Are we all different and independent, and yet 'every people' is a part of One Whole? Hinduism and... more Are we all different and independent, and yet 'every people' is a part of One Whole? Hinduism and Buddhism, believe we are the ego-'self,' as opposed to the Self. Nature of 'self' and Self Every 'people' is and are all independent and extraordinarily different from each other and one another. That translates to: 'everyone is connected to each other and to the world.' If we are all one, not a single person should be arguing or combating: but we do because of the nature of the 'self'.
The King said: 'Respected sir, who is that Devī you call Mahāmāyā? How did she come into being? H... more The King said: 'Respected sir, who is that Devī you call Mahāmāyā? How did she come into being? How was she born? What is her nature? That one who is mightier than the Gods, what form does she take? O great sage, tell me everything. I wish to hear everything about her origins.' The Rishi said: 'This whole universe is the embodiment of her. By her it was stretched forth and she pervades it all. She is eternal. Listen, I will tell you of the many times she manifests to fulfill the desire of the Gods. At these times she appears to come into the world, although she is in fact eternal. At the end of the Golden Age, when the adorable, splendid Lord Vishnu reclines on his beloved Serpent-couch, Shesha, she becomes his divine sleep. Therefore, she is called Yoga Nidrā. While Lord Vishnu was sleeping, two terrible asuras, the infamous Madhu and Kaitabha, hid in his ears and sprang out to kill Lord Brahmā. Lord Brahmā, the father of all, was seated in the lotus of sleeping Vishnu's navel; as he watched those two ferocious asuras, he prayed to Yoga Nidrā, she who is highest in the heart of Vishnu. He desired her to awaken Hari and to open his eyes. The glorious lord Brahmā praised her as the Creator, Sustainer and Destroyer, as the Ruler of all, as the cause of sleep, and as the unequalled, adored consort of Vishnu. Thus, Lord Brahmā said: O you who are the invocations svāhā, svadhā and vashatkāra, You are truly the embodiment of the very sacrifice itself. You are the imperishable divine nectar which sustains the Gods. Your form is eternally three measures and half a measure, continual, uninterrupted and unchangeable. You are the ancient Sāvitrī hymn, and the supreme Mother of the Devas. By you this world is sustained. By you it is protected. By you, it is hurled to destruction and in the end, it is consumed by you. You create all that exists. You reside in everything that exists. You protect everything which you have brought into existence. The whole of creation is yours: it is your whim. You are the supreme knowledge and the great illusion. You are also the highest contemplation and the complete recollection. You are the awful terror and the supreme blessing. You are the great Devī as well as the great Asurī. O you who are the primordial force: creating everything, you manifest yourself as the three gunas. You are the dark night of periodic dissolution; you are the great night of final dissolution, and you are the terrible night of delusion. You are the Goddess of auspiciousness. You are the ruler.
The Devi Mahatmayam is the battle between good and evil. But on that battlefield, the majesty of ... more The Devi Mahatmayam is the battle between good and evil. But on that battlefield, the majesty of the Mother Goddess should not be underestimated. She does not wage wars with grand armies or divine allies. She alone is the source and the strength. This is not just a description of Her Divine Power. It is a worship and a praise of God, as Mother of the Universe. Such descriptions of an all-powerful feminine God are non-existent in the West, and as rare in the East. In world literature, the Devi Mahatmayam is an elusive scripture. Nestled within the Markandeya Purana, it is an extraordinary expression of both reverence and devotion. It is an epic poem, a true song of praise that should echo through the days of our lives. Deluded but Fully Aware: "How can we be so deluded and yet still aware of that? How can we both be so lacking in discrimination that we indulge in this state of despair?'"
