Upanishads

Bolded are the lines I love the most.  So you know, Ajñāna means ignorance.  If the Hinduism terms bog you down, read only the bold:

"I am without Māyā. I am without compare. I am solely the thing that
is of the nature of wisdom. I am without Ahaṅkāra (I-am-ness). I am
without the difference of the universe, Jīva and Īśwara. I am the
Supreme that is not different from Praṭyagāṭmā (individual Āṭmā). I am
with ordinances and prohibitions destroyed without remainder. I am with
Āśramas (observances of life) well given up. I am of the nature of the
vast and all-full wisdom. I am one that is witness and without desire.
I reside in My glory alone. I am without motion. I am without old
age—without destruction—without the differences of My party or another.
I have wisdom as chief essence. I am the mere ocean of bliss called
salvation. I am the subtle. I am without change.
I am Āṭmā merely,
without the illusion of qualities. I am the Seat devoid of the three
Guṇas. I am the cause of the many worlds in (My) stomach. I am the
Kūtasṭha-Chaiṭanya (supreme Cosmic-mind). I am of the form of the
Jyoṭis (light) free from motion. I am not one that can be known by
inference. I alone am full. I am of the form of the stainless
salvation. I am without limbs or birth. I am the essence which is Saṭ
itself. I am of the nature of the true wisdom without limit. I am the
state of excellent happiness. I am One that cannot be differentiated. I
am the all-pervading and without stain.
I am the limitless and endless
Saṭṭwa alone. I am fit to be known through Veḍānṭa. I am the one fit to
be worshipped. I am the heart of all the worlds. I am replete with
Supreme Bliss. I am of the nature of happiness, which is Supreme Bliss.
I am pure, secondless, and eternal. I am devoid of beginning. I am free
from the three bodies (gross, subtle, and causal). I am of the nature
of wisdom. I am the emancipated One. I have a wondrous form. I am free
from impurity. I am the One latent (in all).
I am the equal Āṭmā of
eternal Vijñāna. I am the refined Supreme Truth. I am of the nature of
Wisdom-Bliss alone.

Though I cognize as the secondless Āṭmā by
means of discriminative wisdom and reason, yet is found the relation
between bondage and salvation. Though to Me the universe is gone, yet
it shines as true always.
Like the truth in the (illusory conception of
a) snake, etc., in the rope, so the truth of Brahman alone is, and is
the substratum on which this universe is playing. Therefore the
universe is not. Just as sugar is found permeating all the sugar-juice
(from which the sugar is extracted), so I am full in the three worlds
in the form of the non-dual Brahman. Like the bubbles, waves, etc., in
the ocean, so all beings, from Brahmā down to worm, are fashioned in
Me; just as the ocean does not long after the motion of the waves, so
to Me, there is no longing after sensual happiness, being Myself of the
form of (spiritual) Bliss.
Just as in a wealthy person the desire for
poverty does not arise, so in Me who am immersed in Brāhmic Bliss, the
desire for sensual happiness cannot arise. An intelligent person who
sees both nectar and poison rejects poison; so having cognized Āṭmā, I
reject those that are not-Āṭmā. The sun that illuminates the pot (both
within and without) is not destroyed with the destruction of the pot
;
so the Sākshī (witness) that illuminates the body is not destroyed with
the destruction of the body. To Me there is no bondage; there is no
salvation, there are no books, there is no Guru; for these shine
through Māyā and I have crossed them and am secondless. Let Prāṇas
(vital airs) according to their laws be fluctuating. Let Manas (mind)
be blown about by desire. How can pains affect Me who am by nature full
of Bliss? I have truly known Āṭmā. My Ajñāna has fled away. The egoism
of actorship has left Me. There is nothing I should yet do. Brāhman’s
duties, family, Goṭra (clan), name, beauty, and class—all these belong
to the gross body and not to Me who am without any mark (of body).
Inertness, love, and joy—these attributes appertain to the causal body
and not to Me, who am eternal and of changeless nature. Just as an owl
sees darkness only in the sun, so a fool sees only darkness in the
self-shining Supreme Bliss. Should the clouds screen the eyesight, a
fool thinks there is no sun; so an embodied person full of Ajñāna
thinks there is no Brahman. Just as nectar which is other than poison
does not commingle with it, so I, who am different from inert matter,
do not mix with its stains. As the light of a lamp, however small,
dispels immense darkness, so wisdom, however slight, makes Ajñāna,
however immense, to perish. Just as (the delusion) of the serpent does
not exist in the rope in all the three periods of time (past, present,
and future), so the universe from Ahaṅkāra (down) to body does not
exist in Me who am the non-dual One. Being of the nature of
Consciousness alone, there is not inertness in Me. Being of the nature
of Truth, there is not non-truth to Me. Being of the nature of Bliss,
there is not sorrow in Me. It is through Ajñāna that the universe
shines as truth
."

I love that so much. It is through ignorance that the universe shines as truth.  I love the seeming contradiction.  I am finding I understand this stuff more and more, and its layers of meaning are becoming clearer and clearer. And to me, just the way this is constructed is very beautiful.  So many good parts to it!

This post was inspired by a quote that Ben gave to me, which I like even more:

'I am your tongue and eyes.
I am all your senses.
I am your happiness and anger.
You are my property,
but I belong to you.
Sometimes I say, "you are you."
Other times I say, "you are me."
Whichever way-
I am the Sun which illuminates it.'

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