The Brihadaranyaka Upanishad - Ch-1. Second Brahmana, The Creation of the Universe. : 13.1 Swami Krishnananda.

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Saturday, August 14, 2021. 8:13. PM.
Chapter - I :
SECOND BRAHMANA : 
THE CREATION OF THE UNIVERSE-13.1.
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Mantram-4.

"so׳kāmayata dvitīyo ma ātmā jāyeteti, sa manasā vācam mithunaṁ samabhavad aśanāyā mṛtyuḥ, tad yad reta āsīt, sa saṁvatsaro ׳bhavat; na ha purā tataḥ saṁvatsara āsa. tam etāvantaṁ kālam abhibhaḥ. yāvān saṁvatsaraḥ, tam etāvataḥ, kālasya parastād asṛjata; taṁ jātam abhivyādadāt, sa bhāṇ akarot saiva vāg abhavat."

It willed, or He willed: "May I have a second Self." This is the origin of creation. The world, this creation, this universe is the second Self, as it were, of the Supreme Being. This 'other' Self, which is this vast creation, is animated by the Supreme Being Himself. It is 'other' in the sense that is had not all the characters of the Absolute. Yet, it is the Self. Though it is the 'other', it is also the Self. It is called the 'Other Self', inasmuch as the Selfhood of the Absolute is transparently present in this creation. The Universal ?tman is immanent in the whole universe, in all aspects of creation; and yet the universe is an 'otherness', as it were, of God, an object of God. It is as if the Universal 'I' is envisaging a universal object, including all that is visible or sensible – space, time and causal relation. A single Subject encountering a single Object is the state which is described in this passage, a Cosmic Consciousness becoming aware of a Cosmic Object in a peculiar manner, not in the way in which the ordinary individual is aware of an object outside. The way in which God is conscious of the universe, is different from the way in which an ordinary J?va, or individual, is conscious of an object. This makes all the difference between Universal Consciousness and particularised consciousness.

The object, in an ordinary perception, is segregated from the subject by the differentiating medium of space and of time, so that there is no vital connection between the object that is perceived and the subject that perceives. But there is a living connectedness between the Cosmic Object and the Cosmic Subject. This connection is sometimes described as one of Body and Soul. We know that there is a connection between the soul and the body. This relation between the soul and the body is different from the relation between an individual subject encountering an outside object. The soul and the body cannot be separated from each other. They are organically one. This relation is called ?ariri – ?arira-Bh?va, the relation between consciousness and its embodiment. Thus, we can say that the Cosmic Awareness of the universe, in the case of God-Consciousness, is one of inseparable relation, like the relation of the soul and the body. When we are aware of our bodies, we are not only becoming aware of an object situated in space and time. We can say that this body is an object because it can be sensed, it can be seen, and it has all the characters of any object in the world; but, at the same time, it is an object which clings to us vitally and organically, not like an object such as the mountain which is far off in space and, perhaps, in time.

Tao be continued ....


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