Shanmugam

There is, monks, an unborn— unbecome — unmade — unfabricated. If there were not that unborn — unbecome — unmade — unfabricated, there would not be the case that escape from the born — become — made — fabricated would be discerned. But precisely because there is an unborn — unbecome — unmade — unfabricated, escape from the born — become — made — fabricated is discerned - Buddha (in Nibbāna Sutta: Unbinding (3)) ........................................................ Verily, that great unborn soul, undecaying, undying, immortal, fearless is Brahman - Brihadaranyaka Upanishad 4.4.25

@Joseph Maynor Do you create music? If yes, I am looking for someone like you Anyway, if you play music or create music, you can do it even better after liberation. Your mind is peaceful and one-pointed and you will be fully absorbed in whatever you do.. I write poetry. When I sit down to write something, I am completely absorbed and I would have no sense of time at all. It is a meditation. Even you listen to music, then choose instrumental music.. You can even do it as a meditation. There is a book called 'Vigyan Bhairav Tantra' in Kashmir Shaivism which lists 112 techniques for dharana (centering)... It lists those techniques in 112 sutras. Here is one Sutra which is related to this: "While listening to stringed instruments, Hear their composite central sound; Thus omnipresence." Osho has given discourse on this book, and has explained all the 112 techniques.. Here is the explanation related to the above sutra: "You are hearing an instrument — a sitar, or anything. Many notes are there. Be alert and listen to the central core, the backbone of it around which all the notes are flowing, the deepest current which holds all the notes together — that which is central, just like your backbone. The whole body is held by the backbone. Listening to the music, be alert, penetrate the music, and find the backbone of it — the central thing which goes on flowing, holding everything together. Notes come and go and disappear, but the central core flows on. Become aware of it. Basically, originally, music was used for meditation; particularly Indian music developed as a method of meditation, Indian dancing developed as a method of meditation. For the doer it was a deep meditation, and for the audience also it was a deep meditation. A dancer or a musician can be a technician. If there is no meditation in it, he is a technician. He can be a great technician, but then the soul is not there, only the body. The soul comes only when the musician is a deep meditator. And music is just the outward thing. While playing on his sitar, one is not only playing on his sitar, he is also playing on his alertness inside. The sitar goes on outwardly and his intense awareness moves inside. The music flows outwardly, but he is alert, constantly aware of the innermost core of it. And that gives samadhi. That becomes ecstasy. That becomes the highest peak. It is said that when the musician has really become the musician, he will break his instrument — because it is of no use. If he still needs his instrument, he is not a real musician yet. He is just learning. If you can play with music, with meditation, sooner or later the inner music will become more important, and the outer will become not only less important: ultimately it will become a disturbance. If your consciousness moves inside and can find the inner music, then the outer music will be a disturbance. You will throw the sitar, you will throw the instrument away from you, because now you have found the inner instrument. But it cannot be found without the outer; with the outer you can become alert more easily. Once you have become alert, leave the outer and move inwards. And for the listener also, the same! But what are you doing when you listen to music? You are not meditating. On the contrary, you are using music as something like alcohol. You are using it to be relaxed, you are using it for self-forgetfulness. This is the misfortune, the misery: the techniques which were developed for awareness are being used for sleep. And this is how man goes on doing mischief with himself. If something is given to you which can make you awake, you will use it to make yourself more sleepy. That is why for millennia teachings were kept secret — because it was thought to be useless to give techniques to a sleepy man. He will use them for sleep; he cannot do otherwise. So techniques were given only to particular disciples who were ready to shake their sleep, who were ready to be shattered out of their sleepiness. Ouspensky dedicates one book to George Gurdjieff as “the man who disturbed my sleep.” Such people ARE disturbers. Persons like Gurdjieff or Buddha or Jesus, they are disturbers. That is why we take revenge upon them. Whosoever disturbs our sleep, we will crucify him. He doesn’t look good to us. We may have been dreaming beautiful dreams and he comes and disturbs our sleep. We want to kill him. The dream was so beautiful. The dream may be beautiful and I may not be beautiful, but one thing is certain: it is a dream, and futile, useless! And if it is beautiful, then it is more dangerous because it can attract you more, it can become a drug. We have been using music as a drug, dancing as a drug. And if you want to use music and dancing as drugs, then they will become not only drugs for your sleep, they will become drugs for sexuality also. So remember this point: sexuality and sleep go together. The more sleepy the person, the more sexual; the more awake, the less sexual. Sex is basically rooted in sleep. When you awake you will be more loving, the whole energy of sex will have been transformed to love. This sutra says: WHILE LISTENING TO STRINGED INSTRUMENTS, HEAR THEIR COMPOSITE CENTRAL SOUND — their complete central sound — THUS OMNIPRESENCE. And then you will know what is to be known, or what is worth knowing. You will become omnipresent With the music, finding the composite central core, you will become awake, and with that awakening you will be everywhere. Right now, you are somewhere — a point which we call the ego. If you can become awake, this point will disappear. You will not be anywhere then, you will be EVERYWHERE — as if you have become the all. You will have become the ocean, you will have become the infinite. The finiteness is with the mind. The infiniteness enters with meditation."

