The Being of the Truth-Consciousness - Sri Aurobindo

========================================================================


------------------------------------------------------------------------------------------------------------------------
26/03/2020.
Sri Aurobindo translates Taittiriya Upanishad, Brahmananda valli, Chapter 5 (Part 1) : 
-----------------------------------------------------------------------------------------------------------------------
1.

“Knowledge spreadeth the feast of sacrifice and knowledge spreadeth also the feast of works; all the gods offer adoration to him as to Brahman and the Elder of the Universe.  For if one worship Brahman as the knowledge and if one swerve not from it neither falter, then he casteth sin from him in this body and tasteth all desire.  And this Self of Knowledge is the soul in the body to the former one which was of Mind.”
----------------------------------------------------------------------------------------------------------------------
2.

The Knowledge-sheath represents a complete reversal of standpoint and method of action compared to the Mind-sheath.  Where mind works by building up from fragmentation, the supermind works from a view of the whole and the right relation of the parts.  It is a creative power that is not hampered by the limitations experienced by mind, life and body.
-------------------------------------------------------------------------------------------------------------------------
3.

Sri M. P. Pandit notes:  “To realise the Truth of this Knowledge-being, the Vijnanamaya Purusha, in oneself is to transcend the limitations and falsehood of the mortal nature in the Ignorance.  In the words of Sri Aurobindo: ‘The mental man that we are is changed into the gnostic soul, the truth-conscious godhead, the vijnanamaya purusa.  Seated on that level of the hill of our ascension we are in a quite different plane from this material, this vital, this mental poise of the universal spirit, and with this change changes too all our view and experience of our soul-life and of the world around us.  We are born into a new soul-status and put on a new nature; for according to the status of the soul is the status of the Prakriti.  At each transition of the world-ascent, from matter to life, from life to mind, from mind bound to free intelligence, as the latent, half-manifested or already manifest soul rises to a higher and higher level of being, the nature also is elevated into a superior working, a wider consciousness, a vaster force and an intenser or larger range and joy of existence.  But the transition from the mind-self to the knowledge-self is the great and decisive transition in the Yoga.  It is the shaking off of the last hold on us of the cosmic ignorance and our firm foundation in the Truth of things, in a consciousness infinite and eternal and inviolable by obscurity, falsehood, suffering or error.’ (On Yoga, p. 542)”
********

-------------------------------------------------------------------------------------------------------------------------


=====================================================================

Comments

Post a Comment

Popular posts from this blog

Taittiriya Upanishad - 5. Swami Krishnananda

Image
========================================== ----------------------------------------------------------------------- 22/04/2020. ---------------------------------------------------------------------- 1. *Tasmat va etasmat atmana akasas sambhutah (Tait. 2.1.1) : *"From this Universal Atman, space emanated" – as it were. *This is something hard for us to conceive at the present moment. **Space is actually the negation of the infinity of Brahman. Infinity does not mean extension or dimension – but space is extension, dimension, distance. So, immediately a contradiction is introduced at the very beginning of the concept of creation. **God is negated, as it were, for various reasons, the moment creation is conceived, one reason being that the creation appears as an external manifestation, whereas God – Brahman – is the Universal Existence. ***We know the difference between universality and externality. #The moment there is the concept of space, there i
Read more

A Systematic Practice for Developing Knowledge of Brahman : Sri Aurobindo.

Image
======================================================================= ------------------------------------------------------------------------------------------------------------------------- 30/03/2020. Introduction to the Bhrigu Valli of the Taittiriya Upanishad : ------------------------------------------------------------------------------------------------------------------------- 1. The Rishis of the Upanishads were seeking, not an intellectual idea of the Brahman, but a knowledge by identity that transcended the structures formulated by the mind.  The Taittiriya Upanishad systematically moves from an overview of categories and the building blocks for knowledge in the Shikshavalli, to an exposition of the nature of the universal manifestation and its underlying basis in the Brahmananda Valli, to a practice and methodology for obtaining direct knowledge in the Bhrigu Valli. ---------------------------------------------------------------------------------------------
Read more

Lesson on The Taittiriya Upanishad - 6. Swami Krishnananda.

Image
 ======================================================================== ======================================================================== Thursday, June 28, 2022. 20:30. Post-6. ======================================================================== So our individuality, as a symbol of conscious existence, is a contribution; it comes from the prana, the vital energy that is operating within this body. But the prana is operating because of the thoughts of the mind. We can direct the prana, or the energy, in different directions by the concentration of thought of the mind. If the mind thinks only of one particular thing, the pranic energy is directed to that particular thing only. Little children look beautiful because of the equal distribution of pranic energy in their bodies. They do not have sensory desires projected through any particular organ. As the child grows and grows, he becomes less beautiful to look at because the senses begin to appropriate much of the pranic ener
Read more