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. No, replied Yajnavalkya,  Like the life of rich people will be your life; but there is nohope of obtaining immortality by wealth.Maitreyi:  Of what use would be wealth to me, if I do not become thereby immortal? Tellme, O venerable lord, any means of attaining immortality of which thou knowest.Yajnavalkya replied:  Come, sit down, my beloved Maitreyi, I will explain it to thee.Try tounderstand well what I say.Yajnavalkya said:  Verily, not indeed for the husband s sake the husband is dear, but for thesake Of the Self the husband is dear.Verily, not indeed for the wife s sake the wife is dear, but forthe sake of the Self the wife is dear.Verily, not indeed for the sake of the son the son is dear, but forthe sake of the Self the son is dear.Verily, this immortal all-pervading Atman or Brahman is to beseen, heard, reflected and meditated upon, O Maitreyi: Atma Vaare Drashtavyah SrotavyoMantayo Nididhyasitavyah.O Maitreyi! When there is duality, one sees the other, one smells the other, one tastes theother, one salutes the other, one speaks to the other, one touches the other, one knows the other, butwhen the Self or Atma only is all this, how could one see the other, how could he smell the other,touch the other, know the other? How could he know Him by whom he knows all this? That Self isto be described by  No, no (Neti, Neti).Atma nor the Supreme Self is imperishable.He is free andunattached.He is not subject to pain or destruction.How could one know the knower? Thus, Obeloved Maitreyi, thou hast been instructed".Having said this, Yajnavalkya went to the forest.NACHIKETO-YAMA-SAMVADA(Katha Upanishad)Nachiketas said:  That which thou seest as other than virtue and vice, other than cause andeffect, other than the past and future, tell me that, O Lord Yama.This is my third boon from thee.67ESSENCE OF YOGAYama replied:  The goal which all the Vedas speak of, which all penances proclaim andwishing for which the aspirants lead the life of a Brahmacharin or celibate, that goal I will brieflytell thee.It is Om.This word is verily Brahman; this word is verily the highest; he who knows this word,obtains, verily whatever he wishes he attains Immortality and Eternal Bliss.This Atman is beginningless, endless, birthless, deathless, changeless, formless,attributeless, and colourless.He is without sound, touch, smell and taste.He is eternal, immortal,all-pervading, self-luminous, indivisible, one without a second.He is beyond, Avyaktam or theunmanifested.He dwells in the intellect or the cave of the heart.He is the inner Self of all beings.He who is free from desires, whose mind is concentrated and peaceful, whose senses aresubdued, beholds this mysterious Atman through meditation and intuition in his own intellect andenjoys immortality and everlasting peace and bliss.This Atman is hidden in all beings.It is realised by subtle seers through their sharp andsubtle intellect, with eyes and other senses turned from sensual objects.When all desires are destroyed, when the three knots of the heart, i.e., Avidya (ignorance),Kama (desire), Karma (work) are rent asunder, when, the five organs of knowledge are at resttogether with the mind and when the intellect ceases functioning or becomes calm, you will attainimmortality or Parama Gati or the highest state.Just as you draw the pith or stalk from a reed, so also, you will have to draw or take out thisessence of Atma from the body or the five sheaths patiently and boldly through meditation, Vicharaor enquiry and Viveka (discrimination)".Nachiketas got clear instructions on Brahma Vidya from Lord Yama through the third boongranted by Yama, practised meditation and attained Brahman, i.e., became immortal throughknowledge of the Self.Any qualified student like Nachiketas who knows the Atman can surelyattain immortality. Om Saha navavatu, Saha nau bhunaktu,Saha viryam Karavavahai ; Tejasvi navadhitamastu,Ma vidvishavahai."Om Santih! Santih! Santih! Om! May He protect us both (teacher and pupil).May He cause us both to enjoy the bliss ofMukti.May we both exert together to find out the true meaning of the scriptures.May our studies befruitful.May we never quarrel with each other.Om Peace ! Peace ! Peace !68DIALOGUES FROM SCRIPTURESKAUSALYA-PIPPALADA-SAMVADA(Prasna Upanishad)Kausalya, son of Asvala, questioned Pippalada:  O Bhagavan Pippalada: Whence is thisPrana born? How does it come into this body? How does it abide after it has divided itself? Howdoes it go out? How does it support what is without? How does it support all within the body?He replied:  You ask questions about transcendental matters.I will explain to thee becauseyou are a great enquirer of Brahman.This Prana is born of the Atman.As is this shadow in the man, so is this Prana in the Atman.By the action of the mind this enters into this body.As a king commands his officers, saying to them:  Govern these or those villages , so doesthis Prana dispose the other Pranas, each for their separate allotted work.The Apana dwells in the organs of excretion and generation: the Prana itself abides in theeye, ear, mouth and nose.In the middle is Samana.It distributes the food supplied equally and theseven flames proceed from it.This Atman is in the heart.Here there are a hundred and one nerves (arteries).Each of themhas a hundred branches; again every one of these has seventy-two thousand sub-branches.In thesethe Vyana moves.Again, through one other, the Udana ascending, leads us upwards to the virtuous world bygood work; to sinful worlds by sin: and to the world of men by virtue and sin combined.The sun verily is the external Prana.He rises and assists the Prana in the eye.The goddess ofthe earth attracts Apana downwards.The other (between the sun and the earth) is Samana.The windis Vyana.The external fire indeed is Udana.Therefore, he whose fire has gone out, enters anotherbody with his senses absorbed in the mind.Whatever his thought (at the time of death), with that he attains Prana: and the Prana unitedwith Udana together with the Jivatma, leads on to the world thought of.The learned man whoknows Prana thus his offspring does not perish and he becomes immortal.He who knows the origin, the entry, the seat, the fivefold distribution of Prana and itsinternal state in the body, obtains immortality, yea, obtains immortality".69ESSENCE OF YOGAUDDALAKA-SVETAKETU-SAMVADA(Chhandogya Upanishad)Uddalaka said:  Svetaketu! Have you ever asked your teacher for that instruction by whichwe hear what cannot be heard, by which we perceive what cannot be perceived, by which we knowwhat cannot be known?Svetaketu said:  What is that instruction, Sir?The father replied,  My dear, just as by a single lump of clay, all that is made of clay isknown, all modifications being only a name based upon words, (the difference being only a namearising from speech) but the truth being that all is clay thus, my dear, is that instruction. Please Sir, explain to me further said Svetaketu.Uddalaka:  Bring me a fruit of that Nyagrodha tree (banyan tree).Svetaketu:  Here is one, Sir.Uddalaka:  Break it.Svetaketu:  It is broken, Sir.Uddalaka:  What do you see there?Svetaketu:  Those extremely small seeds, Sir.Uddalaka:  Break one of them, my dear.Svetaketu:  It is broken, Sir [ Pobierz całość w formacie PDF ]