1、Brhadaranyaka and other Upanishads,Aitareya, Svetasvatara, and Maitri Upanishads,Brhadaranyaka Upanishad,This is the longest of the Upanishads and the name literally means “vast forest teaching.” It is famous for a long discourse between the sage Yajnavalkya and his wife Maitreyi. Some traces of soc
2、ial customs can be discerned from the Upanishad. For instance, female students were allowed to study along with male students. The central message is again about the underlying reality of Brahman and the “neti, neti” approach to indicate this.,The opening verses,“The world existed first as seed, whi
3、ch as it grew and developed took on names and forms.” “As fire is hidden in wood, the Self dwells in all forms and beings, even to the tips of the fingers.” “Yet, the ignorant do not know That, for behind the names and forms, the Self is hidden.” “When one breathes, one knows him as breath. When one
4、 speaks, one knows him as speech. When one sees, one knows him as the eye. When one hears, one knows him as the ear. When one thinks, one knows him as the mind.” “All these are but names related to the acts of the Self. And he who worships the Self as one or another of them does not know the Self, f
5、or of them, It is neither one or another.” “The Self is the goal of all beings. For by knowing the Self, one knows all. This Self, which is nearer to us than anything else, is indeed dearer than a son or a daughter, dearer than wealth, dearer than all besides.”,The philosopher-king,So far, the previ
6、ous verses were an echo of the earlier Upanishads. But now, the Upanishad introduces the ideal of the philosopher-king. The boastful sage Gargya meets King Ajatasatru and says to him that he will teach about Brahman. The king humbly submits to be his student. Gargya begins: “He who is the being in t
7、he sun and at the same time the being in the eye, Him I meditate upon as Brahman. He who is in the moon and at the same time in the mind, Him I meditate upon as Brahman. He who is in the lightning, and at the same time in the heart, Him I meditate upon as Brahman.” The King replies, “Please do not s
8、peak thus of Brahman. That Being, I worship as the transcendental, luminous, supreme, infinite, power.” Gargya continues: “He who is the being in the sky and at the same time in the heart, Him I meditate upon as Brahman. He who is in the wind and at the same time in the breath, Him I meditate upon a
9、s Brahman. He who is in the fire, and at the same time in the heart, Him I meditate upon as Brahman.” The King replies: “Please do not speak thus of Brahman. That Being, I worship as all-pervading, changeless, effulgent, invincible, forgiveness, harmony, life force, and supreme will.”,The significan
10、ce of the dialogue,In this dialogue, we see the contrast between concrete symbols and abstract concepts that have no physical symbols. The King, by his reverential attitude to higher knowledge has gone beyond the preliminary stage of meditation on Brahman through symbols around him. He has entered t
11、he realm of the abstract, whereas the sage was trapped in the realm of symbols. The sage realizes that his student has gone deeper and so he asks the king, “Sir, please accept me as a disciple and teach me Brahman.” Then the king took the sage by the hand and the two walked side by side until they c
12、ame upon a sleeping man.,The sleep state,The king tried to wake the sleeping man but the man did not stir. Then he rubbed the hands of the sleeping man, and slowly the man awoke. The king asked Gargya, “This man, who is a conscious, intelligent being, where was he when he was thus asleep and how did
13、 he thus wake up?” Gargya was silent. The King continued: “When this man, who is a conscious, intelligent being, is thus in deep sleep, he enters into the Self, within the lotus of heart, having withdrawn into himself both his senses and his mind. When the person withdraws his senses, he is said to
14、be asleep. When the breath is restrained, speech is restrained, eye restrained, ear and mind are restrained, he enters the dream state. Just as the king moves about his own country as he pleases, so also in the dream state one moves about ones own body as one pleases. Beyond the dream state is the s
15、tate of deep sleep. In this state, he knows nothing. He enters into the 72,000 nerves which go from the lotus of the heart. As the spider moves along its web, as small sparks come forth from the fire, even so the Self moves forth through prana, through all worlds, through all beings. This is the ess
16、ence of the Upanishad. Prana is the truth, and the Self is the truth of that. That is the truth of the truth, satyasya satyam.”,The neurological factor,In many of the Upanishads, the sun and the heart are similar. Just as the many rays of light radiate from the sun and energize the world, so also ma
17、ny rays of arteries, veins and nerves radiate from the heart and energize the parts of the body. The network of nerves is compared to the spiders web. The spiders can only travel along the threads of the web. Similarly, the Self “moves” along the nerves as prana. Prana, and more generally, its manif
