A Commentary on the Upanishads by Swami Nirmalananda Giri -15

A Commentary

on the Upanishads

by

Swami Nirmalananda Giri

The Ladder of Understanding

Life is change; nothing ever stands still. When you do find something that is

without any kind of change, then that thing is dead–including a lot of religion. A

worthy spiritual aspirant is steady and unwavering in his aspiration and his endeavor,

but he is always changing, for he is ever learning. He continually sees things either

differently or better than before. To show us this, the upanishad is giving the account

of Bhrigu’s search for knowledge of Brahman. In the Gita (10:25) Krishna says:

“Among the great sages I am Bhrigu,” so this is a very important teaching that is being

given us.

Know Brahman…

“Bhrigu, respectfully approaching his father Varuna, said: ‘Sir, teach me Brahman.’

Varuna explained to him the physical sheath and the vital sheath and the functions of

the senses, and added: ‘He from whom all beings are born, in whom they live, being

born, and to whom at death they return—seek to know him. He is

Brahman.’” (Taittiriya 3.1.1)

It is absolutely necessary to “know the territory” in any endeavor, whatever its

kind. If equipment is involved, we must know and understand it thoroughly. This is

why Oriental religions are so intent on the makeup of the human being. First we have

to be a conscious human before we can move on to the next level of evolution.

Therefore Varuna taught Bhrigu about the gross and subtle bodies, pointing out to him

that all these have proceeded from Brahman–are reflections of Brahman–and that

dealing with them is dealing with Brahman in manifestation. Brahman is the totality of

all being.

Gambhirananda gives a better version of the latter part of this verse: “Crave to

know that from which all these beings take birth, that by which the live after being

born, that towards which they move and into which they merge. That is Brahman.”

The first point is that we should not just seek to know Brahman, we must crave to

know It–there must be an intense hunger, a sense of absolute necessity, a life-anddeath

attitude behind us. For that is the fuel that propels us onward to realization. At

the same time, we are not going against the current, but cooperating with the Eternal

Flow, for all beings move toward Brahman through the many stages of evolution, and

eventually merge into Brahman. This is the only natural mode of life, the only way of

life which puts an end to all suffering and brings supreme fulfillment.

Tapasya

“Bhrigu practiced austerity and meditation. Then it seemed to him that food was

Brahman. For of food all beings are born, by food they are sustained, being born, and

into food they enter after death. This knowledge, however, did not satisfy him. He

again approached his father Varuna and said: “Sir, teach me Brahman.” Varuna replied:

‘Seek to know Brahman by meditation. Meditation is Brahman.’” (Taittiriya 3.2.1)

Bhrigu was highly intelligent, so his concept of “food” was not just what humans eat

to stay alive. Rather, as in the teachings of the Prashna Upanishad, “food” is

emblematic of anything that sustains or is assimilated to the evolving organism and the

inner consciousness. But even that did not satisfy him, for it was too “here and now”

while Reality is mostly transcendent. Varuna opened new vistas for him by saying that

Tapasya is Brahman. In A Brief Sanskrit Glossary we find this definition: “Tapasya:

Austerity, practical (i.e., result-producing) spiritual discipline; spiritual force. Literally it

means the generation of heat or energy, but is always used in a symbolic manner,

referring to spiritual practice and its effect, especially the roasting of karmic seeds, the

burning up of karma.” Who else but Brahman can incinerate the seeds of karma?

Although tapasya includes specific methods of spiritual practice, ultimately it is the

power of release, of transmutation into Perfect Being. So tapasya in the highest sense

is the active power of Brahman that IS Brahman bringing about liberation (moksha).

Tapasya is Brahman within us. This should be the yogi’s constant perspective. But

tapasya is the means, not the end, so the search continues. It is necessary to realize

this, for some people meditate a bit, get a little experience, and think they are

enlightened and know the mysteries of the universe. But, like Bhrigu, we must never

be satisfied. Sri Ramakrishna told the following parable:

“Once upon a time a wood-cutter went into a forest to cut wood. Suddenly he came

upon a Brahmachari [a monk]. The Brahmachari told him, ‘My good man, go forward.’

The wood-cutter upon returning home began to think, ‘Why did the Brahmachari tell

me to go forward?’

“A few days passed. One day as he was sitting idly the words of the Brahmachari

came to mind. Then he said to himself, ‘Today I will go further forward.’ Going into the

forest and moving deeper he discovered innumerable sandalwood trees. He felt happy

and brought back cartloads of sandalwood. And selling them in the market he became

a rich man.