It depends on the level of person who receives the advice and how he understands what is being said... 'Seek enlightenment' is said for people who is seeking everything else other than enlightenment. They desire to have a car, a house etc for fulfillment.Once should at some point in life realize that finding satisfaction in the objects is unending and futile and instead seek enlightenment. In fact, a strong desire for enlightenment is regarded as one of the main qualifications for a disciple. It is called 'mumukshatva' or 'jijnasa'...(one of the four fold qualifications) But at one point in the journey, long after one becomes a disciple, he has to realize that seeking itself is the cause of suffering, including seeking enlightenment. Desire for the enlightenment than becomes the last trap. He has to even stop that desire and fully surrender to the existence. Because any seeking, no matter whatever the goal is, is moving away from your true nature. He has to realize finally that he is already what he is seeking.

More from Katha Upanishad - 2.2.11 - 2.2.15 11 As the sun, which helps all eyes to see, is not affected by the blemishes of the eyes or of the external things revealed by it, so also the one Atman, dwelling in all beings, is never contaminated by the misery of the world, being outside it. 12 There is one Supreme Ruler, the inmost Self of all beings, who makes His one form manifold. Eternal happiness belongs to the wise, who perceive Him within themselves−not to others. 13 There is One who is the eternal Reality among non−eternal objects, the one truly conscious Entity among conscious objects and who, though non−dual, fulfills the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves−not to others. 14 The sages realize that indescribable Supreme Joy as "This is That." How can I realize It? Is It self−luminous? Does It shine brightly, or not? 15 The sun does not shine there, nor the moon and the stars, nor these lightnings−not to speak of this fire. He shining, everything shines after Him. By His light all this is lighted