18、estation, this world, is true the verse says. But beyond that, the “truth of truth” or the “meaning of the meaning” is Brahman.,The significance of the passage,The subtle teaching comes from the lips of a king, indicating that the kings were deeply interested in philosophy. Their interest was not ac
19、ademic, but rather, practical. How to make the abstract philosophy practical and lay the foundation for civilization becomes the dominant theme in the Bhagavadgita, when the Krishna appears as the ideal “philosopher-king”. The phrase satyasya satyam indicates that there is a deeper dimension to the
20、world that we see. These deeper layers are first physical, then neurological, and then philosophical. The senses are withdrawn from the outer world and awareness seems to reside in the pranamaya kosha, the nervous network of the human being. If we think of the mind as the cognizer, a part of its act
21、ivity is to give cohesion to all our sensory impressions and “interpret” it so that we may understand. The verses of this Upanishad suggest that a similar process is taking place with respect to our neural impressions that are “interpreted” in the form of a dream.,Yajnavalkya,A good portion of the U
22、panishad is dominated by the personality of Yajnavalkya. He tells his wife that he will leave her all his wealth to renounce the world and begin a life of exclusive meditation. This is seen as a natural event that comes from maturity and after one has gone through various phases of life and its teac
23、hings. The Upanishadic age refrained from making compartmental divisions either to society or to life.,Maitreyi,Yajnavalkyas wife, Maitreyi, replies, “What will I do with wealth. Teach me that which will enable me to transcend death.” Yajnavalkya was delighted for he has now found a fit pupil. “Veri
24、ly, it is not for the sake of the husband that the husband is dear to the wife, but for the sake of the atman that she loves him. It is not for the sake of the wife that the husband loves the wife but for the sake of the atman that she loves her. No one loves a thing for that things sake. It is only
25、 for the sake of the atman. This teaching must first be heard, then reflected upon and then meditated upon. When the atman is seen, then all becomes known.”,A detailed explanation,Why do we love anything? It is because the light of the atman animates it. The beauty that shines through the eyes is th
26、e beauty of the atman. Thus the beauty that we enjoy is the bliss of Brahman, even though we are not aware of it. Our difficulty arises when we try to narrow the experience through only one person or one thing.,Vivekananda explains,“As soon as you are attached to anything in the universe, detaching
27、it from the universe as a whole, from the Atman, there comes a reaction. With everything we love outside the Self, grief and misery will be the result. If we enjoy everything in the Self, and as the Self, no misery or reaction will come. This is perfect bliss.”,How to gain a cosmic perspective?,Yajn
28、avalkya teaches, “As when a drum is beaten, one is not able to grasp the external sounds, but by grasping the drum or the beater of the drum, the sound is grasped, similarly when one grasps the Pure Self, all things and beings become known. They have no existence apart from the Self.” “All knowledge
29、 is breath of the eternal. As a lump of salt thrown into the water becomes dissolved in the water and one cannot separate it, so also the infinite is mingled with all that you see. Everything is permeated with intelligence. The universe arises out of That and goes back to That.”,Maitreyis question,M
30、aitreyi asks, “What will become of individuality? It looks like it will disappear. Will there be then no one to love, no one to recognize?” Yajnavalkya answers, “As long as there is duality, one sees the other, one hears the other, and so forth. But where everything has become the Self, who is seen
31、by whom, who is heard by whom? The Pure Awareness that reveals all, by what shall It be revealed.” This is the “superconscious” state. It reveals consciousness. Individuality is subordinate to that.,The myth of individuality,What exactly do we mean by individuality? Upon closer examination, we find
32、it is a myth. The body is constantly changing. The mind is constantly changing. Medical science informs us that the body is composed of about 1012 cells and these cells have different life spans. Blood cells are changing every few seconds. The surface of the cells lining the stomach change every few
33、 minutes. These cells are completely transformed every few hours. Stomach lining cells live only about two days. A skin cell lives about two weeks; a red blood cell lives about 2 months; liver cells live about 2 years, whereas the heart, brain and nerve cells last a lifetime.,Vivekananda elaborates:
