Introduction to the Upanishads

This is a decent 15-minute video overview of the Upanishads produced by the Dr Sumit Kesarkar. The video below does not cover Sri Aurobindo’s commentary.  To read that, see the page on Upanishads

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4 thoughts on “Introduction to the Upanishads

  1. Sandeep Post author

    This video above does not cover Sri Aurobindo’s commentary, who demonstrated that one could synthesize the trichotomy created by Shankara, Ramanuja and Madhvacharya using the Supermind. The following passage is from an earlier post:

    Different schools of Indian philosophy such as Vishishtadvaita , Dvaitadvaita, Dvaita , Shuddhadvaita sprung in the past bearing dissimilar formulations of the nature of the Divine Being. Sri Aurobindo points out the Divine can be realized in multitudinous ways, and those who experience only a single aspect of the greater Reality are bound to come up with incomplete theories. The Supramental or Vijnana world which supports Creation assumes three poises – unity(comprehending), unity in multiplicity (apprehending) and multiplicity(projecting). When the purified mind catches a reflection of the first poise (unity), one assumes that there is no individuality and concludes “Only God exists and no individuals exist” . When the spiritualized mind attains the second poise (unity in multiplicity), one states “All beings are One but there is also multiplicity” as adduced by Vishishtadvaita. Those who catch a reflection of the third poise (multiplicity) will state “All beings are separate from the Divine but supported by it” as exemplified by Dvaita. One can also realize the Cosmic Divine in its Static aspect which is called Nirvana, its Dynamic aspect which is called Cosmic Consciousness, and as the Transcendent Divine which is the Supreme Realization which encompasses all other realizations. All these realizations are necessary to grok the multi-faceted nature of the Divine Reality.

    As Sri Aurobindo wrote:

    It is indeed only when our human mentality lays an exclusive emphasis on one side of spiritual experience, affirms that to be the sole eternal truth and states it in the terms of our all-dividing mental logic that the necessity for mutually destructive schools of philosophy arises. Thus, emphasising the sole truth of the unitarian consciousness, we observe the play of the divine unity, erroneously rendered by our mentality into the terms of real difference, but, not satisfied with correcting this error of the mind by the truth of a higher principle, we assert that the play itself is an illusion. Or, emphasising the play of the One in the Many, we declare a qualified unity and regard the individual soul as a soul-form of the Supreme, but would assert the eternity of this qualified existence and deny altogether the experience of a pure consciousness in an unqualified oneness. Or, again, emphasising the play of difference, we assert that the Supreme and the human soul are eternally different and reject the validity of an experience which exceeds and seems to abolish that difference. (Life Divine CWSA vol 21-22, Triple Status of the Supermind, p 159)

    Reply
      1. Sandeep Post author

        Thanks. I changed the video. As for his forays into Tantra, I don’t have time to read it. Its his problem !

  2. Pingback: Sleep-learning and the Upanishads | Integral Yoga of Sri Aurobindo & The Mother

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