Through
what, O Maitreyi, should one know the Knower?"Thus you have the
instruction given to you. This much, indeed, is the means to
Immortality."
-
Dialogue between Yagyavalkya and Maitrei
(Brihadharanakya Upanishad)
"As anyone who had the benefit of being taught by a
good mother, father and teacher should say, so did the son of Silina
say that the organ of speech is Brahman; for
what can be attained by a person who cannot speak? But did he tell
you about its abode (body) and support?" "No, he did
not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya." “The
physical organ of speech is its abode and the akasa is its support. It should be mediated upon as intelligence.” (Speak
only when absolutely essential)
"As
anyone who had the benefit of being taught by a good mother, father and
teacher should say, so did the son of Sulba say that the vital breath is Brahman;
for what can be attained by a person who does not live? But did he tell
you about its abode and support?" "No, he did
not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya."
"The vital breath is its abode and the akasa is its support. It should
be meditated upon as dear.(breathe in and out with the heart – emotionally)"
"What is that dearness, O Yajnavalkya?" "It is the vital
breath, Your Majesty," said Yajnavalkya. "For the sake of that
vital breath (life), O Emperor, one performs sacrifices for him for whom
they should not be performed and accepts gifts from him from whom they
should not be accepted; nay, for the sake of the vital breath, O Emperor,
one may go to a quarter where one runs the risk of losing one’s
life. "The vital breath, O Emperor, is the Supreme Brahman.
The vital breath never deserts him who, knowing what has just been
said, meditates upon it; all beings eagerly approach him; and being a
god, he attains the gods."
Yajnavalkya said: "Let me hear what anyone among
your teachers may have told you. "Barku, the son of Vrishna,
told me that the eye
is Brahman." "As anyone who had the benefit of being taught by
a good mother, father and teacher should say, so did the son of
Vrishna say that the eye is Brahman; for what can be attained by a
person who cannot see? But did he tell you about its abode and
support?" "No, he did not." "This Brahman is
only one—footed, Your Majesty." "Then you tell us, O
Yajnavalkya." "The eye is its abode and the akasa is its
support. It should be meditated upon as truth(not clear to me)."
"What is truth, O Yajnavalkya?" "It is the eye, Your
Majesty," said Yajnavalkya. "Verily, Your Majesty, if one asks
a person who has seen with his eyes: ‘Have you seen?’ and he answers:
‘Yes, I have,’ then it is true. "The eye, Your Majesty, is the
Supreme Brahman.
"As anyone who had the benefit of being taught by a
good mother, father and teacher should say, so did the descendant
of Bharadvaja say that the ear is Brahman; for what can be attained by a person who
cannot hear? But did he tell you about its abode and support?"
"No, he did not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya." "The
ear is its abode and the akasa is its support. It should be meditated
upon as infinite."(sounds wide and far as infinite as well as increased
depth) "What is infinity, O Yajnavalkya?"
"It is the quarters, Your Majesty," said Yajnavalkya.
"Verily, Your Majesty, to whatever quarter (direction) one may go,
one never reaches its end. Hence the quarters are infinite. The
quarters, O Emperor, are the ear and the ear, O Emperor, is the Supreme
Brahman.
"As anyone who had the benefit of being taught by
a good mother, father and teacher should say, so did the son of Jaa
say that the mind
is Brahman; for what can be attained by a person who has no mind? But did
he tell you about its abode and support?" "No, he did
not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya." "The
mind is its abode and the akasa is its support. It should be meditated
upon as bliss."(mind resting upon Awareness as pure bliss)
"What is bliss, O Yajnavalkya?" "It is the mind, Your
Majesty," said Yajnavdkya. "Verily, Your Majesty, with the mind
a man desires and woos a woman; then 160 a son resembling him is
born of her and he is the cause of bliss. The mind, O Emperor, is the
Supreme Brahman
"As anyone who had the benefit of being taught by
a good mother, father and teacher should say, so did the son of
Sakala say that the heart
is Brahman; for what can be attained by a person who is without a heart?
But did he tell you about its abode and support?" "No, he
did not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya."
