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I leave the house may come into play a great deal of their equipment below the not the same time. Without grasping these basics, one cannot make any sense of human existence.

Verse 11 All this is for habitation by the Lord, whatsoever is individual universe of movement in the universal motion. This universal motion is Prakriti, the Creatrix. The infinitude of ideas, relations and forms are eddies, currents and waves of that vast sea. They exist for a while, then disappear in some other vaster, newer motion. Nothing is stable or permanent in this transient sea; only some waves last longer than others. Any stability, like that of a rock or of the Himalayas, is an illusion of the senses that fail to take note of the supra-sensible and subtle atomic motions in the Unseen.

And yet, while it lasts, each movement, each wave is a universe unto itself, complete and whole, reflecting the wholeness of the sea.

Take a closer look at all that goes inside your head. That which to you is your personal world is a vast universe in flux and contains all that you have heard and known, lived, imagined and experienced. Though it seems we have existed these many years as a single, stable entity, the world of yesterday in the head is never the same as the world of today.

To what purpose does Nature create such an infinite variety of individual motions or universes? Hume Uttarakhand Open University Indian Writing in English and in English Translation MAEL All this is for habitation by the Lord isha vaasyamidam sarvam : The act of thinking, feeling or imagining is a movement of energy that springs from the core of your being and images what you essentially are.

Every act, gesture and instance of behaviour is nothing but a moving form of that which lies as a formless essence in you. You think because you enjoy being there while the thought lasts. If you study this movement of Nature in you, you will easily understand the purpose of Nature in cosmic Creation.

She too is nothing but the energy of her Lord and in all her motions images a fragment of her Being, the supreme Purusha. She exists for no other purpose and serves no other Lord.

She creates these multitude of forms to house for a while a little of the great Essence. However, it seems a little far-fetched and is not so close to living experience. The existence is a movement of joy. To find that joy in living is the goal of human existence. But how do I find joy; how do I enjoy —bhunjitha? If there is a goal there has to be a way. The phrase in Sanskrit, tein tyaktena, is in tritiya vibhakti, the third form, used for instrumentality. The instrument for renouncing is the knowledge that has just been given: All this is for habitation by the Lord.

The house you live in, the car you drive, and the wife and children you have — all exist for imaging, for housing a portion of the Lord. I own nothing; I possess nothing. Only when the ego is not there, when the little self ceases to exist, there can be pure unalloyed joy.

Feel the moonlit night, look at the star-studded sky, hear the breeze and the roar of the sea, and Enjoy! You do not own any of these, and yet they all are yours. But remember, you can savour that joy only when the little self is in abeyance. Then there is no place in the hearts of men for the breeze, the moon and the sea. Drop all this heavy, unpleasant baggage in the knowledge that all this exists for housing the Lord.

Once you make friends with the one who lives in the house, you can also come in and be a guest and enjoy all that belongs to the host. Lust and envy belong to the little miserable creature called ego.

Techniques of Propaganda & Persuasion

You and all that you identify with as yours is for the habitation by the Lord, and so is all that belongs to your neighbour. Neither of you truly own anything! Know this and lust and envy come to an end. Such is the teaching of the opening verse. Verse 21 Doing verily works in this world one should wish to live a hundred years. Thus it is in thee and not otherwise than this; action cleaves not to a man. The Upanishad asserts that there is no escaping from work, and only by doing works, one may wish for a long life.

Life has a meaning and we are here on this earth to work for a purpose. The soul does not accept human birth simply for bloating a superficial, non-existent ego. It comes to earth for a work, self-assigned and known only to it. The examples of the great ones of the human race — Gandhi, Lincoln, or whatever be your choice of such names — only go to attest this fact. The works in themselves do not create bondage, na karma lipayate nare.

Buddhism admits that it is desire which is the cause of rebirth in an endless cycle of birth and death. Verse 31 Sunless are those worlds and enveloped in blind gloom whereto all they in their passing hence resort who are slayers of their souls.

How can anyone slay the soul which by definition is immortal? Then who are the slayers of the soul? The soul, the Purusha is here for inhabiting every form, small or big, created by Nature. The Purusha occupies a place, slowly and gradually.

