Edition 3 of the Brihadaranyaka Upanishad Commentary is now available for download.
P.S The most up-to date of the commentary texts are those on this site. The books themselves are updated from these pages.
23rd June 2016
We have received a question
From: R. K. Kalra
Date: Thursday, 16 June 2016
Revered saint Hari om. I take an opportunity to seek your valuable guidance on the following two issues:
As per Prashan Upanishad the mind along with other senses go on sleeping in the deep sleep state when only pranas awake - 4/2,3.
I am concerned to know whether in the absence of mind the soul does go in union with the supersoul which is available near him? Is it the time of samadhi of jeevatma with the Brahm? The mind which is accountable for soul's cycle of birth and death is at rest and the soul is free of bondage, should it not take the chance to see his origin?
2. In Advaitvaad when there is only Brahm, neither jeev nor maya is there, then how does the soul convert into jeeva?
Thank you for your valued further enquiry Dr. R.K Kalra. Once again we also need to apologise for the time it has taken to respond.
(Basically if we may, to explain for the sake of the casual reader here, Gargya who is a seeker after divine knowledge in the Prashna Upanishad is being told what happens to the true being of existence while "his" body and mind rests in deep sleep.)
"As per Prashan Upanishad the mind along with other senses go on sleeping in the deep sleep state when only pranas awake - 4/2,3.
I am concerned to know whether in the absence of mind the soul does go in union with the supersoul which is available near him? Is it the time of samadhi of jeevatma with the Brahm?"
The term soul can be vague because it is used within all the different spiritual traditions, between which there is often misunderstanding.
Here, for our purposes and in terms fitting Advaita (non duality) we can regard the jiva as also meaning the soul. The soul or Jiva is witness to the experience of the organs of material existence, the mind itself is merely an organ whose experiencing is also witnessed by the soul. So, when mind sleeps it is the soul or jiva that witnesses the experiences of the deep sleep of the organs, including mind.
Further to the above and to explain, in the beginning, it is said, there was a desire to experience worldly knowledge, that desire arose prior to the desire for mind. The desire for mind was merely a bringing about of the means to fulfil that first desire. The mind is the master sense organ through which the material realm is experienced, those experiences are also stored or remembered by mind. Along with the facility to remember mind has a cognitive facility. It is this cognitive facility that can come to believe it is "I" therefore it can also believe this body is "I" therefore mind also believes "I" have a soul.
This is the mistake of mind and duality, instead of remaining the servant, merely following its sensing and reporting duties mind will, if allowed to, try to become the master.
You speak in terms of existence comprising of two souls, a soul of individual experience and a "super soul" into which all individual souls merge.
Then, speaking in these same terms the soul would be the Jiva and the super soul would be God or Brahman or the Absolute.
But, please remember that in reality there exists only the Absolute (or God or Brahman) that is the Absolute knowledge and consciousness of existence, it is existence itself.
Therefore, it follows that the descriptive labels or names we use to describe our experience of existing or living are just that, merely transient names or labels for stored memories of experiences. In reality there exists only consciousness as knowledge Absolute.
One person has an experience of life and at the same time another person also has a life experience but both of these experiences are merely projections within the one non dual Absolute knowledge or Absolute consciousness (supersoul). There is an experience of an individual mind and there are also many other experiences of individual minds (jivas). The conscious experience of these minds are limited in awareness, due to not being fully awake or being consciousness limited, this is because due to the original desire for self or mind experience this desired experience requires a forgetting or Maya to enable the experience of individuality within consciousness Absolute.
To return to the question the individual jiva or soul is never anything other than the non-dual consciousness Absolute, it is merely the limiting experience of mind which only knows itself therefore mind assumes itself to be separate. The mind is a projection within absolute consciousness, the soul or Jiva is absolute consciousness limited through Maya. The mind does not support or control soul. Soul or Jiva should be a controller of mind through being brought into the awareness of mind through the subtle intellect of the Jiva and subtle mind. This subtle intellect is a function of Buddhi. Buddhi is enabled through a stilled, controlled, mind and a heightened awareness or subtle intuition which are further enabled by the mind turning away from or letting go of further desire.
The description of deep or dreamless sleep is given to bring into awareness that the mind alone is merely an organ so while it sleeps all other sensing organ functions of the body sleep.