Store consciousness is also a victim of attachment; in it are elements of ignorance-delusion, ang... more Store consciousness is also a victim of attachment; in it are elements of ignorance-delusion, anger, fearand these elements form a force of energy that clings, that wants to possess. This is the fourth level of consciousness, called manas. Manas consciousness has at its root in a separate self; the feeling and instinct called "I am," deeply seated in store consciousness. In the depths of store consciousness is this idea that there is a self that is separate from non-self elements. The function of manas is to cling to store consciousness as a separate self. When Descartes said, "I think, therefore I am," his point was that if I think, there must be an "I" for thinking to be possible. Mahayana schools recognise 'fifty-one' mental formations that are also called mental concomitants; that is, they are the very content of consciousness, the way the drops of water are the very content of the river. Mind consciousness is, at various times, all fifty-one mental formations, be they positive, negative, or neutral. (Buddhist Psychology) Thinking without a thinker; Feeling without a feeler; then, what is our anger without our Ego-"self"? This is the object of our meditation. Our mind consciousness is in the habit of basing itself on the idea of self, on manas. Transformation is possible with deep understanding.
Chapter I 1 Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By wha... more Chapter I 1 Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahman, under whose guidance we abide, whether in pleasure or in pain. 2 Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or he who is called the purusha, the living self? 3 The sages, absorbed in meditation through one−pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non−dual Lord rules over all those causes−time, the self and the rest.
This Upanishad is in the form of questions and answers. The rather esoteric discussion focuses on... more This Upanishad is in the form of questions and answers. The rather esoteric discussion focuses on the source and controllers of creation and how to attain perfection. It will take some careful explaining to make this text clearly understandable for modern readers. There are six chapters totaling 67 prose paragraphs and verses. 1 Six sons of sages approached Pippalada to ask questions. He told them to first practice austerities for one year, after which he will answer if he can. Kabandhi Katyayana asked: What is the source of all creatures? Answer: The Lord of creatures (Prajapati) meditated and a conjugal pair arose, Rayi and Prana. They generated creatures. Rayi is prakriti and Prana is purusha. Those who follow Prajapati and beget children can go by path of Pitas to moon, but those who are celibate and are completely honest can go by path of devas to Brahmaloka. 2 Bhargava Vaidarbhi asked: How many gods control the creatures? Which one of the gods is the greatest, illuminating the universe? Answer: Pippalada lists the deities of the elements and senses. Prana is the greatest of the gods. When prana is in the body all the other devas (senses) are established, but when he leaves they are all forced out. Everything has prana as its foundation, including fire, the sun, rain, the Vedas, the ksatriyas and brahmanas, and Indra and Rudra. Prana controls everything in the three worlds, protects like a mother her children, and bestows opulence and wisdom.
The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two s... more The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two sections. The name is derived from the root mund, 'to shave,' as he that comprehends the teaching of the Upanishad is shaved or liberated from error and ignorance. The Upanishad states clearly the distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world. It is by this higher wisdom and not by sacrifices or worship that one can reach Brahman. Only sannyasin who has given up everything can obtain the highest knowledge.
This Upanishad is an esoteric explication of the syllable OM in relation to the four levels of co... more This Upanishad is an esoteric explication of the syllable OM in relation to the four levels of consciousness. There are 12 prose paragraphs. The vibration Om is everything-past, present, future and beyond time. It has four parts, representing the four levels of consciousness. The letter 'a' represents waking consciousness, called Vaisvanara, which enjoys gross matter. Realizing it, one fulfills all his desires. The letter 'u' represents dreaming consciousness, called Taijasa, which enjoys inner pleasures. Realizing it, one's knowledge becomes perpetual and one joins the liberated souls. None of his descendants will be ignorant of the Supreme. The letter 'm' represents deep sleep, which is merged in "ananda" without seeing or dreaming anything. Realizing it, one can understand everything that exists and enters into union with the Supreme. The fourth part is unmanifest. It is the 'atma.' Realizing it, one's atma enters the supreme atma.
This Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad ... more This Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad is in fact named after its first word, kena ("by whom?"). The Supreme is "obliquely" revealed as the inspirer and controller of all the functions of the mind and senses and of the demigods. Although it is not said here that Brahman is personal, it does reveal itself and creates success for individual persons. There are four chapters totaling 34 verses and short prose paragraphs.
