Katha Upanishad-The theory of Atman, Oneness and Plurality - Fourth Valli by Suraj,jay Jagannath🙏⭕❗⭕ скачать в хорошем качестве

Katha Upanishad-The theory of Atman, Oneness and Plurality - Fourth Valli by Suraj,jay Jagannath🙏⭕❗⭕

The fourth Valli starts by asserting that inner knowledge is that of unity, eternal calmness and spiritual Oneness, while the external knowledge is that of plurality, perishable "running around" and sensory objects.[59][60] The Katha Upanishad in fifteen verses of the fourth Valli, as well as those the fifth Valli, explains what is Atman, how it can be known, the nature of Atman, and why it ought to be known. For definition, it deploys an epistemic combination of "positive assertions" as well as "exposition by elimination", the latter repeated with,[61] किमत्र परिशिष्यते । एतद्वै तत् ॥ ४ ॥[62] What is left here? Truly, this is that (Atman). — Katha Upanishad, 2.4.3[59][60] Atman, asserts Katha Upanishad, is the subject of Self-knowledge, the bearer of spiritual reality, that which is all-pervading, inside every being, which unifies all human beings as well as all creatures, the concealed, eternal, immortal, pure bliss. It exists and active when man is in awake-state, it exists and active when man is in dream-state.[59][61] The empirical reality is the "honey" for the Atman,[60] with the honey metaphor repeating "fruit of numerous karma flowers in the valley of life" doctrine found in other Upanishads, such as in the second chapter of Brihadaranyaka Upanishad. To know Atman, look inward and introspect; to know objects, look outward and examine, states Katha Upanishad. Everything that changes is not Atman, that which was, is, will be and never changes is Atman.[59] Just like a baby is concealed inside a mother's womb when conceived, Atman is concealed inside every creature, states verse 2.4.8 of Katha Upanishad.[61] Self is the lord of the past, the lord of the now, and the lord of the future.[59] Self is eternal, never born, never dies, part of that which existed before the universe was formed from "brooding heat".[61] Sun rests in it, gods rest in it, all nature rests in it, it is everywhere, it is in everything.[63] To understand the eternal nature of one's Self is to feel calmness, inner peace, patience and freedom regardless of the circumstances one is in, affections or threats one faces, praises or insults one is subjected to. Anyone who runs after sensory-impressions, gets lost among them just like water flows randomly after rainfall on mountains, state verses 2.4.14 and 2.4.15 of the Katha Upanishad; and those who know their Self and act according to its Dharma[64] remain pure like pure water remains pure when poured into pure water.[61][65] There is no plurality and separateness between the essence (Atman) of I and others, between the essence of nature and spirit, asserts Katha Upanishad in verses 2.4.10 and 2.4.11.[59][65] The Self-driven individual ignores the superficial individuality of others, and accepts their essential identity.[65] Paul Deussen suggests that verses 2.4.6 and 2.4.7 posit a nondualistic (Advaita) position, where both Purusha and Prakrti are only Atman. This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism.[66] Shankara agrees with this interpretation. Ramanuja doesn't and offers a theistic dualism based interpretation instead.