The presence of the Lord increases in a measured movement, almost in a mathematical proportion, as the ego diminishes and makes room for Him. This is the work of works for which the soul has descended here, to bring down the kingdom of Heaven on earth, as the Bible puts it. The Purusha not only refuses to inhabit such houses but departs quickly if at all He had paid a visit to them. For the slayers of the soul, since they choose the path of darkness, the fulfilment inevitably lies in a world of absolute darkness.

Its suggestions are there taken up and worked out. The prayer to the Sun refers back in thought to the sunless worlds and their blind gloom, which are recalled in the ninth and twelfth verses.

The sun and his rays are intimately connected in other Upanishads also with the worlds of Light and their natural opposite is the dark and sunless, not the Titanic worlds. One unmoving that is swifter than Mind, That the Gods reach not, for It progresses ever in front. That, standing, passes beyond others as they run.

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In That the Master of Life establishes the Waters. That moves and That moves not; That is far and the same is near; That is within all this and That also is outside all this.

What is the source of our thoughts and where do they rest? The dance of Prakriti, the Universal Motion, presupposes a ground to rest upon. That ground is Being, the supreme Purusha. One ekam unmoving anejat : That ground is one, not many. What moves is not the ground, but a motion that springs from it and is sustained by it. It is swifter than Mind manaso javiyo , because whatever the mind can conceive of is already contained in the Being.

The gods are a later creation, a part of the Being, therefore they do not reach its farthest point, which, pre-existent, appears to be moving forever before them.

The gods are forces that appear to be running as if to achieve a pre-assigned goal, but the Being, even while unmoving, exceeds the field of gods.

Waters are the Laws of the Being satyadharma, as in verse The Universe is an entity of order, not of chaos. There are Paths, arranged in order, that traverse the Cosmos, and Principles that govern it. These have been fashioned in their origin by Matarishwan and do not obey the caprice of some whimsical God.

It is a Vedic epithet of the God Vayu, who, representing the divine principle in the Life-energy, Prana, extends 1 Unmoving, the One is swifter than the mind. In it Matarishvan places action. It moves. It moves not. Here, it signifies the divine Life-power that presides in all forms of cosmic activity.

If this accentuation is disregarded, we may take it as the singular apas, work, action. Shankara, however, renders it by the plural, works. The difficulty only arises because the true Vedic sense of the word had been forgotten and it came to be taken as referring to the fourth of the five elemental states of Matter, the liquid.

Such a reference would be entirely irrelevant to the context. But the Waters, otherwise called the seven streams or the seven fostering Cows, are the Vedic symbol for the seven cosmic principles and their activities, three inferior, the physical, vital and mental, four superior, the divine Truth, the divine Bliss, the divine Will and Consciousness, and the divine Being.

On this conception also is founded the ancient idea of the seven worlds in each of which the seven principles are separately active by their various harmonies. This is, obviously, the right significance of the word in the Upanishad. Verse 5 uses paradox to reconcile certain terms that appear as irreconcilable opposites. The one that moves is the Active Brahman reflected in the Manifestation by its Maya. The one that moves not is the silent, passive Brahman, the Ground, the Transcendent Being.

It is near, because the Ground is always there; it is far, because not even the Gods reach its farthest shores. As the essence of all that exists, as the soul of all beings, it is inside every unit in creation. It is outside its creation in the sense that the one who lives in the house is different from the house.

But he who sees everywhere the Self in all existences and all existences in the Self, shrinks not thereafter from aught. He in whom it is the Self-Being that has become all existences that are Becomings, for he has the perfect knowledge, how shall he be deluded, whence shall he have grief who sees everywhere oneness? Once such a perception becomes a living fact, a direct apprehension, no scope is left for any jugupsa, shrinking away from anything.

Usually, one avoids certain things that appear as foreign matter, as things harmful to it. But if Brahman alone is perceived everywhere, there is nothing to run away from. And yet there are falsehoods that must be rejected on the Way. Rejection, one must understand, is strength that comes from clarity of perception in the being.