Isa Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad i... more Isa Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad is in fact named after its first word, kena ("by whom?"), which is grammatically in an "oblique" case. The Supreme is "obliquely" revealed as the inspirer and controller of all the functions of the mind and senses and of the demigods. Although it is not unequivocally said here that Brahman is personal, it does show its own power to reveal itself and create success for individual persons. There are four chapters totaling 34 verses and short prose paragraphs. 1 The Supreme, Brahman, is unknown to the mind and knowledge-acquiring senses. They gain their access to knowledge through Brahman. Real knowledge is of Brahman, not of what we see in this world. 2 Brahman can be known only partly. One who thinks he knows Brahman completely doesn't, while one who recognizes that he doesn't know Brahman completely actually knows something about Brahman. 3 Story of Brahman exhibiting Himself as a mysterious person (a Yaksa) to the demigods and proving Himself greater than them by showing that they are powerless in His presence. 4 Those who know Brahman as He has revealed Himself are superior. The greatest demigods are those who knew Him first. For success in life He should be worshiped, and self-purification is needed for this purpose. One who knows Him will attain real happiness in the spiritual world.
Chandogya Upanishad Upaniṣad are not like ordinary spiritual texts which dwell on glorification a... more Chandogya Upanishad Upaniṣad are not like ordinary spiritual texts which dwell on glorification and appeasement of an almighty god through prayers, rituals and offerings, with an intention to secure protection, prosperity, happiness and long life. The Chandogya Upaniṣad employs an analytical reach in unravelling the scientific spirit of the Upaniṣadic thoughts. Upanishads recognize the existence of an entity beyond the phenomenal world. They advance the concept of reality that is free from all limitations of time and space. This advancement is the greatest achievement that Indian meditative mind scaled in speculative thinking. We have therefore ignored those contents which are rather ritualistic or purely mythological in nature.
ttps://www.hinduwebsite.com/aitareya.asp Aitareya Upanishad This Upanishad describes the creation... more ttps://www.hinduwebsite.com/aitareya.asp Aitareya Upanishad This Upanishad describes the creation of the material world by the supreme. Definition: atma=soul=Purusha = Brahma= Brahma+Prakriti combine= Creator Om=Brahman=Purusha+prakriti=Brahma+Prakriti By His own desire He created the worlds, their controllers and their food. That creator should be worshiped because He is the source of all consciousness and the ultimate controller of everyone's senses. There are five chapters totaling 33 prose paragraphs. 1. In the beginning, the supreme atma [Brahma] was alone. Nothing else was manifest. The atma looked and thought, "Let me create worlds." He created the elements, looked at them and decided, "Let me create controllers of the worlds." He made a person from the waters. This person underwent heating, and a mouth appeared in him. From this mouth came speech, and from speech fire. The person's nostrils appeared, from which came prana, (and so on) 2. The created demigods experienced hunger and thirst, and asked for a place of residence where they could eat to satisfy these urges. The creator brought them a cow and then a horse, but they weren't satisfied with either. Then He brought them a man, which they were satisfied with and entered. 3. The supreme atma looked and thought, "Let me create food for these worlds and their controllers." He made food appear from the waters. Each of the senses tried to take the food-speech, prana, sight, hearing, touch, procreation and excretion-and because each could not, we cannot eat simply by mentioning food, smelling it, etc. The downward air (used in swallowing) was finally able to take the food. Then the atma entered the body to become the Supersoul within. 4. A person's first birth is when the father places his semen in the mother. Because one places his own self, so to speak, in his wife, therefore one should never do harm to one's wife. One's second birth is when one comes out of the mother's womb. One's third birth is when one has lived one's life, gotten old, died, and takes birth again in a new body. 5. Who is the supreme atma whom we should worship? He by whose agency one's senses function. This atma is consciousness. Consciousness goes by many names, but ultimately it is the Supreme, Brahman. Aitareya Upanishad Confirms Brahman is Consciousness Shanti Mantra of Aitareya Upanishad: May my voice be established in my mind. May my mind be established in my voice. Oh Brahman, reveal thyself to me. O mind and speech, enable me to understand the truth that Vedas teach. Let not what I have heard forsake me. Let me spend continuously my day and nights in my studies. I think truth. I speak the truth. May That protect me.
Are we all different and independent, and yet 'every people' is a part of One Whole? Hinduism and... more Are we all different and independent, and yet 'every people' is a part of One Whole? Hinduism and Buddhism, believe we are the ego-'self,' as opposed to the Self. Nature of 'self' and Self Every 'people' is and are all independent and extraordinarily different from each other and one another. That translates to: 'everyone is connected to each other and to the world.' If we are all one, not a single person should be arguing or combating: but we do because of the nature of the 'self'.
