires, one who was fit to receive the higher knowledge. And he began to tell him more of the indestructible being called Brahman.
There is a sacred word — OM — which is the bow; your own self is the arrow and Brahman is the target.
Without trembling, hit the mark, and like the arrow, lose yourself in It!
Then all the knots of the heart are broken, all doubts disappear and all actions trail away when He is realized, who is the farthest away of the far away, the nearest of the near, the light of lights.”
“This Self,” Angiras continued, “cannot be reached by much talking or thinking, or even by great study of scriptures. If the Self itself chooses a man, that man may reach It. To him, this Self reveals Its true nature.
instruction = bow
mind = Arrow
bramha = target
....
“But It is very fine, very subtle, and that is why you do not see It. Everything else has come out of this Indestructible, you see.
Now Angiras understood that here was one whose mind was not constantly restless with desires, one who was fit to receive the higher knowledge. And he began to tell him more of the indestructible being called Brahman.
There is a sacred word — OM — which is the bow; your own self is the arrow and Brahman is the target.
Without trembling, hit the mark, and like the arrow, lose yourself in It!
Then all the knots of the heart are broken, all doubts disappear and all actions trail away when He is realized, who is the farthest away of the far away, the nearest of the near, the light of lights.”
“This Self,” Angiras continued, “cannot be reached by much talking or thinking, or even by great study of scriptures. If the Self itself chooses a man, that man may reach It. To him, this Self reveals Its true nature.
But mark this well:
That the Self can never be won by one who is weak, or careless, or practices foolish bodily tortures.
Only if a person tries by strength, by earnestness and right meditation, does he or she reach the home of Brahman.”
“And, sir, what happens to one who reaches that?”
“Then, just as the many rivers flow into the one ocean, losing their names and forms, so the wise
person, free from name and body, enters into that Divine Being, higher than the highest.
My son, when you know that Brahman, you become that Brahman. You cross beyond all sorrow and evil. You become immortal.”
The knower of Brahman becomes Brahman. bramhavid bramhaiva bhavati.
Brahman, or Pure Consciousness, alone is real.
The idea of individuality associated with the body, the senses, the mind, and the ego is the result of ignorance. So also is the idea of birth, death, and rebirth.
From the standpoint of Brahman, all this is illusory.
Self-Knowledge destroys these illusions and one realizes one's true nature.
The knower of the Self remains conscious of non-duality, while he is alive, and totally merges in Brahman after death.
Brahman is Existence-Knowledge-Bliss Absolute. The knower of Brahman leaves behind no footprint by which he can be traced. "As a bird flies in the air, as a fish moves in the water, without leaving any trace, so likewise the illumined soul leaves behind no footprint."
...... ...
"By pranayama the impurities of the body are expelled; by dharana, the impurities of the mind; and by samadhi, everything that hides the lordship of the soul."...Swami Vivekanand
When a man finds fearless support in That which is invisible, incorporeal, indefinable, and supportless, he has then obtained fearlessness.
“And, sir, what happens to one who reaches that?”
“Then, just as the many rivers flow into the one ocean, losing their names and forms, so the wise
person, free from name and body, enters into that Divine Being, higher than the highest.
My son, when you know that Brahman, you become that Brahman. You cross beyond all sorrow and evil. You become immortal.”
The knower of Brahman becomes Brahman. bramhavid bramhaiva bhavati.
Brahman, or Pure Consciousness, alone is real.
The idea of individuality associated with the body, the senses, the mind, and the ego is the result of ignorance. So also is the idea of birth, death, and rebirth.
From the standpoint of Brahman, all this is illusory.
Self-Knowledge destroys these illusions and one realizes one's true nature.
The knower of the Self remains conscious of non-duality, while he is alive, and totally merges in Brahman after death.
Brahman is Existence-Knowledge-Bliss Absolute. The knower of Brahman leaves behind no footprint by which he can be traced. "As a bird flies in the air, as a fish moves in the water, without leaving any trace, so likewise the illumined soul leaves behind no footprint."
...... ...
"By pranayama the impurities of the body are expelled; by dharana, the impurities of the mind; and by samadhi, everything that hides the lordship of the soul."...Swami Vivekanand
When a man finds fearless support in That which is invisible, incorporeal, indefinable, and supportless, he has then obtained fearlessness.
