The discoverer of the atman ... must also discover this inner light.

[Guest guest]

shriadishakti , jagbir singh

<adishakti_org> wrote:

>

> A few months ago i asked my ten-year-old daughter Lalita what that

> immensely brilliant Light above the Adi Shakti in her Sahasrara

> is. She replied " God! "

>

> i remained silent for a long time to absorb the immensity of that

> single word answer.

>

>

 

Brahma is the Light of lights.

He is Self-luminous.

He is Supreme Light.

He is ultimate light.

He is an embodiment of Light.

By His Light all else shines.

 

Brahmarahasya Upanishad

 

 

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Pierce the darkness, and you will come to that,

Which is not shrouded in darkness.

Pierce that again, and you will see it as it were a wheel of sparks,

Throbbing of the colour of the sun,

Mighty of colour and vigour: Brahman beyond the darkness,

Shining in the sun up there, in the moon and lightning.

And seeing Him, you will become Immortal.

 

Maitri Upanishad 6. 24

 

 

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Should a man descry Him suddenly, this Self, this God,

Lord of what was and what is yet to be,

how should he shrink from Him?

Before whose Face the year revolves with all its days.

To Him the gods pay homage — Life, Light of Lights, and

Immortality.

 

Brhadaranyaka Upanishad 4. 4. 15-16

 

 

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I know that mighty Person, sun-coloured beyond the darkness:

By knowing Him indeed a man surpasses Death;

No other path is there to go.

 

Svetasvatara Upanishad 3. 8

 

 

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He makes all, he knows all, the self-caused, the knower,

The time of time (destroyer of time),

Who assumes qualities and knows everything,

the master of nature and of man,

The lord of the three qualities (guna), the cause of the bondage,

The existence, and the liberation of the world.

He who has become that, he is the immortal, remaining the lord,

the knower,

The ever-present guardian of this world who rules this world for

ever,

For no one else is able to rule it.

Seeking for freedom I go for refuge to that God,

Who is the light of his own thoughts,

He who first creates Brahman and delivers the Vedas to him;

Who is without parts, without actions, tranquil, without fault,

without taint,

The highest bridge to immortality — Like a fire that has consumed

its fuel.

Only when men shall roll up the sky like a hide, will there be an

end of misery,

Unless God has first been known.

Through the power of his penance, and through the grace of God,

Has the wise Svetasvatara truly proclaimed Brahman,

The highest and holiest, to the best of ascetics,

As approved by the company of Rishis.

This highest mystery in the Vedanta, delivered in a former age,

Should not be given to one whose passions have not been subdued,

Nor to one who is not a son, or who is not a pupil.

If these truths have been told to a high-minded man,

Who feels the highest devotion for God,

And for his Guru as for God, then they will shine forth, —

Then they will shine forth indeed.

 

Shwetasvatara Upanishad 6:16-23

 

 

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Now I shall tell thee of the End of wisdom:

Once a man knows it, he attains Immortality.

It is Brahman, God Almighty, beginingless, supreme:

Beyond what is and what is not.

Its Hands and Feet are everywhere, It has Heads and Mouths

everywhere:

It sees all, It hears all, It is in all, and It is.

Devoid of all senses, It yet sheds Light on all their qualities,

Detached and yet supporting All;

Free from Nature's elements, It yet experiences them.

Within all beings and yet without; Unmoving and yet moving;

So subtle is It you cannot comprehend It;

Far off It stands, and yet how near It is.

It is One in all, but it seems as if It were many:

This should be known, —

It maintains, devours and generates all beings.

Light of Lights, beyond all darkness It is called:

It is Knowledge, object of Knowledge and goal of Knowledge,

Dwelling in the heart of all.

 

Bhagavad Gita 13:12-17

 

 

 

" We pass now from the texts that are centered on the mystery of

light to the inner light which is the main subject of this group of

Upanishadic texts but which we should not interpret in an

exaggeratedly acosmic way. The process of interiorization which goes

on in the Upanishads is not disconnected from the cosmological

setting. Inner light it certainly is, but the Sun is still its best

and living symbol. Even when all the cosmological lights are

transcended, as in the passages of the Brihadaranyaka and the

Mundaka Upanishads, explicit reference is made to all five cosmic

sources of light: sun, moon, stars, lightning, and earthly fire.

This Light of lights is none other than the Light that illumines all

those other lights: it is the source of all the lights in the

universe. It is the Brihadaranyaka Upanishad which, having said that

God is " the Lord of what was and what shall be, " adds that " Him the

Gods revere as Light of lights. "

 

Within the cosmological representations of the time, the five cosmic

lights present no underlying physical unity; Vedic Man does not

imagine that all these lights can be seen as the same

physicochemical process. But he imagines, in a similar way, that

there is a supreme light, transcendent and immanent, which is the

source of all these other lights. The discoverer of the atman, he

who realizes the core of all things and the ultimate dimension of

everything, must also discover this inner light. Even more, one

could say that there is here a criterion for the authenticity of

spiritual realization. The truly realized Man is a light to himself

and is himself radiant for others. God is Light, the atman is Light,

and so the Man who has realized the atman is self-luminous and

radiant. In many traditions we can readily find examples of the

luminosity of the saints, of the aura of the jivan-muktas. "

 

Prof. Raimon Panikkar, The Vedic Experience