The Upanishad

01/12/2024

तस्मै स होवाच - - - प्रजाकामो वै प्रजापतिः स तपोऽतप्यत स तपस्तप्त्वा स मिथुनमुत्पादयते। रयिं च प्राणञ्चेति एतौ मे बहुधा प्रजाः करिष्यत इति ॥

प्रश्नोपनिषद, 1:4

ऋषि पिप्पलाद ने उससे कहा, " 'परमपिता' (प्रजापति) ने प्रजा (पुत्रों) की कामना की, अतः उन्होंने अपनी तपःशक्ति को उत्पन्न किया तथा अपनी तपःशक्ति की ऊर्जा से मिथुन (प्राणियों के जोड़े) उत्पन्न किये 'प्राण' अर्थात् 'जीवन', जो कि 'पुंसात्त्व' है तथा 'रयि' अर्थात् 'जड़तत्त्व', जो कि 'स्त्रीतत्त्व' है, और उन्होंने कहा-'ये मेरे लिए बहुविध प्रजा की सृष्टि करेंगे।'

To him answered the Rishi Pippalada: “The Eternal Father desired children, therefore he put forth his energy and by the heat of his energy produced twin creatures, Prana the Life, who is Male, and Rayi the Matter, who is Female. 'These' said he 'shall make for me children of many natures.'

Prashna Upanishad, 1:4

18/09/2024

Schwinger Effect - Creation of something out of nothing.

असद् वा इदमग्र आसीत्‌। ततो वै सदजायत।तदात्मानं स्वयमकुरुत।तस्मात् तत्सुकृतमुच्यत इति।

In the beginning all this Universe was NonExistent and Unmanifest, from which this manifest Existence was born. Itself created itself; none other created it.

Aitareya Upanishad, Brahmananda Valli, Mantra 1



Must watch the video

Schwinger Effect - Creation of something out of nothing.असद् वा इदमग्र आसीत्‌। ततो वै सदजायत।तदात्मानं स्वयमकुरुत।तस्मात् तत्सुकृतमुच्यत इति।In the ...

16/09/2024

https://youtu.be/dRtTHv6JdtE?si=jmNE1-5ZP4uzGyXy

What is ?

What is consciousness? An explanation thru ORCH OR theory of Sir Roger Pensore and Sir Stuart Hameroff.Do let us know in comments if you want to know the top...

26/08/2024

The Soul of man, a traveller, wanders in this cycle of Brahman, huge, a totality of lives, a totality of states, thinking itself different from the Impeller of the journey. Accepted by Him, it attains its goal of Immortality.

- Swetaswatara Upanishad. I.6.

THE PROGRESSIVE revelation of a great, a transcendent, a luminous Reality with the multitudinous relativities of this world that we see and those other worlds that we do not see as means and material, condition and field, this would seem then to be the meaning of the universe,—since meaning and aim it has and is neither a purposeless illusion nor a fortuitous accident.

For the same reasoning which leads us to conclude that world-existence is not a deceptive trick of Mind, justifies equally the certainty that it is no blindly and helplessly self-existent mass of separate phenomenal existences clinging together and struggling together as best they can in their orbit through eternity, no tremendous self-creation and self-impulsion of an ignorant Force without any secret Intelligence within aware of its starting-point and its goal and guiding its process and its motion.

An existence, wholly self-aware and therefore entirely master of itself, possesses the phenomenal being in which it is involved, realises itself in form, unfolds itself in the individual.

That luminous Emergence is the dawn which the A***n forefathers worshiped. Its fulfilled perfection is that highest step of the world-pervading Vishnu which they beheld as if an eye of vision extended in the purest heavens of the Mind.

- Sri Aurobindo in "Life Divine"

12/08/2024

03/04/2023

23/06/2022

ऋतेन ऋतं धरुण धारयन्त यज्ञस्थ शाके परमे व्योमन् ।

वे ऋत द्वारा उस ऋत को धारण करते हैं जो यज्ञ की शक्ति से परम व्योम में सबको धारण करता है ।

By the Truth they hold the Truth that holds all, in the power of the Sacrifice, in the supreme ether.

ऋग्वेद ५.१५.२

A consciousness force , everywhere inherent in Existence, acting even when concealed, is the creator of the worlds, the occult secret of Nature.