The statement that prana or the breath of life maintain the sleeping organs is merely to say that the original desire for birth and mind into the material realm gave rise to the forces of material nature which keep the heart pumping and the body "alive" as it were.
The soul or Jiva, being a reflection of the unmoving immutable Absolute God or Brahman does not sleep or change state of course. The Jiva or soul is a witness to the experience of changing states, birth, waking, dreaming, sleeping, death and so forth.
Therefore while mind sleeps the soul or Jiva merely remain witness to that experience. The soul or Jiva are not separate from the Absolute. The soul or Jiva are labels of experience brought about by the limiting factors of desire for mind and body experience.
The soul is not a separate existence, the soul is unmoving, the soul is eternally known within the super soul or absolute consciousness.
The soul is merely Absolute consciousness facilitating desire for individual experience. It is mind that has to let go of desire and in consciousness come to remember or realise the Absolute.
Speaking in individual, personal terms the desire to know God will lead to the renunciation of worldly desires. The renunciation of worldly desires leads to the seeing of the unreality and transience of all material worldly objects and desires which then leads to the realisation of only that which can be timeless, eternal, which in reality is the Absolute non-dual God or Brahman.
So, once again with specific reference to the question the soul or jiva is already none other than the Absolute or super soul itself, but this will not be remembered or realised or known until all individual desires cease to exist. When the Absolute is realised in consciousness, when love for the divine comes to fruition, then the projection of soul or jiva will cease and samadi of soul or jiva within absolute consciousness will be achieved.
True samadi, in these terms, will not be achieved within any experiential state such as deep sleep and so forth. The life experience of this jiva or soul will continue for as long as it is desired. Desires are not transcended even in deep sleep, they are merely forgotten or resting for that time.
"The mind which is accountable for soul's cycle of birth and death is at rest and the soul is free of bondage, should it not take the chance to see his origin?"
It can now be seen from the above description that it is not mind alone that is the cause of sanskara and rebirth. The organ of the mind sleeps or dies but the subtle mind impressions caused from action and desire remain in consciousness until the highest truth of these conscious impressions is seen causing all untruth to falls away along with maya. Only then will the soul or jiva know only Absolute consciousness and knowledge.
"2. In Advaitvaad when there is only Brahm , neither jeev nor maya is there, then how does the soul convert into jeeva?"
Knowledge of Advaita reveals the existence of immutable Absolute truth consciousness and bliss alone. The jiva or soul exist timelessly but only as the knowledge that is the Absolute; It is from this knowledge that the experience of soul or jiva arises in consciousness. There is no conversion, there is only experience arising according to desire.
Dear Dr Kalra we hope this goes some way towards helping in your understanding. Once again thank you for giving us the opportunity to express an understanding. Love Ken
27th May 2016 We have received a question.
Dr. K. Kalra
24 May 2016, 09:52
Revered saint, Hari Om. I take an opportunity to be enlightened on the following few questions;
1. , As per Mandukya Upanishad Turiyam is the witness of all the three stages i.e. waking, dream and deep sleep. , My question is these three states are of whom whether the mind or the body or the soul?
2. , The re-birth occurs to the suksham shareer. This ling or suksham shareer consists of gyandries, kermendries merged with the mind and the mind with the soul and carried by the pranas. My question is what happens in case of advaitvaad where there is no separate individual soul to merge with the mind. If there is no separate soul then who becomes the ling shareer for re-birth?
3. Why should a physical guru be worshipped like Bbrahaman as suggested in 6/23 of Shwetashwater upanishad when guru's body is also subject to death like every human being?
Dear Dr.K Kalra, it was a pleasure to receive your questions, thank you also for your kindness.
1. As per Mandukya Upanishad Turiyam is the witness of all the three stages i.e. waking, dream and deep sleep. My question is these three states are of whom whether the mind or the body or the soul?
These "states" are of a mind as a remembering experience, a body as a physical experience and a soul or a jiva is that which may be said to carry the consequences or the fruits of desired experience.