If he makes the slightest differentiation in It, there is fear for him.
That [Brahman] becomes [the cause of] fear for the knower [of differentiation] who does not reflect.
"The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite."
...
wonderful is the one who talks about bramha...few who make it their goal
...
.............
"And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish.
Those who depart hence without having realized the Self and these true desires
—for them there is no freedom in any of the worlds.
But those who depart hence after having realized the Self and these true desires
—for them there is freedom in all the worlds. (8:1:6)
...................
The embodied self is the victim of pleasure and pain.
So long as one is identified with the body, there is no cessation of pleasure and pain.
But neither pleasure nor pain touches one who is not identified with the body.
///////////////////// ............................
Imp:
After being satiated with all the experiences of the relative world, he seeks the Knowledge of Brahman,
practices such virtues as discrimination between the real and the unreal,
non-attachment to the unreal,
restraint of the organs,
control of the mind,
forbearance with regard to all physical afflictions,
and reverence for the scriptures and the teacher.
He also cherishes a single-minded longing for liberation from the phenomenal world.
And the teacher instructs him about the Knowledge of Brahman, which removes the illusory notion of the world created by ignorance.
The destruction of ignorance is concomitant with Knowledge.
No other discipline is necessary.
This Knowledge liberates one from the otherwise endless chain of rebirth in samsara.
................................
But the true import of such statements can be understood only by one whose heart has been purified in the fire of spiritual discipline.
The path has been described in the Katha Upanishad as being sharp as the edge of a razor.
A man who has realized himself as Brahman does not, after death, undergo any change of condition.
Liberation is a state of homogeneous consciousness; hence no change can be imagined in it.
The Self is always Brahman. Liberation is not the result of any action; otherwise it would be non-eternal. Nothing that is produced as the result of an action can be eternal. Further, nothing but the inherent nature of a thing can be regarded as eternal. Liberation is the very nature of the Self, as heat is of fire; it is not the consequence of any action.
From the standpoint of the Self there is neither bondage nor Liberation; but from the relative standpoint, created by ignorance, the reality of bondage is admitted: therefore the effort to remove bondage is perfectly reasonable.
This phenomenal being, by following the disciplines laid down in the scriptures, casts off ignorance and rediscovers its true nature. This is called merging in Brahman.
Therefore the statement: "He merges in Brahman" is but a figurative one, indicating the cessation, as a result of Knowledge, of the continuous chain of bodies for one who has held the view that he is other than Brahman.
The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation.
Knowing It alone one becomes a sage (muni).
Wishing for this World (i.e. the Self) alone, monks renounce their homes
He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.
......................
This Atman cannot be attained by one who is without strength
or earnestness
or who is without knowledge
accompanied by renunciation.
.......................
But if a wise man strives by means of these aids, his soul enters the Abode of Brahman.
As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great.
"By knowing Brahman one achieves Immortality here [in this body]. There is no other way to its attainment." (Taittiriya Aranyaka VI. i. 6; Nrisimhapurvatapani Upanishad I. 6.)
"If he does not know It (Atman) here, a great destruction awaits him." (Kena Up. II. 5.)
"Those who know It (Brahman) become immortal." (Katha Up. II. Hi. 2.)
"By truly realizing Him ... one attains the supreme peace." (Svetasvatara Up. IV. 11.)
"The fire of Knowledge reduces all works to ashes." (B. G. IV. 37.)
"The man endowed with perfect Self-Knowledge is not entangled by his action; but the man devoid of this Knowledge enters samsara."
"A man is bound by karma (action) and freed by Knowledge; therefore the far-seeing sanyasins do not engage in karma."
"Desiring what, and for whose sake, are you wearying out the body?" (Brihadaranyaka Up. IV. iv. 12.)
"After knowing It (Brahman) one is not stained by sinful action."
"The knower of Atman transcends grief." (Chhandogya Up. VII. i. 3.)
"Having realized Atman . . . one is freed from the jaws of death." (Katha Up. I. Hi. 15.)
"He who knows this Brahman, hidden in the cave of the heart, cuts asunder even here the knot of ignorance." (Mundaka Up. II. i. 10.)
"The fetters of the heart are broken, all doubts are resolved, and all works cease to bear fruit, when He (Brahman) is beheld who is both high and low."