The King said: 'Respected sir, who is that Devī you call Mahāmāyā? How did she come into being? H... more The King said: 'Respected sir, who is that Devī you call Mahāmāyā? How did she come into being? How was she born? What is her nature? That one who is mightier than the Gods, what form does she take? O great sage, tell me everything. I wish to hear everything about her origins.' The Rishi said: 'This whole universe is the embodiment of her. By her it was stretched forth and she pervades it all. She is eternal. Listen, I will tell you of the many times she manifests to fulfill the desire of the Gods. At these times she appears to come into the world, although she is in fact eternal. At the end of the Golden Age, when the adorable, splendid Lord Vishnu reclines on his beloved Serpent-couch, Shesha, she becomes his divine sleep. Therefore, she is called Yoga Nidrā. While Lord Vishnu was sleeping, two terrible asuras, the infamous Madhu and Kaitabha, hid in his ears and sprang out to kill Lord Brahmā. Lord Brahmā, the father of all, was seated in the lotus of sleeping Vishnu's navel; as he watched those two ferocious asuras, he prayed to Yoga Nidrā, she who is highest in the heart of Vishnu. He desired her to awaken Hari and to open his eyes. The glorious lord Brahmā praised her as the Creator, Sustainer and Destroyer, as the Ruler of all, as the cause of sleep, and as the unequalled, adored consort of Vishnu. Thus, Lord Brahmā said: O you who are the invocations svāhā, svadhā and vashatkāra, You are truly the embodiment of the very sacrifice itself. You are the imperishable divine nectar which sustains the Gods. Your form is eternally three measures and half a measure, continual, uninterrupted and unchangeable. You are the ancient Sāvitrī hymn, and the supreme Mother of the Devas. By you this world is sustained. By you it is protected. By you, it is hurled to destruction and in the end, it is consumed by you. You create all that exists. You reside in everything that exists. You protect everything which you have brought into existence. The whole of creation is yours: it is your whim. You are the supreme knowledge and the great illusion. You are also the highest contemplation and the complete recollection. You are the awful terror and the supreme blessing. You are the great Devī as well as the great Asurī. O you who are the primordial force: creating everything, you manifest yourself as the three gunas. You are the dark night of periodic dissolution; you are the great night of final dissolution, and you are the terrible night of delusion. You are the Goddess of auspiciousness. You are the ruler.
The Devi Mahatmayam is the battle between good and evil. But on that battlefield, the majesty of ... more The Devi Mahatmayam is the battle between good and evil. But on that battlefield, the majesty of the Mother Goddess should not be underestimated. She does not wage wars with grand armies or divine allies. She alone is the source and the strength. This is not just a description of Her Divine Power. It is a worship and a praise of God, as Mother of the Universe. Such descriptions of an all-powerful feminine God are non-existent in the West, and as rare in the East. In world literature, the Devi Mahatmayam is an elusive scripture. Nestled within the Markandeya Purana, it is an extraordinary expression of both reverence and devotion. It is an epic poem, a true song of praise that should echo through the days of our lives. Deluded but Fully Aware: "How can we be so deluded and yet still aware of that? How can we both be so lacking in discrimination that we indulge in this state of despair?'"
Store consciousness is also a victim of attachment; in it are elements of ignorance-delusion, ang... more Store consciousness is also a victim of attachment; in it are elements of ignorance-delusion, anger, fearand these elements form a force of energy that clings, that wants to possess. This is the fourth level of consciousness, called manas. Manas consciousness has at its root in a separate self; the feeling and instinct called "I am," deeply seated in store consciousness. In the depths of store consciousness is this idea that there is a self that is separate from non-self elements. The function of manas is to cling to store consciousness as a separate self. When Descartes said, "I think, therefore I am," his point was that if I think, there must be an "I" for thinking to be possible. Mahayana schools recognise 'fifty-one' mental formations that are also called mental concomitants; that is, they are the very content of consciousness, the way the drops of water are the very content of the river. Mind consciousness is, at various times, all fifty-one mental formations, be they positive, negative, or neutral. (Buddhist Psychology) Thinking without a thinker; Feeling without a feeler; then, what is our anger without our Ego-"self"? This is the object of our meditation. Our mind consciousness is in the habit of basing itself on the idea of self, on manas. Transformation is possible with deep understanding.