Upanishads are the basis for Indian schools of thought. Of this Brihadaranyaka Upanishad and Chandogya upanishad are the oldest. These are the earliest available literature in India which teach non-duality. I have been reading these texts for the past few days and I came across this wonderful section, which is the 6th part of Chandogya Upanishad. I found it very impressive and it brought tears in my eyes as I read it. So, I am sure you will enjoy this as well. I am posting the entire 6th part here... Chapter I − The Non−Duality of the Self 1 Om. There once lived Svetaketu the grandson of Aruna. To him his father said: "Svetaketu, lead the life of a brahmacharin; for there is none belonging to our family, my dear, who, not having studied the Vedas, is a brahmin only by birth." 2−3 Svetaketu went to his teacher’s house when he was twelve years old and studied the Vedas till he was twenty−four. Then he returned to his father, serious, considering himself well read and arrogant. His father said to him: "Svetaketu, since you are now so serious, think yourself well read and are so arrogant, have you, my dear, ever asked for that instruction by which one hears what cannot be heard, by which one perceives what cannot be perceived, by which one knows what cannot be known?" Svetaketu asked: "What is that instruction, venerable Sir?" 4−6 "Just as, my dear, by one clod of clay all that is made of clay is known, the modification being only a name, arising from speech, while the truth is that all is clay; "Just as, my dear, by one nugget of gold all that is made of gold is known, the modification being only a name, arising from speech, while the truth is that all is gold; "And just as, my dear, by one pair of nail−scissors all that is made of iron is known, the modification being only a name, arising from speech, while the truth is that all is iron−even so, my dear, is that instruction." 7 "Surely those venerable men did not know that. For if they had known it, why should they not have told it to me? Therefore do you, venerable Sir, tell me about it." "So be it, my dear," said the father. Chapter II − Brahman: the Cause of the Universe 1 "In the beginning, my dear, this universe was Being (Sat) alone, one only without a second. Some say that in the beginning this was non−being (asat) alone, one only without a second; and from that non−being, being was born." 2 Aruni said: "But how, indeed, could it be thus, my dear? How could Being be born from non−being? No, my dear, it was Being alone that existed in the beginning, one only without a second. 3 "It (Being, or Brahman) thought: ‘May I be many; may I grow forth.’ It created fire. That fire thought: ‘May I be many; may I grow forth.’ It created water. That is why, whenever a person is hot and perspires, water is produced from fire (heat) alone. 4 "That water thought: ‘May I be many; may I grow forth.’ It created food (i.e. earth). That is why, whenever it rains anywhere, abundant food is produced. From water alone is edible food produced. Chapter III − The Threefold Development 1 "Of all these living beings, there are only three origins: those born from an egg, those born from a living being and those born from a sprout. 2 "That Deity thought: ‘Let Me now enter into those three deities by means of this living self and let Me then develop names and forms.’ 3 "That Deity, having thought: ‘Let Me make each of these three tripartite,’ entered into these three deities by means of the living self and developed names and forms. 4 "It made each of these tripartite; and how these three deities became, each of them, tripartite, that learn from me now, my dear. Chapter IV − The Threefold Development further explained 1 "The red colour of gross fire is the colour of the original fire; the white colour of gross fire is the colour of the original water; the black colour of gross fire is the colour of the original earth. Thus vanishes from fire what is commonly called fire, the modification being only a name, arising from speech, while the three colours (forms) alone are true. 2 "The red colour of the sun is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the sun what is commonly called the sun, the modification being only a name, arising from speech, while the three colours alone are true. 3 "The red colour of the moon is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from the moon what is commonly called the moon, the modification being only a name, arising from speech, while the three colours alone are true. 4 "The red colour of lightning is the colour of fire, the white the colour of water, the black the colour of earth. Thus vanishes from lightning what is commonly called lighting, the modification being only a name, arising from speech, while the three colours alone are true. 5 "It was just through this knowledge that the great householders and great Vedic scholars of olden times declared: ‘No one can now mention to us anything which we have not heard, thought of, or known.’ They knew all from these three forms. 6−7 "Whatever, appeared red they knew to be the colour of fire; whatever appeared white they knew to be the colour of water; whatever appeared black they knew to be the colour of earth. "Whatever appeared to be unknown they knew to be the combination of these three deities (i.e. colours). Now learn from me, my dear, how these three deities, when they reach man, become each of them tripartite. Chapter V − The Threefold Nature of Food 1 "Food when eaten becomes threefold. What is coarsest in it becomes faeces, what is medium becomes flesh and what is subtlest becomes mind. 2 "Water when drunk becomes threefold. What is coarsest in it becomes urine, what is medium becomes blood and what is subtlest becomes prana. 3 "Fire when eaten becomes threefold. What is coarsest in it becomes bone, what is medium becomes marrow and what is subtlest becomes speech. 4 "The mind, my dear, consists of food, the prana of water and speech of heat." "Please, venerable Sir, instruct me further." "So be it, my dear" Chapter VI − The Physical Nature of the Mind, the Prana and Speech 1 "That, my dear, which is the subtlest part of curds rises, when they are churned and becomes butter. 2 "In the same manner, my dear, that which is the subtlest part of the food that is eaten rises and becomes mind. 3 "The subtlest part of the water that is drunk rises and becomes prana. 4 "The subtlest part of the fire that is eaten rises and becomes speech. "Thus, my dear, the mind consists of food, the prana consists of water and speech consists of fire." "Please, venerable Sir, instruct me further." "So be it, my dear" Chapter VII − How the Mind consists of Food 1 "A person, my dear, consists of sixteen parts. Do not eat any food for fifteen days, but drink as much water as you like. Since the prana consists of water, it will not be cut off if you drink water." 2 Svetaketu did not eat any food for fifteen days. Then he came to his father and said: "What, Sir, shall I recite?" His father said: "The Rik, Yagus and Saman verses." He replied: "They do not occur to me, Sir." 3 His father said to him: "Just as, my dear, of a great blazing fire a single coal, the size of a firefly, may be left, which would not burn much more than that, even so, my dear, of your sixteen parts only one part is left; and therefore with that one part you do not remember the Vedas. Now go and eat and you will understand me." 4 Svetaketu ate and approached his father. Then whatever his father asked him, he showed that he knew it. 5−6 Then his father said to him: "Just as, my dear, of a great lighted fire a single coal the size of a firefly, if left, may be made to blaze up again by adding grass to it and will thus burn much more, "Even so, my dear; of your sixteen parts only one part was left and that, when strengthened by food, blazed up. With it you now remember the Vedas. Therefore, my dear, the mind consists of food, the prana consists of water and speech consists of fire." After that he understood what his father said, yea, he understood it. Chapter VIII − Concerning Sleep, Hunger, Thirst, and Death 1 Uddalaka the son of Aruna said to his son Svetaketu: "Learn from me, my dear, the true nature of sleep. When a person has entered into deep sleep, as it is called, then, my dear, he becomes united with Pure Being (Sat), he has gone to his own Self. That is why they say he is in deep sleep (svapiti); it is because he has gone (apita) to his own (svam). 2 "Just as a bird tied by a string to the hand of the bird−catcher first flies in every direction and then finding no rest anywhere, settles down at the place where it is bound, so also the mind (i.e. the individual soul reflected in the mind), my dear, after flying in every direction and finding no rest anywhere, settles down in the Prana (i.e. Pure Being); for the mind (the individual soul) is fastened to the Prana (Pure Being). 3 "Learn from me, my dear, what hunger and thirst are. When a man is hungry, as they say, it is water that has led (i.e. carried away) what was eaten. Therefore, just as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of water as the leader of food. So, my dear, know this offshoot (i.e. the body) to have sprung forth from a cause, for it cannot be without a root. 4 "And where could its root be except in food (earth) ? And in the same way, my dear, as food too is an offshoot, seek for water as its root. And as water too, my dear, is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being (Sat) as its root. Yes, all these creatures, my dear, have their root in Being, they dwell in Being, they finally rest in Being. 5 "When a man is said to be thirsty, it is fire that has led (i.e. carried away) what was drunk by him. Therefore as they speak of a leader of cows, a leader of horses, a leader of men, so do they speak of fire as the leader of water. So, my dear, know this offshoot (the body) to have sprung forth from a cause, for it cannot be without a root. 6 "And where could its root be except in water? And in the same way, my dear, as water is an offshoot, seek for fire as its root. And as fire too, my dear, is an offshoot, seek for Being as its root. Yes, my dear, all these creatures have their root in Being, they dwell in Being, they finally rest in Being. "And how these three deities (fire, water and earth), on reaching a human being, become each of them tripartite has already been said. When a person departs hence, his speech merges in his mind, his mind in his prana, his prana in heat (fire) and the heat in the Highest Being. 7 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter IX − The Absence of Individuality in Deep Sleep 1−2 "As bees, my dear, make honey by collecting the juices of trees located at different places and reduce them to one form, "And as these juices have no discrimination so as to be able to say: ‘I am the juice of this tree,’ or ‘I am the juice of that tree’−even so, indeed, my dear, all these creatures, though they reach Pure Being, do not know that they have reached Pure Being. 3 "Whatever these creatures are, here in this world−a tiger, a lion, a wolf, a boar, a worm, a fly, a gnat, or a mosquito−that they become again. 4 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter X − The Absence of Particularized Consciousness in Deep Sleep 1−2 "These rivers, my dear, flow−the eastern toward the east and the western toward the west. They arise from the sea and flow into the sea. Just as these rivers, while they are in the sea, do not know: ‘I am this river’ or ‘I am that river,’ "Even so, my dear, all these creatures, even though they have come from Pure Being, do not know that they have come from Pure Being. Whatever these creatures are, here in this world−a tiger, a lion, a wolf a boar, a worm, a fly, a gnat, or a mosquito, that they become again. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XI − The Indestructibility of the Jiva 1 "If, my dear, someone were to strike at the root of this large tree here, it would bleed but live. If he were to strike at the middle, it would bleed but live. If he were to strike at the top, it would bleed but live. Pervaded by the living self, that tree stands firm, drinking in again and again its nourishment and rejoicing. 2 "But if the life (i.e. living self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole three withers. 3 "In exactly the same manner, my dear," said he, "know this: This body dies, bereft of the living self; but the living self dies not. "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XII − The Birth of the Gross from the Subtle 1 "Bring me a fruit of that nyagrodha (banyan) tree." "Here it is’ venerable Sir." "Break it." "It is broken, venerable Sir." "What do you see there?" "These seeds, exceedingly small, "Break one of these, my son." "It is broken, venerable Sir." "What do you see there?" "Nothing at all, venerable Sir." 2 The father said: "That subtle essence, my dear, which you do not perceive there−from that very essence this great nyagrodha arises. Believe me, my dear. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIII − The Invisibility of an Existent Object 1 "Place this salt in water and then come to me in the morning." The son did as he was told. The father said to him: "My son, bring me the salt which you placed in the water last night." Looking for it, the son did not find it, for it was completely dissolved. 2 The father said: "My son, take a sip of water from the surface. How is it?" "It is salt." "Take a sip from the middle. How is it?" "It is salt." "Take a sip from the bottom. How is it?" "It is salt." "Throw it away and come to me." The son did as he was told, saying: "The salt was there all the time." Then the father said: "Here also, my dear, in this body you do not perceive Sat (Being); but It is indeed there." 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XIV − The Means of Self−Knowledge 1 "Just as someone, my dear, might lead a person, with his eyes covered, away from the country of the Gandharas and leave him in a place where there were no human beings; and just as that person would turn toward the east, or the north, or the south, or the west, shouting: ‘I have been brought here with my eyes covered, I have been left here with my eyes covered!’ 2 "And as thereupon someone might loosen the covering and say to him: ‘Gandhara is in that direction; go that way’; and as thereupon, having been informed and being capable of judgement, he would, by asking his way from one village to another, arrive at last at Gandhara−in exactly the same manner does a man who has found a teacher to instruct him obtain the true knowledge. For him there is delay only so long as he is not liberated from the body; then he reaches perfection. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son. "So be it, my dear," the father replied. Chapter XV − Ultimate Liberation 1 "Around a dying person afflicted with illness, my dear, his relatives gather and ask: ‘Do you know me? Do you know me?’ He knows them as long as his speech is not merged in his mind, his mind in his prana (breath), his prana in heat (fire) and the heat in the Highest Deity. 2 "But when his speech is merged in his mind, his mind in his prana, his prana in heat and the heat in the Highest Deity, then he does not know them. 3 "Now, that which is the subtle essence−in it all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." "Please, venerable Sir, give me further instruction," said the son "So be it, my dear;" the father replied. Chapter XVI − Liberation for the Knower of Brahman 1 "My dear, they (i.e. the police) bring a man whom they have seized by the hand and say: ‘He has taken something, he has committed a theft.’ When he denies it, they say: ‘Heat the axe for him.’ If he has committed the theft but denies it, then he makes himself a liar. Being false−minded, he covers himself with falsehood, grasps the heated axe and is burnt. Then he is killed. 2 "But if he did not commit the theft, then he makes himself what he really is. Being true−minded, he covers himself with truth, grasps the heated axe and is not burnt. He is released. 3 "As that truthful man is not burnt so also one who has known Sat is not born again. Thus in That (Sat) all that exists has its self. That is the True. That is the Self. That thou art, Svetaketu." − Source: http://www.consciouslivingfoundation.org/ebooks/13/CLF-chhandogya_upanishad.pdf

