Vajra-suchika Upanishad #3

[Guest guest]

Dear Bhagavatars herewith the last part of the Vajra-suchika Upanishad:‹

 

Then, who, verily is called a Brahmin? Whoever he may be ‹ he who, has

attained self-realisation, and directly perceives the Atman like a

myrobalan fruit in the palm of one's hand. [Realising that the Atman is] of

the nature of truth, consciousness, bliss and eternity, without a second,

devoid of distinctions of birth, attributes and action, devoid of all faults

such as the six infirmities*, and the six states** and devoid of all

changes. [The Atman] is the basis of endless determinations. [The Atman]

is the indwelling spirit of all beings. [The Atman] pervades everything

within and without like space. [The Atman] is of the nature of unlimited

joy, indivisible, immeasurable, and is known only by direct cognition.

 

He who having attained self-realisation becomes rid of the faults of desire,

attachment, etc., and is endowed with the six virtues***. He who having

overcome emotion, spite, greed, expectation, desire, delusion, etc., with

the mind unaffected by pride, egoism and the like; he alone, who is

possessed of these qualities is called a Brahmin. This is the view of the

Vedic texts and tradition, ancient lore and history. The attainment of the

status of a Brahmin is otherwise impossible. Meditate on the Self as

Brahman who is being, consciousness and bliss, without a second; meditate on

the Self as Brahman who is being, consciousness and bliss without a second.

This is the Upanishad.

 

* six infirmities: (1) old age, (2) sorrow, (3) delusion, (4) hunger (5)

thirst and (6) death.

** six states: (1) birth, (2) being, (3) growth, (4) change, (5)

deterioration and (6) perishing.

*** six virtues; (1) Sama ‹ tranquility, (2) dama‹ self-control, (3)

uparati ‹ cessation of dependance upon rituals (or continence), (4) titiksha

‹ fortitude, (5) samadhanam‹ meditation, and (6) sraddha ‹ faith.

 

It is valuable to be mindful of the teaching of this Upanishad which

repudiates the varna system that consecrates social inequalities and makes

contingent differences into inviolable divisions.

 

Our dear brother Lakshmi Narasimhan's discussion of dehams etc is invalid in

the light of medical science as well this Upanishad which clearly states

there is no superior or inferior deham - all dehams are nothing but a

combination of various chemicals kept together in a skin bag. If our

Sampradaya believes that none is to disrespect the deham of another why

mention difference in the first place - a rather self-defeating device

indeed! Value is not inherent in the deham itself but rather in people's

perceptions. Krishna says to see all in Him and Him in all - what need is

there for further discussion - this acharya said, that acharya said! Let us

listen attentively to what the Lord Himself has said. Please review Gita

chapter 12 for how the Lord wishes us to behave.

 

Adiyen

 

Dasoham

 

Sri Rama