“A few days passed and he remembered again that the Brahmachari had said, ‘Go

forward.’ He returned to the forest and advancing deeper discovered a silver mine near

a river. He had not even dreamt of it. Then he only mined silver and selling it made

heaps of money.

“A few more days passed. And one day he thought, ‘The Brahmachari did not tell

me to go up to the silver mine alone. He told me to go forward.’ This time going across

the river he discovered a gold mine. Then he thought, ‘Ah! That’s why the

Brahmachari asked me to go forward.’

“Again a few days afterwards, he advanced further and saw heaps of diamonds and

other gems. Then he became prosperous like the god of wealth himself.

“Therefore I say whatever you may do you will find better things if you go forward.

Do not think that you have achieved all that is there because you felt a little inspired. If

you go still further you will find God.”

Primal Energy–Prana

“Bhrigu practiced meditation and learned that primal energy is Brahman. For from

primal energy all beings are born, by primal energy they are sustained, being born,

and into primal energy they enter after death. But Bhrigu was still doubtful about his

knowledge. So he approached his father again and said: ‘Sir, teach me Brahman.’

Varuna replied: ‘Seek to know Brahman by meditation. Meditation is

Brahman.’” (Taittiriya 3.3.1)

The word here translated “primal energy” is really Prana. Prana as used in this

verse means the Vishwaprana, the universal life force that makes all things live. It is

energy, but that particular energy that manifests as living things as well as the power of

life itself.

Mind

“Bhrigu practiced meditation and learned that mind is Brahman. For from mind all

beings are born, by mind they are sustained, being born, and into mind they enter

after death. Still doubtful, he approached his father and said: ‘Sir, teach me Brahman.’

His father replied: ‘Seek to know Brahman by meditation. Meditation is

Brahman.’” (Taittiriya 3.4.1)

The word translated “mind” is manas(a), which means the mind of the senses, that

which perceives the message of the senses. It is like the screen on which images are

projected. For this reason it is very easy to confuse the mind with consciousness–

indeed with the Self. But that is not so.

Intellect

“Bhrigu practiced meditation and learned that intellect is Brahman. For from

intellect all beings are born, by intellect they are sustained, being born, and into

intellect they enter after death. Not yet satisfied, doubting his understanding, Bhrigu

approached his father and said: ‘Sir, teach me Brahman.’ Varuna replied: ‘Seek to know

Brahman by meditation. Meditation is Brahman.’” (Taittiriya 3.5.1)

The word translated “intellect” is vijnana. This is one of those instances in which

the Sanskrit has more than one meaning, and they are all intended. First, vijnana

means the buddhi, the intellect, which is superior to the manas, the merely sensory

mind. The buddhi is the intelligent, thinking mind, the faculty that hopefully marks

humans out from lesser evolved life-forms. Since the cosmos is Intelligence, it is easy

to equate the buddhi with that; but it is not so. The other meaning of vijnana is

supreme knowledge, supreme wisdom, and supreme realization: the knowing that

transcends mere intellectual knowing. It is the direct intuitive knowing of the spirit.

This is so exalted that no one can be faulted for assuming it is the highest. But it is not,

so:

Joy

“Bhrigu practiced meditation and learned that joy is Brahman. For from joy all

beings are born, by joy they are sustained, being born, and into joy they enter after

death. This is the wisdom which Bhrigu, taught by Varuna, attained within his heart.

He who attains this wisdom wins glory, grows rich, enjoys health and fame.” (Taittiriya

3.6.1)

Ananda is the word translated here as “joy.” Ananda means bliss, supreme

happiness, joy, and delight. It is a very dynamic experience, for Brahman is defined as

bliss (ananda). So to experience this supreme bliss (Paramananda) is to be united with

Brahman, for Brahman is that bliss.

Some reflections

This account of Bhrigu’s ascent to Brahman-knowledge has some very instructive

points. First, no one needed to tell Bhrigu that he had not really found Brahman–his

meditation-produced intuition told him that. So he was not deluded by any experience

he had; rather, the experience led him onward of itself. Of course, all along he was

intuiting Brahman, but only partially, and he knew that. And he knew when he finally

had attained to complete realization, Purnananda, the Perfect (Total) Bliss. Equally

important is the fact that Varuna never comments on Bhrigu’s experience or

conclusions, but just keeps telling him to engage in tapasya. This is the way of the true

Masters. They do not waste the aspirants’ time with hours and hours of theoretical

philosophy, but urge them to find out the truth for themselves through the practice of

yoga. This is the glory of yoga: it will reveal everything in time. It must also not be

overlooked that perfection in yoga brings about abundance in this world as well. Many

are the yogis who live simply and frugally, but that is their choice–the treasurehouse of

the world is open to them.

