UPANISHAD VAHINI - Sathya Sai Speaks

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UPANISHAD VAHINI35are stilled and so there is no more mind. It is the conquestof the mind, its negation, the Amanaska stage. What avictory it is! For, in deep sleep the Mind is latent. Indream, the Mind is restless with agitations. In the wakingstage, it is active and motivating. In all the three stages,Truth remains unknown. The objective world is but adelusion of the agitated mind, the superimposition on therope of a non-existent snake. The world is not born, nordoes it die. It is born when you are ignorant. It dies whenyou become wise.The AUM of the Omkara, representing the Viswa,Taijasa and Prajna aspects of the waking, dreaming anddeep sleep stages of existence, have each a particularrole in Sadhana. Upasana which A emphasises more,makes one realise all desires. If U is concentrated upon,then Jnana increases and if M is specially dwelt upon inthe Upasana, the final merging of the Soul in the Supremeis effected. The Upasaka of Pranava will also earn theknowledge of the Truth of the world and Creation. TheUpasaka, therefore, of the Pranava draws unto himselfthe reverence of all.The A U and M proceed from one to the other inthe Pranava and finally merge in an Amanthra, a letterlessresonance which thins out into silence. That is the symbolof the Santham, the Sivam and the Adwaitham, the
36 UPANISHAD VAHINImerging of the individualised soul in the Universal, afterthe shedding of the limiting particulars of name and form.This is not all. The Karikas 24-29 of this Upanishad praisePranava as the cause of Creation. It is extolled asquenching all grief. Why? He who ruminates on the Om,ever aware of its significance, can steadily move on to anAwareness of the Real behind all this unreal Appearance,of the Paramatmathatwa Itself.In the first section, the Adwaithic uniqueness ofthe Atma is established in a general way. In the second,as has been said, the positing of two entities, God andthe World, is shown as empty and evanescent. In thesection called specifically Adwaitha, the doctrine isestablished by arguments and affirmations. At first, theworld was latent and unmanifest; Brahma is Himself aneffect; and so, reflection on the effect will not lead manto the source of all things. The Brahma revealed in thisUpanishad is not the Effect. It is the Primal Cause. It isnot born, nor limited. It is not broken into all this many.The Atma is like Akasa or Ether, all-pervasive. Itmay seem enclosed in certain limits, like a pot or a roomand may be spoken of as so individualised. But in thatlimitation, there is no truth. The body too is like the pot,which limits the sky enclosed in it, for all appearances.There is no innate distinction between the sky in the potand the sky outside. Take away the limiting factor, and
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Page 56 and 57: UPANISHAD VAHINI51Brahmam.The Karma
Page 58 and 59: UPANISHAD VAHINI53The Upanishad tea
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Page 62 and 63: UPANISHAD VAHINI57The contemplation
Page 64 and 65: UPANISHAD VAHINI59as its Impelling
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UPANISHAD VAHINI91which they live a
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UPANISHAD VAHINI95and repelled, the
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UPANISHAD VAHINI97the fruits, (The
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UPANISHAD VAHINI99stage. Beyond thi
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UPANISHAD VAHINI105Atma. Living ste
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UPANISHAD VAHINI109Dharma Karmas -
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UPANISHAD VAHINI115is the motive fo
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UPANISHAD VAHINI119to knowledge. Ma
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UPANISHAD VAHINI123of the Vedas ens
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UPANISHAD VAHINI - Sathya Sai Speaks

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