2023-03-01 15:21:45 by ambuda-bot
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xxxvi
Finally, we have the express statement in
the Prasna-Upanishad that the syllable Om ex-
presses both the higher and lower Brahman :-
'एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोंकारः' " O Satyakama,
this Omkara is both the Higher and lower Brah-
man." In the Mandukya Upanishad, it is
pointed out that the involucrum of the soul in
the stage of sushupti is the beatific vesture or
Ananda-maya-kosha. The individual soul in
this state is styled Prajna, while the universal
soul in the same state, the internal ruler, is called
Isvara. Speaking of this universal ruler, the
Upanishad says: – 'एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्यामि एष
योनिः सर्वस्य प्रभवाप्ययौ हि भूतानां '
"He is the lord of
universe, he is the knower of all, he is the inter-
nal ruler, he is the cause of all, from whom all
beings are born and into whom all are dissolved."
We have already had occasion to quote the state-
ment of the Kenopanishad, ' तदेव ब्रह्म त्वं विद्धि नेदं
"That only is Brahman which you
know, not this which you worship thus." Here
we have the distinction between Brahman as
gneya (the object of knowledge) and Isvara as
upasya, (the object of devout meditation). Innu-
merable other passages may be quoted from the
Finally, we have the express statement in
the Prasna-Upanishad that the syllable Om ex-
presses both the higher and lower Brahman :-
'एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोंकारः' " O Satyakama,
this Omkara is both the Higher and lower Brah-
man." In the Mandukya Upanishad, it is
pointed out that the involucrum of the soul in
the stage of sushupti is the beatific vesture or
Ananda-maya-kosha. The individual soul in
this state is styled Prajna, while the universal
soul in the same state, the internal ruler, is called
Isvara. Speaking of this universal ruler, the
Upanishad says: – 'एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्यामि एष
योनिः सर्वस्य प्रभवाप्ययौ हि भूतानां '
"He is the lord of
universe, he is the knower of all, he is the inter-
nal ruler, he is the cause of all, from whom all
beings are born and into whom all are dissolved."
We have already had occasion to quote the state-
ment of the Kenopanishad, ' तदेव ब्रह्म त्वं विद्धि नेदं
"That only is Brahman which you
know, not this which you worship thus." Here
we have the distinction between Brahman as
gneya (the object of knowledge) and Isvara as
upasya, (the object of devout meditation). Innu-
merable other passages may be quoted from the