MAHAAVAAKYA MANJOOSHAA – Bhanap Corner

MAHAAVAAKYA MANJOOSHA

ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।

ॐ श्री मात्रे नमः।

JAI SHANKAR

A new series on the Golden Sayings from the Upanishads. They are all magnificent and hence, qualify as Great or Profound (महा) Sayings(वाक्य). A mundane(लौकिक) sentence spins around अर्थ and काम (among our four primary goals (पुरुषार्थ)) . A Great Saying deals with Dharma and Moksha. I am naming this series as a casket or treasure-chest (MANJOOSHAA) of Great Sayings. I have tried to be very very selective. MOSTLY I WILL NOT ADD MY OWN NOTES (EXPLANATIONS) AS THE SAYINGS ARE MORE OR LESS SELF-EXPLANATORY. I have compiled these gleanings for ‘purifying my own understanding ‘(स्वबोध परिशुध्यर्थंम् in the words of Acharya Sureshvara in His नैष्कर्म्यं सिद्धि) sothat

I have a sort of ‘ready reckoner’ or handbook of Upanishadic quotations. I am very pleased to share the same with you.

The word Mahaavaakya does not occur in the

Upanishads. Long ago, Advaita scholars coined this word for use in Vedaanta. They churned out four profound sayings from four Upanishads(which were related to four Veda-s) and named them Mahaavaakya-s. They are महा (great) because they proclaim a grand, lofty(mahaa) thought in minimum words: the unity of जीव (soul) and Brahman,. Brevity is the soul of these Great Sayings. They are:

1. तत् त्वं असि (That thou art)(Chaandogya Upanishad 6-8-7)(Saama Veda).

2. अहं ब्रह्मास्मि (I am Divine)(BrihadaaraNyaka

Upanishad 1-4-10)(Yajurveda)

3. अयमात्मा ब्रह्म (This Self is Divine)(MaaNDookya Upanishad 1-2)(Atharva Veda)

4. प्रज्ञानं ब्रह्म (Illumined Consciousness is Divine)(Aitareya Upanishad 3-3)(Rg Veda).

Some add a fifth one: सर्वं खलु इदं ब्रह्म (All this is

Divine)(Chaandogya Upanishad 3-14-1)(Saama Veda).

You will see that 2, 3 and at the most 4 words comprise the above Great Sayings. This is the traditional classification of महावाक्य-s. But, scholars have expanded the scope of meaning of महावाक्य to cover all quotable quotes from the Upanishads. The very word Upanishad – its etymology – as interpreted by AS signifies its profundity. Surely, they are a class apart from our mundane talk. The above 4 or 5 are SUPER-महावाक्य-s. we can say; but, to treat them alone as Great Sayings will be unfair and an injustice to Upanishads, which shower us with quotable quotes galore. All these quotes give us ‘the breath of the Eternal’.

While surfing the internet I saw a book titled

महावाक्य रत्नावली by Swami Sri Ramachandrendra Saraswati. It is said to be a compilation of selected sayings from 108 Upanishads in twenty chapters subjectwise. My approach in my present compilation is unlike महावाक्य रत्नावली.

In BrihadaaraNyaka Upanishad we read: तम् औपनिषदं पुरुषं पृच्छामि (3-9-26). “I am enquiring about the Self who is spoken of in the Upanishads”. Hence this, my compilation of selected Mantra -s, from the Upanishads. Passages which offer no food for thought to a present-day lay aspirant – those which sound archaic, out of date and not relatable – have been skipped.

Poojya Swami Vivekanandaji says: “Upanishads are a great mine of strength.”(Complete Works 3-238). They abound in great sayings – to infuse strength into us, to make us aware of our divine legacy and to motivate us to live in the light of this revelation.

Every Upanishad has a Peace Chant(शान्ति मन्त्र),

a series on which I have just concluded. So, I will NOT explain these PCs again.

I have cast my net far and wide. It is my wish to make gleanings from all the 108 Upanishads. A bit ambitious! Lest this series becomes too bulky and cumbersome, I have chosen to be very very selective.

Finally, I will be failing in my duty if I don’t

acknowledge with gratitude and profuse thanks the spontaneous help from my dear friend Shri Satish Kulkarni (of Goregaon) in showcasing my series in his site (bhanapcorner.in). He is truly a Godsend to me. You will be pleased to know you can now see all my posts upto yesterday with just a click! May the choicest blessings of God and the Guruparampara be showered on him and his family ! JAI SHANKAR

MAHAAVAAKYA MANJOOSHA

ISHAAVAASYA UPANISHAD (This Upanishad is named after the first words of its first Mantra).

(English translation by Pujya Swami Gambhiranandaji of RKM)

The शान्ति मन्त्र is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते l।

पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॐ

1. ॐ ईशा वास्यमिदं सर्वं यत् किञ्च जगत्यां जगत्। तेन त्यक्तेन

भुञ्जीथा मा गृधः कस्यस्विद्धनम्। (1)

1. ॐ All this – whatsoever moves on the earth –

should be covered by the Lord. Protect (your Self) through that detachment. Do not covet

anybody’s wealth. (Or – Do not covet, for, whose is this wealth?).

NOTE: The last words remind me of Kabir, who prayed: साईं इतना दीजिये जामे कुटुम समाय। मैं भी भूका ना रहूं साधू न भूखा जाय।।(O Lord, pray give me only this much – I should take care of my family and no holy mendicant goes away hungry (from

my home).

2. कुर्वन्नेेह कर्माणि जिजीविषेत् शतं समाः। एवं त्वयि

नान्यथेतोऽस्ति न कर्म लिप्यते नरे।। (2)

2. By doing Karma, indeed, should one wish to live here for a hundred years. For a man such as you (who want to live thus), there is no way other than this, whereby Karma may not cling to you.

3. तदेजति तन्नैजति तद् दूरे तद्वन्तिके। तदन्तरस्य सर्वस्य तदु

सर्वस्यास्य बाह्यतः।।

3. That moves, that doesn’t move. That is far off,

That is very near. That is inside all, That is outside all.

4. यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति। सर्वभूतेषु

चात्मानं ततो न विजुगुप्सते।। (6).

4. He who sees all beings in the very Self and the Self in all beings, feels no hatred by virtue of

that(realisation).

5. यस्मिन् सर्वाणि भूतानि आत्मैवाभूद्विजानतः। तत्र को मोहः कः शोकः एकत्वमनुपश्यतः।।

5. When to the man of realisation all beings become the very Self, then what delusion and what sorrow can there be for that seer of

oneness?

6. विद्यां चाविद्यां च यस्तद्वेदोभयं सह। अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते।। (11).

6. He who knows these two, vidyaa and avidyaa,

together, attains immortality through Vidyaa,

by crossing over death through Avidyaa.

AS interprets here Vidyaa as meditation on deities and Avidyaa as rites like Agnihotra(कर्मकाण्ड). It can also mean वर्णाश्रम धर्म.

Please note Avidya doesn’t have here the usual meaning as ignorance. This is an important point to bear in mind.

7. हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्।

तत् त्वं पूषन् अपावृणु सत्यधर्माय दृष्टये।।(15)

7. The face of Truth(Brahman in the solar orb) is concealed with a golden vessel.. Do thou, O Sun,

open it so as to be seen by me who am by nature truthful (or am the performer of rightful

duties).

NOTE: The golden vessel covering Truth is the curtain of माया (माया जवनिका).

8. वायुरनिलममृतमथेदं भस्मान्तं शरीरम्। ॐ क्रतो स्मर कृतं स्मर

क्रतो स्मर कृतं स्मर।। (17).

8. Let my vital force now attain the (all-pervading) immortal Air. Now let this body be reduced to ash. ॐ O my mind, remember all that has been done. Remember – remember all that has been done.

(These words are uttered on deathbed by the sage).

9. अग्ने नय सुपथा राये अस्मान्, विश्वानि देव वयुनानि विद्वान्।

युयोध्यस्मत् जुहुराणमेनो, भूयिष्ठां ते नम उक्तिं विधेम।। (18).

9. O Fire! O God! Knowing, as thou do, all our deeds, lead us by the good path for the enjoyment of the fruits of our deeds. Remove from us all crooked sins. We offer thee many words of salutation.

NOTE: It is said: If all our libraries are reduced to ash and the survivor is only the first Mantra above(ईशावास्यमिदम् ….), Hinduism is safe. This

मन्त्र sums up Hinduism in a capsule(गागर मे सागर).

ISHAAVAASYA UPANISHAD CONCLUDED

KENA UPANISHAD

(The beginning word of the first Mantra is केन (by whom).

(ENGLISH TRANSLATION BY PUJYA SWAMI GAMBHIRANANDAJI OF RKM)(modified by me occasionally to simplify)

The शान्ति मन्त्र is ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि। सर्वं ब्रह्मोपनिषदम्। माहं ब्रह्म निराुकुर्यां। मा मा ब्रह्म निराकरोत्। अनिराकरणं अस्तु।.

अनिराकरणम् मे अस्तु। तदात्मनि निरते य उपनिषत्सु धर्माः ते मयि सन्तु ते मयि सन्तु। ॐ

1. ॐ केनेषितं पतति प्रेषितं मनः, केन प्राणः प्रथमः प्रैति युक्तः।

केनेषितां वाचमिमां वदन्ति, चक्षुः श्रोत्रं क उ देवो युनक्ति। 1-1)

1. Willed by whom does the directed mind go towards its object? Being directed by whom does the vital force, that precedes all, proceed?

By whom is this speech willed that people utter? Who is the effulgent being who directs the eyes and the ears?

2. श्रोत्रस्य श्रोत्रं मनसो मनो यद्, वाचो ह वाचं स उ प्राणस्य प्राणः। चक्षुषश्चक्षुः अतिमुच्य धीराः, प्रेत्यास्माल्लोकादमृता भवन्ति।। 1-2।।

2. Since He is the Ear of the ear, the Mind of the

mind, the Speech of speech, the Life of life and the Eye of the eye, therefore the intelligent men,

after giving up (self-identification with the senses) and renouncing this world, become immortal.

3. न तत्र चक्षुर्गच्छति न वाग्गच्छति नॊ मनः।

न विद्मो न विजानीमो यथैतदनुशिष्यात्।1-3।।

3. The eye does not go there, nor speech, nor mind. We do not know (Brahman to be such and such). Hence we are not aware of any process of

instructing about it.

4. अन्यदेव तद्विदितादथो अविदितादधि।

इति शुश्रुम पूर्वेषां ये नस्तद् व्याचचक्षिरे।। (1-4)

4. “That (Brahman) is surely different from the known; and again, it is above the unknown” –

such was (the utterance) we heard of the ancient (teachers) who explained It to us.

NOTE: To say I know Him fully will be foolhardy.

At the same time I cannot say “I don’t know

even a little” about Him because He has gifted me Buddhi to try to know Him(धियो यो नः प्रचोदयात्).

This मन्त्र alerts us to the inadequacy of language as well as that of our mind etc to describe God.

5. यद्वाचाऽनभ्युदितं येन वागभ्युद्यते।

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते।। (1-5)

5. That which is not uttered by speech, that by which speech is uttered, know that alone to be

Brahman, and not what people worship as an

object.

6. यन्मनसा न मनुते येनाहुर्मनो मतम्।

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते। (1-6)

6. That which man does not comprehend with the mind, that by which, they say, the mind is

encompassed, know that alone to be Brahman and not what people worship as an object.

7.. यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति।

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते।। (1-7)

7. That which man does not see with the eyes, that by which man perceives the activities of the eye, know that alone to be Brahman and not what people worship as an object.

(KENA UPANISHAD CONTD)

8. यत् श्रोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतम्।

तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते। (1-8)

8. That which man does not hear with the ear,

that by which man knows this ear, know that alone to be Brahman and not this that people worship as an object.

9. यस्यामतं तस्य मतं मतं यस्य न वेद सः।

अविज्ञातं विजानतां विज्ञातम् अविजानताम्।। (2-3)

9. It is known to him to whom It is unknown;

He does not know to whom It is known. It is

unknown to those who know well, and known to

those who do not know.

NOTE: God is a mystery. He, who has experienced Him, moves progressively into silence(मौन)(मौनव्याख्या प्रकटित परब्रह्मतत्त्वं युवानम् –

Description of Shri Dakshinamoorti). He, who has no direct realisation, turns talkative! To know that I do not know should be my first step on ज्ञान मार्ग।

10. प्रतिबोधविदितं मतम् अमृतत्वं हि विन्दते।

आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम्।। (2-4).

10. It(I.e. Brahman) is really known when It is known with(I.e. as the Self of) each state of

consciousness;, thereby one gets

immortality. Through one’s own Self is

acquired strength;, Through knowledge is attained immortality.

NOTE: Every sensation, perception and conception arising in us is a greeting from God,

to say HE is there behind it all.

11. इह चेदवेदीदथ सत्यमस्ति, न चेदिहावेदिन्महती विनष्टिः।

भूतेषु भूतेषु विचित्य धीराः, प्रेत्यास्माल्लोकादमृता भवन्ति।।

(2-5).

11. If one has realised here, then there is truth(true fulfilment).. If he has not realised here, then it is a great calamity. The wise ones, having realised (Brahman) in all beings and having departed from this world, become immortal.

NOTE: Saint Purandara Daasa reprimanded us: ” Human birth is very precious. Don’t squander it away, O fools”(ಮಾನವ ಜನ್ಮ ದೊಡ್ಡದು ಇದ ಹಾನಿ ಮಾಡಲು ಬೇಡಿ ಹುಚ್ಚಪ್ಪಗಳಿರಾ). Same note of caution is sounded here. Mark the word इह (here). Realisation is here and now(इहैव, अधुनैव). It is NOT a posthumous award. KENA UPANISHAD teaches us to cultivate a spirit of enquiry(kena)(by whom). We should be inquisitive. The great scientist Einstein did not believe in God as a Person, but, he spoke of a “cosmic intelligence” underlying the universe. One of his famous quotes was: GOD DOES NOT PLAY DICE. There is an unmistakable harmony and a rhythm(called as ऋतम् in the Veda-s) in Nature and he looked at it with awe and wonder. In the गीता the Lord also speaks of a spirit of आश्चर्य in 2-29. Kena Upanishad’s teaching also is the same: to make केन (by whom) our watchword.

KATHOPANISHAD(ENGLISH TRANSLATION BY PUJYA SWAMI GAMBHIRANANDAJI OF RKM)

(modified here and there by me to ensure easy understanding).

This is one of the most inspiring and motivational Upanishads. Some of its Mantra-s are either quoted verbatim in Gita or with slight modification.. It was a favourite of Poojya Swami Vivekanandaji, who quoted it more than any other Upanishad. In the 17th century Dara Shikoh, son of Emperor Shah Jahan, got it translated into Persian. When this translation reached Europe, it was translated into Latin and other European languages.

Katha(कठ) was a sage who pioneered a शाखा of Krishna Yajurveda. कठ also means distress and in its short compass this Upanishad teaches us how to cope with stress without feeling distress. In the Gita, Arjuna was our representative. In Kathopanishad, the boy Nachiketa represents us. It forms part of the Katha school(शाखा )of Krishna Yajurveda.

The शान्ति मन्त्र is ॐ सह नाववतु। सह नॊ भुनक्तु। सह वीर्यं करवावहै। तेजस्विनावधीतमस्तु मा विद्विषावहै ॐ

1. स्वर्गे लोके न भयं किञ्चनास्ति, न तत्र त्वं जरया बिभेति।

उभे तीर्त्वाऽशनायापिपासे, शोकातिगो मोदते स्वर्गलोके।।(1-1-12).

1. In heaven there is no fear – there neither you

nor anybody is struck with fear because of old age. Having transcended both hunger and thirst

and crossed over sorrow, one rejoices in the

heavenly world.(This is Yama speaking).

2. येयं प्रेते विचिकित्सा मनुष्ये, अस्तीत्येके नायमस्तीति चैके।

एतद्विद्यामनुशिष्टस्त्वयाऽहं वराणामेष वरस्तृतीयः।।(1-1-20).

2. (The answer to ) the doubt as to whether the soul survives death of a man – some saying the soul exists and others saying it does not exist – I will (now) know under your instruction. Of all the boons, this one is the third boon.(This is Nachiketa speaking).

3. श्वोभावा मर्त्यस्य यदन्तकैतत्, सर्वेन्द्रियाणां जरयन्ति तेजः।

अपि सर्वं जीवितमल्पमेव, तवैव वाहास्तव नृत्यगीते।।(1-1-26).

3. O Death, ephemeral are these, and they waste away the vigour of all the senses that a man has.

All life, without exception, is short indeed. Let the chariots be yours alone. Let the dances and songs be yours. (This is the boy Nachiketa

spurning Yama’s temptations).