Katha Upanishad - Verse 1.2.20 "Subtler than the subtle, greater than the great, in the heart of each living being, the âtman (self) reposes. One free from desire, with his mind and the senses composed, sees the glory of the âtman and becomes absolved from grief." Shankara’s Commentary: How then does one know the âtman is explained? Subtler than the subtle, i.e., subtler than grain, etc.; greater than the great, i.e., greater than things of great dimensions, such as the earth (whatever thing is in the world, that is known to exist only by virtue of the eternal âtman; divorced from the âtman it becomes a non-entity; therefore, this âtman alone is subtler than the subtle and greater than the great, because all names, forms and actions are only conditions imposed upon it). This âtman is seated, as the âtman, in the heart of every living creature, irons Brahma down to the worm. That âtman to whose realization, hearing, thought and meditation are indicated as aids; one free from desire, i.e., one whose intelligence has been diverted from all external objects, either of this world or of the world to come (when he is so,—the mind and the senses which are called Dhâtus.—because they support the body, become composed); sees, i.e., directly realizes, in the form ‘I am he’, the glory of the âtman, devoid of increase or diminution due to Karma; and, therefore, he becomes absolved from grief. (Note: the word atman and brahman both are the same.. atman is usually translated to 'soul' in English, but it is not really an entity like 'soul')