(Mundaka Up. II. ii. 8.)
"As flowing rivers disappear into the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great."
(Mundaka Up. 111. ii. 8.) --
"By means of the rope of good action one climbs to heaven, and by means of the rope of evil action one descends into hell.
But the wise sever both ropes with the sword of Knowledge, become free from body-consciousness, and attain peace."
Thus the yogi is liberated step by step.
Until the sins accumulated through many births are consumed, a man's mind is not directed to Govinda (God).
Through the austerities, knowledge, and deep meditation of thousands of births, his sins are destroyed,
and then love of Krishna grows in his heart.
Sinful desires alone are the obstacles to final Liberation; therefore those who are fearful of samsara should make intense efforts to control such desires.
...........................................
for this is the means of cultivating knowledge which leads to the freedom of the soul.
Study of the Vedas, the Upanishads, the Puranas, and other religious treatises, performance of sacrifices, practice of brahmacharya and austerities, control of the senses, faith in the words of the teacher and the scriptures, fasting, and non-dependence upon others are also among the means for the attainment of Self-Knowledge"
..................
When the mind is controlled, one realizes the absence of duality.
................................
There are one hundred and one arteries of the heart, one of which pierces the crown of the head.
Going upward by it, a man [at death] attains immortality.
But when his prana passes out by other arteries, going in different directions, then he is reborn in the world.
Brahman is known when It is realized in every state of mind, for by such Knowledge one attains Immortality.
By Atman one obtains strength, by Knowledge, Immortality.
If a man knows Atma here, he then attains the true goal of life.
If he does not know It here, a great destruction awaits him.
Having realized the Self in every being, the wise relinquish the world and become immortal.
The last verse (15) of this Vallī describes the transformation that happens to the person who gets enlightened; he becomes the Ātmā himself, just as when pure water is poured into pure water, both become identified with each other. That means, he attains immortality; for, Ātmā is immortal.
So, the meaning of the verse is this: ‘(After death), some Dehins assume another beginning for the sake of body, while others go towards the unchangeable, in accordance with each one’s karma and knowledge’. We have seen that death is capitulation to Kāma; inferior minds follow the senses under the influence of Kāma and meet with death (verse 4.2).
So, in this death, the body is not lost and the Dehin continues to be as such. If, in the light of his acquired knowledge, Dehin learns, from his fall, any lesson regarding the danger of Kāma, he tries to keep away from Kāma and, as a result, gains stability of mind; this would finally take him to the changeless entity, which is Ātmā. This is what is said here as going ‘towards the unchangeable’.
Those who realise this all-pervading Ātmā attain immortality (verse 6.2).
Everything in this universe is under the control of Ātmā and follows its rules (6.3)
. Ātmā is the ultimate of all and is beyond the grasp of the senses; those who know it become immortal (6.7 to 6.9, 6.12, 6.13 and 6.18).
Since Ātmā is not within the reach of senses, seekers have to rely on other means. They must refrain from going after the senses; instead, they have to control their activities; this control of senses is called yoga.
This will take them to realisation of the ever-existing Ātmā (6.11)
Only the wise men choose śreyas;
Mecactually foolish, though he may think himself to be wise and learned. Being already ignorant, he is led by ignorance too; the phrase ‘blind led by the blind’ emphasises this fact, blindness being a reference to ignorance.
‘Such inferior minds are intrinsically negligent and are stupefied by attachment to wealth; pursuit of that which is transcendent will never occur to them.
"The infinite is bliss. There is no bliss in anything finite. Only the Infinite is bliss. One must desire to understand the Infinite."
...
wonderful is the one who talks about bramha...few who make it their goal
...
.............
"And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish.
Those who depart hence without having realized the Self and these true desires
—for them there is no freedom in any of the worlds.
But those who depart hence after having realized the Self and these true desires
—for them there is freedom in all the worlds. (8:1:6)
...................
The embodied self is the victim of pleasure and pain.
So long as one is identified with the body, there is no cessation of pleasure and pain.
But neither pleasure nor pain touches one who is not identified with the body.
///////////////////// ............................
Imp:
After being satiated with all the experiences of the relative world, he seeks the Knowledge of Brahman,
practices such virtues as discrimination between the real and the unreal,
non-attachment to the unreal,
restraint of the organs,
control of the mind,
forbearance with regard to all physical afflictions,
and reverence for the scriptures and the teacher.