34、,“The body and the mind are continually changing, and are, in fact, only names of series of changeful phenomena, like rivers whose waters are in a constant state of flux, yet presenting the appearance of unbroken streams. Every particle of the body is continually changing; no one has the same body f
35、or many minutes together, and yet we think of it as the same body. So with the mind; one moment it is happy, another moment unhappy; one moment strong, another weak; an ever-changing whirlpool. That cannot be the Spirit which is infinite. Change can only be in the limited. These are old delusions ho
36、wever comfortable as they are, to think that we are limited beings, constantly changing.”,Janaka and Yajnavalkya,King Janaka held a royal court and invited learned scholars for a philosophical debate. He offered a 1000 cows as the prize for the winner of the debate. Yajnavalkya enters the court and
37、sits next to the other sages and the debate begins. A sage stands up and asks, “What is the means of overcoming death.” Yajnavalkya replies saying, “By fire, by speech, we overcome death.” Speech is symbolic of the “word” or the miracle of language. Language is the means for gaining higher knowledge
38、. Fire is symbolic of the will. Thus, by combining learning and the will to learn, one overcomes death.,The debate continues,In the course of the debate, Yajnavalkya is asked a series of questions and he emerges victorious in the discussion. The assembly seems to consist of both male and female sage
39、s. At some parts, the dialogue is reminiscent of the Kena Upanishad. “He who dwells in speech, yet is within speech, whom speech does not know, whose body is speech, who controls speech from within, that is the atman. He who dwells in the eye, yet is within the eye, whom the eye does not know, whose
40、 body is the eye, who controls the eye from within, that is the atman. It is unseen, but It is the seer. It is unthought, but It is the thinker. It is unknown, but It is the knower.” King Janaka is pleased with the debate and comes to reward Yajnavalkya. Janaka asks, “Did you come here for cattle or
41、 for philosophy?” The sage replies, “For both. But before I accept your award, I would like to hear what your teachers have taught you.”,The teaching of Yajnavalkya,Janaka says, “I was taught that word is Brahman.” The sage expands, “It is true that word is Brahman since the legacy of learning, firs
42、t from the mother, then the father, and then the sages, is through the power of the word, the power of sound, the sabda Brahman. The organ of speech is its abode and space its support. Meditate on sound as pulsating with knowledge. Then ensues a long discourse between Yajnavalkya and Janaka which is
43、 a series of meditations. “When the sun has set, the moon has set, the stars have set, the fire is out, what illumines the world? Speech (sound) illumines the world and when that is not there, what illumines the world? It is the light of Brahman that illumines the world.” Consciousness is the ultima
44、te source of light. Even when all sensory inputs are diminished, consciousness persists. Awareness persists.,Helen Keller (1880-1968),In her autobiography, “The World I Live In”, Helen Keller brings this message to us with impressive force in the chapter titled “The Seeing Hand.” She writes, “My han
45、d is to me what your hearing and sight are to you the hand is my feeler with which I reach through isolation and darkness and seize every pleasure, every activity that my fingers encounter In all my experiences and thoughts, I am conscious of a hand. Whatever moves me, whatever thrills me, is as a h
46、and that touches me in the dark, and that touch is my reality The delicate tremble of a butterflys wings in my hand, the soft petals of violets My world is built of touch sensations devoid of physical color and sound; it breathes and throbs with life Remember that you, dependent on your sight, do no
47、t realize how many things are tangible A tangible object passes complete into my brain with the warmth of life upon it and occupies the same place that it does in space, for, without egotism, the mind is as large as the universe The silent worker is imagination which decrees reality out of chaos.”,“
48、Seeing hands”,Apart from its literary beauty, this passage is important for us, as students of philosophy. It shows that in our waking state, with sensory impressions coming from many directions, the impressions are received pell-mell by our brain. The imaginative faculty gives order to these divers
49、e impressions and fashions some view of the world. Most of this is happening too fast for us to “listen” to the inner symphony being played. Following the Upanishadic instruction, if we withdraw the mind from the outer world and observe within, we find a subtler layer of experience. In the case of Helen Keller, the energy expended through the faculties of sight, speech and sound have been eliminated and she finds a still richer world revealed through the sense of touch. Equally amazing is that the mind can still fashion through imagination an idea of the world outside that gives her meaning.,