Let me quote what Shankara says in his commentary on Brihadaranyaka upanishad: "And the knower of Brahman has already attained all desires ; he cannot for that very reason have any more desires. The Sruti (upanishads) too says.'We who have attained this Self, this world' (IV.iv. 22). But there are some who hold that even a knower of Brahman has desires. They have certainly never heard the Brihadaranyaka Upanishad, nor of the distinction made by the Sruti that the desire for a son and so forth belongs to an ignorant man, and that with regard to the domain of knowledge, the statement, 'What shall we achieve through children, we who have attained this Self, this world? and so on, is applicable." - Brihad aranyaka Upanishad- chapter 2, section 4 - Introduction by Shankara Brihadaranyaka Upanishad Chapter 4, Section 3, verse 33 states the following: "4.3.33 He who is perfect of body and prosperous among men. the ruler of others, and most lavishly supplied with all human enjoyments, represents the greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the Manes who have won that world of theirs. The joy of these Manes who have won that world multiplied a hundred times makes one unit of joy in the world of the celestial minstrels. This joy in the world of the celestial minstrels multiplied a hundred times makes one unit of joy for the gods by action those who attain their godhead by their actions. This joy of the gods by action multiplied a hundred times makes one unit of joy for the gods by birth, as well as of one who is versed in the Vedas, sinless and free from desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy in the world of Prajapati (Viraj), as well as of one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said 'Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.' At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions." Shankara also acknowledges this verse in his commentary on this Upanishad and further cites a verse from Mahabharata in his commentary: "Vedavyasa also says, 'The sense pleasures of this world and the great joys of heaven are not worth one-sixteenth part of the bliss that comes of the cessation of desire' (Mbh. XII. clxxiii. 47)."

