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The Brihadaranyaka Upanishad - Ch-1.11 Second Brahmana, Post-11. : Swami Krishnananda.

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  --------------------------------------------------------------------------------- Sunday, April 24, 2021. 11:39. AM. Chapter - I : SECOND BRAHMANA: THE CREATION OF THE UNIVERSE-11. Post-11. ---------------------------------------------------------------------------------- This Cosmic Prāṇa, Hiraṇyagarbha, or Virāt, assumed a threefold aspect – Adhibhautika, Adhyātmika and Adhidaivika, viz., the physical, the subjective and the transcendent. The objective or the physical, the subjective or the psychic, and the transcendent which is the invisible divine content, are later formulations. Here again the Upaniṣhad brings us back, by a Simhāvalokana, as it were, a retrospective look, to the unity of things, in spite of the tripartite diversification that has taken place. In spite of this threefold manifestation, which is apparently a segmentation of creation into three different corners, as if unconnected with one another, there is yet a unity among them. That point is brought out here, in

The Brihadaranyaka Upanishad - Ch-1.10 Second Brahmana, Post-10. : Swami Krishnananda.

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----------------------------------------------------------------------------------- Monday, April 18, 2021. 12:48. PM. Chapter - I : SECOND BRAHMANA: THE CREATION OF THE UNIVERSE-10. Post-10. ----------------------------------------------------------------------------------- Here we have a description of creation down to the point of Virat. A luminous essence, which we may call the Cosmic Fire, emanated from this condition, which is the outrush of the Creative Process. That luminous Cosmic Essential Being, the Fire Universal, . Then what happens? We are slowly to come down to our sorrowful state, not yet begun, but going to begin. The intermediary conditions are now described, which are prior to the manifestation of our grossened individualities. There are certain intermediary stages – the division of the Vir?t into the Tripartite Being, known in technical language as Adhy?tma (subject), Adhibh?ta (object), and Adhidaiva (transcendent).  All the three aspects are one there, but these t