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. The father said: My son, that subtle essence which you do not perceive there, of that veryessence this great Nyagrodha tree grows (exists).Believe me, my son. Now, that which is the subtle essence (the root of all) in That all that exists has its Self; thatis the Self; That is the Truth; That thou art, O Svetaketu! Please, Sir, explain to me further, said the son. Be it so, my child, replied the father.Uddalaka: Place this salt in the water and come to me in the morning. 70 DIALOGUES FROM SCRIPTURESSvetaketu, the son, did as he was commanded.The father said to him: Bring the salt, my dear, which you put in the water last night. The son looked for it and did not find it, for it had become dissolved.The father said: My child, taste it from the surface of the water.How is it? The son replied: It is salt. Uddalaka: Taste it from the middle.How is it? The son replied: It is salt. Uddalaka: Taste it from the bottom.How is it? The son replied: It is salt. The father said: Throw it away and come to me. The son did so; It exists for ever.Then the father said to him: Here also in this body, forsooth, you do not perceive the Truth(Sat or Pure Being), my son, but there it is indeed. The father said: Now that which is the subtle essence (the root of all), in That all that existshas its Self: That is the Self; that is the Truth; That thou art; O Svetaketu. YAJNAVALKYA-GARGI-SAMVADA(Brihadaranyaka Upanishad)Gargi, daughter of Vachuknu said: I shall ask thee two questions.Will you answer me, Ovenerable sage? Yajnavalkya said: Ask, O Gargi. Gargi said: O Yajnavalkya, that of which they say that is above the heavens, beneath theearth, embracing heaven and earth, past, present and future, tell me in what is it woven, like thewarp and the woof. Yajnavalkya replied: In ether or Akasa. Gargi said: I bow to thee, O Yajnavalkya.Be prepared for the second question, Yajnavalkya said: Ask, O Gargi. 71 ESSENCE OF YOGAGargi said: In what is the ether woven and rewoven like the warp and the woof? Yajnavalkya replied: O Gargi, in Brahman is the ether woven and rewoven like the warpand the woof.Sages call this the Akshara (the imperishable).It is neither coarse, nor subtle, neithershort nor long, neither red nor white.It is neither shadow nor darkness.It is without ears, eyes, ormind, or breath, without speech, without smell, without mouth.It has no within and no without. By the command of this Indestructible Being, O Gargi, sun and moon, heaven and earth,stand upheld in their places.By the command of this Akshara, O Gargi, minutes, hours, days,nights, weeks, months, seasons and years stand apart. Whosoever, O Gargi, without knowing the Akshara, departs from this world, becomes amiser.But he, O Gargi, who departs from this world, knowing this Indestructible Being, is a trueBrahman or liberated sage. That Brahman, O Gargi, although unseen, but He sees; although unheard, but He hears;although unthought, but He thinks; although unknown, but He knows.There is none that sees butHe, there is none that hears but He, there is none that thinks but He, there is none that knows but He.In that Akshara, then, O Gargi, the ether is woven and rewoven like the warp and the woof. On hearing these words of wisdom from the mouth of Yajnavalkya, Gargi became silent.PRAJAPATI-INDRA-SAMVADA(Chhandogya Upauishad)Prajapati said: One must search out and must try to understand the Self or Atman which isfree from sin, old age, death, grief, hunger and thirst, with true desires (Sat-Kama), and true will(Sat-Sankalpa).Then only he will obtain eternal bliss and immortality. Indra said: O Venerable Lord! I want to know the Atman.Please instruct me. Prajapati said: Adorn yourself well; dress yourself well; clean yourself well and then lookat yourself in the basin of water. Indra did so.Prajapati said: O Indra ! What do you see? He replied: I behold myself in the basin of water well-adorned, well-dressed and clean. Prajapati said: That is the Self, the Immortal, the Fearless that is Brahman. Indra was not satisfied with this instruction.He reflected within himself: The Atman alsowill be blind, if the body is blind; lame, if the body is lame; one-eyed, if the body is one-eyed;72 DIALOGUES FROM SCRIPTUREScrippled, if the body is crippled; and will perish if the body perishes.Therefore I see no good in thisdoctrine. He again went to Prajapati.Prajapati Said: The Self that dreams is the Immortal, Fearless, Brahman. Indra was not satisfied with this doctrine also.He reflected: Though the dream self is notblind when the body is blind, not one-eyed when the body is one-eyed, is not destroyed when thebody is destroyed yet it becomes conscious of pain and sheds tears even in dream.Therefore I seeno good in this .Indra again went to Prajapati.Prajapati