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Ramanuja List Archive: Message 00123 Apr 2003

 
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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


 



  







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