@Dizzy You can actually get Upanishads for free in pdf format online... Many of the Upanishads are very small, spanning only 4-5 pages, except Brihadaranyaka and Chandogya Upanishad, which are large... It may be difficult to understand certain concepts, but give it a try... Also, a lot of hymns in Upanishads are either just praises (eulogy) or about a certain meditation called Upasana. I am still doing research on Upasana and how they are described. Here is Briharanyaka upanishad with translation: http://www.consciouslivingfoundation.org/ebooks/13/CLF-brihadaranyaka_upanishad.pdf Meanings of some words can vary according to the context and some words can be wrongly translated. So, it may be useful to read it with Shankara's commentary.. Here is the version with Shankara's commentary: https://archive.org/download/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda/Brihadaranyaka.Upanishad.Shankara.Bhashya.by.Swami.Madhavananda.pdf If you still find it difficult, you can refer the modern version: http://www.swami-krishnananda.org/brhad_00.html . This is a discourse given by Swami Krishnananda. However, I am not sure about the quality of his interpretation. You can search for the pdf version for any Upanishad online. But stick with only the important 13 upanishads. (There are 108 upanishads in total).. Only those 13 of the 108 are considered as important and have been cited by many important people. All others are modern creations (written after 800 AD to 1800 AD probably) which have been written with different intentions.. I have read Ramanayana but not about Milarepa. Ramayana is very popular in India. Everyone knows the story and many people have read the whole book.

An excerpt from Kena Upanishad: A teacher tells a student about Brahman: " It is the Ear of the ear, the Mind of the mind, the Speech of speech, the Life of life, and the Eye of the eye. Having detached the Self from the sense−organs and renounced the world, the Wise attain to Immortality. The eye does not go thither, nor speech, nor the mind. We do not know It; we do not understand how anyone can teach It. It is different from the known; It is above the unknown. Thus we have heard from the preceptors of old who taught It to us. That which cannot be expressed by speech, but by which speech is expressed−That alone know as Brahman, and not that which people here worship. That which cannot be apprehended by the mind, but by which, they say, the mind is apprehended−That alone know as Brahman, and not that which people here worship. That which cannot be perceived by the eye, but by which the eye is perceived−That alone know as Brahman, and not that which people here worship. That which cannot he heard by the ear, but by which the hearing is perceived−That alone know as Brahman, and not that which people here worship. That which cannot be smelt by the breath, but by which the breath smells an object−That alone know as Brahman, and not that which people here worship."

Yes, actually much of the Chandogya Upanishad is nothing but poems praising Vedas.. And much of Vedas has to do with sacrificing animals and grains in fire to manipulate natural forces so that one can get more cattle, rainfall, children, wealth etc. It is this one part which is very interesting. However, In Shankara's commentary you will find that he says even the other parts are useful, as they are actually a form of meditation technique called Upasana. For me, most of his commentary seem to justify the eternal and infallible nature of Vedas, which I can't agree with. But reading the history of how non-dual teachings emerged is interesting, as you said. I have a lot of interest on that. Also, even if you don't remember Isaac Newton, gravitation will still work. But we still appreciate him and remember him because he was the one who first explained it.

thats true... I am reminded about the following verses from Vivekachudamani: Loud speech in a stream of words, the efficiency in expounding or commenting upon the scriptures, erudition—these bring only a little joyous, material satisfaction to the scholar; but they are insufficient to bring about liberation. - verse 58 Without knowing the supreme Reality, the study of the scriptures is futile. Having known the supreme Reality, the study of the scriptures is equally futile - - verse 59 The labyrinth of words is a thick jungle which causes the mind to wander, in its own confusion. Therefore, true seekers of Brahman should earnestly set about to experience the Real Nature of the Self. - verse 60 However, I was surprised because of an absence of replies from other people because they all engage in a lot of contemplative and philosophical questions about the nature of reality anyway... The above excerpt from Chandogya Upanishad has many excellent analogies in pointing out the truth which will help many people.. Also, It deserves an appreciation because of its rebellious nature and the fact that it taught something about ultimate reality at the time when people were engaged in rituals like sacrificing animals and plants in fire. It is good for people to know the source of all the teachings that they hear today in the name of non-duality.The saying 'You are that' (tat tvam asi) actually comes from this text, specifically from the story that you read above. (Notice how many times the phrase 'That thou art,' is repeated in the text).