"The heart is its abode and the akasa is its support. It
should be meditated upon as stability.(one can always go back to the
heart and the feeling of I am. Always THE PLACE OF STABILITY) "
"What is stability, O Yajnavalkya?" "It is the
heart," said Yajnavalkya. "Verily, Your Majesty, the heart is
the abode of all beings and the heart, Your Majesty, is the support of
all beings. The heart, O Emperor, is the Supreme Brahman.
Xxxxxxxxxxxxxxx
(the below passage seem to indicate the passage between Right side
of heart and top of head – but with attention at the eyebrow centre)
2. "The person who is in the
right eye is named Indha (meaning Lightning/energy) . Though he is Indha,
people call him by the indirect name Indra; for the gods are fond of
indirect names and hate to be addressed directly.
3. "The person who is in the
left eye is his wife, Viraj (matter). The akasa that lies within the
heart is their place of union(Union of left and right eye is the eye brow centre
if we squint). Their food is the lump (pinda) of blood in the heart.
Their wrap is the net—like structure in the heart. The path on which they
move from sleep to waking is the nerve that goes upward from the
heart; it is like a hair split into a thousand
Parts. In the body there are nerves called
hita, which are placed in the heart. Through these the essence of our
food passes as it moves on. Therefore the subtle body (Taijasa) receives
finer food than the gross body (Vaisvanara).
To remember while eating –basically the taste and the joy of
eating to be fed astral through the heart.
THE METHOD !!
Yajnavalkya called on Janaka, Emperor of Videha. He said
to himself: "I will not say anything." But once upon a
time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the
Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had
chosen the right to ask him any questions he wished and Yajnavalkya
had granted him the boon. So it was the Emperor who first
questioned him.
2. "Yajnavalkya, what serves as
light for a man?" "The light of the sun, O Emperor," said
Yajnavalkya, "for with the sun as light he sits, goes out, works and
returns." "Just so, Yajnavalkya."
3. "When the sun has set,
Yajnavalkya, what serves as light for a man?" "The moon
serves as his light, for with the moon as light he sits, goes out, works
and returns." "Just so, Yajnavalkya."
4. "When the sun has set and the
moon has set, Yajnavalkya, what serves as light for a man?"
"Fire serves as his light, for with fire as light he sits, goes out,
works and returns." "Just so, Yajnavalkya."
5. "When the sun has set,
Yajnavalkya and the moon has set and the fire has gone out, what serves
as light for a man?" "Speech (sound) serves as his light, for
with speech as light he sits, goes out, works and returns. Therefore,
Your Majesty, when one cannot see even one’s own hand, yet when a sound
is uttered, one can go there." "Just so,
Yajnavalkya."
6. "When the sun has set,
Yajnavalkya and the moon has set and the fire has gone out and speech has
stopped, what serves as light for a man?" "The self,
indeed, is his light, for with the self as light he sits, goes out, works
and returns."
7. "Which is the
self?" "This purusha which is identified with the
intellect (vijnanamaya) and is in the midst of the orgams, the
self— indulgent light within the heart (intellect). Assuming the likeness
of the intellect, it wanders between the two worlds; it thinks, as it were
and moves, as it were being identified with dreams, it transcends this
waking world, which represents the forms of death (ignorance and its
effects).
8. "That person (the individual
self), when he is born, that is to say, when he assumes a body, is joined
with evils and when he dies, that is to say, leaves the body, he discards
those evils.
9. "And there are only two
states for that person: the one here in this world and the other in the
next world. The third,
the intermediate, is the dream state. When he is in that
intermediate state, he surveys both states: the one here in this
world and the other in the next world. Now, whatever support he may
have for the next world, he provides himself with that and sees
both evils (sufferings) and joys. "And when he dreams, he takes
away a little of the impressions of this all—embracing
world (the waking state), himself makes the body unconscious and creates a
dream body in its place, revealing his own brightness by his own light—and he
dreams. In this state the person becomes
self—illumined.