4. न वित्तेन तर्पणीयो मनुष्यो, लप्स्यामहे वित्तमद्राक्ष्म चेत्त्वा।

जीविष्यामो यावदीशिष्यसि त्वं, वरस्तु मे वरणीयः स एव।।(1-1-27).

4. Man cannot get contentment with wealth. Now that we have met you, we shall get wealth(no doubt). We shall (also) live as per your will. But, the boon that is worth praying for by me is that (about Atman, Shreya, Adhyaatma etc) alone. (Nachiketa speaking).

NOTE: The use of the word तर्पण is, indeed, a

masterstroke by boy Nachiketa. That which is

conducive to तृप्ति (satisfaction) is तर्पण. On

Mahaalaya Amavaasyaa we give तर्पण to the departed ancestors.

5. अजीर्यताममृतानामुपेत्य,जीर्यन् मर्त्यः क्वधःस्थः प्रजानन्।

अभिध्यायन् वर्णरतिप्रमोदान्, अतिदीर्घे जीविते को रमेत।।(1-1-28).

5. Having come near the ever-youthful immortals(I..e, having come near you, O Yama, in this heaven)what decaying mortal (man doomed to suffer disease, senility and death), who dwells on the lower region, the earth, but knows the higher goals, will take delight in a long life while conscious of the worthlessness of the heavenly joys?(Nachiketa speaking).

6. यस्मिन् इदं विचिकित्सन्ति मृत्यो, यत् साम्पराये महति ब्रूहि नस्तत्। योऽयं वरो गूढमनुप्रविष्टो, नान्यं तस्मात् नचिकेता वृणीते।। (1-1-29).

6. O Death, tell us of that thing about which people entertain doubt in the context of the next world and whose knowledge leads to a great result. Apart from this boon, Nachiketa does not pray for any other.

NOW FOLLOWS YAMA’S DISCOURSE

7. अन्यत् श्रेयो अन्यदुतैव प्रेयः, उभे नानार्थे पुरुषं सिनीतः।

तयो श्रेय आददानस्य साधु, भवति हीयतेऽर्थाद्य उ प्रेयो वृणीते।। (1-2-1)

7. The Preferable(श्रेयस्) is different indeed and so, indeed, is the Pleasurable(प्रेयस्). These two, serving different purposes, bind men. Good befalls him who accepts the preferable and he who selects the pleasurable slides down from the true goal.

8. श्रेयश्च प्रेयश्च मनुष्यमेतः, तौ सम्परीत्य विविनक्ति धीरः।

श्रेयो हि धीरोऽभि प्रेयसो वृणीते, प्रेयो मन्दो योगक्षेमाद् वृणीते।। (1-2-2).

8. The Preferable and the Pleasurable – the Good and the Pleasant – both approach the

man. The man of intelligence, having considered them, separates the two. The intelligent one selects the electable(श्रेय)(the Preferable, the Good) in preference to the delectable(प्रेय)(the Pleasurable, the Pleasant). The non-intelligent one selects the delectable for the sake of his worldly physical needs.(Yoga means getting what one wants and Kshema means keeping them secure, lest they are stolen or get spoiled etc).

CONTD)

9. स त्वं प्रियान् प्रियरूपान् च कामान्,अभिध्यायन्नचिकेतोऽत्यस्राक्षीः।

नैतां सृङ्कां वित्तमयीमवाप्तो,

यस्यां मज्जन्ति बहवो मनुष्याः।।(1-2-3)(Yama speaking)

9. O Nachiketa, you have discarded after consideration all the desirable things that are themselves delightful or are the producers of delight. You have not accepted this path of wealth in which many men immerse themselves.

10. दूरमेते विपरीते विषूची, अविद्या या च विद्येति ज्ञाता।

विद्याभीप्सिनं नचिकेतसं मन्ये, न त्वा कामा बहवोऽलोलुपन्त।।

(1-2-4) (Yama speaking)

10. That which is known as knowledge and that which is known as ignorance are widely far apart and they follow divergent courses.

I consider you, Nachiketa, to be an aspirant for knowledge (because) the enjoyable things,

multifarious though they be, did not tempt you.

11. अविद्यायाम् अन्तरे वर्तमानाः, स्वयं धीराः पण्डितं मन्यमानाः।

दन्द्रम्यमाणाः परियन्ति मूढा, अन्धेनैव नीयमाना यथान्धाः।।

(1-2-5).(Yama speaking)

11. Living in ignorance and considering themselves intelligent and enlightened, the senseless people go round and round, following crooked courses, like the blind led by the

blind.

12. न साम्परायः प्रतिभाति बालं, प्रमाद्यन्तं वित्तमोहेन मूढम्।

अयं लोको नास्ति पर इति मानी, पुनः पुनर्वशमापद्यते मे।।

(1-2-6)(Yama speaking)

12. The means for the attainment of the other world does not become revealed to the

non-discriminating man who blunders, being

fooled by the lure of wealth. One that constantly thinks that there is only this world and none hereafter, comes under my sway again and again.(पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम्).

NOTE: From these words of Yama it is obvious that even in that distant hoary past there were Atheists(नास्तिक). They were known as

Lokaayata -s or Chaarvaaka -s. Their philosophy was: “How can there be a return for the body that has turned to ash? As long as one lives, he should live happily. Borrow (if need be) and gulp down lots of ghee!”(भस्मीभूतस्य देहस्य पुनरागमनं कुतः। यावत् जीवेत् सुखं जीवेत् ऋणं कृत्वा घृतं पिबेत्।।)

The use of the word बाल (boy) by Yama to refer to the above unabashed materialists is significant. In Yama’s estimation, they, though physically adults, are immature thoughtwise and are hence fit to be dubbed as बाल!

Again, Yama uses the word प्रमाद (heinous blunder). Atheistic outlook on life is a blunder. The Atheist goes on blundering all the way.

AS wrote अपराधक्षमापन स्तोत्रम् to atone for अपराध,

but, did not give us प्रमादक्षमापन स्तोत्रम् – a vital point to be noted. The only atonement to wash out the ill-effects of प्रमाद is reverential remembrance of Guru-Paadukaa -s.

(प्रमाददोषजमल प्रविलापनकारणम्। प्रायश्चित्तं परं सत्यं श्री गुरोः पादुकास्मृतिः।।)(श्री गुरुपादुका स्तोत्रम्).

[22:22, 04/02/2026] Satish Kulkarni: CONTD)

13. श्रवणायापि बहुभिर्यो न लभ्यः, शृण्वन्तोऽपि बहवो यं न विदुः।

आश्चर्यो वक्ता कुशलोऽस्य लब्धा, आश्चर्यो ज्ञाता कुशलानुशिष्टः।।

(1-2-7). (Yama speaking)

13. Of that(Self), who is not available to many(who cannot be realised) by mere hearing .(and) whom many do not understand even while hearing, the expounder is wonderful and the receiver(listener) is wonderful, wonderful is he who knows,under the instruction of an adept.

14. न नरेणावरेण प्रोक्त एष, सुविज्ञेयो बहुधा चिन्त्यमानः। अनन्यप्रोक्ते गतिरत्र नास्ति, अणीयान् ह्यतर्क्यमणुप्रमाणात्।।

(1-2-8)(Yama speaking).

14. The Self is not certainly adequately known when spoken of by an immature per…

[22:22, 04/02/2026] Satish Kulkarni: MAHAAVAAKYA MANJOOSHAA-8

ॐ श्री गुरुभ्यो नमः। ॐ श्री भवानिशङ्कराय नमः।

ॐ श्री मात्रे नमः।

JAI SHANKAR। (KATHOPANISHAD CONTD)

16. जानाम्यहं शेवधिरित्यनित्यं, न ह्याध्रुवैः प्राप्यते हि ध्रुवं तत्।

(1-2-10).(Yama speaking)

16. This treasure(प्रेयस्, worldly joys), I know, is

impermanent. Indeed, the permanent cannot be obtained through impermanent means.

17. कामस्याप्तिं जगतः प्रतिष्ठां, क्रतोरानन्त्यम् अभयस्य पारम्।

स्तोममहदुरुगायं प्रतिष्ठां दृष्ट्वा, धृत्या धीरो नचिकेतोऽत्यस्राक्षीः।।

(1-2- 11)(Yama speaking).

17. Bravo O Nachiketa, you have thoughtfully and bravely rejected Preyas by examining patiently

the futility of desire; you have come to know what constitutes the support of the universe; you have seen the endlessness of ritualism and (you want to reach) the other shore of fearlessness.

18. तं दुर्दर्षं गूढमनुप्रविष्ठं, गुहाहितं गह्वरेष्ठं पुराणम्।

अध्यात्मयोगाधिगमेन देवं, मत्वा धीरो हर्षर्शोकौ जहाति।।

(1-2-12).(Yama speaking).

18. The intelligent man gives up happiness and sorrow by meditating on God, the Ancient, hard to be seen, accessible through (pure) Buddhi and seated in the cave of the heart.

NOTE: Cave(गुहा , गह्वर) is a favourite word in Vedanta. AS(Acharya Shankara) interprets it sometimes as heart and sometimes as Buddhi).

19. एतत् श्रुत्वा सम्परिगृह्य मर्त्यः, प्रवृह्य धर्मम् अणुमेतमाप्य।

स मोदते मोदनीयं हि लब्ध्वा, विवृतं सद्म नचिकेतसं मन्ये।।

(1-2-13)(Yama speaking).

19. After hearing this, grasping it fully, separating this righteous thing(Self)(from the body etc) and attaining this subtle thing(Self), the mortal

rejoices, for he has obtained that which is the cause of delight. I consider that the mansion

(of Brahman) is wide open to Nachiketa.

20. Nachiketa asks Yama:

अन्यत्र धर्मादन्यत्राधर्माद् अन्यत्रास्मात् कृताकृतात्।

अन्यत्र भूताच्च भव्याच्च, यत्तत्पश्यसि तद्वद।।(1-2-14).

20. Tell me that thing which you see as different from virtue, different from vice, different from

cause and effect and different from the past and the future.

NOTE: Pujya Swami Ranganathanandaji says: “In these simple words, Nachiketa has formulated the central quest of philosophy and religion in India. It is the search for a Reality which is beyond the determinism of cause and effect,

beyond the relativity of virtue and vice and of time and space. In that alone is true life, freedom and happiness.”(vide His book MESSAGE OF THE UPANISHADS, page 366).

21. सर्वे वेदाः यत्पदमामनन्ति, तपांसि सर्वाणि च यद्वदन्ति।

यदिच्छन्तो ब्रह्मचर्यं चरन्ति, तत् ते पदं संग्रहेण ब्रवीमि,

ॐ इत्येतत्।।(1-2-15)(Yama speaking)

21. I will tell you briefly of that goal which all the Veda-s with one voice propound, which all the austerities speak of, and wishing for which people practise Brahmacharya: it is this,viz.AUM.

22. एतद् एवाक्षरं ब्रह्म ह्येतदेवाक्षरं परम्।‌

एतध्येवाक्षरं ज्ञात्वा यॊ यदिच्छति तस्य तत्।।(1-2-16)

22. This letter AUM, indeed, is the (lower

Brahman(सगुण). This letter, indeed, is the Supreme Brahman(निर्गुण).. Anybody, who, while

meditating on this letter, wants any of the two,

to him comes that.

23. एतदालम्बनं श्रेष्ठम् एतदालम्बनं परम्।

एतदालम्बनं ज्ञात्वा ब्रह्मलोके महीयते।।(1-2-17)

23. This AUM is the best support .This AUM is

Supreme. Meditating on this, one is glorified in the world of Brahman.

NOTE: AS comments that what Yama means is

Brahman, of whom AUM is the symbol(ॐ शब्दवाच्यं

ॐ शब्दप्रतीकं ब्रह्म).

24. न जायते म्रियते वा विपश्चिद्, नायं कुतश्चिन्न बभूव कश्चित्।

अजो नित्यःशाश्वतोऽयं पुराणो, न हन्यते हन्यमाने शरीरे।।

(1-2-18)(This is in Gita,2-20, with slight change).

24. The discerning man knows that he is not born nor does he die; he has not come into being from anything nor has anything come into being from him. This(Self of man) is unborn, eternal, everlasting and ancient. It is not destroyed when the body is destroyed.(Trs by

Swami Ranganathanandaji).

25. हन्ता चेन्मन्यते हन्तुं हतश्चेन्मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते।।(1-2-19)(This is in Gita, 2-19, with slight change).

25. If the killer thinks (of It) in terms of killing and if the killed thinks (of It) as killed, both of them

do not know. It does not kill, nor is It killed.

NOTE: Swami Ranganathanandaji says: In these two verses, Yama has revealed man in his depth,

from inside rather than from outside.(ibid page 381).

26. अणोरणीयान्महतो महीयान्,

आत्माऽस्य जन्तोर्निहितो गुहायाम्।

तमक्रतुः पश्यति वीतशोको,

धातुप्रसादान्महिमानमत्मनः।।(1-2-20).

26. The Self that is subtler than the subtle and

greater than the great is lodged in the heart of

every creature. A desireless man sees that glory of the Self through the serenity of the organs(such as the mind etc) and (thereby he becomes ) free from sorrow.

27. आसीनो दूरं व्रजति शयानो याति सर्वतः।

कस्तं मदामदं देवं मदन्यो ज्ञातुमर्हति।।(1-2-21).

27. While sitting, It travels far away; While sleeping, It goes everywhere. Who but I(Yama)

can know that Deity who is both joyful and joyless?

NOTE: This paradoxical style in Upanishads is meant to teach that Brahman is everywhere and is indescribable.

28. अशरीरं शरीरेषु अनवस्थेष्ववस्थितम्।

महान्तं विभुमात्मानं मत्वा धीरो न शोचति।।(1-2-22)

28. Having meditated on the Self, as bodiless in the midst of the bodies, as permanent in the midst of the impermanent, and as great and pervasive, the wise man does not grieve.

29. नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।

यमैवेष वृणुते तेन लभ्यः तस्यैष आत्मा विवृणुते तनुं स्वाम्।।

(1-2-23)

29. This Self cannot be known through much study, not through the intellect, nor through much hearing. By him is He attained, whom He chooses. To him this Atman reveals His true form.

NOTE: Book-reading alone is not enough. Says a book titled महावाक्य दर्पण “They mistake the Self for the Not-Self and vice versa and then look for the Self in books. Oh! The ignorance of the ignorant folks!(आत्मन्यनात्मतां कृत्वाप्यनात्मन्यात्मतां पुनः। मृग्यते पुस्तकेष्वात्मा अहो अज्ञ जनाज्ञता।(1-4)(Some say this book is by AS, others say it is by Acharya Shankarananda).

Sri Ramakrishna says the almanac(पञ्चाङ्ग) may

predict rainfall, but, can you get a drop of rain by

squeezing the almanac?

30. नाविरतो दुश्चरितात् नाशान्तो नासमाहितः।

नाशान्तमानसो वाऽपि प्रज्ञानैनमाप्नुयात्।।(1-2-24)

30. One who has not desisted from bad conduct, whose senses are not under his control, whose mind is not concentrated, whose mind is not free

from anxiety(about the result of concentration),

cannot attain this Self through knowledge.

31. ऋतं पिबन्तौ सुकृतस्य लोके, गुहां प्रविष्टौ परमे परार्धे।

छायातपौ ब्रह्मविदो वदन्ति…( 1-3-1)

31. Together entered into the cavity of the

intellect(or heart ) in the body are the two enjoyers of the inevitable results of work, comparable to shade and light. Thus do the

Knowers of Brahman speak.

NOTE: The two enjoyers are Self and self – the two birds spoken of in MuNDaka Upanishad. The Self’s ‘enjoyment’ is being a silent witness.

The light and shade figure of speech is very

significant. There is shadow when light is there.

Likewise, for the जीव to be, Brahman is a must,.

32. आत्मानं रथिनं विद्धि शरीरं रथमेव तु।

बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च।। (1-3-3)

32. Know the (individual) Self as the master of the chariot and the body as the chariot. Know

the intellect as the charioteer and the mind as

the bridle.

33. इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान्।

आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः।। (1-3-4)

33. They call the senses the horses; the senses

having been imagined as the horses; know the objects as the roads. The discriminating people

call the Self the enjoyer when he is associated with the body, senses and the mind.

34. यस्त्वविज्ञानवान् भवत्ययुक्तेन मनसा सदा।

तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः।। (1-3-5)

34. But, he, who has an uncontrolled

mind and lacks discrimination(विवेक )- his senses are unruly like the rogue horses of the charioteer.

35. यस्तु विज्ञानवान्भवति युक्तेन मनसा सह।

तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः।। (1-3-6)

35. But, of that intellect which, being ever associated with a restrained mind – is endowed with discrimination, the senses come under control like the good(trained) horses of the charioteer.

