The Brihadaranyaka Upanishad - 2.4.5. Swami Krishnananda

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Thursday, April 14, 2022. 19:00.

Chapter- II :

FOURTH BRAHMANA : 

THE CONVERSATION OF YAJNAVALKYA AND MAITREYI ON THE ABSOLUTE SELF :

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Mantram : 5. 



"sa hovāca: na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanas tu kāmāya patiḥ priyo bhavati: 

na vā are jāyāyai kāmāya jāyā priyā bhavati, ātmanas tu kāmāya jāyā priyā bhavati; 

na vā are pūtrāṇāṁ kāmāya putrāḥ priyā bhavanti, ātmanas tu kāmāya putrāḥ priyā bhavanti;

 na vā are vittasya kāmāya vittam priyam bhavati, ātmanas tu kāmāya vittam priyam bhavati;

 na vā are brahmaṇaḥ kāmāya brahma priyam bhavati, ātmanas tu kāmāya brahma priyam bhavati; 

na vā are kṣatrasya kāmāya kṣatram priyam bhavati ātmanas tu kāmāya kṣatram priyam bhavati; 

na vā are lokānāṁ kāmāya lokāḥ priyā bhavanti, ātmanas tu kāmāya lokāḥ priyā bhavanti; 

na vā are devānāṁ kāmāya devāḥ priyā bhavanti, ātmanas tu kāmāya devāḥ priyā bhavanti; 

na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavanti, ātmanas tu kāmāya bhūtāni priyāṇi bhavanti; 

na vā are sarvasya kāmāya sarvam priyam bhavati, ātmanas tu kāmāya sarvam priyam bhavati; 

ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ: 

maitreyī ātmano vā are darśanena śravaṇena matyā vijñānenedaṁ sarvaṁ viditam."

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Sa hovāca: na vā are patyuḥ kāmāya patiḥ priyo bhavati, ātmanas tu kāmāya patiḥ priyo bhavati, etc.: 

This is a very long passage, all of which brings out the point that the connection which a mind has with any particular object is inscrutable, if it is taken literally. It has an esoteric, deep, profound significance. 

A mind cannot be really connected with an object if the object is externally placed outside the mind, because the mind and the object are dissimilar in their character. The object is physical; the mind is psychological. 

The mind is internal; the object is external. 

The mind is psychological and the object is physical. A connection between these two is unthinkable, and so all affections of the mind, positive or negative, are certain internal operations that occur within the mind and bear no real, vital relation to objects outside. 

But, why does it appear that they have some connection if the connection is not really there? Why do we appear to be happy in our mind when certain objects are possessed; desirable things are owned by us – as we think – in our minds? 

What is the meaning of owning, possessing, enjoying, loving, etc.?

 What is the actual significance of this idea in the mind? 

Why is it that suddenly there is a surge of happiness in the mind when one feels there is a possession of desirable value? 

"This happiness arises on account of a confusion in the mind." 

This is what the Sage Yājñavalkya will tell us.

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This is a happiness which is, tentatively, the outcome of a transformation that takes place in the mind, on account of an imagined connection of the mind with the object that is desired for and possessed. The happiness is not the condition of the object that is possessed. It is a condition of the mind. But, that condition which is the prerequisite of the condition of happiness is made possible by a new notion that arises in the mind in respect of the object, which is a very intricate psychological point. 

Why does such an idea arise in the mind? 

Why is it that you regard certain objects as lovable and others as otherwise? 

What is it that makes a particular object desirable, and acceptable, and valuable, and capable of becoming instrumental in creating this satisfaction in the mind? 

That is a very great secret. 

How is it possible that a particular, imaginary connection of the mind with an externally placed object can become the source of happiness within? 

This happens on account of the presence of something else which the mind cannot cognise, and as long as the presence of this particular something is not recognised, there would be sorrow as an outcome, eventually or immediately, as a result of this external relationship.

 There is a notion in the minds of people that happiness arises on account of the contact of the mind with desirable objects. That this is not true, is a great point that is made out here.

 Happiness does not merely arise on account of the contact of the mind with an object which is desirable. For this purpose another question may have to be answered. 

We shall leave aside, for the time being, the question as to how a desirable object becomes instrumental in creating satisfaction in the mind. 

Why does an object appear desirable at all, is the primary question. Then only comes the question as to how it becomes instrumental in creating happiness.

To be continued .....



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