Chapter I 1 Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By wha... more Chapter I 1 Rishis, discoursing on Brahman, ask: Is Brahman the cause? Whence are we born? By what do we live? Where do we dwell at the end? Please tell us, O ye who know Brahman, under whose guidance we abide, whether in pleasure or in pain. 2 Should time, or nature, or necessity, or chance, or the elements be regarded as the cause? Or he who is called the purusha, the living self? 3 The sages, absorbed in meditation through one−pointedness of mind, discovered the creative power, belonging to the Lord Himself and hidden in its own gunas. That non−dual Lord rules over all those causes−time, the self and the rest.
This Upanishad is in the form of questions and answers. The rather esoteric discussion focuses on... more This Upanishad is in the form of questions and answers. The rather esoteric discussion focuses on the source and controllers of creation and how to attain perfection. It will take some careful explaining to make this text clearly understandable for modern readers. There are six chapters totaling 67 prose paragraphs and verses. 1 Six sons of sages approached Pippalada to ask questions. He told them to first practice austerities for one year, after which he will answer if he can. Kabandhi Katyayana asked: What is the source of all creatures? Answer: The Lord of creatures (Prajapati) meditated and a conjugal pair arose, Rayi and Prana. They generated creatures. Rayi is prakriti and Prana is purusha. Those who follow Prajapati and beget children can go by path of Pitas to moon, but those who are celibate and are completely honest can go by path of devas to Brahmaloka. 2 Bhargava Vaidarbhi asked: How many gods control the creatures? Which one of the gods is the greatest, illuminating the universe? Answer: Pippalada lists the deities of the elements and senses. Prana is the greatest of the gods. When prana is in the body all the other devas (senses) are established, but when he leaves they are all forced out. Everything has prana as its foundation, including fire, the sun, rain, the Vedas, the ksatriyas and brahmanas, and Indra and Rudra. Prana controls everything in the three worlds, protects like a mother her children, and bestows opulence and wisdom.
The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two s... more The Mundaka Upanishad belongs to the Atharva Veda and has three chapters, each of which has two sections. The name is derived from the root mund, 'to shave,' as he that comprehends the teaching of the Upanishad is shaved or liberated from error and ignorance. The Upanishad states clearly the distinction between the higher knowledge of the Supreme Brahman and the lower knowledge of the empirical world. It is by this higher wisdom and not by sacrifices or worship that one can reach Brahman. Only sannyasin who has given up everything can obtain the highest knowledge.
This Upanishad is an esoteric explication of the syllable OM in relation to the four levels of co... more This Upanishad is an esoteric explication of the syllable OM in relation to the four levels of consciousness. There are 12 prose paragraphs. The vibration Om is everything-past, present, future and beyond time. It has four parts, representing the four levels of consciousness. The letter 'a' represents waking consciousness, called Vaisvanara, which enjoys gross matter. Realizing it, one fulfills all his desires. The letter 'u' represents dreaming consciousness, called Taijasa, which enjoys inner pleasures. Realizing it, one's knowledge becomes perpetual and one joins the liberated souls. None of his descendants will be ignorant of the Supreme. The letter 'm' represents deep sleep, which is merged in "ananda" without seeing or dreaming anything. Realizing it, one can understand everything that exists and enters into union with the Supreme. The fourth part is unmanifest. It is the 'atma.' Realizing it, one's atma enters the supreme atma.
This Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad ... more This Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad is in fact named after its first word, kena ("by whom?"). The Supreme is "obliquely" revealed as the inspirer and controller of all the functions of the mind and senses and of the demigods. Although it is not said here that Brahman is personal, it does reveal itself and creates success for individual persons. There are four chapters totaling 34 verses and short prose paragraphs.