36.यस्त्वविज्ञानवान्भवति अमनस्कः सदाऽशुचिः।

न स तत्पदमाप्नोति संसारं चाधिगच्छति।। (1-3-7)

36. But he(the master of the chariot) does not attain the goal(Moksha) being associated with a non-discriminating intellect and an uncontrolled mind. Being impure(in thought, speech and deed), he falls into संसार.

NOTE: Yama’s stress is on बुद्धि endowed with विवेक (discrimination). This is what we pray for in Gaayatri – धियो यो नः प्रचोदयात्।

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः।

स तु तत्पदमाप्नोति यस्माद्भूयो न जायते।। (1-3-8)

37.. The master of the chariot, however, who is associated with a discriminating intellect,who has a controlled mind, and is ever pure(in thought, speech and deed)attains the goal( Moksha) and is not born again.

38. विज्ञानसारथिर्यस्तु मनः प्रग्रहवान्नरः।

सोऽध्वनः पारमाप्नोति तद् विष्णोर्परमं पदम्।।(1-3-9)

38..The man, who has, as his charioteer, a discriminating intellect, and has under control the reins of the mind, attains the end of the road, that is the highest place of VishNu(मोक्ष).

39. इन्द्रियेभ्यः परा ह्यर्था अर्थेभ्यश्च परं मनः।

मनसस्तु परा बुद्धिः बुद्धेरात्मा महान् परः।(1-3-10)(गीता 3-42)

39. The sense-objects are higher than the senses, and the mind is higher than the sense-

objects. But, the intellect is higher than the mind

and the Great Soul (महान् आत्मा) is higher than the intellect.

(Swami Ranganathanandaji interprets महान् आत्मा as Cosmic Buddhi of which our individual Buddhi-s are tiny particles).(महत् is another name for the Cosmic Buddhi or महान् आत्मा).

40.. महतः परमव्यक्तम् अव्यक्तात् पुरुषः परः।

पुरुषान्न परं किञ्चित् सा काष्ठा सा परा गतिः।। (1-3-11).

40. The Unmanifest(avyakta) is higher than Mahat; Purusha is higher than the Unmanifest. There is nothing higher than Purusha. He is the

culmination, He is the highest goal.

(Swami Ranganathanandaji interprets अव्यक्त

(Unmanifest) as Prakriti (Mother Nature).Above Nature is God, whose Shakti is Nature).

41.. एष सर्वेषु भूतेषु गूढोऽत्मा न प्रकाशते।

दृश्यते त्वग्रया बुद्ध्या सूक्ष्मया सूक्ष्मदर्शिभिः।। (1-3-12).

41.. He is hidden in all beings and hence, He does not appear as the Self(of all). But, by the seers of subtle things, He is seen through a

sharp and fine intellect.(This pointed, fine Buddhi is what we pray for- धियो यो नः प्रचोदयात्).

42. यच्छेद् वाङ्मनसी प्राज्ञः तद् यच्छेद् ज्ञान आत्मनि।

ज्ञानमात्मनि महति नियच्छेद् तद् शान्त आत्मनि।।(1-3-13).

42. The discriminating man should merge the

speech in the mind; he should merge the mind into Buddhi; he should merge the Buddhi nto the Great Soul; he should merge the Great Soul into the Peaceful Self.

NOTE: Swami Ranganathanandaji interprets

ज्ञान-आत्मा as Buddhi and the Great Soul as Mahat or Cosmic Buddhi(of which our individual buddhi-s are fractions) and this Mahat should be merged into the Peaceful Self(शान्तोऽयमात्मा).

43. उत्तिष्ठत जाग्रत प्राप्य वरान् निबोधत।

क्षुरस्य धारा निशिता दुरत्यया, दुर्गं पथस्तत् कवयो वदन्ति।।

(1-3-14).

43. Arise, awake and learn by approaching the

worthy superiors. The wise ones describe that path to be as impassable as a razor’s edge, which, when sharpened, is difficult to tread on.

NOTE: Swami Ranganathanandaji says: “Here is sounded the bugle for the march, the summons for the greatest adventure of human life, namely, scaling the heights of the Mount Everest of Experience”(ibid page 438). Poojya Swami Vivekanandaji modified the first line to: ARISE, AWAKE AND SLEEP NOT TILL THE GOAL IS REACHED.

44. अशब्दमस्पर्शमरूपमव्ययं, तथाऽरसं नित्यमगन्धवच्च यत्।

अनाद्यनन्तं महतः परं ध्रुवं निचाय्य तन्मृत्युमुखात् प्रमुच्यते।। (1-3-15).

44. One becomes freed from the jaws of death

by knowing that which is soundless, touchless,

colourless, undiminishing and also tasteless,

eternal, odourless, without beginning and

without end, distinct from Mahat, and ever

constant.

45. पराञ्चि खानि व्यतृणत् स्वयम्भू,

तस्मात् पराङ् पश्यति नान्तरात्मन्।

कश्चिद्धीरः प्रत्यगात्मानमैक्षद्,

आवृत्तचक्षुः अमृतत्वमिच्छन्।।(2-1-1)

45. The self-existent Lord has so crafted the senses that the man sees outward and not the inner Self. A rare discriminating man, desiring to

experience his immortality, turns his eyes away (from the objective world and turns inward) and then sees the indwelling Self.

46. पराचः कामान् अनुयन्ति बालाः,

ते मृत्योर्यन्ति विततस्य पाशम्।

अथ धीराः अमृतत्वं विदित्वा,

ध्रुवम् अध्रुवेष्विह न प्रार्थयन्ते।। (2-1-2).

46. The unintelligent people run after

desires for things external. . They get trapped in the snares of the wide-spread death. Therefore, the discriminating people, having known what true immortality is, don’t look for it, the eternal, in the midst of the transient.

NOTE: They don’t mistake the transient (अनित्य) to be नित्य, the impure(अशुचि) to be शुचि and the

Not-Self(अनात्म) to be आत्मा. This mistaking – this perverse understanding – is called अविद्या or

Ignorance.

47. येन रूपं रसं गन्धं शब्दान् स्पर्शान् च मैथुनान्।

एतेनैव विजानाति।।(2-1-3)

47. It is by the Self, who is consciousness by

nature, that one perceives colour, taste, smell,

sound, touch and sensuous pleasures.

48. स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति।

महान्तं विभुमात्मानं मत्वा धीरो न शोचति।।(2-1-4)

48. Having realised that great and all-pervading

Self, through whom a man perceives the objects

in both the sleep and the waking states, a wise man does not grieve.

49. यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति।

तं देवाः सर्वे अर्पितास्तदु नात्येति कश्चन।।(2-1-9)

49. On that, from which the sun rises and in which it sets, are fixed all deities. None ever

transcends that. (This ‘that’ is Brahman – God).

50. यदेवेह यतदमुत्र यदमुत्र तदन्विह।

मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति।।(2-1-10)

50. What, indeed, is here is there. What is there

is here likewise. He who sees as though there is difference here, goes from death to death.

NOTE: सर्वं खलु इदं ब्रह्म – All this is Divine. A change of place makes no difference to a man of God. He is at home everywhere, be it इह लोक or पर लोक. It is Kingdom of God everywhere!

51. मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन।

मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति।।(2-1-11).

51. This is to be attained through the mind.

There is no diversity whatsoever. He who sees as though there is difference here, goes from death to death.

NOTE: The diversity is only in Name(नाम) and Form(रूप). The basic entity is same. There is diversity in pottery, but, it is clay only.(वाचाम्भणं विकारो नामधेयं मृत्तिका इत्येव सत्यम्।). This is Advaita.

52. अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति।

ईशानं भूतभव्यस्य न ततो विजुगुप्सते।।(2-1-12).

52. The Being(Purusha), of the size of the thumb, resides in the body. Knowing Him as the ruler of the past and the future, one does not look at anyone with disgust.

NOTE: In भज गोविन्दम् hymn of AS we read: “In you, me and elsewhere there is present the same VishNu. So, futile, indeed, is your intolerance and anger towards me!(त्वयि मयि चान्यत्रैको विष्णुः व्यर्थं कुप्यसि मय्यसहिष्णुः).

53. अङ्गुष्ठमात्र: पुरुषो ज्योतिरिवाधूमकः।

ईशानो भूतभव्यस्य स एवाद्य स उ श्वः।। (2-1-13)

53. The Purusha, who is of the size of a thumb, is like a light(flame) without smoke. He is the ruler of the past and the future. He exists today, and He will exist tomorrow.

54. यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति।

एवं धर्मान् पृथक् पश्यन् तानेवानुविधावति।। (2-1-14)

54. As water rained on an inaccessible height runs here and there on (lower) hilly regions, similarly,one who perceives the selves differently(with भेदभाव)runs after them only. (AS says: The meaning is that he assumes different bodies – gets born and reborn – again and again.)

55. यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति।

एवं मूनेर्विजानत आत्मा भवति गौतम।।(2-1-15)

55. O Gautama, as pure water poured on pure water becomes the same, in the same way becomes the Self of the sage, who is blessed with विज्ञान (Realisation).

NOTE: Nachiketa ‘s lineage is of the great sage Gautama. Calling Nachiketa as Gautama is a tribute to his spiritual maturity.

AS says: Giving up the perception of duality, people should eagerly seek the realisation

of the unity of the Self, that is inculcated by the

VEDA-S THAT ARE MORE BENEFICENT THAN

THOUSANDS OF FATHERS AND MOTHERS. This is the idea.

56. पुरमेकादशद्वारंम् अजस्यावक्र चेतसः।

अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते।।(2-2-1)

56. Of the unborn One, whose consciousness is

unflickering, there is a city with eleven gates.

Mediating(on Him), one does not grieve and,

becoming freed, he becomes free once more.

NOTE: Human body is the city with eleven gates.

AS says: Even here,while still living, he becomes free(विमुक्तः),free from the bondage of desire, created by ignorance. Having

become free here (while still living), he becomes free (doesn’t take up a body again – विमुच्यते).

57. ऊर्ध्वं प्राणम् उन्नयत्यपानं प्रत्यगस्यति।

मध्ये वामनमासीनं विश्वेदेवा उपासते।।(2-2-3)

57. All deities worship that adorable one, who,

seated in the middle, pushes the प्राण upward and impels the अपान downward.

NOTE: The Self, described as thumbsize(अङ्गुष्ठ

मात्र), is the dwarf(वामन)(वामन also means adorable). It is said in the Aagama-s: “There is no rebirth if one sees the वामन seated in the chariot(during Rathotsava).(रथस्थं वामनं दृष्ट्वा पुनर्जन्म न विद्यते). The Ratha is huge, but, the deity

taken inside is small. During Rathotsava, we

should snatch a glimpse of the विग्रह. This is the

literal meaning. The subtle meaning is: our body is the Ratha and the Self is the dwarf. Self-

Realisation is the goal.

58. अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः।

देहाद् विमुच्यमानस्य किमत्र परिशिष्यते।।(2-2-4)

58. When the dweller in the body becomes detached, when He is freed from this body,

what else remains in this body?

NOTE: When the indwelling Self departs at death, the body-mind apparatus becomes defunct and useless.

63. अग्निर्यथैको भुवनं प्रविष्टो, रूपं रूपं प्रतिरूपो बभूव।

एकस्तथा सर्वभूतान्तरात्मा, रूपं रूपं प्रतिरूपो बहिश्च।।

(2-2-9)

63. Just as fire, though one, having entered the

world, assumes separate forms in respect of different shapes(of bodies), Similarly the Self, inside all beings, though one, assumes a form in respect of each shape and yet, It is outside.

AS says: “yet it is outside” means It is in Its own

unmodified form like space – detached, असङ्ग, अलिप्त।

64. वायुर्यथैको भुवनं प्रविष्टो,रूपं रूपं प्रतिरूपो बभूव।

एकस्तथा सर्व भूतान्तरात्मा, रूपं रूपं प्रतिरूपो बहिश्च।।(2-2-10)

64. As air, though one, having entered into this world, assumes separate forms in respect of different shapes, similarly the Self inside all beings, though one, assumes a form in respect of each shape. And yet It is outside.

65. सूर्यो यथा सर्वलोकस्य चक्षुः, न लिप्यते चाक्षुषैः बाह्यदोषैः।

एकस्तथा सर्व भूतान्तारात्मा, न लिप्यते लोकदुःखेन बाह्यः।।

(2-2-11).

65. Just as the sun, which is the eye of the whole world, is not tainted by the optical and external

defects, similarly, the Self, that is but one in all beings, is not tainted by the sorrows of the world, It being transcendental.

66. एको वशी सर्वभूतान्तरात्मा, एकं रूपं बहुधा यः करोति।

तमात्मस्थं येऽनुपश्यन्ति धीराः, तेषां सुखं शाश्वतं नेतरेषाम्।।

(2-2-12)

66. Eternal happiness is for those – and not for others – who are discriminating and who realise in their hearts Him, who, being one, the controller, and the inner Self of all – assumes

a variety of forms.

67. नित्योऽनित्यानां चेतनश्चेतनानाम् एको बहूनां यो विदधाति कामान्। तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां शान्तिः शाश्वती नेतरेषाम्।। (2-2-13).

67. Eternal peace is for those – and not for others – who are discriminating and who realise in their hearts Him, who, being the eternal among the ephemeral, most conscious among the conscious, One and who confers the desired objects to the many.

NOTE: Yama is emphatic : Everlasting happiness and peace are the rewards of devotion and discrimination (विवेक). Mark the word धीर (brave).

One who lives in the light of धी – intelligence –

is a धीर. He sports the badge of विचार and विवेक.

68. न तत्र सूर्यो भाति न चन्द्रतारकं, नेमा विद्युतो भान्ति कुतोऽयमग्निः। तमेव भान्तमनुभाति सर्वं, तस्य भासा सर्वमिदं विभाति।। (2-2-15)

68. There the sun does not shine, neither do the moon and the stars; nor do these flashes of lightning shine. Then, can this fire shine there?He shining, all these shine; through His lustre all these are variously illumined.

NOTE: All the luminaries are luminous courtesy God. This reminds us of Lord KrishNa saying in Gita: “The lustre and the shine in the sun which

illumines the world, the glow in the moon, stars and the fire – Know all this to be Mine”(यदादित्यगतं तेजः जगद् भासयतेऽखिलम्। यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्।।)15-12).Also Gita 15-6(न तद्भासयते सूर्यो न शशाङ्को न पावकः।

57. ऊर्ध्वं प्राणम् उन्नयत्यपानं प्रत्यगस्यति।

मध्ये वामनमासीनं विश्वेदेवा उपासते।।(2-2-3)

57. All deities worship that adorable one, who,

seated in the middle, pushes the प्राण upward and impels the अपान downward.

NOTE: The Self, described as thumbsize(अङ्गुष्ठ

taken inside is small. During Rathotsava, we

should snatch a glimpse of the विग्रह. This is the

literal meaning. The subtle meaning is: our body is the Ratha and the Self is the dwarf. Self-

Realisation is the goal.

58. अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः।

देहाद् विमुच्यमानस्य किमत्र परिशिष्यते।।(2-2-4)

58. When the dweller in the body becomes detached, when He is freed from this body,

what else remains in this body?

NOTE: When the indwelling Self departs at death, the body-mind apparatus becomes defunct and useless.

63. अग्निर्यथैको भुवनं प्रविष्टो, रूपं रूपं प्रतिरूपो बभूव।

एकस्तथा सर्वभूतान्तरात्मा, रूपं रूपं प्रतिरूपो बहिश्च।।

(2-2-9)

63. Just as fire, though one, having entered the

world, assumes separate forms in respect of different shapes(of bodies), Similarly the Self, inside all beings, though one, assumes a form in respect of each shape and yet, It is outside.

AS says: “yet it is outside” means It is in Its own

unmodified form like space – detached, असङ्ग, अलिप्त।

64. वायुर्यथैको भुवनं प्रविष्टो,रूपं रूपं प्रतिरूपो बभूव।

एकस्तथा सर्व भूतान्तरात्मा, रूपं रूपं प्रतिरूपो बहिश्च।।(2-2-10)

65. सूर्यो यथा सर्वलोकस्य चक्षुः, न लिप्यते चाक्षुषैः बाह्यदोषैः।

एकस्तथा सर्व भूतान्तारात्मा, न लिप्यते लोकदुःखेन बाह्यः।।

(2-2-11).

65. Just as the sun, which is the eye of the whole world, is not tainted by the optical and external

defects, similarly, the Self, that is but one in all beings, is not tainted by the sorrows of the world, It being transcendental.

66. एको वशी सर्वभूतान्तरात्मा, एकं रूपं बहुधा यः करोति।

तमात्मस्थं येऽनुपश्यन्ति धीराः, तेषां सुखं शाश्वतं नेतरेषाम्।।

(2-2-12)

66. Eternal happiness is for those – and not for others – who are discriminating and who realise in their hearts Him, who, being one, the controller, and the inner Self of all – assumes

a variety of forms.