said: The Self that enjoys deep sleep is the Immortal, Fearless, Brahman. Indra reflected: In deep sleep there is utter annihilation.I do not get any intuitionalknowledge, I see no good in this doctrine also. Indra again went to Prajapati.Prajapati said: O Indra, this body is mortal.The embodied self is subject to pleasure andpain.The eye is the instrument of seeing.The nose is the instrument of smelling.The ear is theinstrument of hearing.But the Atman or Brahman is the silent witness (Sakshi).He is immortal,fearless.He is distinct from the three bodies, the three Avasthas or states of consciousness the mind,body and senses. Indra meditated on Brahman and attained Eternal Bliss and Immortality throughBrahma-Jnana or knowledge of the Brahman.73 ESSENCE OF YOGAChapter VIIISELF-REALISATIONBehind this world-show, behind these physical phenomena, behind these names and forms,behind the feelings, thoughts, emotions and sentiments there dwells the silent witness thy immortalfriend and real well-wisher the Purusha or world teacher, the unseen governor or master, theunknown Yogi, the indivisible power of consciousness or hidden sage.That is the only permanentreality and living truth.That is Brahman or the Supreme Being or the Absolute.That is Atma.Thatis Self.The goal of human life is to realise the reality behind the changing phenomena.Thesummum bonum of human aspiration is to attain Self-realisation.Self-realisation alone can makeyou absolutely free and independent.Trust not your body, mind and senses.Have inner spirituallife.Attain knowledge of the Self through steady devotion and discipline.Drink the nectar ofimmortality, quench the flames of Samsara and allay its tortures, miseries and sorrows.Friends! Is there not a higher mission in life besides eating, sleeping and talking? Is there notany higher form of eternal bliss than these transitory and illusory pleasures? Is there not a dignifiedlife than the sensual life? How uncertain is life here! How insecure is our existence in thisearth-plane with various kinds of fear! How painful is this mundane life? Should we not attemptdiligently now to reach a place the immortal abode, our original sweet home of pristine purity anddivine splendour where there is eternal sunshine, absolute security, perfect peace and where thereis neither disease, nor death, nor war?Come, come! Become a Yogi [ Pobierz całość w formacie PDF ]
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. The father said: My son, that subtle essence which you do not perceive there, of that veryessence this great Nyagrodha tree grows (exists).Believe me, my son. Now, that which is the subtle essence (the root of all) in That all that exists has its Self; thatis the Self; That is the Truth; That thou art, O Svetaketu! Please, Sir, explain to me further, said the son. Be it so, my child, replied the father.Uddalaka: Place this salt in the water and come to me in the morning. 70 DIALOGUES FROM SCRIPTURESSvetaketu, the son, did as he was commanded.The father said to him: Bring the salt, my dear, which you put in the water last night. The son looked for it and did not find it, for it had become dissolved.The father said: My child, taste it from the surface of the water.How is it? The son replied: It is salt. Uddalaka: Taste it from the middle.How is it? The son replied: It is salt. Uddalaka: Taste it from the bottom.How is it? The son replied: It is salt. The father said: Throw it away and come to me. The son did so; It exists for ever.Then the father said to him: Here also in this body, forsooth, you do not perceive the Truth(Sat or Pure Being), my son, but there it is indeed. The father said: Now that which is the subtle essence (the root of all), in That all that existshas its Self: That is the Self; that is the Truth; That thou art; O Svetaketu. YAJNAVALKYA-GARGI-SAMVADA(Brihadaranyaka Upanishad)Gargi, daughter of Vachuknu said: I shall ask thee two questions.Will you answer me, Ovenerable sage? Yajnavalkya said: Ask, O Gargi. Gargi said: O Yajnavalkya, that of which they say that is above the heavens, beneath theearth, embracing heaven and earth, past, present and future, tell me in what is it woven, like thewarp and the woof. Yajnavalkya replied: In ether or Akasa. Gargi said: I bow to thee, O Yajnavalkya.Be prepared for the second question, Yajnavalkya said: Ask, O Gargi. 