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1. Brahma satyam jagan mithya
Brahman is real; the world is unreal
(The absolute is real; the world is unreal or only relatively real) What to do: The purpose of contemplation and yoga meditation exercises is to attain Self-realization, or enlightenment, which has to do with knowing or experiencing the deepest, eternal aspect of our own being. By working with this Mahavakya, one increasingly sees the difference between what is temporary and what is eternal.
Be mindful of your own temporary and eternal: As you witness the external world in this way, allow your attention to shift to your own physical, energetic, and mental makeup. Gradually comes the insight that these more surface aspects are also temporary, and in a sense, are also unreal, or onlyrelatively real. It increasingly allows the mind to see that there is an eternal aspect of our being, and that this is actually the source of the mind itself. The mind comes to see that it must, itself, let go, so as to experience the eternal that is within.
Practice this at daily meditation time: By observing the world in this way, it is then easier to do the same kind of silent observation and contemplation while sitting in the stillness of your meditation time. Over time, the depth of the insights increase, as an inner expansion comes.
2. Ekam evadvitiyam brahma
Brahman is one, without a second
(There is one absolute reality, without any secondary parts)
What to do: Keep exploring the latter part of the sentence, the part of being without a second. Consciously look at the objects of the world, and the thoughts that arise in the mind. Observe whether it has independent existence and permanence. It is like asking, "Does this object or thought exist on its own? Does it stay in this form, or does it go away? Is it, therefore a second object in comparison to the whole?"
See the beauty of oneness in diversity: If this is approached as a mere philosophical opinion, if we merelybelieve the principle, then the deep insight that comes from exploration will be missed. Each time that some new object or thought is seen to not be a second in relation to the whole, the personal realization of the truth of the principle will become deeper and more profound. We come to see the beauty in this, to see the joy of wholeness, of the unity within the diversity. The interrelationship between the Mahavakyaswill also become clearer.
3. Prajnanam brahman
Brahman is the supreme knowledge
(Knowing the absolute reality is the supreme knowledge)
What to do: In trying to reflect on the nature of supreme knowledge, the eternal substratum of all other knowledge, the mind will present many memories, images, impressions, thoughts, sensations, and emotions. All of these are some form of knowledge, that's for sure. However, they are not the highest knowledge.
Brahman is real; the world is unreal
(The absolute is real; the world is unreal or only relatively real) What to do: The purpose of contemplation and yoga meditation exercises is to attain Self-realization, or enlightenment, which has to do with knowing or experiencing the deepest, eternal aspect of our own being. By working with this Mahavakya, one increasingly sees the difference between what is temporary and what is eternal.
- Be mindful of the passing objects: One way to work with this Mahavakya, is to simply be mindful of the world around you. Gradually, gently, and lovingly observe the countless objects that are ever in a process of coming and going.
- Remember the eternal: Allow yourself to also remember the eternal nature that is always there, enjoying the beauty of how this process ebbs and flows through that unchanging, eternal essence.
Be mindful of your own temporary and eternal: As you witness the external world in this way, allow your attention to shift to your own physical, energetic, and mental makeup. Gradually comes the insight that these more surface aspects are also temporary, and in a sense, are also unreal, or onlyrelatively real. It increasingly allows the mind to see that there is an eternal aspect of our being, and that this is actually the source of the mind itself. The mind comes to see that it must, itself, let go, so as to experience the eternal that is within.
Practice this at daily meditation time: By observing the world in this way, it is then easier to do the same kind of silent observation and contemplation while sitting in the stillness of your meditation time. Over time, the depth of the insights increase, as an inner expansion comes.
2. Ekam evadvitiyam brahma
Brahman is one, without a second
(There is one absolute reality, without any secondary parts)
What to do: Keep exploring the latter part of the sentence, the part of being without a second. Consciously look at the objects of the world, and the thoughts that arise in the mind. Observe whether it has independent existence and permanence. It is like asking, "Does this object or thought exist on its own? Does it stay in this form, or does it go away? Is it, therefore a second object in comparison to the whole?"
- Try to find a second object: One practice is to repeatedly look for some second object, which has independent existence from the whole, from brahman.
- You'll find there is none: The aspirant will repeatedly find that there is no second object, which has independent existence, but that all objects derive from some other, like the pots from clay, or bracelets from gold. This brings the increasing awareness of underlying wholeness.
See the beauty of oneness in diversity: If this is approached as a mere philosophical opinion, if we merelybelieve the principle, then the deep insight that comes from exploration will be missed. Each time that some new object or thought is seen to not be a second in relation to the whole, the personal realization of the truth of the principle will become deeper and more profound. We come to see the beauty in this, to see the joy of wholeness, of the unity within the diversity. The interrelationship between the Mahavakyaswill also become clearer.
3. Prajnanam brahman
Brahman is the supreme knowledge
(Knowing the absolute reality is the supreme knowledge)
What to do: In trying to reflect on the nature of supreme knowledge, the eternal substratum of all other knowledge, the mind will present many memories, images, impressions, thoughts, sensations, and emotions. All of these are some form of knowledge, that's for sure. However, they are not the highest knowledge.
Ask yourself if a knowledge is lower or higher: Simply allow these thought patterns to arise. Then ask yourself, "Is this the higher knowledge?" Repeatedly you will find that the answer is no, that it is not the higher, but is a lower form of knowledge.
Remember there is higher knowledge: This kind of reflection leaves a quietness in which the intuition of the existence of the higher knowledge starts to come. The intuition deepens with practice. This quietness is not one of lethargy or laziness, but rather of clarity and openness. It brings a smile to the face and to the heart, as the field of knowing gradually expands towards the wisdom of theMahavakya.
to be contd..
Remember there is higher knowledge: This kind of reflection leaves a quietness in which the intuition of the existence of the higher knowledge starts to come. The intuition deepens with practice. This quietness is not one of lethargy or laziness, but rather of clarity and openness. It brings a smile to the face and to the heart, as the field of knowing gradually expands towards the wisdom of theMahavakya.
to be contd..