NOTE: Yama is emphatic : Everlasting happiness and peace are the rewards of devotion and discrimination (विवेक). Mark the word धीर (brave).

One who lives in the light of धी – intelligence –

is a धीर. He sports the badge of विचार and विवेक.

NOTE: All the luminaries are luminous courtesy God. This reminds us of Lord KrishNa saying in Gita: “The lustre and the shine in the sun which

69. ऊर्ध्वमूलोऽवाक्शाख एषोऽश्वत्थ सनातनः।

तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते।

तस्मिंल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन।।(2-3-1)

69. This is the beginningless peepal tree with its

roots above and branches below .That root is pure, that is Brahman and that is immortal. On that are fixed all the worlds; none transcends that. (Compare Gita 15-1).

70. यदिदं किञ्च जगत् सर्वं प्राण एजति निःसृतम्।

महद् भयं वज्रमुद्यतं य एतद्विदुः अमृतास्ते भवन्ति।।

(2-3-2).

70. The whole universe, whatever exists here, springs from and vibrates in प्राण,(Cosmic Energy). It is the great fear like the upraised

thunderbolt. Those who know this become immortal.

NOTE: Revered Swami Vivekanandaji says: “What is प्राण? PraaNa is spandana or vibration. When all this universe shall have resolved back into its primal state, what becomes of this infinite force?

Does it become extinct? Of course not. If it

became extinct, what would be the cause of the next wave, because the motion is going in wave forms, rising, falling, rising again, falling again”

(Complete Works 3-399).

71. भयाद् अस्याग्निस्तपति भयात् तपति सूर्यः।

भयाद् इन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः।।(2-3-3).

71. From fear of Him, fire burns; from fear shines the sun; from fear run Indra and Air, and Death, the fifth.(While counting, Yama is fifth, the earlier four being Agni, Soorya, Indra and Vaayu).

NOTE: On the human plane, fear of authority – of the parents, teachers, Police and the State etc –

is at the back of our good behaviour. Yama so to say humanises the elements by imputing fear (भय) to them.

72. इह चेदशकद् बोद्धुं प्राक् शरीरस्य विस्रसः।

ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते।।(2-3-4).

72. If one succeeds in realising the Self here before the fall of the body,(one becomes freed); (else) because of that failure, one is liable to assume a body in (any of the) the worlds in this universe.(पुनरपि जननं पुनरपि मरणम्).

NOTE: This is the importance of living. We saw earlier the alert sounded in the Kena Upanishad too. Hence effort is to be made for the realisation of the Self, here and now, before the fall of the body, for here alone is it possible for the vision of the Self to be as clear as that of a face in a mirror, whereas this is not possible in other worlds with the exception of Brahma Loka which, however, is difficult to attain.

73. यथाऽदर्शे तथाऽत्मनि यथा स्वप्ने तथा पितृलोके।

यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके, छायातपयोरिव ब्रम्हलोके।।

(2-3-5).

73. As one sees in a mirror, so in one’s intellect;

As in a dream, so in the world of the manes(पितृ लोक); as is seen in water, so in the world of Gandharvaas(celestial musicians). As in the case of shade and light, so in the world of Brahmaa.

NOTE: The idea is that when the intellect has become spotless like a mirror, there springs a

distinct vision of the Self. In the Gita, the Lord tells us: “take shelter in बुद्धि (बुद्धौ शरणमन्विच्छ।)”.

“I will bless with बुद्धि so that they(साधक-s) can come to Me(ददामि बुद्धियोगं तं येन मामुपयान्ति ते।. In the prayer of prayers, Gayatri , we ask, not for रोटी कपडा मकान, but, for the gift of बुद्धि (धियो यो नः प्रचोदयात्).

74. इन्द्रियाणां पृथग्भावमुदयास्तमयौ च यत्।

पृथगुत्पद्यमानानां मत्वा धीरो न शोचति।।(2-3- 6)

74. Having known the distinct nature of the senses which are separately produced as also their rising and setting, the intelligent man does not grieve.(separately produced means the rise of each sense organ is related to a specific element(पञ्च महाभूत – earth, water, fire, air and the sky).

NOTE: The senses as well as the objects they perceive have their rise and setting. The धीर – wedded to विचार and विवेक – remains as their unwavering Witness(साक्षी). Hence, he goes beyond sorrow(न शोचति).

75. न संदृशे तिष्ठति रूपमस्य, न चक्षुषा पश्यति कश्चनैनम्।

हृदा मनीषा मनसाऽभिक्लृप्तो, यः एतद्विदुः अमृतास्ते भवन्ति।।

(2-3-9)

75. His form does not come within the range of vision. Nobody sees Him with the eye. When this Self is revealed through deliberation, it is realised by the intellect, the ruler of the mind.

Those who know this become immortal.

76. यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह।

बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम्।।(2-3-10)

76. When the five senses of perception come to rest(in the Self) together with the mind, and the intellect,too, is at rest, that state they call the highest.

77. तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम्।

अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ।।(2-3-11)

77. They(the wise) consider keeping the senses steady as Yoga. One becomes vigilant at that time, for Yoga is subject to rise and fall.

NOTE: Once a Yogi, always a Yogi – this is not true. There is always the fear of a fall, of becoming Yoga-patita, Yogabhrashtha. Eternal vigilance is the price of freedom – thus goes the saying. Hence Yama says: Yoga is subject to rise and fall. Says Manu, the ancient lawgiver: “The powerful sense organs drag down even the very learned” (बलवान् इन्द्रियग्रामो विद्वांसमपि कर्षति।(2-215). Our Parama Guru used to quote a verse: “Lust and anger, greed and over-attachment – these are the thieves lurking in our body. Their aim is to steal the gem of Knowledge. So, be alert, awake and vigilant”(काम क्रोधौ लोभ मोहौ देहे तिष्ठन्ति तस्कराः।ज्ञानरत्नापहाराय तस्माद् जाग्रत जाग्रत।।).

78. नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा।

अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते।।(2-3-12)

78. It (Atman) cannot be attained through speech, nor through mind, nor through eye. How can It be known to anyone apart from him who says it exists?

79. अस्तीत्येवोपलब्धव्यः तत्त्वभावेन चोभयोः।

अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति।।(2-3-13)

79. The Self is (first) to be realised as existing

Of these two(आस्तिक and नास्तिक), the real nature of the Self is revealed to him, who acknowledges its existence.

NOTE: AS (आचार्य शङ्कर) says: The fruit of knowledge is Experience(anubhava)(अनुभवारूढं तु ज्ञानफलम् – Brahma Sootra Bhaashya 3-3-32). The man of God has an indubitable certainty that GOD IS.Santa Jnaneshwar says: How can I point out God with my finger?(कसें बोटांनींं दाखवूं तुला। सांग अनुभव गुरूच्या मुला।।). Bhartrihari says: स्वानुभूत्येकमानाय नमः तस्मैश्च शम्भवे।(Salutations to Shambhu – our Lord Bhavanishankar – for whom one’s अनुभव is the sole प्रमाण (valid proof).

80. यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते।।(2-3-14)

80. When all the desires clinging to one’s heart drop off, then a mortal becomes immortal and attains Brahman here.(Mark the word ‘here’).

NOTE: “Less luggage, more comfort, make travel a pleasure” – thus goes the saying. All the saints tell us to put a ceiling on our desires, to reduce drastically the luggage of our desires, because it is desire that triggers rebirth(जन्म घेणें लागे,

वासनेच्या संगे).

81. यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः।

अथ मर्त्योऽमृतो भवति एतावत् ह्यनुशासनम्।(2-3-15)

81. When all the knots of the heart are rent asunder here(even when a man is alive), then a mortal becomes immortal(he realises his immortality ). This much alone is the instruction (of all the Upanishads).(Mark the word इह, here).

NOTE: Prof.Max Mueller says: “Kathopanishad has been frequently quoted by the English, French and German writers as one of the most perfect specimens of the mystic philosophy and poetry of the ancient Hindus”. Let us conclude Kathopanishad with these words of Pujya Swami Vivekanandaji:

“All knowledge is within us. All perfection is there, already in the soul. But, this perfection is covered up by Nature. Layer after layer of Nature is covering the purity of the soul. What have we to do? Really, we do not develop our souls at all. What can develop the perfect? WE SIMPLY TAKE THE VEIL OFF AND THE SOUL MANIFESTS ITSELF IN ITS PRISTINE PURITY.

(Complete Works: 1-412)

KATHOPANISHAD(Gleanings) CONCLUDED

We have covered three Upanishads – Isha, Kena and Katha – so, a bit of celebration will not be out of place! Let us sing the names of the Upanishadic Milkman Shri KrishNa (सर्वोऽपनिषदोर्गावो दोग्धा गोपालनन्दनः।).

TAITTIRIYA UPANISHAD

(ENGLISH TRANSLATION BY PUJYA SWAMI GAMBHIRANANDAJI OF RAMKRISHNA MISSION,

MODIFIED HERE AND THERE BY ME WHERE NECESSARY).

The शान्ति मन्त्र is ॐ शं नो मित्रः शं वरुणः शं नो भवत्वर्यमा शं न इन्द्रो बृहस्पतिः शं नो विष्णुरुरुक्रमः नमो ब्रह्मणे नमस्ते वायो

त्वमेव प्रत्यक्षं ब्रह्मासि त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि ऋतं वदिष्यामि सत्यं वदिष्यामि तन्मामवतु तद् वक्तारमवतु अवतु माम्

अवतु वक्तारम् ॐ शान्तिः शान्तिः।।(I have explained this

शान्ति मन्त्र in my earlier series).

Taittiriya Upanishad and महानारायणोपनिषद् are both

parts of Taittiriya AaraNyaka. Among all the Upanishads, portions of these two are recited during महापूजा in temples (including our SCMs). मन्त्र पुष्पांजलि and त्रिसुपर्ण are from the latter. त्रिसुपर्ण

is chanted before saying अमृतमस्तु during midday

प्रसाद भोजन.

01. आचार्यः पूर्वरूपम्, अन्तेवासि उत्तररूपम्, विद्या सन्धिः,

प्रवचनं सन्धानम्।।(1-3-3).

01. The teacher is the earlier form and the student is the latter form. Knowledge is the meeting place. Instruction is the link.

NOTE: The pupil who stays(vaasi) close to(अन्ते) the Teacher is called अन्तेवासिन्। He lives like a member of the Teacher’s family.

02. माता पूर्वरूपम्, पिता उत्तररूपम्, प्रजा सन्धिः, प्रजननं

सन्धानम् ।।(1-3-3).

02. The mother is the earlier form and the father is the latter form,. Progeny is the focal point. Generation is the link.

03. स मेन्द्रो मेधया स्पृणोतु।

अमृतस्य देव धारणो भूयासम्।

शरीरं मे विचर्षणम्, जिव्हा मे मधुमत्तमा,

कर्णाभ्यां भूरि विश्रुवम्।

ब्रह्मणः कोशोऽसि मेधया पिहितः। श्रुतं मे गोपाय।(1-4-1)

03. May Indra gratify me with intelligence. O God, may I be the receptacle of immortality.

May my body be fit. May my tongue be surpassingly sweet. May I hear much through the ears. You are the sheath of Brahman. You are covered by intelligence. Protect securely what I have heard.

NOTE: Obviously this prayer was a ‘must’ in the ancient Gurukula. The zeal and earnestness for Knowledge is vividly shown in this prayer.

04. वेदमनूच्य आचार्यो अन्तेवासिनम् अनुशास्ति। सत्यं वद, धर्मं चर, स्वाध्यायान्मा प्रमदः। आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा व्यवच्छेत्सीः। सत्यान्न प्रमदितव्यम्, धर्मान्न प्रमदितव्यम्, कुशलान्न प्रमदितव्यम्, भूत्यै न प्रमदितव्यम्,

स्वाध्याय प्रवचनाभ्यां न प्रमदितव्यम्।।(1-11-1)

04. Having taught the Veda-s, the preceptor

imparts this post-instruction Upadesh (like Convocation Address) to his pupils. The Vedic graduate(स्नातक) is now ready to return home – this return is called समावर्तन. This is now symbolically a part of our marriage ceremony

“Speak the truth, practise righteousness, don’t

be negligent about study. Having offered to the Teacher the honorarium he desires, don’t cutoff the line of progeny(I.e.be a householder). There should be no inadvertence about truth. There should be no deviation from righteous activity. There should be no negligence about protecting yourself. Don’t neglect your material prosperity. Don’t be careless and negligent about self-study and teaching.”.

NOTE: The Teacher is called आचार्य because he selectively picks and chooses (आचिनोति) the teachings of the scriptures, lays down how they are to be put into practice and becomes an exemplar by practising them himself( आचिनोति च शास्त्रार्थान् आचारे स्थापयत्यपि। स्वयम् आचरते यस्तु आचार्यः स: प्रकीर्तितः।।). You will see here a great deal of stress on scriptural study(स्वाध्याय) because it is said स्वाध्याययोगात् परमात्मा प्रकाशते (scriptural study leads to divine illumination). स्वाध्याय is one of the five Great Sacrifices(पञ्च महायज्ञ -s). It is BrahmaYajna (स्वाध्यायो ब्रह्मयज्ञः).

05. देवपितृकार्याभ्यां न प्रमदितव्यम्। मातृदेवो भव।

पितृदेवो भव। आचार्यदेवो भव। अतिथिदेवो भव। यानि

अनवद्यानि कर्माणि तानि सेवितव्यानि। नो इतराणि। यानि अस्माकं सुचरितानि तानि त्वया उपास्यानि। नो इतराणि।

(1-11-2)

05. “There should be no negligence in the duties towards the gods and the manes(departed ancestors). Let your mother be a goddess unto you. Let your father be a God unto you. Let your teacher be a God unto you. Let your guest be a God unto you.

The actions that are not blameworthy are to be resorted to, but not others. Those actions of ours that are commendable are to be followed by you, but not others.”(Revered Swami Chinmayanandaji used to say jokingly that the disciple should not inhale snuff just because the Guru did it! There should be no blind imitation ).

06. ये के च अस्मत् श्रेयांसो ब्राह्मणाः, तेषां त्वया आसनेन

प्रश्वसितव्यम्। श्रद्धया देयम्, अश्रद्धया अदेयम् , श्रिया देयम्,

ह्रिया देयम्, भिया देयम्, संविदा देयम्। अथ यदि ते कर्मविचिकित्सा वा वृत्तविचिकित्सा वा स्यात्।(1-11-3)

06. “You should, by offering seats, remove the fatigue of those BraahmaNaas who are

praiseworthy among us. The giving should be

with honour. The giving should not be with dishonour. The giving should be in plenty.

The giving should be with modesty. The giving should be with fear. The giving should be done mindfully. Should you have any doubt with regard to duties or customs ..(see 07)

07. ये तत्र ब्राह्मणाः संमर्शिनः, युक्ता आयुक्ताः अलूक्षा धर्मकामाः स्युः यथा ते तत्र वर्तेरन् तथा तत्र वर्तेथाः। अथ अभ्याख्यातेषु ये तत्र ब्राह्मणाः संमर्शिनः युक्ता आयुक्ताः अलूक्षा धर्मकामाः स्युः यथा ते

तेषु वर्तेरन् तथा तेषु वर्तेथाः। एष आदेशः। एष उपदेशः। एषा

वेदोपनिषत्। एतदनुशासनम्। एवम् उपासितव्यम्। एवं च एतदुपास्यम्। (1-11-4).

07.” ..you should act in those matters just as the ब्राह्मण-s do, who may happen to be there, who are wise., who perform those duties willingly rather than being directed by others, who are not rough and dry(unfriendly) and who are desirous of Dharma (पुण्य,merit. Then, in matters where you are unable to decide, you should act just as the ब्राह्मण-s do(by consulting them). This is the injunction. This is the instruction. This is the secret of the Veda-s. This is the divine command.This is how service is to be done. Thus you should serve.” (BraahmaNa is one who is

well-versed in Veda-s).

NOTE: The Acharya tells here about the modality of giving(दान). AS interprets here श्रद्धा as respect. We should not humiliate the receiver. We should give with fear because in this life or next, God forbid, we should not be at the receiving end, saying देहि देहि (give me alms, give me alms). We should give with संवित् means our act of giving should be a fully conscious, mindful act and not an absent-minded one. What counts is not just giving, but, HOW it is given, with what mindset it is given. Remember the saying: “God loves the ADVERBS more than the VERBS”.

In the समावर्तन शिक्षा (Upadesh to the graduate – स्नातक -returning home) given earlier, we have an excellent outline of Vedic Culture. In short, crisp, sentences the Guru enlightens the departing

Shishya on the Art of Living after he leaves the cosy confines of the Gurukul. If someone were to ask us about Hindu Sanskriti (culture), the Guru’s parting instruction is the answer.