These "states" refer only to the experience of such states within the one non dual consciousness of existence. The very exercise of describing states and the witness is an attempt to demonstrate that all that appears to takes place, takes place only according to the knowledge which is the truth of the one unmoving unchanging unity of existence. That knowledge, that Absolute Brahman or the Divine or God is eternally immutable and unmoving, that knowledge be it tonight's dream state or tomorrows waking state and all that occurs within such experiences has always existed, exists now, and will exist timelessly.
Mind, body or soul are merely descriptions of experiencing, as are "states". That which is described or labelled as Turiyam is in reality the one non-dual consciousness of knowledge absolute which supports all; it is consciousness absolute that is both the witness and the witnessed; it is both the experience and the experienced.
This one conscious existence projects the experience of many births and many minds with many bodies. This one consciousness of existence, through the Maya of forgetting, is also the experience and the experienced of each projection as an individual limited life experience. Therefore "you" and "your" consciousness are also this one absolute consciousness merely limited through Maya as a result of "your" original desire for birth and worldly experience.
2. The re-birth occurs to the suksham shareer. This ling or suksham shareer consists of gyandries, kermendries merged with the mind and the mind with the soul and carried by the pranas. My question is what happens in case of advaitvaad where there is no separate individual soul to merge with the mind. If there is no separate soul then who becomes the ling shareer for re-birth?
That consciousness that is ringed or limited through Maya that has experienced a birth and a life into a material world and a material death would fit the understanding of ling shareer.
The term Ling shareer is used for the description of specific knowledge forming subtle experience within material creation. The specific knowledge here would be that relating to an experience of individual birth life and death. The "who" in this case would be the consciousness of lingering desire that requires a rebirth back into creation in order to continue working to fulfil that desire. Ongoing Desire in the form of sanskara is the cause or need for rebirth. Original desire is widely or conveniently accepted as an original cause of material creation, although the Absolute or Brahman or God is unknowable.
3. Why should a physical guru be worshipped like Bbrahaman as suggested in 6/23 of Shwetashwater upanishad when guru's body is also subject to death like every human being?
Different translations of the same texts do sometimes vary, we have also found some difference in the way this mantra is interpreted as follows,
"If these truths have been told to a high-minded person who feels the highest devotion for God and for his guru as for God....."
And another version :-
"..these subjects which have been declared so far illuminate the great souls, who have the highest devotion to god as well as to the teacher who is as god is...."
So from the above examples we can see how you might feel you are being advised to worship your teacher.
It seems to us that the higher purpose of this mantra is to state the necessity to purify the mind with which to recognise the truth when told by a teacher.
The meaning is that divine or spiritual truth cannot be certified by the workings of the mind alone. Higher truth cannot be adequately conveyed in the words of any language.
To properly hear and understand this higher truth one needs to be guided by the intellect that is controlled by the heart. This heart is not the romantic heart. Within the one consciousness at the heart of all beings there is the intuition that knows truth when it is heard. This intuition combined with the developed or cleansed intellect can tell the truth of the scriptures when heard as if it already knew it to be so.
The above being true it follows that only a person who is able to devote their self to seeking truth will have discarded impediments or impurities which stand in the way of truth.
By clinging through love and devotion to the way of truth one eventually finds that truth. This truth is loved unconditionally be it heard through the teacher or a direct realisation of the divine Just as a well is associated with the water that it facilitates.
So to read the mantra again it should be understood that it is not saying what this "high minded soul" should do, it is saying that this higher soul naturally is already devoted to both the word of the divine and also to the source of that word through their love of the truth. As we understand this mantra the devotion in question is one of higher love not the devotions of ritual worship.
Your previous question indicated your knowledge also of Advaita or non-duality. With Non-Duality being the truth of existence in which all that exists is a unity of one, then who could be the worshiper and who could be the worshiped?
Dear Dr.K. Kalra, Please allow us to add also,
You should also realise that all of the words above or from any source are not in themselves enough to convey the highest truth which they only try to describe. Ultimately all these words are just information. Even from the most revered guru divine knowledge can only be passed on as information. It is your duty alone to adopt the spiritual practices that will cleanse your intuition enough for this information to be seen with such clarity that this information will become divine knowledge.
1st June 2015
Is God the problem?
