Upanishads

And what are they looking for? Well, one of the things they're looking for is the Atman particle, or Atma, A-T-M-A or A-T-M-A-N.

It comes out of the Vedas and the Upanishads, where most of the scientists are told to go to to get their theological understanding of quantum mechanics, otherwise you won't be able to do it properly.

What's scary is that everything you just heard comes directly from CERN.

They really are looking for the soul of the universe.

Terms at DKNG.co slash offer.

when kindled clouds of smoke come forth by themselves though belonging to the fire thus from that great being has been breathed forth all this which is the rig veda the Yajur Veda, the Sama Veda, the Adarvangirasas , the Itihasa , the Purana , Vidya , the Upanishads the slokas, verses interspersed in the Upanishads, etc., the sutras, compendious statements, the anuvakhyanas, explanatory notes, the vakhyanas, elucidations, all these things are his.

This fire, the grahapathya fire, with five bricks, is the ear.

and its five bricks are spring summer rainy season autumn winter and by them the fire has a head two sides a centre and a tail this earth fire here is the first sacrificial pile for prajapati who knows the purusha the viraj it presented the sacrificer to vayu the wind by lifting him with his hands to the sky that vayu is prana Prana is Agni, the Dakshinangini fire, and its bricks are the five vital breaths.

There are examples all over the world and throughout history Even before science, before the Enlightenment, there were nomads in the desert that were touching on quantum theory and atomic theory and chemistry.

They didn't call it that, but you read the Upanishads, you read the Buddhist texts, you read these texts.

You can see all string theory, all these things without a microscope or a telescope.

They were touching more truth.

They knew everything.

the brahmans in their holy books they knew everything they had taken care of everything and of more than everything the creation of the world the origin of speech of food of inhaling of exhaling the arrangements of the senses the acts of the gods they knew infinitely much But was it valuable to know all this, not knowing that one and only thing, the most important thing, the solely important thing? Surely many verses of the holy books, particularly in the Upanishads of Samaveda, spoke of this innermost and ultimate thing, wonderful verses.

Your soul is the whole world, was written there, and it was written that man in his sleep, in his deep sleep, would meet with his innermost part and would reside in the ottoman marvellous wisdom was in these verses all knowledge of the wisest ones had been collected here in magic words pure as honey collected by bees No, not to be looked down upon was the tremendous amount of enlightenment which lay here, collected and preserved by innumerable generations of wise Brahmins.

But where were the Brahmins? Where the priests? Where the wise men of penitence who had succeeded in not just knowing the steepest of all knowledge, but also to live it? Where was the knowledgeable one who wove his spell to bring his familiarity with the Atman out of the sleep and into the state of being awake, into life, into every step of the way, into word and deed? Siddhartha knew many venerable Brahmins, chiefly his father, the pure one, the scholar, the most venerable one.

So he does not have the knowledge of difference anymore.

So he says, well, when he says, this is a Upanishad statement that all this is just Atma.

So he may be just speaking from the speech but in the mind he sees the difference, what happens to that.

So that also will go away once he has realization of me.

are there and two wonderful chapters which are a must read if one wants to enter into secret of the Vedas.

We have the Upanishads which now is two volumes, Isha Upanishads and the other Upanishads which is part of the Vedic lore, I mean basically.

Then there is of course a whole volume on philology of the Vedas, how he has arrived at the conclusions purely from the philological point of view.

So that makes it five volumes.

So he is clarifying it that it's not just interpreting it, okay I too know Sanskrit, let me just interpret it.

He has also shown me, who is he? Shri Krishna.

He has also shown me the meaning of all in the Upanishads that is not understood either by Indians or Europeans.

So there is something which has not been understood.

We can consider a person being born into the house of a guru or a gurukula where

from birth onwards the child will be listening to only the daily routines of Vedic chanting, practicing, discussions and everything of Vedas and Upanishads etc.

including yoga.

So when a person who is

the family.

For a Advaita practicing

person, if he is born into a Upanishadic guru who teaches Upanishad and practices Upanishad or Advaita, The teaching he will be listening to, the father or the mother will be teaching will be about the Upanishads.

And he will be growing with that.

For Western scholars, the great religious scriptures of India seem to possess merely a retrospective and archaeological interest, but to us they are of living importance, and we cannot help thinking that they lose their significance when exhibited in labelled cases, mummied specimens of human thought and aspiration, preserved for all time in wrappings of erudition.

the meaning of the living words that come out of the experiences of great hearts can never be exhausted by any one system of logical interpretation they have to be endlessly explained by the commentaries of individual lives and they gain an added mystery in each new revelation To me, the verses of the Upanishads and the teachings of Buddha have ever been things of the spirit, and therefore endow with boundless vital growth, and I have used them both in my own life and in my preaching, as being instinct with individual meaning for me as for others, and awaiting for their confirmation my own special testimony which must have its value because of its individuality.

i should add perhaps that these papers embody in a connected form suited to this publication ideas which have been culled from several of the bengali discourses which i am in the habit of giving to my students in my school at bolpur in bengal And I have used here and there translations of passages from these done by my friends Babu Satish Chandra Roy and Babu Ajit Kumar Chakravarti.

The last paper of this series, Realization in Action, has been translated from my Bengali discourse on Karma Yoga by my nephew Babu Surendranath Tagore.

There were the statesmen, kings and emperors of India.

But whom amongst all these classes did she look upon to and choose to be the representative of men? They were the rishis.

What were the rishis? they who having attained the supreme soul in knowledge were filled with wisdom and having found him in union with the soul were in perfect harmony with the inner self they having realized him in the heart were free from all selfish desires and having experienced him in all the activities of the world had attained calmness the rishis were they who having reached the supreme god from all sides had found abiding peace had become united with all had entered into the life of the universe sampra krutat manyo vitaragah prashantah te sarvagam sarvatah prapya dhirah yuktat manah sarva meva shinti thus the state of realising our relationship with all of entering into everything through union with god was considered in india to be the ultimate end and fulfilment of humanity man can destroy and plunder earn and accumulate invent and discover but he is great because his soul comprehends all it is dire destruction for him when he envelops his soul in a dead shell of callous habits and when a blind fury of works whirls round him like an eddying dust storm shutting out the horizon that indeed kills the very spirit of his being which is the spirit of comprehension essentially man is not a slave either of himself or of the world but he is a lover his freedom and fulfilment is in love which is another name for perfect comprehension by this power of comprehension this permeation of his being he is united with the all-pervading spirit who is also the breath of his soul where a man tries to raise himself to eminence by pushing and jostling all others to achieve a distinction by which he prides himself to be more than everybody else there he is alienated from that spirit This is why the Upanishads describe those who have attained the goal of human life as peaceful i.e.

prashant and as at one with God i.e. yuktatmanah, meaning that they are in perfect harmony with man and nature and therefore in undisturbed union with God.