08. ॐ ब्रह्मविदाप्नोति परम्। सत्यं ज्ञानमनन्तं ब्रह्म। यो वेद निहितं गुहायाम् परमे व्योमन्। सोऽश्नुते सर्वान् कामान् सह ब्रह्मणा विपश्चिता। (2-1-1)

08. The knower of Brahman attains the highest.

Brahman is Truth, Knowledge and Infinite. He

who knows that Brahman as existing in the

intellect, lodged in the supreme space in the heart, enjoys, with the all-knowing

Brahman, all desirable things simultaneously.

(सह ब्रह्मणा means with the spirit of offering to Brahman, ब्रह्मार्पण बुद्धि).

09. अन्नाद् वै प्रजाः प्रजायन्ते। याः काश्च पृथिवीं श्रिताः। अथो अन्नेनैव जीवन्ति। अथ अन्नं यान्त्यन्ततः। अन्नं हि भूतानां ज्येष्ठम्।

तस्मात् सर्वौषधमुच्यते। सर्वं वै तेऽन्नम् आप्नुवन्ति। ये अन्नं ब्रह्म उपासते। अद्यते अत्ति च भूतानि तस्मात् अन्नं तदुच्यते।।

(2-2-1)

09. All beings that rest on the earth are born verily from food. They live on food and, at the end, they get merged in food. Food is supreme. Therefore, it is called medicine for all.

Those who worship food as Brahman acquire

everything . It is eaten by creatures and it ‘eats’ the creatures, so it is called Annam (etymology of the word).(अन्न हें पूर्णब्रह्म, उदरभरण नोहे जाणिजे यज्ञकर्म)(हरीचिन्तनीं अन्न सेवीत जावे – समर्थ रामदास).

10. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान् न बिभेति कदाचनेति। (2-4-1)

10. One is not subject to fear at any time if he

knows the Bliss that is Brahman, failing to reach which, words, along with mind, turn back.

11. असन्नेव स भवति असद् ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद

सन्तमेनं ततो विदुः। (2-6-1).

11. If anyone knows Brahman as non-existing, he himself becomes non-existent. If anyone knows that Brahman does exist, then they consider him as existing by virtue of that(knowledge).

NOTE: If we argue that God is not there, God is not the loser, we are the losers. Our faith in His being, enriches us. It gives us strength and solace. Lack of faith impoverishes us. Assertion of His being is like our turning on the switch. A channel is formed then between us and God and His Grace and gifts flow down to enrich us. God is Truth(सत्यम्). Accepting and acknowledging this Truth confers Peace and Goodness(शिवम्)

and lends Beauty(सुन्दरम्,) to our life. Hence the text says above: He himself becomes non-existent if he says God doesn’t exist.

12. सोऽकामयत बहु स्यां प्रजायेयेति। सं तपोऽतप्यत। स तपस्तप्त्वा इदं सर्वंमसृजत। यदिदं किञ्च। तत् सृष्ट्वा तदेवानुप्राविशत्। तदनु प्रविश्य सच्च त्यच्चाभवत्। निरुक्तं

चानिरुक्तं च। निलयनं चानिलयनं च। विज्ञानं चाविज्ञानं च ।

सत्यं चानृतं च सत्यमभवत्। यदिदं किञ्च। तत् सत्यमित्याचक्षते।

(2-6-1)

12. He (the Self) wished: “Let me be many, let me be born. He undertook a deliberation. Having

deliberated, He created all this that exists. That

(Brahman) having created (that), entered into that very thing. And having entered there, it became the formed and the formless, the defined and the undefined, the sustaining and the non-sustaining, the sentient and the

insentient, the true and the untrue. Truth became all this that there is. They call that

Brahman Truth. Pertaining to this, there occurs this verse. (in the next post tomorrow).

NOTE: Mark the word तपस् above. Creation was not a whimsical act of God. It was backed by His तपस् – concentration and intelligent design. All creativity presupposes तपस्. “Rome was not built in a day” – thus goes the saying. Great art, be it music, painting, sculpture or literature is the outcome of तपस्. The AghamarshaNa Mantra says: “When God did तपस्, first to emanate were Righteousness and Truth”(ऋतं च सत्यं चाभीद्धात् तपसो अध्यजायत).

13. असद्वा इदमग्र आसीत्। ततो वै सदजायत। तदात्मानं

स्वयमकुरुत। तस्मात् तत् सुकृतमुच्यत इति।

यद्वै तत् सुकृतम्। रसो वै सः। रसं ह्येवायं लब्ध्वा आनन्दी भवति।

को ह्येवान्यात् कः प्राण्यात् यदेष आकाश आनन्दो न स्यात्। एष एव आनन्दयति। यदा ह्येवैष एतस्मिन् अदृश्ये अनात्म्ये अनिरुक्ते

अनिलयने अभयं प्रतिष्ठां विन्दते। अथ सोऽभयं गतो भवति।

यदा ह्येवेष एतस्मिन् उदरमन्तरं कुरुते, अथ तस्य भयं भवति।

तत्त्वेव भयं विदुषोऽमन्वानस्य।

(2-7-1).

13. In the beginning all this was but the unmanifested Brahman,. From that emerged the manifested. That Brahman created itself by itself. Therefore, It is called the self-creator.

That which is known as the self-creator is verily the source of joy; for one becomes happy by coming in contact with that source of joy. Who,

indeed, will inhale and who will exhale, if this

Bliss be not there in the supreme space(within the heart). This One, indeed, gives us bliss.

Whenever an aspirant gets established in this unperceivable, bodiless, inexpressible and supportless Brahman, he reaches the state of fearlessness. For, whenever an aspirant entertains the notion of slightest difference, he is smitten with fear. That very Brahman becomes a source of fear to the (socalled) learned man who lacks the unitive outlook.

NOTE:

God is an Other, I am an Other and ‘the twain shall never meet’ – this mindset gives rise to fear. Hanuman had दास्यभाव (master-servant relation) for Shri Raama, Arjuna had सख्यभाव (friendly relation) for Shri KrishNa, and the Gopi-s had आत्मनिवेदन भाव (self-surrender) for Shri KrishNa. The Upanishad tells us above that we should not feel God is a distant entity. We should ever feel that He is close to us and there is no distance (अन्तर) between us(सदा सर्वदा देव सन्नीध आहे – as Shri Samarth Ramdas puts it).

14. भीषाऽस्माद्वातः पवते भीषोदेति सूर्यः। भीषाऽस्मादग्निश्चेन्द्रश्च मृत्युर्धावति पञ्चमः।।(2-8-1)

(These lines occur in Kathopanishad also – भयादस्याग्निस्तपति…2-3-3)

युवा स्यात् साधुयुवाऽध्यायकः। आशिष्ठो दृढिष्ठो बलिष्ठः तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्। सं एको मानुष आनन्दः।।

(2-8-1)

14. Out of His fear, the wind blows. Out of fear, the sun rises. Out of His fear runs fire as also Indra and Death, the fifth.

(How should a young man(युवा )be? This is now answered:)

In the prime of life, the youth must be good, learned, intelligent, strongly built, and energetic. Suppose there lies this earth for him filled with wealth. This will be one unit of human joy,.

NOTE: This is the common, mundane perception of happiness(Happiness Index). But, we have seen in Kathopanishad the emphatic assertion of the boy Nachiketa: न वित्तेन तर्पणीयो मनुष्यः – Man gets no lasting contentment from wealth.

15. स यश्चायं पुरुषे यश्चासावादित्ये स एकः। स य एवंवित्

अस्माल्लोकात् प्रेत्य, एतमन्नमयमात्मानमुपसंक्रामति। एतं

प्राणमयमात्मानमुपसंक्रामति। एतं मनोमयमात्मानमुपसंक्रामति।

एतं विज्ञानमयमात्मानमुपसंक्रामति। एतमानन्दमयमात्मानमुपसंक्रामति। तदप्येष श्लोको भवति।

(2-8-5)

15. He that is here in the human person and He that is there in the sun are One. He who knows this truth overcomes the world. He transcends the physical sheath, vital sheath, mental sheath, intellectual sheath and ego.

NOTE: आनन्दमय कोष is the sheath of अहङ्कार – I and mine, अहम्, मम.. It is कारण शरीर, the seat of अविद्या, ignorance. The common saying: “Ignorance is bliss” applies to it. For one, soaked in worldliness, I and Mine(अहम् मम) constitute the fount of joy. In Advaita as taught by AS, GOD(ATMAN, BRAHMAN) is not आनन्दमय, but, आनन्द itself.

NOTE: उपसंक्रमण means a crossover. This is not a physical crossover.. It applies to consciousness.

प्रेत्य literally means after death, we refer to the dead body as प्रेत. Here it means ‘to die to the world’ – to sever attachment and rise above

the ups and downs in the world.

Expressive of this there occurs this verse: (in tomorrow ‘s post).

16. यतो वाचो निवर्तन्ते अप्राप्य मनसा सह। आनन्दं ब्रह्मणो विद्वान् न बिभेति कुतश्चन। (2-9-1)

16.The enlightened man is not afraid of anything

after realising the Bliss of Brahman, failing to reach which, words turn back along with the mind.

17. यतो वा इमानि भूतानि जायन्ते येन जातानि जीवन्ति यत्

प्रयन्त्यभिसंविशन्ति, तद्विजिज्ञासस्व। तद् ब्रह्मेति।

(3-1-1)

17. (VaruNa tells Bhrigu in reply to his query:)

Seek to know that from which all these beings take birth, that by which they live after being born, that towards which they move and into which they merge, that is Brahman.

18. स तपोऽतप्यत। स तपस्तप्त्वा अन्नं ब्रह्मेति व्यजानात्।

प्राणो ब्रह्मेति व्यजानात्। मनो ब्रह्मेति व्यजानात्। विज्ञानं ब्रह्मेति व्यजानात्। आनन्दो ब्रह्मेति व्यजानात्। आनन्दाद् हि एव

खल्विमानि भूतानि जायन्ते। आनन्देन जातानि जीवन्ति। आनन्दं प्रयन्ति अभिसंविशन्तीति। सैषा भार्गवी वारुणी विद्या।(3-2-1 to

3-6-1).

18. Bhrigu practised concentration and realised

progressively that Food (matter) is Brahman, Vital force is Brahman, Mind as Brahman, intelligence as Brahman and finally Bliss as Brahman. For from Bliss, indeed, all these beings originate, are sustained and move towards and merge in Bliss This Knowledge realised by Bhrigu and imparted by VaruNa is known as Bhaargavi VaaruNi Vidyaa.

NOTE: Tapas is defined as the one-pointed concentration of the mind and the senses –

मनसश्चेन्द्रियाणां च एकाग्र्यं परमं तपः।

19. अन्नं न निन्द्यात्, तद् व्रतम्। प्राणो वा अन्नम्। शरीरम् अन्नादम्। प्राणे शरीरं प्रतिष्ठितम्। शरीरे प्राणः प्रतिष्ठितः।

(3-7-1)

19. One should not disdain (talk ill of) food.This is a vow(sacred commitment ). The vital force is verily the food and the body is the eater. The body is lodged in vital force and the vital force is lodged in the body.

20. अन्नं न परिचक्षीत। तद् व्रतम्। आपो वा अन्नम्। ज्योतिः अन्नादम्। अप्सु ज्योतिः प्रतिष्ठितम्। ज्योतिषु आपः प्रतिष्ठिताः।

(3-8-1)

20. One should not discard (waste) food. This is a vow. Water, indeed, is food. Fire is the eater. Fire is lodged in water and water is lodged in fire.

NOTE: We should remember the above advice specially when we have प्रसाद भोजन in a Math or a temple. The word प्रसाद is important.

21. अन्नं बहु कुर्वीत। तद् व्रतम्। पृथिवी वा अन्नम्। आकाशो अन्नादः। पृथिव्याम् आकाशः प्रतिष्ठितः। आकाशे पृथिवी प्रतिष्ठिता। (3-9-1)

21.. One should grow food in plenty .(‘grow more food’ campaign). This is a vow. Earth is food, space is the eater. The space is lodged in earth and the earth is placed in space.

22.. न कञ्चन वसतौ प्रत्याचक्षीत। तद् व्रतम्।(3-10-1)

22.. One should not refuse shelter to anyone. This is a vow. (अतिथि देवो भव).

TAITTIRIYA UPANISHAD (Gleanings)

CONCLUDED

AITAREYA UPANISHAD

(ENGLISH TRANSLATION BY PUJYA SWAMI GAMBHIRANANDAJI).

The शान्ति मन्त्र is वाङ्मे मनसि प्रतिष्ठिता मनो मे वाचि प्रतिष्ठितम्…..(Already explained in an earlier series)

Among the major Upanishads, this is the only one affiliated to RgVeda. We, Chitrapur Saraswats, are RgVedi. Our Grihya Sootra is Aashvalayana and our Upanishad is Aitareya.

Let us, therefore, learn a little of this Upanishad.

01. ॐ आत्मा वा इदमेक एवाग्र आसीत्। नान्यत् किञ्चन मिषत्।

स ईक्षत लोकान्नु सृजा इति।।(1-1-1)

01. In the beginning this was but the Absolute Self alone. There was nothing else whatsoever that winked. He thought “Let Me create the worlds”.

02. स इमान् लोकान् असृजत। (1-1-2)

02. He created these worlds.

03. स ईक्षत इमे तु लोका लोकपालान् नु सृजे इति।(1-1-3)

03. He thought “These then are the worlds. Let Me create the protectors (guardians) of the worlds”.

04. ता एताः देवताः सृष्टा एनम् अब्रुवन् आयतनं नः प्रजानीहि

यस्मिन् प्रतिष्ठिता अन्नम् अदाम इति।(1-2-1)

04.These deities(Agni Vaayu, Indra etc) that had been created said to Him: Provide an abode for us, staying where we can have our food”.

05. ताभ्यो गाम् आनयत्, ता अब्रुवन् न वै नॊऽयमलमिति।

ताभ्यो अश्वम् आनयत् ता अब्रुवन् वै नोऽयमलमिति।(1-2-2)

05. For them, God brought a cow. They said:

“This one is certainly not adequate for us”(as a place of residence ). For them, He brought a horse. They said: “This one is certainly not adequate for us”.

06. ताभ्यः पुरुषम् आनयत् ता अब्रुवन् सुकृतं बतेति पुरुषो वाव सुकृतम्। ता अब्रवीद्यथायतनं प्रविशत इति।।(1-2-3).

06. For them, He brought a man. They said: “Well done. This one is well formed; Man, indeed, is a superb creation”. To them God said, “Enter into your respective abodes”.

NOTE: Like Hamlet in Shakespeare’s play called Hamlet, the gods exclaim: “What a piece of work is man!”. In human body various gods are

invoked during न्यास(Nyaasa). न्यास reminds us of the sacredness of human body wherein gods have taken shelter. The overall message of the story is to tell us that human birth is precious and uncommon(दुर्लभं मानुषं जन्म).

07. अग्निः वाग्भूत्वा मुखं प्राविशत्। वायुः प्राणो भूत्वा नासिके

प्राविशत्। आदित्यः चक्षुर्भूत्वा अक्षिणी प्राविशत्। दिशः श्रोत्रं भूत्वा

कर्णौ प्राविशन्। ओषधिवनस्पतयो लोमानि भूत्वा त्वचं प्राविशन्।

चन्द्रमा मनो भूत्वा हृदयं प्राविशन्। मृत्युः अपानो भूत्वा नाभिं

प्राविशत्। आपो रेतो भूत्वा शिश्नं प्राविशन्।(1-2-4)

07. Fire entered into the mouth taking the form of the organ of speech. Air entered into the nostrils assuming the form of the sense of smell.

The sun entered into the eyes as the sense of sight. The directions entered into the ears by

becoming the sense of hearing. The herbs and the plants entered into the skin in the form of hair(I.e.the sense of touch). The moon entered

into the heart in the shape of the mind. Death

entered into the navel in the form of Apaana

(the vital energy that presses down). Water

entered into the organ of generation in the form of semen(for procreation).

NOTE: AS says: ” Just as the commander of armies etc enters a city at the bidding of the king, so having got the permission of God, the gods made their entry..

When death is drawing near and the body turns progressively cold(Agni is on the way out), the faculty of speech is the first to be affected. The relation between fire(vital best) and speech is thus obvious.

08. स एतमेव सीमानं विदार्य एतया द्वारा प्रापद्यत। सैषा विदृतिर्नाम द्वारस्तदैतत् आनन्दनम्। तस्य त्रय आवसथाः।

(1-3-12)

08. He (the Creator) having split up the very end

(skull or cranium), He entered through this door

(and became the जीवात्मा, individual soul).

This entrance is known as vidriti(the cleft entrance). This door is delightful. There are three abodes for the soul.