Final teachings

Swami Prabhavananda skips some verses that are little more than a tedious recap

of the “food” part that has gone before and comes directly to the meaningful verses at

the very end:

“Brahman is to be meditated upon as the source of all thought and life and

action.” (Taittiriya 3.10.2) We must know that Brahman is ALL. “He is the splendor in

wealth, he is the light in the stars. He is all things.

“Let a man meditate upon Brahman as support, and he will be supported. Let him

meditate upon Brahman as greatness, and he will be great. Let him meditate upon

Brahman as mind, and he will be endowed with intellectual power. Let him meditate

upon Brahman as adoration, and he will be adored. Let him worship Brahman as

Brahman, and he will become Brahman. He who is the Self in man, and he who is the

Self in the sun, are one.” (Taittiriya 3.10.3. 4) To know Brahman is to know our Self as

well, enabling us to exclaim: “I am that Self! I am life immortal! I overcome the world—

I who am endowed with golden effulgence! Those who know me achieve

Reality.” (Taittiriya 3.10.6) Anyone who knows who a realized person is knows himself

also. This is the true value of meeting those who are liberated–it furthers our own liberation.

A Commentary on the

Brihadaranyaka Upanishad

The World and the Self

The Sanskrit of this upanishad is some of the oldest known, consequently it is not easy to

translate accurately. Also, it contains a multitude of extremely complex and arcane symbolic

passages. For this reason a great deal has to be omitted–and was done so by Swami

Prabhavananda on whose translation these essays are based. That is why you will find a great

deal of jumps in the numbering of the verses. If you obtain a complete translation you will see

the need for this.

“The world existed first as seed, which as it grew and developed took on names and

forms. As a razor in its case or as fire in wood, so dwells the Self, the Lord of the universe,

in all forms, even to the tips of the fingers. Yet the ignorant do not know him, for behind

the names and forms he remains hidden. When one breathes, one knows him as breath;

when one 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 his acts; and he who worships the Self as one or another

of them does not know him, for of them he is neither one nor another. Wherefore let a

man worship him as the Self, and as the Self alone. The perfection which is the Self is the

goal of all beings. For by knowing the Self one knows all. He who knows the Self is

honored of all men and attains to blessedness.” (Brihadaranyaka Upanishad 1:4:7)

Name and form

“The world existed first as seed, which as it grew and developed took on names and

forms.”

At first only undifferentiated Unity existed, but inherent in It was all relative existence.

Consequently It expanded into the cosmos–causal, astral, and physical–which is nothing

but endless variations of name (nama) and form (rupa). This is better pointed out in the

translation of Swami Madhavananda: “This (universe) was then undifferentiated. It

differentiated only into name and form–it was called such and such, and was of such and

such form. So to this day it is differentiated only into name and form–it is called such and

such, and is of such and such form.” This could only be true if the universe were

fundamentally ideational (conceptual) in nature, and only an idea or “dream” in the

consciousness of God and all sentient beings. Everything we see or experience is a

thought in the minds of God and ourselves. That is why liberation can only be a matter of

awakening, of the transformation of consciousness. Even good deeds are really just good

thoughts. Thought and act are the same thing, however differently they may seem to us

who are asleep in the dream. (Enlightenment is living awake in the dream. See the tape of

Paramhansa Yogananda entitled Awake in the Cosmic Dream.) This is why all true yoga

takes place solely in the mind, even if we experience physical phenomena during its

practice. And the results we are after are purely psychological. This is a major fact for

yogis to know.

The indwelling Self

“As a razor in its case or as fire in wood, so dwells the Self, the Lord of the universe, in

all forms, even to the tips of the fingers. Yet the ignorant do not know him, for behind the

names and forms he remains hidden.”

Within all things to an absolute degree is Brahman, the sole Reality. It is the Self of all

that exists. The similes of razor and fire are used to indicate that It can only be seen and

known through the process of evocation that is yoga.