He also cherishes a single-minded longing for liberation from the phenomenal world.
And the teacher instructs him about the Knowledge of Brahman, which removes the illusory notion of the world created by ignorance.
The destruction of ignorance is concomitant with Knowledge.
No other discipline is necessary.
This Knowledge liberates one from the otherwise endless chain of rebirth in samsara.
................................
But the true import of such statements can be understood only by one whose heart has been purified in the fire of spiritual discipline.
The path has been described in the Katha Upanishad as being sharp as the edge of a razor.
A man who has realized himself as Brahman does not, after death, undergo any change of condition.
Liberation is a state of homogeneous consciousness; hence no change can be imagined in it.
The Self is always Brahman. Liberation is not the result of any action; otherwise it would be non-eternal. Nothing that is produced as the result of an action can be eternal. Further, nothing but the inherent nature of a thing can be regarded as eternal. Liberation is the very nature of the Self, as heat is of fire; it is not the consequence of any action.
From the standpoint of the Self there is neither bondage nor Liberation; but from the relative standpoint, created by ignorance, the reality of bondage is admitted: therefore the effort to remove bondage is perfectly reasonable.
This phenomenal being, by following the disciplines laid down in the scriptures, casts off ignorance and rediscovers its true nature. This is called merging in Brahman.
Therefore the statement: "He merges in Brahman" is but a figurative one, indicating the cessation, as a result of Knowledge, of the continuous chain of bodies for one who has held the view that he is other than Brahman.
The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation.
Knowing It alone one becomes a sage (muni).
Wishing for this World (i.e. the Self) alone, monks renounce their homes
He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature.
......................
This Atman cannot be attained by one who is without strength
or earnestness
or who is without knowledge
accompanied by renunciation.
.......................
But if a wise man strives by means of these aids, his soul enters the Abode of Brahman.
As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great.
"By knowing Brahman one achieves Immortality here [in this body]. There is no other way to its attainment." (Taittiriya Aranyaka VI. i. 6; Nrisimhapurvatapani Upanishad I. 6.)
"If he does not know It (Atman) here, a great destruction awaits him." (Kena Up. II. 5.)
"Those who know It (Brahman) become immortal." (Katha Up. II. Hi. 2.)
"By truly realizing Him ... one attains the supreme peace." (Svetasvatara Up. IV. 11.)
"The fire of Knowledge reduces all works to ashes." (B. G. IV. 37.)
"The man endowed with perfect Self-Knowledge is not entangled by his action; but the man devoid of this Knowledge enters samsara."
"A man is bound by karma (action) and freed by Knowledge; therefore the far-seeing sanyasins do not engage in karma."
"Desiring what, and for whose sake, are you wearying out the body?" (Brihadaranyaka Up. IV. iv. 12.)
"After knowing It (Brahman) one is not stained by sinful action."
"The knower of Atman transcends grief." (Chhandogya Up. VII. i. 3.)
"Having realized Atman . . . one is freed from the jaws of death." (Katha Up. I. Hi. 15.)
"He who knows this Brahman, hidden in the cave of the heart, cuts asunder even here the knot of ignorance." (Mundaka Up. II. i. 10.)
"The fetters of the heart are broken, all doubts are resolved, and all works cease to bear fruit, when He (Brahman) is beheld who is both high and low."
(Mundaka Up. II. ii. 8.)
"As flowing rivers disappear into the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than the Great."
(Mundaka Up. 111. ii. 8.) --
"The wise of olden times, endowed with firm resolution, spoke of Knowledge as the means to realize the Highest Good. Thus, by means of pure Knowledge, a man is liberated from all sins."
"The illumined person, having realized the power of death, attains Brahman, which is of eternal radiance, by means of Knowledge. There is no other way to realize Brahman. The seers know this and remain satisfied."
"The purity attained by the embodied being through the Knowledge of God is the supreme purity. The attainment of Self-Knowledge, by means of yoga, is the highest dharma."
"The knower of the Self passes beyond grief. He is not afraid of anything — neither of the approach of death nor of death itself. He fears nothing whatsoever."
"By knowing It (Brahman) alone, one attains Immortality—there is no other way to its attainment." (Mahavakya Upanishad 3.)