NOTE: Above passage tells us how God becomes the individual soul. The site where He

entered is the Thousand-petalled Lotus of the Yogis(सहस्रार चक्र). The three abodes are the three states – waking, dreaming and sleep.

09. स जातो एतमेव पुरुषं ब्रह्म ततमपश्यत्। इदम् अदर्शम् इति।

(1-3-13).

09. Being born, he(the जीवात्मा ) realised this Purusha (himself) as Brahman, the most pervasive, saying “I have seen this”.

NOTE: Our body is a city, पुर, and since the soul rests there, he is called पुरुष(पुरे शेते इति पुरुषः). As soon as God entered the human body as the soul, he(पुरुष ) realises himself as the all-pervasive Brahman. अविद्या or ignorance is yet to affect the ‘newborn’ soul. The soul is really

unborn and deathless (न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः – गीता 2-20).. Here, in this Mantra,the entry of God into the human frame is just refered to as स जात:।

Alas, we are unlike that first soul who was purity personified. He could affirm his identity as Brahman no sooner he was ‘born’, but, we, impure that we are(due to अविद्या, ignorance), we need a Teacher, a Sadguru, to awaken us.. That’s why AS says in His commentary: When by good luck , a teacher of supreme compassion, sounds near the disciple’s ears the drum of the great sayings of the Upanishads, whose notes are calculated to awaken the knowledge of the Self, then the disciple realises एतम् एव this very Purusha (as Brahman). How does he realise? “I have seen इदम् this one – this Brahman, this is the nature of my Self”.The perception is direct and immediate(साक्षात्कार).

10. तस्मात् इदन्द्रो नाम इदन्द्रो ह वै नाम। तम् इदन्द्रं संतम् इन्द्र

इत्याचक्षते परोक्षेण। परोक्षप्रिया इव हि देवाः परोक्षप्रिया इव हि देवाः।।(1-3-14).

10. Therefore, His name is Idandra. He is, verily, known as Idandra. But, they call Him indirectly as Indra, for the gods are, verily, fond of indirect names, the gods are, verily, fond of indirect names.

NOTE: “I have seen this” इदम् अदर्शम्। इदं+द+र=इदन्द्र। shortened to इन्द्र. The gods are fond of indirect names, hence we have 108, 300 and 1000 names. Instead of saying राम, if we say

सीतापति, दशरथनन्दन, कौसल्यानन्दवर्धन, रघुनाथ etc it becomes परोक्ष. Our इष्टदेवता likes to be invoked in this way with अष्टोत्तर शतनाम, त्रिशति, सहस्र नामावली etc.

11. ॐ कोऽयमात्मेति वयमुपास्महै ? येन वा पश्यति येन वा शृणोति येन वा गन्धान् जिघ्रति येन वा वाचं व्याकरोति येन वा स्वादु च अस्वादु च विजानाति।।(3-1-1).

11. What is It that we worship as आत्मा ? It Is that by which one sees, hears, smells odour, tastes the sweet or the sour.

NOTE: आत्मन् is consciousness and its षोडशकला-s are given hereunder:

12. यदेतद् हृदयं मनश्चैतत्। संज्ञानम् आज्ञानं विज्ञानं प्रज्ञानं मेधा

दृष्टिः धृतिः मतिः मनीषा जूतिः स्मृतिः संकल्पः क्रतुः असुः कामो वश इति। सर्वाणि एव एतानि प्रज्ञानस्य नामदेयानि भवन्ति।

(3-1-2)

12. It is this heart(intellect) and this mind that were stated earlier. It is sentience, rulership, secular knowledge, presence of mind, retentiveness, sense-perception, fortitude,

thinking, genius, mental suffering, memory,

ascertainment, resolution, life activities, hankering, passion and such others. All these,

verily, are the names of Consciousness.

NOTE: In reality, only an incarnation embodies all these कला-s. We fall short of this ideal.

JAI SHANKAR(AITAREYA UPANISHAD CONTD)

NOTE: After describing individual soul (जीवात्मा),

now परमात्मा is described. He is named here as

Illumined Consciousness (प्रज्ञान).

13. एष ब्रह्मा एष इन्द्र एष प्रजापतिः एते सर्वे देवा इमानि च

पञ्च महाभूतानि पृथिवी वायुराकाश आपो ज्योतींषि इत्येतानि

इमानि च क्षुद्रमिश्राणीव। बीजानि इतराणि च अन्डजानि च

जारुजानि च स्वेदजानि च उद्भिज्जानि च अश्वाः गावः पुरुषा

हस्तिनो यत्किंचेदम् प्राणि जङ्गमं च पतत्रि च यच्च स्थावरं सर्वं

तत् प्रज्ञानेत्रम् प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञा प्रतिष्ठा।

प्रज्ञानं ब्रह्म।।3-1-3).

13. This Illumined Consciousness(BRAHMAN) is Brahmaa, Indra, Prajapati, this is all these gods and this is these five elements,viz., earth, air, space,water, fire, and this is all these(big creatures), together with the small ones, that are the protectors of others and referable in pairs – to wit, those that are born of eggs(like birds), of wombs(human beings and other mammals), of moisture(lice,worms etc), of the earth(vegetation), the horses, cattle, men, elephants and all the creatures that there are, which move or fly and those which do not move. All these have CONSCIOUSNESS as the giver of their reality. All these are impelled by Consciousness. The universe has Consciousness as its eye and Consciousness as its foundation. CONSCIOUSNESS IS BRAHMAN.

NOTE: One of the traditional Mahaavaakya-s – प्रज्ञानं ब्रह्म – is the concluding line in the above quote.

14. स एतेन प्राज्ञेन आत्मना अस्माल्लोकात् उत्क्रम्य अमुष्मिन्

स्वर्गेलोके सर्वान् कामान् आप्त्वा अमृतः समभवत् समभवत्।।

( 3-1-4)

14. Through this Self that is Illumined Consciousness, he (Vaamadeva or any sage of his calibre) ascended above this world, and getting all desires fulfilled in that heavenly world, became immortal, became immortal.

NOTE: A प्राज्ञ I.e. ज्ञानी with selfish desires is a contradiction in terms. If a प्राज्ञ like Vaamadeva were to harbour a lot of desires(काम) and has them satisfied after ‘departing’ from this world, certainly he is not a प्राज्ञ because the hallmark of a ज्ञानी is he becomes निष्काम (तुका म्हणें आतां न मागे आणिक – “I don’t want anything, O God”)(नान्या स्पृहा रघुपते हृदयेऽस्मदीये। सत्यं वदामि च भवान् अखिलान्तरात्मा – तुलसीदास). Then, what the above Mantra means is that he revels and rejoices in a state of seamless contentment as though all his desires are fulfilled. This feeling of fulfilment and satiety (अलं बुद्धि) (पूरो म्होण्चि बुद्धि)(in KonkaNi) is the mark of a जीवन्मुक्त.

In Advaita Vedaanta, the word ‘utkramya'(rising up, ascending) will mean ‘rising above देहात्मबुद्धि, body-consciousness ‘. In Advaita, मोक्ष is not an inter-planetary travel. It is not GOING, but, BEING in one’s own pristine nature as सच्चिदानन्द।

AITAREYA UPANISHAD (Gleanings) CONCLUDED

JAI SHANKAR (MUNDAKA UPANISHAD )

शान्ति मन्त्र is: भद्रं कर्णेभिः श्रुणुयाम देवा, भद्रं पश्येमाक्षभिर्यजत्राः…..(already explained in an earlier series)

01. ॐ ब्रह्मा देवानां प्रथमः संबभूव, विश्वस्य कर्ता भुवनस्य गोप्ता। स ब्रह्मविद्यां सर्वविद्यप्रतिष्ठां, अथर्वाय ज्येष्ठपुत्राय प्राह।।

(1-1-1).

01. Om! Brahmaa, the creator of the universe and the protector of the world, was the first among the gods to manifest Himself. To His eldest son Atharva He imparted that knowledge

of Brahman that is the basis of all other branches of learning.

From Atharva, this knowledge was transmitted to

Angira, who taught it to Satyavaaha, who taught it to Angiras.

02. शौनको ह वै महाशालो अङ्गिरसं विधिवदुपसन्नः पप्रच्छ।

कस्मिन् भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति।।(1-1-3)

02. Shounaka, well-known as a great householder, having approached Angiras duly,

asked: “O adorable sir, (which is that thing),

which having been known, all this becomes

known?”.

03. तस्मै स होवाच। द्वे विद्ये वेदितव्ये इति ह स्म यद् ब्रह्मविदो

वदन्ति परा चैवापरा च।।(1-1-4)

03. To him he said: “There are two kinds of learning( knowledge) to be acquired – the higher and the lower. This is what the knowers of the import of Veda-s say.”

04. तत्रापरा ऋग्वेदो यजुर्वेदः सावेदः अथर्व वेद: शिक्षा कल्पो

व्याकरणं निरुक्तं छन्दो ज्योतिषमिति। अथ परा यया तदक्षरम्

अधिगम्यते।।(1-1-5).

04. Of these, the lower comprises the RgVeda,

Yajurveda, Saama Veda, the Atharva Veda, the science of pronunciation etc, the code of rituals,

grammar, etymology, metre and astrology. Then

there is the higher knowledge (ब्रह्मविद्या) by which is realised the Immutable Brahman (Akshara means no क्षर or wear and tear).

NOTE: One may wonder why Veda is rated ‘lower’ (अपरा) when it is said सर्वज्ञानमयो वेदः and AS tells us in His Upadesha Panchakan वेदो नित्यमधीयताम् – study the Veda daily. Veda, by and large, is कर्मकाण्ड प्रधान – यागयज्ञ प्रधान whereas its end-portion (वेद अन्त) comprising Upanishads teaches वेदान्त or ब्रह्मविद्या and tells us KNOW THYSELF (आत्मानं विद्धि). Hence it is rated higher(परा).

(MUNDAKA UPANISHAD CONTD)

05. यत् तत् अद्रेश्यमग्राह्यमगोत्रवर्णम्,

अचक्षु श्रोत्रं तदपाणिपादम्। नित्यं विभुं सर्वगतं सुसूक्ष्मं,

तदव्ययं यद्भूतयोनिं परिपश्यन्ति धीराः।।(1-1-6)

05. (By the higher knowledge) the wise(धीराः) realise Brahman(तत् That) everywhere, that which cannot be perceived and grasped; to which gotra(KaunDinya etc) and varna (class like BraahmaNa, Kshatriya etc) are inapplicable; which is without eyes and ears; which has neither hands nor feet; which is eternal, multiformed, all-pervasive, extremely subtle and undiminishing; and which is the source of all.

NOTE: We usually take the word धीर to mean brave. However, in Upanishads, it means one who is anchored in धी or intelligence. The purpose of Brahmopadesha(Upanayana, मून्जि) – imparting Gayatri – is to make the Vatu(मुञ्जा) धीर throughout his life. विचार and विवेक characterise a धीर. (धियो योनः प्रचोदयात्).

06. यथोर्णनाभिः सृजते गृह्णते च, यथा पृथिव्याम् ओषधयः

सम्भवन्ति। यथा सतः पुरुषात् केशलोमानि, तथाऽक्षरात्

सम्भवतीह विश्वम्।।(1-1-7).

06. As a spider spreads out its web and withdraws (its thread), as on the earth grow the herbs and trees, and as from a living man issues hair on the head and the body, so out of the Immutable (अक्षर) does the universe emerge here(in this phenomenal creation).

07. तपसा चीयते ब्रह्म ततोऽन्नमभिजायते।

अन्नात् प्राणो मनः सत्यं लोकाः कर्मसु चामृतम्।।(1-1-8).

07. Through तपस् (one-pointed concentration and attention), Brahman expands. From Brahman emanates food. From food evolves प्राण, thence the mind, Truth, the worlds; thence the immortality that is in Karma-s.

NOTE: Even God does तपस् to be able to create the universe. His expansion(चीयते ) is the universe. The scientists, too, talk of expanding universe. Within the scope of His expansion are values – both material and spiritual. ‘कर्मसु चामृतम्’

is a message: our acts and actions(rituals too)

must pave the way to realisation of our nature as immortal. (श्रृण्वन्तु विश्वे अमृतस्य पुत्रा: “O Ye children of the Immortal One, pray listen to me” – Swami Vivekanandaji in Parliament of Religions).

08. यः सर्वज्ञः सर्वविद् यस्य ज्ञानमयं तपः।

तस्माद् एतद् ब्रह्म नामरूपमन्नं च जायते।।(1-1-9)

08. From Him,who is omniscient in general (ज्ञान) and all-knowing in particulars(विज्ञान, विशेष ज्ञान)and whose austerity is constituted by ज्ञान, evolves this vast (ब्रह्म ) universe of name and form and food.

NOTE: तपस् in our case is mostly physical and कर्म प्रधान (action, rite,ritual). But, in the case of God, says the above Mantra, it is ज्ञानप्रधान. The मयट् प्रत्यय (ज्ञानमय) has the sense of abundance

(प्राचुर्यार्थे मयट्). Before creation , He thinks, deliberates, plans, designs. This is His तपस्. Then

He expands(तपसा चीयते ब्रह्म). The first to emanate

from His तपस्, says the AghamarshaNa Mantra, are Righteousness and Truth(ऋतं च सत्यं चाभीद्धात् तपसो अध्यजायत).

09. प्लवा ह्येते अदृढा यज्ञरूपा, अष्टादशोक्तमवरं येषु कर्म।

एतत् श्रेयो येऽभिनन्दन्ति मूढा, जरामृत्युं ते पुनरेवापियन्ति।।

(1-2-7)

After describing in detail about sacrifices(not quoted by me) the Upanishad says:

09. Since these eighteen constituents of a

sacrifice, on which the Karma(inferior to ज्ञान ) has been said to rest, are perishable because of their fragility, therefore those ignorant people who get elated with the idea,”This is good(the cause of bliss)”, undergo old age and death over and over again.

NOTE: AS says: Sixteen priests, the sacrificer and his wife – these are the 18 constituents of a sacrifice.

One who has realised his Self does not return

(न स पुनरावर्तते) to this mortal world(unless he deliberately wills to come, like saints, for our sake) whereas the sacrificers go to heaven(svarga) and come back as soon as their stock of merit is exhausted(क्षीणे पुण्ये मर्त्यलोकं विशन्ति – गीता).

10. अविद्यायाम् अन्तरे वर्तमानाः, स्वयं धीराः पण्डितं मन्यमानाः।

जङ्घन्यमानाः परियन्ति मूढा, अन्धेनैव नीयमाना यथान्धाः।।

(1-2-8).

10. Remaining within the fold of ignorance and thinking, “We are ourselves wise and learned”,

these fools wander around like the blind led by the blind, stumbling (जङ्घन्यमाना) again and again.

11. अविद्यायां बहुधा वर्तमाना, वयं कृतार्था इत्यभिमन्यन्ति बालाः।

यत् कर्मिणो न प्रवेदयन्ति रागात्, तेनाऽतुराः क्षीणलोकाः च्यवन्ते।।(1-2-9).

11. Continuing diversely in the midst of ignorance, the unenlightened put on airs thinking, “We have attained the fullest achievement”. Since the men, engaged in karma,

do not understand (the truth) under the

influence of attachment, they become

distressed and slide down from heaven on the exhaustion of their holy merit (results of karma, पुण्य). (Karma here refers to overdoing याग यज्ञ etc )

12. इष्टापूर्तं मन्यमाना वरिष्ठं, नान्यत् श्रेयो वेदयन्ते प्रमूढाः।

नाकस्य पृष्ठे ते सुकृतेऽनुभूत्वा, इमं लोकं हीनतरं वा विशन्ति।।

(1-2-10).

12. The deluded fools, believing the rites inculcated by the Veda -s and the Smriti-s to be

the highest, do not understand the other thing(अन्यत् I.e.Path of Enquiry, ज्ञानमार्ग)

that leads to liberation. They, having enjoyed

(the fruits of actions) in high heaven, enter this world or even an inferior one.

13. परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो, निर्वेदमायात् नास्त्यकृतः

कृतेन। तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्, समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्।।(1-2-12).

13. A BraahmaNa should develop dispassion after examining the worlds(heaven) acquired through Karma, with the help of the maxim “What is not amenable to action (I.e.Truth) cannot come about by action(कर्म काण्ड)”.

(Truth is eternal and is not a product of karma).” For knowing that Reality, he should go, with

sacrificial fuel(समिधा ) in hand, to a Teacher, who has truly imbibed the spirit of the Veda-s and is absorbed in Brahman.

NOTE: Karma here means कर्मकाण्ड – rites and rituals. When ritualism became excessive,

it provoked a backlash (अति सर्वत्र वर्जयेत् – Too much is too bad). These मन्त्र-s bear witness to this intellectual upheaval in the history of Indian

Philosophy. This situation proved to be of advantage to Buddhism and Jainism which, too,

were reactionary against the Veda-s.

