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Karma as the Source of Diversity

The vedas acknowledge divine karma as the origin of all creation, preservation, and destruction. However, since God does not have desires, unlike humans, he is not constrained by them. In the first chapter of the Brihadaranyaka Upanishad (1.6.1), we discover that karma is one of the three main causes of diversity, alongside name and form. The variety in names is a result of speech, and the variety in forms is a result of the eye, while the mind and body are the sources for the variety in actions. For every action, the body serves as the source, the controller, or the lord.  Within the body, the mind, speech, breath, organs of action, and organs of perception are regarded as the primary deities who receive sustenance from the body and carry out their respective functions. Nevertheless, we cannot solely depend on them to combat the impurities and the malevolent forces that can infiltrate our body, as they are susceptible to evil and demonic influences, thoughts, desires, temptations,...
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KAUSITAKI UPANISHAD


“Who art thou?” The sage asks. “I am thou,” he replies.
Being freed from good and freed from evil he, the knower of Brahman, moves towards Brahman. Only by knowledge he sees clearly.

I am like a season, and the child of the seasons, sprung from the womb of the endless space, from the light from the luminous Brahman. The light, the origin of the year, which is the past, which is the present, which is all living beings, and all elements, is the Atman. Thou art the Atman. What thou art, that am I.

When a person is so asleep that he sees no dream whatever, then he becomes one with that vital breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it. When he awakes, as from a blazing fire sparks would fly in all directions, even so from this self the vital breaths proceed to their respective stations; from the vital breaths, the senses, from the gods, the worlds. The same vital breath, the self of intelligence, seizes hold of the body and raises it up. 

One has to win the pure knowledge of the unity of Brahman and Atman
Speech is not what one should seek to know, one should know the speaker
Smell is not what one should seek to know, one should know the smeller.
Form is not what one should seek to know, one should know the seer.
Sound is not what one should seek to know, one should know the hearer.
Taste of food is what one should seek to know, one should know the knower of the taste of food.
Deed is not what one should seek to know, one should know the doer.
Pleasure and pain are not what one should seek to know; one should know the discerner of pleasure and pain.
Bliss, delight and procreation are not what one should seek to know, one should know the discerner of bliss, delight and procreation.
Going is not what one should seek to know, one should know the goer.

Mind is not what one should seek to know, one should know the thinker.


Comments

  1. KrutikaFebruary 17, 2022 at 12:23 AM

    "Amazing write-up!"

    ReplyDelete
  2. Sakshi ShimpiFebruary 28, 2022 at 5:35 PM

    "Nice info!"
    Marvelous Thoughts.
    Keep it up Merrill.!

    ReplyDelete
  3. UnknownMarch 8, 2022 at 8:12 PM

    Simple language, rhythmic presentation of proverbs
    Astonishing brother keep it up.

    ReplyDelete

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