22/01/2022

श्वेताश्वतरोपनिषद्प्रथमोऽध्यायः मन्त्र १४

स्वदेहमरणिं कृत्वा प्रणवं चोत्तरारणिम्‌।
ध्याननिर्मथनाभ्यासाद्देवं पश्यन्निगूढवत्‌॥

श्वेताश्वत्तर उपनिषद, प्रथम अध्याय, मन्त्र १४

Mantra Transliteration

svadehamaraṇiṁ kṛtvā praṇavaṁ cottarāraṇim |
dhyānanirmathanābhyāsāddevaṁ paśyannigūḍhavat ||

अन्वय

स्वदेहम् अरणिं प्रणवम् उतरारणिम् च कृत्वा ध्याननिर्मथनाभ्यासात् देवं पश्येत् निगुढवत्॥

Anvaya Transliteration

svadeham araṇiṁ praṇavam utarāraṇim ca kṛtvā dhyānanirmathanābhyāsāt devaṁ paśyet niguḍhavat||

English Meaning

Making one's own body the lower piece of wood, and the Pranava the upper piece of wood, and practising churning in the form of meditation, one should realize God as one would findके out something hidden.

Shwetashvattara Upanishad, Ch. 1, Mantra 14

हिन्दी अनुवाद

अपनी देह को अरणि बनाकर उसे प्रणव रूपी ऊपरी अरणि के साथ ध्यान की क्रिया रूपी रगड़ के अभ्यास द्वारा गूढ़ अग्नि की भांति भगवान की परम ज्योति को देखना चाहिये।

16/11/2021

The Colloquy of Indra and Agastya: (Rig Veda 1:170)
..Indra speaks first of that unknowable Source of things towards which Agastya is too impatiently striving. That is not to be found in Time. It does not exist in the actualities of the present, nor in the eventualities of the future. It neither is now nor becomes hereafter. Its being is beyond Space and Time and therefore in Itself cannot be known by that which is in Space and Time.

It manifests Itself by Its forms and activities in the consciousness of that which is not Itself and through those activities it is meant that It should be realised. But if one tries to approach It and study It in Itself, It disappears from the thought that would seize It and is as if It were not....

Sri Aurobindo.

10/10/2021

In the beginning all this Universe was Non-Existent and Unmanifest, from which this manifest Existence was born. Itself created itself; none other created it. Therefore they say of it the well and beautifully made.

Lo this that is well and beautifully made, verily it is no other than the delight behind existence.

When he hath gotten him this delight, then it is that this creature becometh a thing of bliss; for who could labour to draw in the breath or who could have strength to breathe it out, if there were not that Bliss in the heaven of his heart, the ether within his being?

It is He that is the fountain of bliss; for when the Spirit that is within us findeth his refuge and firm foundation in the Invisible Bodiless Undefinable and Unhoused Eternal, then he hath passed beyond the reach of Fear.

But when the Spirit that is within us maketh for himself even a little difference in the Eternal, then he hath fear, yea the Eternal himself becometh a terror to such a knower who thinketh not. Whereof this is the Scripture.

- Taittiriya Upanishad. II. 7

10/10/2021

ॐ ब्रह्मवादिनो वदन्ति॥
किं कारणं ब्रह्म कुतः स्म जाता जीवाम केन क्व च संप्रतिष्ठाः।
अधिष्ठिताः केन सुखेतरेषु वर्तामहे ब्रह्मविदो व्यवस्थाम्‌॥

श्वेताश्वतर उपनिषद, प्रथम अध्याय, मन्त्र १

Mantra Transliteration

om brahmavādino vadanti||
kiṁ kāraṇaṁ brahma kutaḥ sma jātā jīvāma kena kva ca saṁpratiṣṭhāḥ|
adhiṣṭhitāḥ kena sukhetareṣu vartāmahe brahmavido vyavasthām ||

अन्वय

ब्रह्मवादिनः वदन्ति किम् कारणम् ब्रह्म कुतः जाताः स्मः केन जीवामः क्व च सम्प्रतिष्ठा केन अधिष्ठिताः सुखेतरेषु ब्रह्मविदः व्यवस्थां वर्तामहे॥

Anvaya Transliteration

anvayaḥ-brahmavādinaḥ vadanti kim kāraṇam brahma kutaḥ jātāḥ smaḥ kena jīvāmaḥ kva ca sampratiṣṭhā kena adhiṣṭhitāḥ sukhetareṣu brahmavidaḥ vyavasthāṁ vartāmahe||

English Meaning

Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By what do we live? Where is our final rest? O ye who know Brahman, under whose guidance we abide by the law of happiness and misery.

Shwetashvattara Upanishad, Ch. 1, Mantra 1

हिन्दी अनुवाद

ब्रह्म पर चर्चा करते हुए ऋषिगण प्रश्न करते हैं: क्या ब्रह्म (जगत का) कारण है? हम कहाँ से उत्पन्न हुए, किसके द्वारा जीवित रहते हैं और अन्त में किसमें विलीन हो जाते हैं? हे ब्रह्मविदो! वह कौन अधिष्ठाता है जिसके मार्गदर्शन में हम सुख-दुःख के विधान का पालन करते हैं?

श्वेताश्वतर उपनिषद, प्रथम अध्याय, मन्त्र १