Isa Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad i... more Isa Upanisad explains the Supreme, but without revealing His personality directly. The Upanisad is in fact named after its first word, kena ("by whom?"), which is grammatically in an "oblique" case. The Supreme is "obliquely" revealed as the inspirer and controller of all the functions of the mind and senses and of the demigods. Although it is not unequivocally said here that Brahman is personal, it does show its own power to reveal itself and create success for individual persons. There are four chapters totaling 34 verses and short prose paragraphs. 1 The Supreme, Brahman, is unknown to the mind and knowledge-acquiring senses. They gain their access to knowledge through Brahman. Real knowledge is of Brahman, not of what we see in this world. 2 Brahman can be known only partly. One who thinks he knows Brahman completely doesn't, while one who recognizes that he doesn't know Brahman completely actually knows something about Brahman. 3 Story of Brahman exhibiting Himself as a mysterious person (a Yaksa) to the demigods and proving Himself greater than them by showing that they are powerless in His presence. 4 Those who know Brahman as He has revealed Himself are superior. The greatest demigods are those who knew Him first. For success in life He should be worshiped, and self-purification is needed for this purpose. One who knows Him will attain real happiness in the spiritual world.
Chandogya Upanishad Upaniṣad are not like ordinary spiritual texts which dwell on glorification a... more Chandogya Upanishad Upaniṣad are not like ordinary spiritual texts which dwell on glorification and appeasement of an almighty god through prayers, rituals and offerings, with an intention to secure protection, prosperity, happiness and long life. The Chandogya Upaniṣad employs an analytical reach in unravelling the scientific spirit of the Upaniṣadic thoughts. Upanishads recognize the existence of an entity beyond the phenomenal world. They advance the concept of reality that is free from all limitations of time and space. This advancement is the greatest achievement that Indian meditative mind scaled in speculative thinking. We have therefore ignored those contents which are rather ritualistic or purely mythological in nature.
ttps://www.hinduwebsite.com/aitareya.asp Aitareya Upanishad This Upanishad describes the creation... more ttps://www.hinduwebsite.com/aitareya.asp Aitareya Upanishad This Upanishad describes the creation of the material world by the supreme. Definition: atma=soul=Purusha = Brahma= Brahma+Prakriti combine= Creator Om=Brahman=Purusha+prakriti=Brahma+Prakriti By His own desire He created the worlds, their controllers and their food. That creator should be worshiped because He is the source of all consciousness and the ultimate controller of everyone's senses. There are five chapters totaling 33 prose paragraphs. 1. In the beginning, the supreme atma [Brahma] was alone. Nothing else was manifest. The atma looked and thought, "Let me create worlds." He created the elements, looked at them and decided, "Let me create controllers of the worlds." He made a person from the waters. This person underwent heating, and a mouth appeared in him. From this mouth came speech, and from speech fire. The person's nostrils appeared, from which came prana, (and so on) 2. The created demigods experienced hunger and thirst, and asked for a place of residence where they could eat to satisfy these urges. The creator brought them a cow and then a horse, but they weren't satisfied with either. Then He brought them a man, which they were satisfied with and entered. 3. The supreme atma looked and thought, "Let me create food for these worlds and their controllers." He made food appear from the waters. Each of the senses tried to take the food-speech, prana, sight, hearing, touch, procreation and excretion-and because each could not, we cannot eat simply by mentioning food, smelling it, etc. The downward air (used in swallowing) was finally able to take the food. Then the atma entered the body to become the Supersoul within. 4. A person's first birth is when the father places his semen in the mother. Because one places his own self, so to speak, in his wife, therefore one should never do harm to one's wife. One's second birth is when one comes out of the mother's womb. One's third birth is when one has lived one's life, gotten old, died, and takes birth again in a new body. 5. Who is the supreme atma whom we should worship? He by whose agency one's senses function. This atma is consciousness. Consciousness goes by many names, but ultimately it is the Supreme, Brahman. Aitareya Upanishad Confirms Brahman is Consciousness Shanti Mantra of Aitareya Upanishad: May my voice be established in my mind. May my mind be established in my voice. Oh Brahman, reveal thyself to me. O mind and speech, enable me to understand the truth that Vedas teach. Let not what I have heard forsake me. Let me spend continuously my day and nights in my studies. I think truth. I speak the truth. May That protect me.
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