14. तस्मै स विद्वान् उपसन्नाय सम्यक्, प्रशान्त चित्ताय शमान्विताय। येनाक्षरं पुरुषं वेद सत्यं, प्रोवाच तां तत्त्वतो

ब्रह्मविद्याम्।।(1-2-13)

14. To him, who approaches duly, whose mind jis

calm and whose sense organs are under control,

that man of enlightenment should adequately

impart the knowledge of Brahman by which one

realises the true and immutable Purusha.

NOTE: पुरुष word is used to refer to both Atman

(the indwelling Self) and the All-Pervasive Brahman. पुरे शरीरे शेते इति पुरुषः। Atman rests in the city of body, so he is Purusha. God fills the mega-city called universe(पुरं जगत् पूरयति इति पुरुषः).

15. यथा सुदीप्तात्पावकाद्विस्फुलिङ्गाः,

सहस्रशः प्रभवन्ते सरूपाः।

तथाऽक्षराद्विविधाः सोम्य भावाः,

प्रजायन्ते तत्र चैवापि यन्ति।।(2-1-1)

15. As from fire, fully ablaze, fly off sparks in their thousands, that are akin to the fire, similarly O amiable one, from the Immutable (अक्षर) originate different kinds of creatures and into It again they merge.

16. दिव्यो ह्यमूर्तः पुरुषः स बाह्याभ्यन्तरो ह्यजः।

अप्राणो ह्यमनाःशुभ्रो ह्यक्षरात् परतः परः।।(2-1- 2)

16. Purusha is transcendental, since He is formless, and since He is co-extensive with all that is external and internal and since He is

birthless, therefore He is without vital force and

without mind. He is pure and superior to the

(other) immutable (माया).

NOTE: We owe our प्राण, mind, बुद्धि etc to Him.

He is beyond them.

17. एतस्मात् जायते प्राणो मनः सर्वेन्द्रियाणि च।

खं वायुर्ज्योतिरापः पृथिवी विश्वस्य धारिणी।।(2-1-3)

17. From Him originates the vital force as well as the mind, all senses,space,air, fire, water and earth that supports everything.

18. अग्निर्मूर्धा चक्षुषी चन्द्रसूर्यौ, दिशः श्रोत्रे वाग् विवृताश्च वेदाः।

वायुः प्राणो हृदयं विश्वमस्य, पद्भ्यां पृथिवी ह्येष सर्वभूतान्तरात्मा।।(2-1-4)

18. The indwelling Self of all is surely He of whom heaven is the head, the moon and the sun are

the two eyes, the directions are the two ears,

the revealed Veda-s are the speech, air is the प्राण and the universe is His heart and whose feet are the earth(or from His feet came the earth).

19. पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम्।

एतद्यो वेद निहितं गुहायां सोऽविद्याग्रन्थिं विकिरतीह सोम्य।।

( 2-1-10).

19. Purusha alone is all this – (comprising) the

Karma and knowledge. He who knows this

supreme, immortal Brahman, as existing in the heart, destroys here the knot of ignorance,

O mild-mannered one!

NOTE: AS interprets तपस् here as knowledge.

सोम्य refers to the disciple of the Guru imparting this knowledge. The word here(इह) is significant.

Gita also says: इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः।

(Here itself, in this very birth, rebirth is conquered by them whose mind is endowed with same-sightedness)(5-19).

20. यदर्चिमद्यदणुभ्योऽणु च, यस्मिन् लोकाः निहिता लोकिनश्च।

तदेतदक्षरं ब्रह्म स प्राणस्तदु वाङ्मनः, तदेतत् सत्यं तदमृतं तद्वेद्धव्यं

सोम्य विद्धि।। (2-2-2)

20. That which is bright and is subtler than the

subtle, and that on which are fixed all the worlds

as well as the dwellers of the worlds, is this

Immutable Brahman. It is this vital force. It, again, is speech and mind. This Entity, that is such, is true. It is immortal. It is to be penetrated, O mild-mannered one, shoot at it.

21. धनुर्गृहीत्वौपनिषधं महास्त्रं, शरं ह्युपासनिशितं संधयीत।

आयम्य तद्भागतेन चेतसा, लक्ष्यं तदेवाक्षरं सोम्य विद्धि।।

(2-2-3)

21. Taking hold of the bow, that is the great weapon familiar in the Upanishads, one should fix on it an arrow, sharpened with meditation.

Drawing the string with a mind absorbed in Its thought, hit that very target that is the Immutable, O mild-mannered one!

22. प्रणवो धनुः शरो ह्यात्मा ब्रह्मतल्लक्ष्यमुच्यते।

अप्रमत्तेन वेद्धव्यं शरवत्तन्मयो भवेत्।।(2-2-4)

22. Om is the bow, the soul is the arrow and

Brahman is called its target. It is to be hit by an unerring man. One should become one with It

just like an arrow.

NOTE: Here we find the roots of PraNava(ॐ) Upaasanaa(ॐकार साधना). A shift, a transition, is

noticeable here – from external to the internal

साधना, from याग and यज्ञ to meditation with ॐ.

23. यस्मिन् द्यौः पृथिवी चान्तरिक्षम्, ओतं मनः सह प्राणैश्च सर्वैः।

तमेवैकं जानथ आत्मानम् अन्या वाचो विमुञ्चथ ।अमृतस्यैष सेतुः।। (2-2-5)

23. Know that Self alone that is one without a second, on which are strung heaven, the earth and the inter-space, the mind, and the vital forces together with all the other organs and give up all other talks. This is the bridge leading to immortality.

NOTE: Know thy Self and give up all other vain talk. This advice brings to mind Shri Samartha Ramdas’ मनाचे श्लोक – न बोले मना राघवावीण काहीं।

जनीं वावुगें बोलतां सूख नाहीं।।

24. अरा इव रथनाभौ संहता यत्र नाड्यः,स एषोन्तश्चरते बहुधा जायमानः। ओमित्येवं ध्यायथात्मानं। स्वस्ति वः पाराय तमसः परस्तात्।। (2-2-6)

24. Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid Self by becoming

multiformed. Meditate on the Self thus with the help of Om. May you be free for crossing over

to the shore beyond darkness.

NOTE: The last line is a beautiful blessing by the Guru: Godspeed to you in your साधना!

25. यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि।

दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः।।

तद्विज्ञानेन परिपश्यन्ति धीरा।

आनन्दरूपममृतं यद्विभाति।। (2-2-7)

25.That Self which is omniscient in general and all-knowing in detail and who has such glory in this world – that Self, which is of this kind –

is seated in the space within the luminous city of Brahman. The discriminating people realise,

through their knowledge, the Self that shines

surpassingly as blissfulness and immortality.

NOTE: Our body is refered to here as ब्रह्मपुर – City of Brahman. An exquisite tribute to our body,

which is often disparaged as just a sac of blood, bones and flesh. In Atharva Veda(10-2-31) human body is praised as “Ayodhyaa, city of gods”(देवानां पूरयोध्या). Atman is invulerable and deathless. He is अयोध्य, He transcends warfare (अ+योध्य), and his home, human body, is Ayodhyaa. Atman is आत्माराम।

26. भिद्यते हृदयग्रन्थिश्च्छिद्यन्ते सर्वसंशयाः।क्षीयन्ते चास्य कर्माणि तस्मिन्दृष्टे परावरे।। (2-2-8)

26. When that Self, which is both high and low,

is realised, the knot of the heart gets untied, all

doubts become solved and all one’s actions

become dissipated.(AS says: high(पर)means cause and low(अवर) means effect,.’dissipated’ means just as roasted seeds don’t sprout, the

karma-s of the realised soul will just wither away.

27. हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्।

तत् शुभ्रं ज्योतिषां ज्योतिः तद् यद् आत्मविदो विदुः।।(2-2-9)

27.. In the supreme bright sheath is Brahman, free from taints and without parts. It is pure and is the Light of lights. It is that which the knowers of the Self realise.(AS says just as the scabbard

is the sheath for the sword, so is heart for the

Self).

28. न तत्र सूर्यो भाति न चन्द्रतारकं, नेमा विद्युतो भान्ति कुतोऽयमग्निः। तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति।।(2-20-10).

28. There the sun does not shine, nor the moon

or the stars; nor do these flashes of lightning shine there. How can this fire? Everything shines

after Him. By His light all this shines diversely.

NOTE: We are reminded of two verses in

Gita(15-6 न तद्भासयते सूर्यो…) and (15-12 यदादित्य गतं तेजो….) which convey what this Mantra says here.

29. ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणश्चोत्तरेण।

अधश्चोर्ध्वं प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्।।(2-2-11)

29. All this that is in front is but Brahman, the immortal. Brahman is on the right as well as on the left. Above and below, too, is extended Brahman alone. This world is nothing but Brahman, the Highest. (मागे पुढे विठ्ठल भरला, रिता ठाव नाहीं उरला ‌- सन्तवाणी)

30. द्वा सुपर्णा सयुजा सखाया, समानं वृक्षं परिषस्वजाते।

तयोरन्यः पिप्पलं स्वादत्त्य, नश्नन्नन्यो अभिचाकशीति।।(3-1-1)

30. Two birds that are ever associated and have similar names, cling to the same tree. Of these,

the one eats the fruit of divergent tastes and the other looks on without eating.

NOTE: Revered Swami Vivekanandaji says that the whole of Vedaanta philosophy is in this

illustration (Complete Works Volume 8). This Mantra is interpreted differently by Advaitins and Dvaitins.

31. समाने वृक्षे पुरुषो निमग्नो, अनीशया शोचति मुह्यमानः।

जुष्टं यदा पश्यति अन्यमीशमस्य महिमानमिति वीतशोकः।।

(3-1-2).

31. On the same tree, the individual soul remains

drowned (I.e.stuck), as it were, and so it moans,

being worried by its impotence. When it sees thus the other, the adored Lord, and His glory, then it becomes liberated from sorrow.

32. यदा पश्यः पश्यते रुकमवर्णं, कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

तदा विद्वान् पुण्यपापे विधूय, निरञ्जनः परमं साम्यमुपैति।।

(3-1-3)

32. When the seer sees the Purusha – the golden

hued, creator, lord, and the source of Veda(Brahma) then, the illumined one

completely shakes off both virtue and vice,

becomes taintless and attains absolute equanimity.(साम्य is समता – the ability to rise above opposites in life).

23. यस्मिन् द्यौः पृथिवी चान्तरिक्षम्, ओतं मनः सह प्राणैश्च सर्वैः।

तमेवैकं जानथ आत्मानम् अन्या वाचो विमुञ्चथ ।अमृतस्यैष सेतुः।। (2-2-5)

जनीं वावुगें बोलतां सूख नाहीं।।

24. Within that (heart) in which are fixed the nerves like the spokes on the hub of a chariot wheel, moves this aforesaid Self by becoming

multiformed. Meditate on the Self thus with the help of Om. May you be free for crossing over

to the shore beyond darkness.

NOTE: The last line is a beautiful blessing by the Guru: Godspeed to you in your साधना!

25. यः सर्वज्ञः सर्वविद् यस्यैष महिमा भुवि।

दिव्ये ब्रह्मपुरे ह्येष व्योम्न्यात्मा प्रतिष्ठितः।।

तद्विज्ञानेन परिपश्यन्ति धीरा।

आनन्दरूपममृतं यद्विभाति।। (2-2-7)

25.That Self which is omniscient in general and all-knowing in detail and who has such glory in this world – that Self, which is of this kind –

is seated in the space within the luminous city of Brahman. The discriminating people realise,

through their knowledge, the Self that shines

surpassingly as blissfulness and immortality.

NOTE: Our body is refered to here as ब्रह्मपुर – City of Brahman. An exquisite tribute to our body,

26. When that Self, which is both high and low,

is realised, the knot of the heart gets untied, all

doubts become solved and all one’s actions

become dissipated.(AS says: high(पर)means cause and low(अवर) means effect,.’dissipated’ means just as roasted seeds don’t sprout, the

karma-s of the realised soul will just wither away.

27. हिरण्मये परे कोशे विरजं ब्रह्म निष्कलम्।

तत् शुभ्रं ज्योतिषां ज्योतिः तद् यद् आत्मविदो विदुः।।(2-2-9)

27.. In the supreme bright sheath is Brahman, free from taints and without parts. It is pure and is the Light of lights. It is that which the knowers of the Self realise.(AS says just as the scabbard

is the sheath for the sword, so is heart for the

Self).

28. There the sun does not shine, nor the moon

or the stars; nor do these flashes of lightning shine there. How can this fire? Everything shines

after Him. By His light all this shines diversely.

NOTE: We are reminded of two verses in

Gita(15-6 न तद्भासयते सूर्यो…) and (15-12 यदादित्य गतं तेजो….) which convey what this Mantra says here.

29. ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणश्चोत्तरेण।

अधश्चोर्ध्वं प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम्।।(2-2-11)

30. द्वा सुपर्णा सयुजा सखाया, समानं वृक्षं परिषस्वजाते।

तयोरन्यः पिप्पलं स्वादत्त्य, नश्नन्नन्यो अभिचाकशीति।।(3-1-1)

30. Two birds that are ever associated and have similar names, cling to the same tree. Of these,

the one eats the fruit of divergent tastes and the other looks on without eating.

NOTE: Revered Swami Vivekanandaji says that the whole of Vedaanta philosophy is in this

illustration (Complete Works Volume 8). This Mantra is interpreted differently by Advaitins and Dvaitins.

31. समाने वृक्षे पुरुषो निमग्नो, अनीशया शोचति मुह्यमानः।

जुष्टं यदा पश्यति अन्यमीशमस्य महिमानमिति वीतशोकः।।

(3-1-2).

31. On the same tree, the individual soul remains

drowned (I.e.stuck), as it were, and so it moans,

being worried by its impotence. When it sees thus the other, the adored Lord, and His glory, then it becomes liberated from sorrow.

32. यदा पश्यः पश्यते रुकमवर्णं, कर्तारमीशं पुरुषं ब्रह्मयोनिम्।

तदा विद्वान् पुण्यपापे विधूय, निरञ्जनः परमं साम्यमुपैति।।

(3-1-3)

32. When the seer sees the Purusha – the golden

hued, creator, lord, and the source of Veda(Brahma) then, the illumined one

completely shakes off both virtue and vice,

becomes taintless and attains absolute equanimity.(साम्य is समता – the ability to rise above opposites in life).

33. प्राणो ह्येष यः सर्वभूतैर्विभाति, विजानन् विद्वान् भवते

नातिवादी। आत्मक्रीड आत्मरतिः क्रियावान्, एष ब्रह्मविदां

वरिष्ठः।।(3-1-4).

33. Brahman is verily the Vital Force which shines

through all beings. Knowing this(knowing that it is Brahman who is at play everywhere, he loses himself in His contemplation and, so) the

illumined man does not talk much.. He sports in the Self, delights in the Self, and is engrossed in

action. He(such क्रियावान् ) is the best among the Knowers of Brahman.(In the गीता, the Lord says:

None can stay even for a moment without doing anything – न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्।

( 3-5).

NOTE: The ज्ञानी as well as the भक्त do not play with the toys the world gives. Their fountain of joy is God. The more his experience of this joy, the less he tends to talk. He moves into मौन

progressively. Yet, he remains a क्रियावान् – he

performs his duties to the best of his abilities

(योगः कर्मसु कौशलम्). He does not become an escapist under the cover of ब्रह्मज्ञान.

34. सत्येन लभ्यः तपसा ह्येष आत्मा, सम्यग्ज्ञानेन ब्रह्मचर्येण नित्यम्। अन्तःशरीरे ज्योतिर्मयो हि शुभ्रो, यं पश्यन्ति यतयः

क्षीणदोषाः।।(3-1-5)

34. The bright and pure Self within the body, that

the monks with (habitual effort and) attenuated

blemishes see, is attainable through truth,

concentration, true knowledge, and

continence, practised constantly.

35. सत्यमेव जयते नानृतं, सत्येन पन्था विततो देवयानः।

येनाऽक्रमन्ति ऋषयो ह्याप्तकामा, यत्र तत् सत्यस्य परमं निधानम्।। (3-1-6)

35. Truth alone wins, and not untruth. By truth is

maintained for ever the path called Devayaana

(path of the gods) by which the desireless seers

ascend to where exists the supreme treasure

attainable through truth.

NOTE: Our national motto – SATYAMEVA JAYATE – is from the above Mantra.

36. बृहत् च तद्दिव्यमचिन्त्यरूपं, सूक्ष्मात् च तत् सूक्ष्मतरं विभाति। दूरात् सुदूरे तदिहान्तिके च, पश्यत्सु इहैव निहितं गुहायाम्।।(3-1-7)

36. It is great and Self-Effulgent and its form is

unthinkable. It is subtler than the subtle. It shines diversely,. It is further away than the far-off and it is near at hand in this body. Among

sentient beings it is (perceived as) seated in this very body, in the cavity of the heart.

