The Brihadaranyaka Upanishad - Ch-1. THIRD BRAHMANA : Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS -9. Swami Krishnananda.
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Tuesday, November 9, 2021. 8:00. PM.
The Brihadaranyaka Upanishad - Ch-1. THIRD BRAHMANA : Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS - 7. Swami Krishnananda.
Chapter - I : THIRD BRAHMANA :
Chapter-1.THE SUPERIORITY OF THE VITAL FORCE AMONG ALL FUNCTIONS - 9.
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9. sā vā eṣā devatā dūr nāma, dūraṁ hy asyā mṛtyuḥ, dūraṁ ha vā asmān mṛtyur bhavati ya evaṁ veda.
This great principle is Maha-Prāṇa, the Great Power, which is mystically designated in the Upaniṣhad as Dūr, a peculiar nickname given to it. What is the meaning of Dūr? Dūraṁ ha vā asmān mṛtyur bhavati: Mṛtyu is Dūra, or 'far from this'. Therefore, it is called Dūr – destruction is removed from it. Death, evil, suffering, sorrow is far away from it. Therefore, it is called Dūr, mystically, symbolically, as a special designation of it.
Dūraṁ ha vā asmān mṛtyur bhavati ya evaṁ veda: One who has realisation of this fact will also be free from the fear of death. It is not merely a story which gives us a description of an event that took place some time ago, historically. There is a philosophical truth that is declared, an eternal fact, which applies to each and every person, everyone, at any time, under any condition. Whoever comprehends the essential nature of this Prāṇa will be free from fear. And, as it has been described earlier, death is either an outcome of an element present in the external structure of the senses and the mind, or it is equivalent to a peculiar thing which we cannot understand easily, and this peculiarity can be called transformation, or the urge within an individual to go out of itself into that which is not itself. This is desire. So, in one way, we may say that desire is death; and wherever there is death, there is desire; and wherever there is desire, there is death; and one dies only because of desire. Desire cannot be in the case of the one who has been endowed with this knowledge and experience, because the senses are freed from the evil of desire when they are affiliated to the Maha-Prāṇa, Sūtra-ātman, for the principle of desire in the senses arises on account of their dissociation from the presiding deities, the gods as we call them, in their activity towards objects outside.
The senses move towards objects, forgetting that they are superintended by higher deities, who are, in turn, controlled by the Supreme Virāt, or Hiraṇyagarbha. The energy of the senses gets depleted in respect of objects of desire, due to a confusion in their structural pattern, a peculiar urge that arises in the senses on account of their pursuing reality only in the objects and not in that which is prior to them, namely, the superior divine principle. The element, the principle, the reality that is behind the senses is incapable of being observed by the senses. We see only what is outside, and not what is inside.
The contemplation on Hiraṇyagarbha, which is the subject of this discourse in the Upaniṣhad here, is the art of transmuting, completely, the energy of the senses into cosmic principles, whereby every sense operates, or is made to operate, in terms of its context in the Cosmic Form, where death cannot enter; and therefore it is said that one who has this realisation, one who has this understanding, one who has this knowledge, will be free from death. He will not have the sufferings, consequent upon desire for objects.
To be continued .....
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