71 ESSENCE OF YOGAGargi said: In what is the ether woven and rewoven like the warp and the woof? Yajnavalkya replied: O Gargi, in Brahman is the ether woven and rewoven like the warpand the woof.Sages call this the Akshara (the imperishable).It is neither coarse, nor subtle, neithershort nor long, neither red nor white.It is neither shadow nor darkness.It is without ears, eyes, ormind, or breath, without speech, without smell, without mouth.It has no within and no without. By the command of this Indestructible Being, O Gargi, sun and moon, heaven and earth,stand upheld in their places.By the command of this Akshara, O Gargi, minutes, hours, days,nights, weeks, months, seasons and years stand apart. Whosoever, O Gargi, without knowing the Akshara, departs from this world, becomes amiser.But he, O Gargi, who departs from this world, knowing this Indestructible Being, is a trueBrahman or liberated sage. That Brahman, O Gargi, although unseen, but He sees; although unheard, but He hears;although unthought, but He thinks; although unknown, but He knows.There is none that sees butHe, there is none that hears but He, there is none that thinks but He, there is none that knows but He.In that Akshara, then, O Gargi, the ether is woven and rewoven like the warp and the woof. On hearing these words of wisdom from the mouth of Yajnavalkya, Gargi became silent.PRAJAPATI-INDRA-SAMVADA(Chhandogya Upauishad)Prajapati said: One must search out and must try to understand the Self or Atman which isfree from sin, old age, death, grief, hunger and thirst, with true desires (Sat-Kama), and true will(Sat-Sankalpa).Then only he will obtain eternal bliss and immortality. Indra said: O Venerable Lord! I want to know the Atman.Please instruct me. Prajapati said: Adorn yourself well; dress yourself well; clean yourself well and then lookat yourself in the basin of water. Indra did so.Prajapati said: O Indra ! What do you see? He replied: I behold myself in the basin of water well-adorned, well-dressed and clean. Prajapati said: That is the Self, the Immortal, the Fearless that is Brahman. Indra was not satisfied with this instruction.He reflected within himself: The Atman alsowill be blind, if the body is blind; lame, if the body is lame; one-eyed, if the body is one-eyed;72 DIALOGUES FROM SCRIPTUREScrippled, if the body is crippled; and will perish if the body perishes.Therefore I see no good in thisdoctrine. He again went to Prajapati.Prajapati Said: The Self that dreams is the Immortal, Fearless, Brahman. Indra was not satisfied with this doctrine also.He reflected: Though the dream self is notblind when the body is blind, not one-eyed when the body is one-eyed, is not destroyed when thebody is destroyed yet it becomes conscious of pain and sheds tears even in dream.Therefore I seeno good in this .Indra again went to Prajapati.Prajapati said: The Self that enjoys deep sleep is the Immortal, Fearless, Brahman. Indra reflected: In deep sleep there is utter annihilation.I do not get any intuitionalknowledge, I see no good in this doctrine also. Indra again went to Prajapati.Prajapati said: O Indra, this body is mortal.The embodied self is subject to pleasure andpain.The eye is the instrument of seeing.The nose is the instrument of smelling.The ear is theinstrument of hearing.But the Atman or Brahman is the silent witness (Sakshi).He is immortal,fearless.He is distinct from the three bodies, the three Avasthas or states of consciousness the mind,body and senses. Indra meditated on Brahman and attained Eternal Bliss and Immortality throughBrahma-Jnana or knowledge of the Brahman.73 ESSENCE OF YOGAChapter VIIISELF-REALISATIONBehind this world-show, behind these physical phenomena, behind these names and forms,behind the feelings, thoughts, emotions and sentiments there dwells the silent witness thy immortalfriend and real well-wisher the Purusha or world teacher, the unseen governor or master, theunknown Yogi, the indivisible power of consciousness or hidden sage.That is the only permanentreality and living truth.That is Brahman or the Supreme Being or the Absolute.That is Atma.Thatis Self.The goal of human life is to realise the reality behind the changing phenomena.Thesummum bonum of human aspiration is to attain Self-realisation.Self-realisation alone can makeyou absolutely free and independent.Trust not your body, mind and senses.Have inner spirituallife.Attain knowledge of the Self through steady devotion and discipline.Drink the nectar ofimmortality, quench the flames of Samsara and allay its tortures, miseries and sorrows.Friends! Is there not a higher mission in life besides eating, sleeping and talking? Is there notany higher form of eternal bliss than these transitory and illusory pleasures? Is there not a dignifiedlife than the sensual life? How uncertain is life here! How insecure is our existence in thisearth-plane with various kinds of fear! How painful is this mundane life? Should we not attemptdiligently now to reach a place the immortal abode, our original sweet home of pristine purity anddivine splendour where there is eternal sunshine, absolute security, perfect peace and where thereis neither disease, nor death, nor war?Come, come! Become a Yogi [ Pobierz całość w formacie PDF ]