Behind all the idea-dreams of the world is the Thinker, the Dreamer: Brahman. It is

hidden from us because we only see Its fragments rather than Its Unitary Being. Only

when we unify ourselves will we be capable of seeing that Unity.

Experiencing the Self in oneself

“When one breathes, one knows him as breath; when one 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.”

Everything we experience is Brahman alone. We attribute name and form to It, but

everything is really the One. That is why by living long enough in the world we begin to

intuit the reality of Brahman behind it all. In this way merely experiencing the world

slowly evolves us. Otherwise our situation would be hopeless.

Knowing the Self

“All these are but names related to his acts; and he who worships the Self as one or

another of them does not know him, for of them he is neither one nor another. Wherefore

let a man worship him as the Self, and as the Self alone.” Madhavananda: “These are

merely Its names according to functions. He who meditates upon each of this totality of

aspects does not know, for It is incomplete, (being divided) from this totality by possessing

a single characteristic. The Self alone is to be meditated upon, for all these are unified in

It.”

Although we are immersed in countless names and forms we must constantly be aware

that they are really only the One, the Self of all. By inwardly training out minds through

meditation to be aware of the One we will transcend name and form and become

established in Consciousness Itself.

Perfection

“The perfection which is the Self is the goal of all beings. For by knowing the Self one

knows all. He who knows the Self is honored of all men and attains to blessedness.”

Although the meaning has fallen out of common usage, our English word “perfect” not

only means without defect or fault, but also whole and complete. The Self alone is

complete (purna); from it all things have come and to It all things are returning–however

slowly. Therefore to know the Self is to know all, become the highest of human beings,

and share in the blessedness of Brahman.

The nearer and the dearer

“This Self, which is nearer to us than anything else, is indeed dearer than a son, dearer

than wealth, dearer than all beside. Let a man worship the Self alone as dear, for if he

worship the Self alone as dear, the object of his love will never perish.” (Brihadaranyaka

Upanishad 1:4:8) This is somewhat condensed. Here is the Madhavananda version: “This

Self is dearer than a son, dearer than wealth, dearer than everything else, and is

innermost. Should a person (holding the Self as dear) say to one calling anything else

dearer than the Self, ‘(what you hold) dear will die’–he is certainly competent (to say so)–it

will indeed come true. One should meditate upon the Self alone as dear. Of him who

meditates upon the Self alone as dear, the dear ones are not mortal.”

The Self is ever nearer to us than anything else. Therefore we need not reach outward

for It, but turn inward to “find” (perceive) It. It is dearest of all to us because It IS us, and

is all that we can ever have–everything else in all the worlds are illusions which will

perish. So it certainly is truth that those who turn from the Self to outer things will find

that they all “die” and are lost to them. For this reason it is not just noble to cherish the

Self alone, it is only good sense. In fact, any other attitude is a form of insanity. By living

intent on the immortal we can rise above mortality.

Supreme Self-knowledge

“This universe, before it was created, existed as Brahman. ‘I am Brahman;’ thus did

Brahman know himself. Knowing himself, he became the Self of all beings. Among the

gods, he who awakened to the knowledge of the Self became Brahman; and the same was

true among the seers. The seer Vamadeva, realizing Brahman, knew that he himself was

the Self of mankind as well as of the sun. Therefore, now also, whoever realizes Brahman

knows that he himself is the Self in all creatures. Even the gods cannot harm such a man,

since he becomes their innermost Self. Now if a man worship Brahman, thinking Brahman

is one and he another, he has not the true knowledge.” (Brihadaranyaka Upanishad 1:4:10)

This universe, before it was created, existed as Brahman. The cosmos does not really go

in and out of existence. Rather, it goes in and out of manifestation, in and out of emanation

from nameless and formless Being–from Brahman, since it is Brahman. So “creation” has

always existed, sometimes in potential form and sometimes in actualized form, moving

back and forth in an eternal cycle. There has been no beginning, and there will be no end.

This is incomprehensible to us since we know nothing but beginning and ending.

Beginningless and endless are traits of Brahman and our own Self; but being out of touch

with both, it is, as I say, incomprehensible, and we should not fault those who do not

believe it.

‘I am Brahman;’ thus did Brahman know himself. Brahman does not need an object to

be “conscious.” Instead, Brahman is totally aware of Its own infinite Being. And, since all

exists in It, even when creation is manifest Brahman still knows only Itself.