"Neither by work, nor by offspring, nor by wealth, does one attain Immortality, but by renunciation alone" (Kaivalya Upanishad I. 3; Mahanarayana Upanishad VUI. 14.)
"Frail indeed are those rafts of the sacrifices, conducted by eighteen persons, upon whom rests the inferior work; therefore they [the results of the sacrifices] are destructible. Fools who rejoice in them as the Highest Good fall victims again and again to old age and death."
(Mundaka Up. 1. 2. 7)
rituals no use.....
"The stages of life and the duties pertaining to them, which are prescribed for brahmins and members of the other castes, are wearisome.
Atma cannot be realized through the performance of duties belonging to a particular stage, or by means of the Vedas, Samkhya, Yoga, or penances and various intense austerities, or by means of diverse kinds of gifts.
The wise realize Atman through Knowledge alone."
The wise realize Atman through Knowledge alone."
* The kimpaka fruit looks very attractive from outside, but inside it is repulsive. Likewise, the ritualistic actions prescribed by the Vedas yield happiness both here and hereafter, and therefore appear very agreeable. But that happiness, however enjoyable, is finite and comes to an end when the experience is over, whereupon one feels bitter. On the other hand, Liberation, which is achieved through Knowledge, is eternal and undying. Hence the wise abstain from sacrifices and other actions that produce a limited result, and engage in the pursuit of Knowledge
Therefore why should I, who am eager for Liberation, perform the Vedic actions? Chained by ignorance, a man is said to be bound. Knowledge puts an end to his bondage, as light destroys darkness. Therefore Liberation is achieved through Knowledge, by means of the destruction of ignorance."
"By means of sacrifices one attains a godly status; by means of austerities, the status of Brahma (the Creator God); by means of gifts, one enjoys various delectable objects. But Liberation is attained through Knowledge."
But the wise sever both ropes with the sword of Knowledge, become free from body-consciousness, and attain peace."
Thus the yogi is liberated step by step.
Until the sins accumulated through many births are consumed, a man's mind is not directed to Govinda (God).
Through the austerities, knowledge, and deep meditation of thousands of births, his sins are destroyed,
and then love of Krishna grows in his heart.
Sinful desires alone are the obstacles to final Liberation; therefore those who are fearful of samsara should make intense efforts to control such desires.
...........................................
"The purification of the heart is the duty of all aspirants,
especially of world-renouncing sanyasins;
..........................................
As a mirror stained with impurities cannot reflect an image, so the impure heart cannot reflect Self-Knowledge.
..............
..................
When the mind is controlled, one realizes the absence of duality.
................................
There are one hundred and one arteries of the heart, one of which pierces the crown of the head.
Going upward by it, a man [at death] attains immortality.
But when his prana passes out by other arteries, going in different directions, then he is reborn in the world.
Brahman is known when It is realized in every state of mind, for by such Knowledge one attains Immortality.
By Atman one obtains strength, by Knowledge, Immortality.
If a man knows Atma here, he then attains the true goal of life.
If he does not know It here, a great destruction awaits him.
Having realized the Self in every being, the wise relinquish the world and become immortal.
The last verse (15) of this Vallī describes the transformation that happens to the person who gets enlightened; he becomes the Ātmā himself, just as when pure water is poured into pure water, both become identified with each other. That means, he attains immortality; for, Ātmā is immortal.
So, the meaning of the verse is this: ‘(After death), some Dehins assume another beginning for the sake of body, while others go towards the unchangeable, in accordance with each one’s karma and knowledge’. We have seen that death is capitulation to Kāma; inferior minds follow the senses under the influence of Kāma and meet with death (verse 4.2).
So, in this death, the body is not lost and the Dehin continues to be as such. If, in the light of his acquired knowledge, Dehin learns, from his fall, any lesson regarding the danger of Kāma, he tries to keep away from Kāma and, as a result, gains stability of mind; this would finally take him to the changeless entity, which is Ātmā. This is what is said here as going ‘towards the unchangeable’.
Those who realise this all-pervading Ātmā attain immortality (verse 6.2).
Everything in this universe is under the control of Ātmā and follows its rules (6.3)
. Ātmā is the ultimate of all and is beyond the grasp of the senses; those who know it become immortal (6.7 to 6.9, 6.12, 6.13 and 6.18).