This question was the subject of a recent television discussion program. The question itself betrays the hidden or unrealised cause of all problems. That cause is the assumption that our Universe or world or life consists of a duality of things. The very question "Is God the problem?" contains the assumption that we live in a duality. The assumption or unquestioned acceptance is that there could be the duality, the separate existences, of a God and Us.
If the general concept of God were to include the acceptance of unknowable Divinity then the trap of duality might be avoided. The fact of Existence itself, the fact that we "Are" is due to Divine knowledge alone surely. Those that say existence is due to an original coincidence should realise that coincidence itself is a form of existence that must also be enabled by Divine knowledge alone. Therefor, all this has proceeded from that one eternal primal unity, and of course all this remains a unity of one, because nothing else ever logically existed.
There is a lack of humility and reason that thinks either that God or the Divine can be known, or can be explained, or should be described in order to be believed. This unreasonable need arises from the seeing of duality, which leads to the problems of different beliefs and disbelief. It is unreasonable because throughout all history God has not been explainable in words. The lack of humility still demands an explanation.
The Bible tells of 'seeing through a glass darkly'. The Quran has the words 'they will not understand'. The Buddha himself stayed silent when asked about God. We have clearly been told that God or the Divine is unknowable.
The prophets and the scriptures teach us to know of God, but God, the Divinity of this existence itself is unknowable. Duality arises with the need to understand "That Being" itself befor its existance can be accepted. But, with acceptance and surrender to "This" one divinity and that all apparent "others" are also shadows of this one Divinity then our unity can be realised.
With the rising realisation of non duality all problems are seen as unreal and become non existent.Ken
12th December 2014 We have received a question.Q.
There are so many different religious clubs. Even Vedanta, so many websites all separate. My question is. The brain/mind are all basically built the same and every mind needs daily maintanance input or over time it will revert. This principal is the same for the highest holyiest and the street urchent scavenger like me. My guess is yes. they are same. (if nobody answers ill try the next website and sorry to disterb you). Om Tat Sat
Thank you for your question,
Yes there appears to be many different understandings arising from the scriptures or the words of the Prophets. Each of us appears to understand individually even while using similar physical attributes.
These differences in understanding cause divisions and also the coming together of "like minded groups" or religions. Our thought processes and the forming of our opinions "mind stuff" as it were are largely influenced by our environment, from place of birth, parents, expectations, education, friends and so forth.
This is the mind that remembers, thinks, calculates and rationalises. Speaking in terms of religion this mind, although logical can choose to believe a religious teaching, based on its own rational. As you have observed, this mind gets stronger through use and weaker through neglect.
There is another mind. A subtle mind. The subtle mind gets referred to, and may eventually become the highest guide, when the gross mind above is fed on the finer food of the scriptures (as apposed to religious doctrine).
The subtle mind does not reside within the brain or any particular organ of the body alone. The subtle mind does not calculate, because the subtle mind is very close to being that one consciousness that unites us all. This is the mind that immediately knows all things, including recognising the truth within the scriptures, it knows right from wrong. For example, very often when we are about to tell a lie to further our own desires we just "instinctively" know it is wrong but very quickly this subtle knowing is rationalised by the gross material mind and the lie is told.
It is the subtle mind that understands that all is known within the one consciousness of all beings. That is, the subtle mind knows, and has always known, that what is within the heart of the individual is known by God. Naturally this one subtle mind is the same divine mind or consciousness that appears as all beings, regardless of race, religion, rank or financial worth.
This subtle mind needs no input, is all knowing and is eternally the same. All that is needed is for this mind to be realised.
23rd May 2014
We have added the commentary to the Kaivalya Upanishad to the free Ebook download page. As with other book if you are reading this book please download a fresh copy now and then to keep up with updates. Ken
9th April 2014
We have recently received a kind offer to contribute to the magazine of a respected organisation whose purpose is in furthering Vedic philosophy.
There are many many words and many good people spreading them, such as the above organisation, attempting to describe and pass on this One Divine Truth.
This work is necessary of course because there are also many people eagerly listening to these words, who are trying to find that true purpose or meaning for their life. There are also many more people that need to hear the words, and realise the need to even begin searching for this higher truth of their being.
So where is the problem? The answer does not seem to be the need for more words from us. After all this time of humankind's existence, the answer cannot even be the need for the right words. If the answer to the revelation of the Divine lay in the right words, they would surely have been found by now.