No one else had to say anything on this post?

Yes, because they interpreted Upanishads in different ways... There is a book called Brahmasutras which put together the essence of Upanishads in sutras... Sutras are like formulas, they have to be interpreted in the right way... Each of the sub-school that you mentioned was started by an acharya (teacher) who wrote commentaries on Brahmasutras, interpreting them in different ways, which formed the basis of different sub-schools of Vedanta. Shankara also wrote a commentary, which became Advaita Vedanta. While the interpretations are different, all six schools of India (samkhya, Yoga, Nyaya etc) and all sub-schools of Vedanta (the ones you have mentioned) accept Upanishads as a means of Knowledge. Three important means of knowledge in Indian epistemology (but Vedanta has 6 means of Knowledge) are perception, inference and scriptural testimony.

@Joseph Maynor I saw one of your threads in which you asked about heart, as the seat of self, quoted by Ramana... Here is a verse from Chandogya Upanishad (Part 8, Chapter 3, Verse 3) "That Self abides in the heart. The etymological explanation of heart is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart)." Also, I remember Ramana saying that there is a knot in the heart which binds the ultimate with the body, and the ego actually arises from the knot. "The idea that one is one’s body is what is called hridaya-granthi (knot of the heart). Of the various knots this knot, which binds together what is conscious with what is insentient, is what causes bondage. - http://sri-ramana-maharshi.blogspot.in/2008/04/revisions-to-spiritual-instruction.html" But this knot is not anatomical. Probably, the hard problem of consciousness has got something to do with this knot, as it binds the non-physical with the physical.

"As people who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahman and yet do not find it, because they are carried away by untruth. - Chandogya Upanishad, Part 8, Chapter 3, Verse 2

@Prabhaker There may be bits and pieces in the ritualistic portion.. Major Upanishads have been included as a part of Vedas, grouped under Jnana Khanda... The ritualistic portion is called Karma Khanda...This Chandogya Upanishad belongs to Sama Veda... So, what you are reading here is indeed a part of Vedas..

You are the Truth Carrying the weight of past in my head And dragging the scenes which were old and dead, I ran to grab the bliss of the future; The more I ran, the more was the torture.. The torture of the hedonic treadmill Followed me as I continued uphill; I was caught in the prison of craving With tedious thoughts, my mind was raving. I met an ugly old man on the way who had a long thick beard with shades of grey. His face was shining with heavenly bliss; In his eyes I saw an endless abyss! "What makes you so happy in this rat race?", I asked him as he slowly turned his face. He replied,"The answer is within you! The grand kingdom of God is within you!" "That's a joke", I said "Are you kidding me?". "No!" He said, "Turn inward, you'll become free! You've made your own boundaries inside your mind, You've closed your eyes and think you've become blind". I said, "How can I get out of this trap? I want to find the way, give me the map" He said, "You're the way, the truth and the life! Be still and know you're that, and end this strife! You’re not your body and you’re not your mind; Not knowing the timeless truth makes you blind; You’re not your story and you’re not your thoughts; You’re not those age old, buried mental knots. You’re not that chattering voice in your head; You’re not anything that you did or said; You’re not anything that you have or know You’re the truth that is watching all this show! You’re not anything that can be perceived; You’re not an object that can be observed; You’re the screen where the world is being played; You’re the emptiness where the form is made. You’re the one witnessing the mind and breath; You’re one without two, beyond birth and death; Like the air trapped in a small round bubble, You feel separate which brings all the trouble. Inquire inside and wake up from this dream! Let truth alone shine like a bright white beam! By inquiry, your illusions will break; You’ll stop mistaking the rope for a snake" Hearing these words stopped my thoughts for a while. Looking in, I slowly began to smile. I watched my thoughts as they slowly passed by; I observed my mind like a secret spy. For years, I contemplated on his words; I watched my thoughts fly like a bunch of birds. One day, I woke up and realized the truth; Since then my life has been peaceful and smooth!

@Joseph Maynor Read this: https://www.advaita-vision.org/origin-and-meaning-of-the-word-mithya/ . It describes what exactly it is meant by the word 'mithya'...