Since Ātmā is not within the reach of senses, seekers have to rely on other means. They must refrain from going after the senses; instead, they have to control their activities; this control of senses is called yoga.
This will take them to realisation of the ever-existing Ātmā (6.11)
Only the wise men choose śreyas;
Mecactually foolish, though he may think himself to be wise and learned. Being already ignorant, he is led by ignorance too; the phrase ‘blind led by the blind’ emphasises this fact, blindness being a reference to ignorance.
‘Such inferior minds are intrinsically negligent and are stupefied by attachment to wealth; pursuit of that which is transcendent will never occur to them.
To them there is nothing beyond the world of physical experience; such people come into my clutch again and again’.
Mṛtyu begins by drawing attention of Nachiket to the entity of Ātmā which is very difficult to attain to;
Mṛtyu begins by drawing attention of Nachiket to the entity of Ātmā which is very difficult to attain to;
he says that many have not even heard of it and many of those who heard of it, do not know it.
Those who know it and attain to it become happy; but, very rare are those who discourse on it and understand it (2.7)
Since this subtle entity is thought in various ways by men with inferior intellect, it cannot be understood properly, if taught by them (2.8)
‘By inner meditation upon that unseen, secret, immanent, primal divinity which is seated in the innermost part of the heart, the enlightened man gets rid of the duality of pleasure-pain’.
.....................................
katha u
12. 'The wise who,
Since this subtle entity is thought in various ways by men with inferior intellect, it cannot be understood properly, if taught by them (2.8)
‘By inner meditation upon that unseen, secret, immanent, primal divinity which is seated in the innermost part of the heart, the enlightened man gets rid of the duality of pleasure-pain’.
.....................................
katha u
12. 'The wise who,
by means of meditation on his Self,
recognises the Ancient,
who is difficult to be seen,
who has entered into the dark,
who is hidden in the cave, who dwells in the abyss, as God,
he indeed leaves joy and sorrow far behind.'
24. 'But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge.'
3. 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.'
4. 'Rise, awake! having obtained your boons', understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard.'
... ...........................
varaha u
The state of Samadhi, it explains, is akin to salt dissolving in water, and the quality of oneness that results.The Oneness of the Atman and the mind is attained through Yoga,
This Oneness is said to be what is Samadhi.— Varaha Upanishad, 2.75
....
m has its root in non enquiry
..................
http://www.swamij.com/upanishad-tripura-tapini.htm
Tripura tapinin Upanishad
It quiescence reaches in the heart.
This is knowledge and meditation;
The rest is naught but words.
V-18: As long as illusions of words
Encompass one, difference lasts;
When darkness is scattered,
It is unity one sees.
V-21: The acute mind, after study of texts,
On knowledge and wisdom intent,
Must forsake all, as one who seeks grain
Forsakes the husk perforce.
............................. .
All the so-called duties of the world have to be kicked away for the sake of that glorious state of Self-realisation.
The Mahabharata proclaims that for the sake of Self-realisation the whole world should be renounced without any hesitation.
Why do you roll in this miserable Samsara? Are you not ashamed? If you have real manliness, you must break the chains of earthly bondage, the bondage of birth and death, old age and disease, hunger and thirst! That is courage, that is heroism! That is real manliness. Do not be cowards; start now; fight against worldly delusion against the mind and the senses!
When Vairagya appears in the mind, it opens the gate to Divine Wisdom.
From dissatisfaction (with the sense-objects and worldly sense-enjoyments) comes aspiration.
From aspiration comes abstraction.
From abstraction comes the concentration of the mind.
From the concentration of the mind comes meditation or contemplation.
From contemplation comes Samadhi or Self-realisation.
Without dissatisfaction or Vairagya, nothing is possible.
From dissatisfaction (with the sense-objects and worldly sense-enjoyments) comes aspiration.
From aspiration comes abstraction.
From abstraction comes the concentration of the mind.
From the concentration of the mind comes meditation or contemplation.
From contemplation comes Samadhi or Self-realisation.
Without dissatisfaction or Vairagya, nothing is possible.
Intense Vairagya Necessary For Moksha.
There must be intense (Tivra) Vairagya in the minds of the aspirants, throughout the period of their Sadhana.
Mere mental adhesion will not do for success in Yoga.