It seems to us that possibly the many labels and descriptions, all containing many lifetimes of words could ironically have become part of the problem themselves.
All of these words provide a comfort zone of much work to occupy people and provide the assurance, or fulfil the belief, that they are discovering the truth.
It is the nature of the human mind to need a working surface, as it were, on which to allow that mind to cogitate. If the mind is kept occupied in this way then it ceases to trouble the conscience.
It is indeed a great problem that there is nothing of eternal truth manifest within this universe. The intuition of this truth in itself is a cause of such anguish that most people push it back into their subconscious.
But, with an intellectual working surface, and lots of words to work with, the more complicated the better, any anguish felt regarding the unknown is moved to the comfort zone of a work in progress.
There is another way. It is the hardest path by far, but it is the path taken by the wise, it is the path that has no working surface.
Due to there being no true manifest divine working surface within this universe, one has to negate all things, including all words.
If these fewest words of the scriptures were heard and truly believed, that God alone exists, and that this truth is transcendent then this hardest path, without a working surface, would be the shortest and truest.
Knowing that one has to turn within for the truth, it would seem an error to add more words.
8th May 2014
All versions of the book have been updated.
We have published the commentary on the Brihadaranyaka Upanishad as an Ebook for ease of use. Other commentaries are being prepared.
If any errors are noticed we would be pleased for the chance to correct them, thank you in advance, Ken.
PS. If using this book it would be a good idea to download a new copy regularly to keep up with updates.
9th March 2014
We continue in the work of expanding and clarification of our commentary on the Brihadaranyaka Upanishad.
26th September 2013
We are at present re-reading the Mandukya Upanishad and adding some clarification to the commentary.
23rd September 2013
The commentary on the Kaivalya Upanishad has been extended.
29th July 2013
Regarding our commentary on the Brihadaranyaka Upanishad. We feel this has now reached a level of completeness where we can say it purpose of providing another insight into its higher meaning of Non-Duality, Advaita, has been realised.
There remains much that can and will be improved over time in terms of grammar, clarification and expansion of the commentary, this will be an ongoing exercise. If any further comment or question on this or other Upanishads might be of interest please email us.
So, may we commend our work for the reference of other seekers.
26th June 2013
The introduction to the Kaivalya Upanishad has been added to.
19th June 2013
The Kaivalya Upanishad has now been revised. "I Am That Alone".
30th May 2013
We are at present working in the Upanishad section revising the commentary on the Mandukya Upanishad and will be explaining further why The observed laws of Thermodynamics reach incorrect conclusions because they are based on the assumption of duality.
10th May 2013
We are at present working in the Upanishad section revising the commentary on the Brihadaranyaka Upanishad chapter Five.
25th February 2013
There is a new question in the Q&A section regarding the Brihadaranyaka Upanishad.
This enquiry showed us the need to be more accurate in pointing out that the last three sections of the Upanishad are Smriti and not Sruti. The relevence is explained.
16th August 2012
There is a partly remembered Zen story that told of a Zen master being accused so, "the hours a day you spend meditating are wasted time".
The Zen master replied "And you waste the rest of the time".
When first read this sounded like typical tit for tat remarks made when arguing, although I would have sided with the meditator of course. But there are deeper considerations than everyday beliefs. Is it right to say that everyone accepts or believes that eternity, at least, exists? It would seem so, it sounds correct that all who give it some thought would agree that in some form or other there will always be something somewhere that exists. Even staunch non-believers who argue well that there is no ´afterlife´ would assume an eternity exists even if they can see nothing that is in itself eternal (which would be correct). So there will always be something because change as it may not everything can disappear, eternity does exist, it is a reality.
Returning to our original consideration of wasting time, what then, is wasting time?
The meditator, whether he or she succeeds or not is inviting the Eternal, in whatever form or sense or way it may be experienced there is an open door or heart with the meditator to be accepted. The meditator for various reasons, some would say Grace, has tired of the transience of fashion, social emotions, social status as a measure of worth, imagined love which ends up as needy desire or lust which therefore fades. This highroad of life that appears to lead somewhere but repeats itself undercover of changing generations is seen by the meditator as unreal and ironically transient in this realm that is supported by Eternity. For the meditator true love can only be for the real, the true. What is true does not change. That which is true will have the quality of eternity. For the meditator the best, the most important use of this short life will be to perceive that alone that is pure and eternal or die during the attempt, there is nothing of lasting worth to lose but perhaps one can achieve some insight of the real to give meaning to being.