As one keeps an attention
inside and all speaking and listening and physical activity is KEEPING AN INNER
AWARENESS of the CONTENTS OF AWARENESS then some of the impressions from the Engaging
with the World is taken and transformed by the Awareness and it adds to the
inner body. THUS ALWAYS BE AWARE BUT WITHOUT ENGAGING WITH THE WORLD WE CANNOT
GET THE IMPRESSIONS – ENGAGE but KEEP INNER AWARENESS AND KEEP TAKING THE
ENERGIES. JAI SHANESHWARA ..DEAR TEACHER SHANI..!!!!
Again :
‘The effulgent infinite being (purusha), who travels alone,
makes the body insensible in sleep but himself remains awake and taking
with him the luminous particles of the organs, watches those which lie
dormant. Again he comes to the waking state.
FINAL ENCOUNTER OF MERGING WITH SELF
"That
indeed is his form—free from desires, free from evils, free from fear. As
a man fully embraced by his beloved wife knows nothing that is without,
nothing that is within, so does this infinite being (the self), when fully embraced by the Supreme Self, know
nothing that is without, nothing that is within. "That indeed
is his form, in which all his desires are fulfilled, in which all desires
become the self and which is free from desires and devoid of grief.
"And
when it appears that in deep sleep it does not know, yet it is knowing
though it does not know; for there is no cessation of the knowing of the
knower, because the knower is imperishable. There is then, however, no
second thing separate from the knower that it could know.
"In
this state a father is no more a father, a mother is no more a mother,
the worlds are no more the worlds, the gods are no more the gods, the
Vedas are no more the Vedas. In this state a thief is no more a thief,
the killer of a noble brahmin is no more a killer, a chandala is no more
a chandala, a paulkasa is no more a paulkasa, a monk is no more a monk,
an ascetic is no more an ascetic. "This form of his is
untouched by good deeds and untouched by evil deeds, for he is then
beyond all the woes of his heart.
23. "And when it appears that in
deep sleep it does not see, yet it is seeing though it does not see; for
there is no cessation of the vision of the seer, because the seer is
imperishable. There is then, however, no second thing separate from the
seer that it could see.
24. "And when it appears that in
deep sleep it does not smell, yet it is smelling though it does not
smell; for there is no cessation of the smelling of the smeller, because
the smeller is imperishable. There is then, however, no second thing
separate from the smeller that it could smell.
25. "And when it appears that in
deep sleep it does not taste, yet it is tasting though it does not taste;
for there is no cessation of the tasting of the taster, because the
taster is imperishable. There is then, however, no second thing separate
from the taster that it could taste.
26. "And when it appears that in
deep sleep it does not speak, yet it is speaking though it does not
speak; for there is no cessation of the speaking of the speaker, because
the speaker is imperishable. There is then, however, no second thing
separate from the speaker that it could speak about.
27. "And when it appears that in
deep sleep it does not hear, yet it is hearing though it does not hear;
for there is no cessation of the hearing of the hearer, because the
hearer is imperishable. There is then, however, no second thing separate
from the hearer that it could hear.
28. "And when it appears that in
deep sleep it does not think, yet it is thinking though it does not
think; for there is no cessation of the thinking of the thinker, because
the thinker is imperishable. There is then, however, no second thing
separate from the thinker that it could think of.
29. "And when it appears that in
deep sleep it does not touch, yet it is touching though it does not
touch; for there is no cessation of the touching of the toucher, because
the toucher is imperishable. There is then, however, no second thing
separate from the toucher that it could touch.
30. "And when it appears that in
deep sleep it
does not know, yet it is knowing though it does not know; for there is no
cessation of the knowing of the knower,
because the knower is imperishable. There is then, however, no second
thing separate from the knower that it could know.
31. "When in the waking and
dream states there is, as it were, another, then one can see the other,
then one can smell the other, then one can speak to the other, then one
can hear the other, then one can think of the other, then one can touch
the other, then one can know the other.
32. "In deep sleep it becomes
transparent like water, the witness, one and without a second. This is
the World of Brahman, Your Majesty. This is its supreme attainment, this
is its supreme glory, this it its highest world, this is its supreme
bliss. On a particle of this bliss other creatures live." Thus
did Yajnavalkya teach Janaka.
http://www.bharatadesam.com/spiritual/upanishads/brihadaranyaka_upanishad_2.php