There must be intense longing for liberation, a high degree of Vairagya plus capacity for Sadhana (spiritual practice).
Then only they will get Nirvikalpa Samadhi and Moksha.
It was only Raja Janaka and Prahlada who had Tivra Vairagya (intense dispassion). This kind of Vairagya is necessary for quick realisation.
It is very difficult to cross the ocean of Samsara with a dull type of Vairagya.
The crocodile of sense-hankering (Trishna) for sense-enjoyments and sense-objects will catch the aspirants by the throat and, violently snatching away, will drown them half-way.
Mere mental adhesion will not do for success in Yoga.
There must be intense longing for liberation, a high degree of Vairagya plus capacity for Sadhana (spiritual practice).
Then only they will get Nirvikalpa Samadhi and Moksha.
It was only Raja Janaka and Prahlada who had Tivra Vairagya (intense dispassion). This kind of Vairagya is necessary for quick realisation.
It is very difficult to cross the ocean of Samsara with a dull type of Vairagya.
The crocodile of sense-hankering (Trishna) for sense-enjoyments and sense-objects will catch the aspirants by the throat and, violently snatching away, will drown them half-way.
How To Develop Vairagya
Those who do not develop the painless Vairagya inherent in one's self and that with great felicity and happiness are, at best, but vermins in human shapes.
When a bee finds that its feet are stuck in the honey, it slowly licks its feet several times and then flies away with joy. Even so, extricate yourself from the mind's sticking and clinging to this body and children-honey owing to Raga and Moha through Vairagya and meditation and fly away from this cage of flesh and bone to the Source, Brahman or Absolute.
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"Know Thyself. All else will be known to thee of its own accord. Discriminate between the undying, unchanging, all-pervading, infinite Atma and the ever-changing, phenomenal and perishable universe and body.
Enquire, ‘Who am I?’
Make the mind calm.
Free yourself from all thoughts other than the simple thought of the Self or Atma.
Dive deep into the chambers of your heart.
Find out the real, infinite ‘I’.
Rest there peacefully for ever and become identical with the Supreme Self."
This is the gist of the philosophy and teachings of Sri Ramana Maharshi.
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....The material body dies, but the Spirit transcending it cannot be touched by death. I am therefore the deathless Spirit’.
All this was not a feat of intellectual gymnastics, but came as a flash before me vividly as living Truth, which I perceived immediately, without any argument almost.
I was something very real, the only real thing in that state, and all the conscious activity that was connected with my body was centred on that.
The I or myself was holding the focus of attention with a powerful fascination.
Fear of death vanished at once and for ever.
The absorption in the Self has continued from that moment right up to now".
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Para-Vairagya or supreme non-attachment is that state wherein even the attachment to the qualities (Sattva, Rajas and Tamas) drops, owing to the knowledge of the Purusha." (Patanjali's Yoga Sutras : 1-16).
In the Bhagavad Gita you will find: "Objects fall away from the abstinent man, leaving the longing behind. But his longing also ceases, who sees the Supreme." (11-59).
"Sarvam duhkham vivekinah-All indeed, is pain to a person of discrimination."
In the Bhagavad Gita you will find "Humility, unpretentiousness, harmlessness, forgiveness, rectitude, service of the teacher, purity, steadfastness, self-control, dispassion towards the objects of the senses, and also absence of egoism, insight into the pain and evil of birth, death, old age and sickness, unattachment, absence of self-identification with son, wife, or home, and constant balance of mind in wished-for and unwished-for events, unflinching devotion to Me by Yoga, without other objects, resort to sequestered places, absence of enjoyment in the company of men, constancy in the wisdom of the Self, understanding of the object of essential wisdom; that is declared to be the Wisdom; all against it is ignorance (Ch. XIII-8-12).
"He, whose self is unattached to external contacts, and finds joy in the Self, having the self harmonised with the Eternal by Yoga, enjoys happiness exempt from decay." (Ch. V-21)
"That in which he finds the supreme delight which the Reason can grasp beyond the senses, wherein established, he moves not from the Reality; which, having obtained, he thinks there is no greater gain beyond it; wherein established, he is not shaken even by heavy sorrow." (Ch. VI-21, 22).
"The Yogi who thus, ever harmonizing the self, has put away sin, he easily enjoys the infinite bliss of contact with the Eternal." (Ch. VI-28).
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