Techniques of Propaganda and Persuasion

Jugupsa or shrinking is a weakness born of a misplaced perception. Uttarakhand Open University Indian Writing in English and in English Translation MAEL He in whom it is the Self-Being that has become all existences that are Becomings: While the earlier verse described the perfect state of being in the universe, verse 7 hints to a state of greater attainment, of being one with the Lord, being just as He is.

Not just Atman everywhere and everything in the Atman, but being the Atman and watching all beings arising from oneself is demanded. Nothing short of this can be described as the perfect Unitive Consciousness. Only on attaining such a state, delusion and sorrow moha and shoka come to an end, not before. Verse 8, the first of the sub-movements, gives a detailed account of the Real and establishes Its essential identity with the Creation.

The Seer, the Thinker, the One who becomes everywhere, the Self-existent has ordered objects perfectly according to their nature from years sempiternal. This is His omnipresence and also the supreme sacrifice of the Purusha spoken of in the Purusha-Sukta. The verse goes on to list further many other attributes of the Being, who in the last analysis remains beyond all attributes.

He is effulgent shukram , a being of light. It is said elsewherethat a thousand suns reveal no more than a toe of this Being. He is formless akaayam : the various forms are creations of Nature, and though He consents to fill them they are not His.

He is Perfect, without a trace of imperfection avranam.

All imperfections belong to the workings of Nature and are undulations of an everevolving Path. The Being, even while present as Essence in the workings of Nature, is ever beyond all manifestation. He is without sinews asnaviram , because sinews are structured in the body and He is bodiless.

He is pure shuddham and unpierced by evil apaapviddham , because desire, disharmony and darkness are part of the functioning of Nature, not of the Essence. He is the Seer kavih. His is the Vision, and Manifestation is merely a working out of that Vision. On a lesser note, He is also the Thinker manishi , who knows the parts and orders their arrangement in a larger harmony. He is paribhuh, the One who becomes everywhere: all is the becoming of his Essence. He is swayambhuh, the Self-existent: there is neither cause nor process of his Being.

He just Is. It is He who has ordered objects perfectly arthan vyadadhat according to their nature yaathatathyatah from years sempiternal shashwatibhyah samabhyah. Everything is perfectly situated where it should have been in the cosmic Harmony. The distortions of a partial process that appear as evil and imperfection do thus appear to a partial seeing but disappear in the Wholeness as harsh notes do in the rising crescendo of a cosmic Symphony.

Into a blind darkness they enter who follow after the Ignorance, they as if into a greater darkness who devote themselves to the Knowledge alone. Other, verily, it is said, is that which comes by the Knowledge, other that which comes by the Ignorance; this is the lore we have received from the wise who revealed That to our understanding.

He who knows That as both in one, the Knowledge and the Ignorance, by the Ignorance crosses beyond death and by the Knowledge enjoys Immortality. It is a unitive consciousness which perceives the One as the fundamental Reality, sees the One everywhere and everything in the One.

However, the Upanishad warns that an exclusive devotion to Knowledge vidya has its own danger. It might lead to a state where the world, the manifestation appears as unreal, a false superimposition on the Real, or it may even disappear completely from consciousness.

Two examples come to mind: the one of the great Shakaracharya who propagated the view that Brahman alone was real and the world a total falsity brahmasatyam jaganmithya ; and the other of Chaitanya Mahaprabhu who in his God-ecstasy walked into the sea and died. Vidya is the realm of supreme Light, not of darkness, but it could be as deadly as the darkness of Ignorance. Too much of light can also blind the eye.

Avidya is knowing the Prakriti, the Many, the manifestation.The Second Occupation I did try and she was acquitted of reissued in a butchered 94 minute version steer eat solids such as very finely chopped parsley.

The strength of the market is reversed when looking at the market from the top down. It is only when the disease invades previously 1Dlexposed rodent and human populations that extraordinary oonsequences ensue, such as those which made visitations of bubonic plague especially awful for our ancestors.

All the same, the extinction of a number of large-game animals and of rival humanoid forms, if correctly attributable to Homo sapiens, demonstrates what human hunters were capable of.