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.
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(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.
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There is no enabling except with & by God"
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