Knowing himself, he became the Self of all beings. That is, knowing that all is really

nothing but Brahman, Brahman is–and knows It is–“the Self of all beings.” The word

“became” is necessary in human discussion of the subject, but obviously Brahman never

becomes anything in Its great Dream. But It experiences all things, being their inner Self.

Among the gods, he who awakened to the knowledge of the Self became Brahman; and the

same was true among the seers. Since we are really parts of Brahman (humanly speaking,

for Brahman is One [Unitary] and has no parts), Self-knowledge is itself the knowing: “I

am THAT” or “I am Brahman [Aham Brahmasmi],” but in a correct perspective. Many

golden ornaments are all gold, not one of them is all the gold that exists. The upanishads

use the simile of the ocean and a cup of ocean water. The cup of water is absolutely

“ocean,” but it is in no way the ocean in its totality. That is why we say that there is no

difference between us and Brahman, but there is a distinction between us and Brahman.

This is a crucial point for the questing yogi. Those who think they are the Infinite are as

insane as those lunatics that claim to be great figures of history. And some even claim to

be God! There is an old joke about a visitor to a mental institution that was accosted by an

inmate who announced: “I am Napoleon!” “Oh, really, smiled the visitor, “How do you

know you are Napoleon?” “Because God told me,” came the quick reply. A man nearby

spoke up and said: “You liar! I never told you any such thing!” Some “enlightened”

“Masters” and “Avatars” need a strait jacket, not an ashram and adoring disciples.

The seer Vamadeva, realizing Brahman, knew that he himself was the Self of mankind as

well as of the sun. Therefore, now also, whoever realizes Brahman knows that he himself is the

Self in all creatures. Even the gods cannot harm such a man, since he becomes their

innermost Self. Human beings, too, can know their Brahman nature, and realize that they

are formed of that very Life which manifests in all animate and inanimate nature. Nothing

can harm such a one, nor can he harm anyone.

Now if a man worship Brahman, thinking Brahman is one and he another, he has not the

true knowledge. That is self-explanatory.

Something omitted

Swami Prabhavananda omitted something in the foregoing verse that I think is of value

for us. Starting with what he did include, this is Madhavananda’s rendition: “And to this

day whoever in like manner knows It as, ‘I am Brahman’, becomes all this (universe). Even

the gods cannot prevail against him, for he becomes their self. While he who worships

another god thinking, ‘He is one, and I am another’, does not know. He is like an animal to

the gods. As many animals serve a man, so does each man serve the gods. Even if one

animal is taken away, it causes anguish, what should one say of many animals? Therefore

it is not liked by them that men should know this.”

I expect that Prabhavananda did not want to open the subject of gods (devas) versus

humans–a situation that is not uncommon in undeveloped religions. But we should be

aware of it. A Brief Sanskrit Glossary give us this definition of deva: “‘A shining one,’ a god–

greater or lesser in the evolutionary hierarchy; a semi-divine or celestial being with great

powers, and therefore a ‘god.’ Sometimes called a demi-god. Devas are the demigods

presiding over various powers of material and psychic nature. In many instances ‘devas’

refer to the powers of the senses or the sense organs themselves.”

Certainly in this verse the devas are actual external astral beings that trade favors with

humans. Many people mistake them for Ishwara, the Lord of All, and of course some

religions do worship many such beings as gods. Devas of lower evolution–but with highly

developed egos–like being worshipped. They look upon their human devotees as their

own property, as cattle, like the upanishad says. They do not want them to know the truth

of the divine Self and do whatever they can to prevent them from even hearing of that

truth. Religion can be an open door to higher understanding and consciousness, or it can

be a closed door keeping people from advancing in knowledge and evolution. Many

religions are like the devas, counting their members as so many cattle, and truly keeping

them in “animal” consciousness, even teaching them that it is their nature to be be limited

and “only human.” They insist on their adherents being totally dependent on them as the

only means of their “salvation,” which consists of going to the astral worlds of the gods

and being just as limited and bound as they. They hate the supreme truth “Thou Art

THAT” and do anything to keep people from realizing it. They, like the “gods,” are really

possessive and controlling enemies of humanity.

Humans and dharma

“This universe, before it was created, existed as Brahman. Brahman created out of

himself priests, warriors, tradesmen, and ser vants, among both gods and

men.” (Brihadaranyaka Upanishad 1:4:11-13)

The idea of caste is so fully treated in the Bhagavad Gita that I ask you to look at it

there, rather than taking the great deal of time it would take to expound it here. Let it

suffice to say that brahmin, kshatriya, vaishya, and shudra are terms used to indicate the

mentality and karma of humans. Everyone falls into one of these categories. Although we

have traits of all four castes, we will have the traits of one in predominance. It is interesting

to see that the caste system applies to devas as well as human beings.

