Source : http://www.swami-krishnananda.org/mand/mand_1.html and http://www.swami-krishnananda.org/mand/mand_2.html
- It is said Mandukyam ekam eva alam mumukshunam vimuktaye - for the liberation of the Mumukshu or seeker the Mandukya upaniSad alone is enough.
- Om ityetadaksharam idam sarvam, tasyopavyakhyanam bhutam bhavat bhavishyaditi, sarvam omkara eva. : Everything is indestructible Aum. The past, present and future are its vyAkhyAnam (commentary, explanation).
- Is’vara s’RSTi is things as they are, jIva s’RSTi are things as we take them to be. You are a part of Isvara-Srishti and you are the centre of Jiva-Srishti.
- Things as they are do not concern us very much. But things as they are to us mean very, much to us, and this meaning it is that binds us to what we call Samsara (earthly existence).
- Moksha is that status in which we establish ourselves not in a relation of Jivatva, but in the condition of Isvara, that is, existence by its own right, and not existence by means of a relation to other things. You are something by yourself, independent of what you mean to others, what you may appear to others or what others may appear to you.
- You want to be absolutely independent as a Kevala. You want to attain Kaivalya. This is called Moksha – absolute freedom.
- Aum is a Universal Name which refers to a Universal Form in such a manner that the Name (nAma) and the Form (rUpa) coalesce to constitute one Being.
- Sarvam hyetad brahma: All this is, verily, Brahman. Etat vai tat: “This, verily, is that”. ’Sarvam hyetad brahma‘; ‘Ayam atma brahma‘: All this is Brahman; and this Atman, also, is Brahman.
- There are said to be five characters in all existence: Nama, Rupa, Asti, Bhati and Priya. Nama and Rupa are name and form. Asti, Bhati and Priya mean existence, illumination and the character of pleasurableness. Existence, illumination and satisfaction seem to be permeating Nama and Rupa.
- You are unhappy when you are in a state of tension, and you are happy when tensions are released.
- There are various kinds of tensions in life and every tension is a centre of suffering. There is family tension, communal tension, national, or international tension, which is usually called a cold war, all which place one in a state of anxiety and agony. The release of tension brings satisfaction and one works for that satisfaction. You want the tension to be released. But all these are outward or external tensions.
- There are inner tensions which are of greater consequence than the outer ones – the psychological tensions caused by a variety of circumstances: These circumstances in the psychic set-up of our personality form a network called the Hridaya-Granthi, in the words of the Upanishads.
- The Tantra-Sastras and Hatha-Yoga Sastras call this Granthi by a threefold name: as Brahma-Granthi, Vishnu-Granthi and Rudra-Granthi, which you have to pierce through by the release of the Kundalini-Sakti.
- This is the Granthi of Avidya, Kama and Karma, ignorance, desire and action; this is the tension of Vasanas or Samskaras; this is the tension of the subconscious or unconscious mind; this . is the tension of unfulfilled desires and frustrated feelings. This is ‘personality’ in its essential nature.
- It appears on the surface that by a fulfilment of the desires the tensions can be released and we can enter into Asti-Bhati-Priya by coming in contact with Nama and Rupa. The desires cannot be fulfilled by contact with objects, because a contact excites a further desire for a repetition of the contact which, again, in turn, excites an additional desire, and this cycle goes on endlessly.
- Nama-Rupa-Prapanca is, therefore, not the way to the realisation of Asti-Bhati-Priya, which is what beckons us every day in our activities.
- The urge for perpetual existence, if possible immortal existence, is the urge of Asti or Sat – existence.
- The urge for knowledge, wisdom, illumination, understanding, information, is the urge of Bhati or Chit – consciousness.
- The urge for delight, satisfaction, pleasure is the urge of that infinite delight of existence-consciousness, Priya or Ananda, bliss.
- It is this threefold blend of Existence-Consciousness-Bliss that reveals itself even through Nama and Rupa, and it is not the Nama and the Rupa or the name and the form that we really want in our life. In our contact with things, or names and forms, we seek Asti, Bhati and Priya.
- We seek Satchidananda through Nama-Rupa; we seek Reality in appearance; we seek the Absolute in the relative; we seek Brahman in all creation; we seek Isvara in the world. That is what we seek. In all our activities, whether it is office-going or factory-labour, whatever be the work that we do, the purpose behind is the seeking for a final release of all internal tension and an acquisition of unlimited satisfaction.
