Guest guest Posted December 14, 2006 Report Share Posted December 14, 2006 Om Namah Sivaya The Chhandogya Upanishad SANATKUMARA'S INSTRUCTIONS ON BHUMA-VIDYA Section 23 The Infinite Yo vai bhuma tat sukham, nalpe sukham asti, bhumaiva sukham, bhuma tveva vijijnasitavya iti, bhumanam, bagavah, vijijnasa iti. "Happiness is plenum, happiness is completeness, happiness is the totality, happiness is in the Absolute," declares the great master Sanatkumara. The term 'Bhuma' used in this Upanishad is a novel word of its own kind which cannot be easily translated. It has a pregnant significance within itself which implies absoluteness in quantity as well as in quality, an uncontaminated character, permanency of every type, immortality, infinity and eternity. All these ideas are embedded in the very concept of what the Upanishad calls 'Bhuma'. Well, we can translate it in no other way than to call it the Absolute Being. The Brahman of all the Upanishads is the same as the Bhuma mentioned here in this Chhandogya Upanishad. That alone is happiness. If that alone is happiness, why is it that we feel happiness in objects of sense? There must be some mystery behind the search for happiness in the objects of the world, if it is true that they themselves do not contain happiness. "Nalpe sukham asti - the finite things do not contain happiness," says Sanatkumara, the master. If finite objects do not contain happiness and it is only in the Infinite, then how do you explain the discovery of this happiness in the objects of sense? If it is absolutely impossible to discover it in objects, no person will go towards any object of sense. The reason is that the presence of this Bhuma is felt in every object, in some mysterious manner. Existence as such of the object, as they say, is the reason behind the discovery of happiness in the objects which are nothing but names and forms ultimately. There is something in the objects which is capable of indicating that behind them is this reservoir of happiness. The indication is due to their creating a situation of apparent completeness when they come in contact with the mind of the subject. Wherever there is a sensation of completeness, there is happiness. This completeness may be artificially brought about. And then, there may be an apparently conceived totality, not a real one, or there may be a true one. Whatever it be, even a mere semblance of the experience of this completeness becomes the source of the experience of happiness. The union, in whatever manner that be, between the seeking subject and object sought creates in the mind that is perceiving, cognising, and searching, a sensation of having achieved its purpose. And this sensation, attended with a thought of consciousness of having achieved one's purpose, brings about a stimulation within, which is characterised by a feeling of completeness. A sensation of completeness, a feeling that something asked for has been obtained, is introduced into the mind. This feeling is capable of lasting only for a fraction of a moment, because the mind cannot be satisfied with the idea that its purpose has been fulfilled, merely because of contact with the object. It is induced into a false state of feeling, that the purpose has been served. And this state is momentary. The mind realises that a mistake has been committed unconsciously, and it withdraws itself from this contact, hibernates itself into its own cocoon, searches for another source of happiness, and finds itself in a state of misery all in one moment. So every experience of happiness in this world is passing, fleeting, transient and momentary, of the character of a moment. It cannot last for five minutes. No one has experienced happiness for five minutes continuously because of the fact that there is an anxiety within and these anxieties are brought about by certain suspicions arising in the mind, together with the experience of this contact of itself with the object. The suspicions are brought about by the recognition that the contact is not actual union, because real union of the subject with the object is different from mere contact, be it physical or even psychological. There is a flaw in every type of union. Every coming together ends in a separation, whatever that be, either in this world or in the other world. This is the reason why there is only an apparent happiness in this world, in our coming in contact with things of the world. Even this apparent, momentary happiness is due to an awareness of the presence of this Bhuma in a flash of a moment of experience. It is completeness of being that is the source of happiness. But where is this completeness of Being? It is not in the objects of sense, not in the union of one and two, or in the union of many. Social union is no union at all. They are coming together in a physical, psychological or social sense, no doubt, but they are not real union. Union is a real blend into a single Being. Whatever be the attempt of subjects in their coming in contact with objects, they never become one Being. We have never seen two persons becoming one, or two things becoming one, or a society of people merging into a single personality. Such a thing has never been heard of, nor is it practicable. Until that is practicable, happiness also is not practicable. The search for happiness in this world is a search for the will-o'-the-wisp. It is the search for phantasmagoria of the concoction of one's own mind. Not in the finite is happiness to be found-valpe sukham asti. The Absolute, Fullness alone is Bliss-bhumaiva sukham. "So I reiterate, O Narada, this is the truth. The total union of Being as such which I regard as Bhuma, that is the real Bliss. So I say once again that Bhuma, the Fullness, is Bliss. How can you enter into this Bhuma unless you know what Bhuma is? You must, therefore, know what Fullness is," says Sanatkumara. "O great Master, please tell me what this Bhuma is. Please introduce me to this great mystery of Being that you call Bhuma. What is Bhuma? What is this Fullness? What is this completeness? If it is not to be found in the union of things in this world, where else can I find it?" asks Narada. ----Sri Swami Krishnananda Sivaya Namah All new Mail "The new Interface is stunning in its simplicity and ease of use." - PC Magazine Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 15, 2006 Report Share Posted December 15, 2006 Dear atmic brother, Very nice composition... Excellent. P. Vijaya Sarathi , Selvaratnam Selvakumar <selvauk wrote: > > Om Namah Sivaya > > The Chhandogya Upanishad > SANATKUMARA'S INSTRUCTIONS ON BHUMA-VIDYA > > > > > > > > > > > > > Section 23 > The Infinite > > Yo vai bhuma tat sukham, nalpe sukham asti, bhumaiva sukham, bhuma tveva vijijnasitavya iti, bhumanam, bagavah, vijijnasa iti. > "Happiness is plenum, happiness is completeness, happiness is the totality, happiness is in the Absolute," declares the great master Sanatkumara. The term 'Bhuma' used in this Upanishad is a novel word of its own kind which cannot be easily translated. It has a pregnant significance within itself which implies absoluteness in quantity as well as in quality, an uncontaminated character, permanency of every type, immortality, infinity and eternity. All these ideas are embedded in the very concept of what the Upanishad calls 'Bhuma'. Well, we can translate it in no other way than to call it the Absolute Being. The Brahman of all the Upanishads is the same as the Bhuma mentioned here in this Chhandogya Upanishad. That alone is happiness. > > If that alone is happiness, why is it that we feel happiness in objects of sense? There must be some mystery behind the search for happiness in the objects of the world, if it is true that they themselves do not contain happiness. "Nalpe sukham asti - the finite things do not contain happiness," says Sanatkumara, the master. If finite objects do not contain happiness and it is only in the Infinite, then how do you explain the discovery of this happiness in the objects of sense? If it is absolutely impossible to discover it in objects, no person will go towards any object of sense. The reason is that the presence of this Bhuma is felt in every object, in some mysterious manner. Existence as such of the object, as they say, is the reason behind the discovery of happiness in the objects which are nothing but names and forms ultimately. > > There is something in the objects which is capable of indicating that behind them is this reservoir of happiness. The indication is due to their creating a situation of apparent completeness when they come in contact with the mind of the subject. Wherever there is a sensation of completeness, there is happiness. This completeness may be artificially brought about. And then, there may be an apparently conceived totality, not a real one, or there may be a true one. Whatever it be, even a mere semblance of the experience of this completeness becomes the source of the experience of happiness. The union, in whatever manner that be, between the seeking subject and object sought creates in the mind that is perceiving, cognising, and searching, a sensation of having achieved its purpose. And this sensation, attended with a thought of consciousness of having achieved one's purpose, brings about a stimulation within, which is characterised by a feeling of completeness. A sensation > of completeness, a feeling that something asked for has been obtained, is introduced into the mind. This feeling is capable of lasting only for a fraction of a moment, because the mind cannot be satisfied with the idea that its purpose has been fulfilled, merely because of contact with the object. It is induced into a false state of feeling, that the purpose has been served. And this state is momentary. The mind realises that a mistake has been committed unconsciously, and it withdraws itself from this contact, hibernates itself into its own cocoon, searches for another source of happiness, and finds itself in a state of misery all in one moment. So every experience of happiness in this world is passing, fleeting, transient and momentary, of the character of a moment. It cannot last for five minutes. No one has experienced happiness for five minutes continuously because of the fact that there is an anxiety within and these anxieties are brought about by certain suspicions > arising in the mind, together with the experience of this contact of itself with the object. The suspicions are brought about by the recognition that the contact is not actual union, because real union of the subject with the object is different from mere contact, be it physical or even psychological. There is a flaw in every type of union. Every coming together ends in a separation, whatever that be, either in this world or in the other world. This is the reason why there is only an apparent happiness in this world, in our coming in contact with things of the world. Even this apparent, momentary happiness is due to an awareness of the presence of this Bhuma in a flash of a moment of experience. > > It is completeness of being that is the source of happiness. But where is this completeness of Being? It is not in the objects of sense, not in the union of one and two, or in the union of many. Social union is no union at all. They are coming together in a physical, psychological or social sense, no doubt, but they are not real union. Union is a real blend into a single Being. Whatever be the attempt of subjects in their coming in contact with objects, they never become one Being. We have never seen two persons becoming one, or two things becoming one, or a society of people merging into a single personality. Such a thing has never been heard of, nor is it practicable. Until that is practicable, happiness also is not practicable. > > The search for happiness in this world is a search for the will-o'-the-wisp. It is the search for phantasmagoria of the concoction of one's own mind. Not in the finite is happiness to be found-valpe sukham asti. The Absolute, Fullness alone is Bliss-bhumaiva sukham. "So I reiterate, O Narada, this is the truth. The total union of Being as such which I regard as Bhuma, that is the real Bliss. So I say once again that Bhuma, the Fullness, is Bliss. How can you enter into this Bhuma unless you know what Bhuma is? You must, therefore, know what Fullness is," says Sanatkumara. > > "O great Master, please tell me what this Bhuma is. Please introduce me to this great mystery of Being that you call Bhuma. What is Bhuma? What is this Fullness? What is this completeness? If it is not to be found in the union of things in this world, where else can I find it?" asks Narada. > > ----Sri Swami Krishnananda > > > Sivaya Namah > > > > > All new Mail "The new Interface is stunning in its simplicity and ease of use." - PC Magazine > Quote Link to comment Share on other sites More sharing options...
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