The ordinary person basically sees the meditator as wasting time because this person is in the realm of time. In the reality of eternity time does not exist or does not matter. Everything matters in the realm of time because nothing survives it.
Time matters to the ordinary person but such a person does not see how illogical this is. For this person of time there is nothing lasting, although he often burns the candle at both ends to fill up his baggage with possessions. If all of ones time is spent in consideration of all of this ´stuff´ that is ultimately worthless due to the fact of its entropy into something undesirable and useless is this not the true waste of time?
This life which is itself transient, that is spent in dealing with transient things must add up to waste. True, the life of the meditator is also transient but if that meditator found that that is eternal, what would the thinking person, the person of discrimination decide was a waste?
If you don´t meditate regularly perhaps you should start now, quickly, see if you can make up for wasted time.
10th August 2012
In terms of existence, of the Absolute, what is nothing is always complete.
Whatever there is, is also always complete.
In terms of existence, of the Absolute, emptiness is always full.
What is full is also always complete.
The Advaitin is familiar with the words that to see the Self in all beings and all beings in the self one attains that highest Self, (Kaivalya Upanishad verse 10).
In fact it is the light of that highest Self that one attains. This light can be seen due to the perfect focus of Advaita, non-duality. When all is seen as complete and as this One Self the diffusion of duality comes into the focus of Absolute Advaita, a singularity, and that light of the Self shines clearly. It is through this light that the Love of the Self is known. It is this love that empowers the discipline for meditation and this light that guides the meditation that eventually clarifies the Absolute Self.
25th July 2012
Do not revere the form of the Scriptures. Love the truth they convey.
Plunder their treasure but do not attribute value to the container. As a being grooms and values the form disproportionately and other forms celebrate and accord fame to such well groomed forms false values develop.
Dig into the words of the scriptures with one purpose. Take from them what is needed. The meaning is passed on with love and wisdom. The giver of the gift of the scriptures did not expect that the wrapping paper would be treasured. No form is real. When the Wise tell us to renounce all they were literal in their meaning. Having found the truth have no reverence for its container. It is ok to place one book of scripture on the floor while searching another book. Do not get lost in the weeds of worship. Love the space occupied by a scripture, it is every bit as much the Self as the paper and ink.
Renunciation is also letting go of our comforting charms, our items of support.
23rd July 2012
The home page has been revised and the Advaita commentary on the Kaivalya Upanishad has been revised.
18th June 2012
we have been away travelling (dutifully). This period has been a reminder of the importance of meditation and avoiding idle conversation.
If I may report as an observation,
when one travels the duty or need arises to be sociably polite in order to not cause discomfort to others, people in general feel insecure in silence and are unable to maintain it. At these times one is drawn into conversation of an idle and basically unnecessary nature. At such times one tries to maintain a level of detachment, but even so over time these diversions into such conversations eventually tend to draw one away from the stillness of the Self due to the activity of Manas (discursive mind) rising and assuming a separateness.
The master remedy for worldly nescience is of course meditation and of course the basic practice of regular meditation is maintained at all times in all circumstances, a rare failure would be made up for even in the middle of the night if necessary. But at these times when the meditation needs to be practiced more often it can be difficult due to imposed social routines. Idle conversation needs to be abstained from completely. Contemplation not conversation is an essential spiritual practice. Idle conversation sports in the creation of the unreal.
It has been observed with some mystification in the past whilst attending retreats or meetings that after meditation or contemplation or study and so forth, over an intervening cup of tea conversation turns to sport or social or news items. Within such unfocused behaviour it is impossible to attain to Self recognition.
Within the peace of the Self unity with ones neighbour is felt, idle conversation disturbs this unity.
25th April 2012
The commentary on the Brihadaranyaka Upanishad is now completed. The last two chapters are now on line. As before they are straight from typing so are subject to correction. The corrections and improvements will be made as part of a fresh walk along the new path.