@Joseph Maynor You know, most of the problems arise because of translation... World is not really illusory, but impermanent and constantly changing.. The original Sanskrit word for the illusory is 'mithya', which doesn't mean that it is unreal, but it is less real (or you can say apparently real) when compared to the seer of the world. If you see a movie in a movie theater, the screen is more real than the movie it shows..

brahma satyam jaganmithyA jIvo brahmaiva nAparah anena vedyam sacchAstram iti vedAntaDiNDimah-- Translation : "Brahman is real, the universe is mithya (it cannot be categorized as either real or unreal). The jiva is Brahman itself and not different. This should be understood as the correct SAstra. This is proclaimed by Vedanta." It is the verse 20 of Brahmajnanavalimala http://sanskritdocuments.org/sites/snsastri/brahmajnaanaavalimaalaa.pdf You can actually interpret the verse more clearly like this: "The seer is the real, the seen is illusory; There is no difference between the seer and the seen"

@Joseph Maynor The gist of Advaita is in the following three statements. 1) Brahman is real 2) World is illusory 3) Brahman is world The first two statements are intended to help you with inquiry and practice.. The third statement describes what you realize when you do the practice. What you are saying sounds like a rephrasing of the third statement..

It is true that mindfulness improves the tolerance of pain to some extent : https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3580050/ There is no miracle in it. Let us see what Buddha says about pain: "When touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental. Just as if they were to shoot a man with an arrow and, right afterward, were to shoot him with another one, so that he would feel the pains of two arrows; in the same way, when touched with a feeling of pain, the uninstructed run-of-the-mill person sorrows, grieves, & laments, beats his breast, becomes distraught. So he feels two pains, physical & mental. Now, the well-instructed disciple of the noble ones, when touched with a feeling of pain, does not sorrow, grieve, or lament, does not beat his breast or become distraught. So he feels one pain: physical, but not mental. Just as if they were to shoot a man with an arrow and, right afterward, did not shoot him with another one, so that he would feel the pain of only one arrow. In the same way, when touched with a feeling of pain, the well-instructed disciple of the noble ones does not sorrow, grieve, or lament, does not beat his breast or become distraught. He feels one pain: physical, but not mental." - Sallatha Sutta

Has anyone read the book 'Mystique of Enlightenment' by U.G Krishnamurti? His story seems to be very different.. He is also a different type of guy than everyone else who claims Enlightenment or a stage in the whole process. You can read the book for free here: https://cdn.shopify.com/s/files/1/0125/1442/t/2/assets/U.G.-Krishnamurti-The-Mystique-of-Enlightenment.pdf He says "I am not out to liberate anybody. You have to liberate yourself, and you are unable to do that. What I have to say will not do it. I am only interested in describing this state, in clearing away the occultation and mystification in which those people in the 'holy business' have shrouded the whole thing. Maybe I can convince you not to waste a lot of time and energy, looking for a state which does not exist except in your imagination." And he says "Get this straight, this is your state I am describing, your natural state, not my state or the state of a God-realized man or a mutant or any such thing. This is your natural state, but what prevents what is there from expressing itself in its own way is your reaching out for something, trying to be something other than what you are." Note: He is not teaching anything. As he says above, he only describes what happened to him. You may find it interesting to read, just to kill some time.

I am just posting some excerpts that I found to be good, so that people who don't want to read the entire book can just go through these, that I am posting.. Even I myself skipped certain boring passages from the book. Here is the next one: "Q: Sir, what will happen after death? UG: All questions about death are meaningless -- and especially for a young person like you. You have not even lived your life. Why do you ask that silly question? Why are you interested in that? A person who is living has no time to ask such questions. Only a person who is not living asks "What will happen after my death?" You are not living. First live your life, and when the time comes.... Let us leave it like that. I am not interested in that kind of philosophy. Nothing will happen. There is no such thing as death at all. What do you think will die? What? This body disintegrates into its constituent elements, so nothing is lost. If you burn it, the ashes enrich the soil and aid germination. If you bury it, the worms live on it. If you throw it into the river, it becomes food for the fishes. One form of life lives on another form of life, and so gives continuity to life. So life is immortal. But that is not going to help anybody who is caught up in the fear of death. After all, 'death' is fear, the fear of something coming to an end. The 'you' as you know yourself, the 'you' as you experience yourself -- that 'you' does not want to come to an end. But it also knows that this body is going to drop dead as others do -- you experience the deaths of others -- so that is a frightening situation because you are not sure whether that (`you') will continue if this (body) goes. So then it projects (an afterlife). This becomes the most important thing -- to know whether there is an afterlife or not. Fear creates that, so when the fear is gone, the question of death is also gone."