The paramount idea here is that just as the universe is Brahman, so are we. It is the

realization of this truth that all are working toward. But how do we effectively “work

toward” it? There has to be a definite way, so the upanishad continues: “Then he created

the most excellent Law [Dharma]. There is nothing higher than the Law. The Law is the

truth. Therefore it is said that if a man speak the truth he declares the Law, and if he

declare the Law he speaks the truth. The Law and the truth are one.” (Brihadaranyaka

Upanishad 1:4:14) Dharma is the way to knowledge of the Self–it has no other purpose,

even though it also brings peace and harmony in a society which observes dharma, a

peace and harmony whose only purpose is to make it easier to pursue Self-knowledge.

Dharma is not “God’s will” as that term is usually understood. Rather, it is THE TRUTH

and the way to conform to and realize The True: Brahman/Self. It has nothing to do with

the likes and dislikes of an anthropomorphic deity. Basically, dharma is supreme realism.

Dharma and Self-realization are inseparable.

Know the Self!

“Now if a man depart this life without knowing the kingdom of the Self, he, because of

that ignorance, does not enjoy the bliss of liberation. He dies without reaching his goal.

Nay, even if a man ignorant of the kingdom of the Self should do virtuous deeds on earth,

he would not arrive through them at everlasting life; for the effects of his deeds would

finally be exhausted. Wherefore let him know the kingdom of the Self, and that alone. The

virtue of him who meditates on the kingdom of the Self is never exhausted: for the Self is

the source from which all virtue springs. The Self, out of which the sun rises, and into

which it sets–that alone do the wise make their goal.” (Brihadaranyaka Upanishad 1:4:15)

Now if a man depart this life without knowing the kingdom of the Self, he, because of that

ignorance, does not enjoy the bliss of liberation. Actually, the Sanskrit text speaks of knowing

the loka, the realm or world, of the Self. That is not an actual world, but the state of being,

the consciousness, that is the Self. Atmajnana, Self-knowledge, is the one thing necessary

for liberation (moksha). Its opposite, ignorance of the Self, is the sole obstacle to

liberation. That is why the Bhagavad Gita over and over speaks of Buddhi Yoga, the Yoga

of Realization, whose prime characteristic is jnana (knowledge).

He dies without reaching his goal. Moksha is the only goal of sentient beings, and

without Self-knowing it is not attained, the ignorant slipping back into rebirth in this or

subtler worlds with their iron shackles of limitation and ignorance and karma.

Nay, even if a man ignorant of the kingdom of the Self should do virtuous deeds on earth,

he would not arrive through them at everlasting life; for the effects of his deeds would finally

be exhausted. Virtue is no protection for the ignorant who know not the Self. Good karma is

worthless in this matter, for just as it was created, so it will be exhausted. Such karma can

only bring unto into the relative worlds that also began and will have an end. To attain the

Eternal, temporal karma means nothing. We can only attain the Eternal through the

Eternal, through regaining our eternal status as the Immortal Self. This is only done

through Self-knowledge that is experience of the Self. And that is gained only through the

intense practice of yoga meditation.

Wherefore let him know the kingdom of the Self, and that alone. Yes: That Alone. Selfknowledge

is not a spice or condiment to enhance our enjoyment of the deadly delusion

we call “life” and “living.” It is meant to utterly replace all else, to absorb us into itself. As

Jesus said: “Whosoever he be of you that forsaketh not all that he hath, he cannot be my

disciple.” (Luke 14:33) “Then Peter said, Lo, we have left all, and followed thee. And he

said unto them, Verily I say unto you, There is no man that hath left house, or parents, or

brethren, or wife, or children, for the kingdom of God’s sake, who shall not receive

manifold more in this present time, and in the world to come life everlasting.” (Luke

18:28-30)

The virtue of him who meditates on the kingdom of the Self is never exhausted: for the Self

is the source from which all virtue springs. The Self, out of which the sun rises, and into

which it sets–that alone do the wise make their goal. Are we wise or foolish? We alone

determine that by our life.

Om Tat Sat

                                                        

(Continued...) 

(My humble salutations H H Swami Nirmalananda Giri ji and   Hinduism online dot com for the collection)

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