20th April 2012
Commentary on Chapter four of the brihadaranyaka Upanishad is now on line. It is straight from typing so will be corrected after a fresh read.
13th April 2012
The third chapter of the brihadaranyaka Upanishad is completed and on line. I Apologies for the errors that will be there but I now have to wait for a while before I will see them.
3rd April 2012
Chapter two of the brihadaranyaka Upanishad is completed and on line. As mentioned previously, chapter one and much of the introduction has been considerably revised after a second reading following a break from it. Coming at it afresh some glaring anomalies were noticed. So if the first chapter was read at all I recommend it be read again to get closer to the intended meaning. I hope it is of some interest.
14th March 2012
Just to say we have been travelling. Having read afresh the parts of the Brihadaranyaka Upanishad that have been posted so far I have altered some parts to make them clearer. I am resuming work on the next chapter.
12th February 2012
An imagined conversation between Gautama Buddha and Adi Shankara.
The Buddha said to Shankara "The path for the Buddhist novice is clear and bright".
Shankara replied "The path for the Advaita novice is also clear and bright".
"How can that be?" Said the Buddha "when the path of the Vedas has so many Colourful images and deities?"
Shankara replied "There is no contradiction, because the red and the yellow make orange and blue and yellow make green and the red and the green make brown. Likewise with the colours of all the other deities and symbols so this reconstitutes all reflections back to absolute white light, and this whiteness is the overall colour of the path to which one should refer".
"Is that so?" replied the Buddha. "Then what about the black which is of no colour?"
"That is of no relevance here" replied Shankara "Because the brightness that is the white light of the way is now so bright that it completely obscures the black so that it goes unseen, and if black is not seen in the white then it is the same as being white".
"Then that must be so" Said the Buddha. "Because all there IS is The light of The Absolute"
"Indeed, then we are in agreement" Added Shankara.
With proper devotion to the path of wisdom it does not matter which path one takes. Because devotion to God will always lead to God.
9th February 2012
Chapter one of the Brihadaranyaka Upanishad. Is now completed. It is expected that some further modification will need to be made at a future time. The difficulty is with semantics. When reading for ones own purposes one substitutes one's own understanding in places of ambiguity. When committing to paper these issues have to be resolved. Chapter one discusses ignorance. It needed to be decided in many cases was this ignorance? Was it meant? Is this just semantics? etc. As is the way any work of this sort is a good exercise. I hope it is of some interest.
22nd January 2012
It seems to be this way,
Aging is part of understanding.
Letting go is part of being born. One hasn´t lived until one has also experienced the dissolution of material. The more there is to surrender at death the smaller one has lived. The less there is to surrender at death the larger one has lived.
17th January 2012
The Brihadaranyaka Upanishad with the start of a commentary is now on site as a work in progress.
11th January 2012
While checking the appearance of this site from an Advaita Philosophy Google search, fragments of some posts were noted such as...
´Advaita is not non-duality it is acosmic.... ´
´Maya and the creation of time and space.... ´
´Advaita and the negative and positive existence of things....´
Much is said on all subjects, this subject is Advaita Vedanta.
I know there are powerful minds at work, and who can say what?
I just thought I would note this with this post and invite you to sit with your spine as upright as comfortably possible. Neck and head raised up as if being gently lifted by a thread from the crown of your head. It also gives a nice gentle stretching feeling to your neck if you draw your chin in just slightly.
No words are needed if we submit to the sound of the Mantra. Our minds will not be needed. There being only the Absolute, means that our Mantra cannot get lost. Trust, follow, meditate. There will be Truth and understanding.
6th January 2012 and added to 8th January
There is a new post in the Q&A page on Advaita and loss"It is not for the sake of all, my dear, that all is loved, but for the sake of one's own self that it is loved. The Self, my dear Maitreyi, should be realised-should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known." Brihadaranyaka Upanishad ch.2.4.5
(As stated in the previous post. Comment on the Brihadaranyaka Upanishad is being prepared for this site. From this work it is seen that when True Love, Love for the Self, is realised the purpose of Yajnavalkya´s lesson can be known)
29th December 2011
At present working on getting the Brihadaranyaka Upanishad with comment on the site
Whatever the form, reality, matter, subtle etc. of the Universe it is OF the Absolute. Not vice versa
24th December 2011
It is not your aim to understand Advaita. Advaita is a description for the insight of the seer´s quest for reality. Your purpose is to reach that reality. That Unity.
Self Enquiry back to Nothing
Existence has always been.
in nothing there can be no being.
In nothing there can be no in.
In nothing there can be no nothing.
Now A grain of sand or a flower or a universe.
At once nothing is no more.
At once nothing could never have been.
At once the eternal consciousness of absolute knowledge becoming* is revealed.
Nothing ever needed to happen.
There is no material floating in a void.
Consciousness supports all.
Consciousness knowledge bliss.
* The term Becoming is used here to negate any reference to a "time prior to existence." The fact of Existence now, a grain of sand etc. is seen by us as infinitely regressive proof of existence. That is, knowledge becoming, in itself, is existence. That is, there can now be no "time" prior to Existence. This is our proof of Non-Origination and immortality. That is, there exists no true birth.
All that Exists is all there Ever has been. All that Exists is all there ever will be. No more, no Other, no less.
Inner or Self Enquiry   See also Wikipedia Link
A well known example of enquiry is one propounded by Sri Ramana Maharishi It consists of tracing the 'I' thought.
Briefly, this consists of asking the question "to whom does this thought occur?" Every time a thought arises. The answer will be along the lines of "to me."
The enquiry follows "Who am I?"
As the enquiry takes its course, within each enquirer according to there discriminative powers insights will occur that can lead to an understanding of unity.
It has also been seen that such enquiry can lead to the understanding that nearly all, if not all at this stage, of thoughts are ultimately unnecessary. This gives the clue that the ´mind´ that produces this stream of thoughts is really just an overactive unsupervised servant function and does not exist as an entity at all. Once seen this will lead to deeper stillness and release. In a practitioner whose intellect and intuition is becoming cleansed focused and single pointed through meditation practice, this enquiry will clarify to the significance of "I AM"
On Meditation Practice
The Meditation has to be given by a teacher.
No example of meditation can be given. It is a subtle process.
But be fearless as if your life depended on it.
So How to talk of Meditation?
How to discover freedom through discipline?
How to close in to concentration but be wide open to the new?
How to hold tight but with a loose grip?
How to discard every treasure that arises in order to devote  everything to that still to come?
How to gift away all that is received?
How to gift away ones self?
How to know the validity of such a private practice?
How to discard all for purity and start again and again?
How to trust that nothing of truth can be lost or forgotten?
How not to rest even in the warmth of the Self?
How not to tire even through the ache of desire?
How to lay desire to rest at the feet of God?
How to know the ability to love truly as the greatest power it is.
If using a mantra
Your mantra will have been sounded by the ancients.
It´s purity has been confirmed by the wise seers. Learn to listen, to know your Mantra intimately.
This sound can be trusted to lead you at all times. Giving up all else follow your mantra with an open heart.
If your practice is object oriented
As your attention becomes focused to a point become aware that this object is caused by you. Become aware that you are caused by the object. Both you and object are cause and effect simultaneously. In this full Consciousness be unafraid of merging with this point.
If your practice is breath awareness
As you give up control of your muscles to your posture become aware of your breathing and the breath, as it enters and leaves through your nostrils. Become aware that you are not ´doing´ breathing. Understand that you are ´being´ breathed. At the turn of each breath follow this process deeper inside.
Voicing The Absolute
Without eyes all that ever was or will be is seen by me. You see all through me. After your eyes return to dust your vision is held in me. The sense principle is Mine.
Without ears no sound startles me. No strains sooth me. But in this eternal silence rests the sound of creation.
Without flesh neither heat nor cold concern me. But of the warmth of eternal universal love I am That Consciousness.
Neither taste nor need to ingest have I. No poisons or ambrosia concern me. With no body to nourish unchanging immutable eternal Consciousness am I.
There are no obnoxious odours or enticing fragrances for me. But the breath of life is eternally held in this Consciousness.
Truth is not found or produced by the workings of any mind.
All Truth forms the knowledge eternally existent as this Consciousness.
What decision or judgement is required Here, where full and perfect knowing exist eternally?
Ohm peace, peace, peace.