37. न चक्षुषा गृह्यते नापि वाचा, नान्यैर्देवैस्तपसा कर्मणा वा।

ज्ञानप्रसादेन विशुद्धसत्वः, ततस्तु तं पश्यते निष्कलं ध्यायमानः।।

(3-1-8)

37. It is not grasped by the eye, nor

through speech, nor through other senses;

nor is It attained through austerity or Karma

(rituals like Agnihotra). When one becomes

purified in mind through the serenity(प्रसाद) confered by right understanding(ज्ञान), can one ‘see’ (realise) that indivisible Self by ध्यान (meditation).

38. एषोऽणुरात्मा चेतसा वेदितव्यो, यस्मिन् प्राणः पञ्चधा

संविवेश। प्राणैश्चित्तं सर्वमोतं प्रजानां, यस्मिन् विशुद्धे विभवत्येष

आत्मा।। (3-1-9)

38. Within (the heart in ) the body, where the vital force has entered in five forms(प्राण अपान etc) is this subtle Self to be realised through that intelligence by which is pervaded the entire mind as well as the motor and sensory organs of all creatures. And It is to be known in the mind, which having become purified, the Self reveals Itself distinctly.

NOTE: चित्त, चेतस्, विशुद्ध सत्व – all these mean

Consciousness. When it is pure, one realises his true identity as Sachchidananda. This is the sum and substance.

39. यं यं लोकं मनसा संविभाति, विशुद्धसत्वः कामयते यांश्च कामान्। तं तं लोकं जयते तांश्च कामान्, तस्मादात्मज्ञं ह्यर्चयेद्

भूतिकामः।। (3-1-10)

39. The man of pure mind wins that world which he mentally wishes for and those enjoyable things which he covets. Therefore one, desirous of prosperity, should worship the Knower of the Self.

NOTE: One who is a विशुद्धसत्व has no काम or desire. When we do पादपूजा of a saint, that is his अर्चना (the word used in the Mantra). He has the

spiritual potency to grant our wishes, says the Mantra. The संकल्प शक्ति (Will Power) of a true saint is tremendous. यद्यद् कामयते तत् तद्भवति – His every wish comes true.

40. स वेदैतत् परमं ब्रह्म धाम, यत्र विश्वं निहितं भाति शुभ्रम्।

उपासते पुरुषं ये ह्यकामाः, ते शुक्रमेतदतिवर्तन्ति धीराः।।

(3-2-1)

40. He (ज्ञानी) knows this supreme abode, this Brahman, in which is placed the universe and which shines brightly. Those wise ones, who, having become desireless, worship this (enlightened) person, transcend the human ‘seed'(they are not reborn).

41. कामान् यः कामयते मन्यमानः, स कामभिर्जायते तत्र तत्र।

पर्याप्तकामस्य कृतात्मनस्तु, इहैव सर्वे प्रविलीयन्ति कामाः।।

( 3-2-2)

41. He who covets the desirable things, while

brooding on their attractive features, is born amidst those very surroundings along with the desires. But, for one who feels supremely fulfilled, and who is Self-established, all the longings melt away here only.(Mark the words इहैव – here itself)(याचि देही याचि डोळा).

33. प्राणो ह्येष यः सर्वभूतैर्विभाति, विजानन् विद्वान् भवते

नातिवादी। आत्मक्रीड आत्मरतिः क्रियावान्, एष ब्रह्मविदां

वरिष्ठः।।(3-1-4).

33. Brahman is verily the Vital Force which shines

through all beings. Knowing this(knowing that it is Brahman who is at play everywhere, he loses himself in His contemplation and, so) the

illumined man does not talk much.. He sports in the Self, delights in the Self, and is engrossed in

action. He(such क्रियावान् ) is the best among the Knowers of Brahman.(In the गीता, the Lord says:

None can stay even for a moment without doing anything – न हि कश्चित् क्षणमपि जातु तिष्ठत्यकर्मकृत्।

( 3-5).

progressively. Yet, he remains a क्रियावान् – he

performs his duties to the best of his abilities

(योगः कर्मसु कौशलम्). He does not become an escapist under the cover of ब्रह्मज्ञान.

क्षीणदोषाः।।(3-1-5)

34. The bright and pure Self within the body, that

the monks with (habitual effort and) attenuated

blemishes see, is attainable through truth,

concentration, true knowledge, and

continence, practised constantly.

35. सत्यमेव जयते नानृतं, सत्येन पन्था विततो देवयानः।

येनाऽक्रमन्ति ऋषयो ह्याप्तकामा, यत्र तत् सत्यस्य परमं निधानम्।। (3-1-6)

35. Truth alone wins, and not untruth. By truth is

maintained for ever the path called Devayaana

(path of the gods) by which the desireless seers

ascend to where exists the supreme treasure

attainable through truth.

NOTE: Our national motto – SATYAMEVA JAYATE – is from the above Mantra.

36. It is great and Self-Effulgent and its form is

unthinkable. It is subtler than the subtle. It shines diversely,. It is further away than the far-off and it is near at hand in this body. Among

sentient beings it is (perceived as) seated in this very body, in the cavity of the heart.

37. न चक्षुषा गृह्यते नापि वाचा, नान्यैर्देवैस्तपसा कर्मणा वा।

ज्ञानप्रसादेन विशुद्धसत्वः, ततस्तु तं पश्यते निष्कलं ध्यायमानः।।

(3-1-8)

37. It is not grasped by the eye, nor

through speech, nor through other senses;

nor is It attained through austerity or Karma

(rituals like Agnihotra). When one becomes

purified in mind through the serenity(प्रसाद) confered by right understanding(ज्ञान), can one ‘see’ (realise) that indivisible Self by ध्यान (meditation).

38. एषोऽणुरात्मा चेतसा वेदितव्यो, यस्मिन् प्राणः पञ्चधा

संविवेश। प्राणैश्चित्तं सर्वमोतं प्रजानां, यस्मिन् विशुद्धे विभवत्येष

आत्मा।। (3-1-9)

NOTE: चित्त, चेतस्, विशुद्ध सत्व – all these mean

Consciousness. When it is pure, one realises his true identity as Sachchidananda. This is the sum and substance.

भूतिकामः।। (3-1-10)

39. The man of pure mind wins that world which he mentally wishes for and those enjoyable things which he covets. Therefore one, desirous of prosperity, should worship the Knower of the Self.

NOTE: One who is a विशुद्धसत्व has no काम or desire. When we do पादपूजा of a saint, that is his अर्चना (the word used in the Mantra). He has the

40. स वेदैतत् परमं ब्रह्म धाम, यत्र विश्वं निहितं भाति शुभ्रम्।

उपासते पुरुषं ये ह्यकामाः, ते शुक्रमेतदतिवर्तन्ति धीराः।।

(3-2-1)

41. कामान् यः कामयते मन्यमानः, स कामभिर्जायते तत्र तत्र।

पर्याप्तकामस्य कृतात्मनस्तु, इहैव सर्वे प्रविलीयन्ति कामाः।।

( 3-2-2)

41. He who covets the desirable things, while

42. नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।

यमेवैष वृणुते तेन लभ्य:, तस्यैष आत्मा विवृणुते तनुं स्वाम्।।

(3-2-3)

42. This Self is not attained through discourses nor through the intellect, nor through much hearing. By the very fact that he(the aspirant)

seeks for It, does It become attainable; for him

this Self reveals Its true nature.

NOTE: This Mantra occurs in Kathopanishad too(2-23).In this Mantra the primacy of seeking is highlighted. When the seeking is intense and earnest, such a seeker gets प्रसाद (Grace of God ) in the form of realisation (अनुभूति) – अहं ब्रह्मास्मि।

The stress on seeking has a parallel in the Sermon on the Mount where Jesus says: Seek and ye shall find it; ask and it will be given you; knock and the door will open unto you.

Sri Ramakrishna says: Sacred books do not contain God, but only information about God like the Hindu almanac(पञ्चाङ्ग )which forecasts the rainfall of the year, but will not yield even a single drop if it is squeezed! Hence the above bold declaration by the Upanishad.

43. This Self is not attained by one devoid of

strength(physical, mental, spiritual) or through careless effort or through misdirected penance. But, he who strives through these means, minus the above-refered shortcomings, enters into the abode of Brahman.

NOTE: The demons did very severe तपस्, but, it was for a destructive purpose. If I read an address wrongly and walk miles, my effort is in vain due to my carelessness. So, our उपाय (means) must be flawless.

“Enters the abode of Brahman” is a rhetorical

(अलङ्कारिक) way of saying “he becomes one with Brahman in अनुभव – realisation, experience – here and now.

44. सम्प्राप्यैनम् ऋषयो ज्ञानतृप्ताः, कृतात्मानो वीतरागाः प्रशान्ताः। ते सर्वगं सर्वतः प्राप्य धीरा, युक्तात्मानः सर्वमेवाविशन्ति।। (3-2-5)

44. Having attained this, the seers become

contented with their knowledge, established in the Self, freed from attachment, and composed.

Having realised the all-pervasive One everywhere, those discriminating people, ever

merged in contemplation, enter into the All.

(All-pervasive Brahman).

45. वेदान्तविज्ञानसुनिश्चितार्थाः, संन्यासयोगाद्यतयः शुद्धसत्वाः।

ते ब्रह्मलोकेषु परान्तकाले, परामृताः परिमुच्यन्ति सर्वे।।

(3-2-6)

45. Those to whom the entity presented by the

Vedantic knowledge has become fully ascertained, and who endeavour assiduously with the help of the Yoga of Renunciation, become pure in mind. At the supreme moment of final departure, all of them become identified with the Supreme, the Immortal One in ब्रह्मलोक and they become freed from all bonds.

NOTE: This Mantra is recited during Phala Samarpan to God and the Guru . Dr.N.S.Anantarangachar in his Kannada book Vaidika Saahitya Charitre says that this is the first time the word Vedaanta occurs in any Upanishad. The above Mantra begins with the word Vedaanta.

46. यथा नद्यः स्यन्दमानाः समुद्रे, अस्तं गचछन्ति नामरूपे विहाय। तथा विद्वान् नामरूपाद्विमुक्तः, परात्परं पुरुषमुपैति

दिव्यम्।।(3-2-8)

46. As rivers, flowing down, become indistinguishable on reaching the sea by giving up their names and forms, so also the illumined soul, having become freed from name and form,

reaches the Self-Effulgent Purusha that is higher than the higher (माया).

47. स यॊ ह वै तत्परमं ब्रह्म वेद, ब्रह्मैव भवति, नास्य अब्रह्मवित्

कुले भवति। तरति शोकं तरति पाप्मानं, गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति।। (3-2-9)। नमः परमृषिभ्यो नमः परमृषिभ्यः।

47. Anyone who knows the Supreme Brahman

becomes Brahman indeed. In his lineage is not born anyone who doesn’t know Brahman. He

overcomes grief, and rises above aberrations,

and becoming freed from the knots of the heart, he attains immortality. Salutations to the great seers! Salutations to the great seers!

NOTE: अविद्या अस्मिता राग द्वेष अभिनिवेश and their

progeny: काम क्रोध लोभ मोह मद मत्सर – these constitute the knots of the heart).

MUNDAKA UPANISHAD (Gleanings) CONCLUDED

JAI SHANKAR (MAANDOOKYA UPANISHAD)T

he शान्तिमन्त्र-s are: भद्रं कर्णेभिः शृणुयाम देवा… and स्वस्ति न इन्द्रो वृद्धश्रवाः ….(already explained in an earlier series)

This is a short Upanishad of only twelve मन्त्र -s.

It belongs, like Prashna and MuNDaka Upanishads, to Atharva Veda. MuNDaka Upanishad introduced ॐकार meditation.

MaaNDookya goes a step further and makes AUM its sole concern. The परम गुरु of AS – Shri

Gaudapaada Aachaarya – has composed a

Commentary in verse(कारिका -s) on this

Upanishad. There is, of course, a Bhaashya by AS, both on the Upanishad and the कारिका-s.

01. ओमित्येतदक्षरमिदं सर्वं, तस्य उपव्याख्यानं भूतं भवद्

भविष्यदिति सर्वं ओङ्कारमेव। यच्चान्यत् त्रिकालातीतं तदपि

ओङ्कार एव।। 01.

01. The letter Om is all this. Of this, a clear exposition is (now started). All that is past,

present or future is, verily, Om. And whatever is beyond the three periods of time is also verily

Om.

02.सर्वं हि एतद् ब्रह्म, अयमात्मा ब्रह्म, सॊऽयमात्मा चतुष्पात्।

02. All this is verily Brahman. This Self is

Brahman.The Self, such as It is, is possessed of four quarters.(अयमात्मा ब्रह्म is a celebrated

महावाक्य).

03. जागरितस्थानो बहिष्प्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः स्थूलभुक् वैश्वानरः प्रथम: पादः। 03.

03. The first quarter is वैश्वानर, whose sphere of action is the waking state, whose consciousness

relates to things external, who is possessed of seven limbs and nineteen mouths, and who enjoys gross things.

NOTE: According to Chhandogya Upanishad,

heaven is the head of वैश्वानर, sun is His eye,

air is His vital force, space is His middle part,

water is His bladder and the earth His two feet

and fire is His mouth. Thus, He is सप्ताङ्ग।

The 19 (एकोनविंशति) mouths are: 5 senses of

perception, 5 organs of action, 5 vital airs(प्राण etc), अन्तःकरण चतुष्टय – mind, intellect, ego and

chitta(mind-stuff).

JAI SHANKAR (MAANDOOKYA UPANISHAD)T

This is a short Upanishad of only twelve मन्त्र -s.

It belongs, like Prashna and MuNDaka Upanishads, to Atharva Veda. MuNDaka Upanishad introduced ॐकार meditation.

MaaNDookya goes a step further and makes AUM its sole concern. The परम गुरु of AS – Shri

Gaudapaada Aachaarya – has composed a

Commentary in verse(कारिका -s) on this

Upanishad. There is, of course, a Bhaashya by AS, both on the Upanishad and the कारिका-s.

01. ओमित्येतदक्षरमिदं सर्वं, तस्य उपव्याख्यानं भूतं भवद्

भविष्यदिति सर्वं ओङ्कारमेव। यच्चान्यत् त्रिकालातीतं तदपि

ओङ्कार एव।। 01.

01. The letter Om is all this. Of this, a clear exposition is (now started). All that is past,

present or future is, verily, Om. And whatever is beyond the three periods of time is also verily

Om.

02.सर्वं हि एतद् ब्रह्म, अयमात्मा ब्रह्म, सॊऽयमात्मा चतुष्पात्।

02. All this is verily Brahman. This Self is

Brahman.The Self, such as It is, is possessed of four quarters.(अयमात्मा ब्रह्म is a celebrated

महावाक्य).

03. The first quarter is वैश्वानर, whose sphere of action is the waking state, whose consciousness

relates to things external, who is possessed of seven limbs and nineteen mouths, and who enjoys gross things.

NOTE: According to Chhandogya Upanishad,

heaven is the head of वैश्वानर, sun is His eye,

air is His vital force, space is His middle part,

water is His bladder and the earth His two feet

and fire is His mouth. Thus, He is सप्ताङ्ग।

The 19 (एकोनविंशति) mouths are: 5 senses of

perception, 5 organs of action, 5 vital airs(प्राण etc), अन्तःकरण चतुष्टय – mind, intellect, ego and

chitta(mind-stuff).

04. स्वप्नस्थानो अन्तःप्रज्ञः सप्ताङ्ग एकोनविंशतिमुखः

प्रविविक्तभुक् तैजसो द्वितीय पादः। 04.

04. Taijasa is the second quarter, whose sphere of activity is the dream state, whose consciousness is internal, who is possessed of

seven limbs and nineteen mouths, and who enjoys subtle objects.

NOTE: The enumeration of the limbs and the mouths is same, but in subtle form.

05. यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति तत् सुषुप्तम्। सुषुप्तस्थान एकीभूतः प्रज्ञानघन एव आनन्दमयो

ह्यानन्दभुक् चेतोमुखः प्राज्ञः तृतीय: पाद:। 05.

05. That state is deep sleep where the sleeper

does not desire any enjoyable thing and does not see any dream. The third quarter is Praajna,

who has deep sleep as his sphere, in whom everything becomes undifferentiated, who is a

mass of mere consciousness, who abounds in

bliss, and who is the doorway to the experience (of the dream and waking states).

06. एष सर्वेश्वर एष सर्वज्ञ एषो अन्तर्यामी एष योनिः सर्वस्य

प्रभवाप्ययौ हि भूतानाम्। 06.

06. This one is the Lord of all; This one is

Omniscient; This one is the inner Director of all;

This one is the Source of all; This one is verily the place of origin and dissolution of all beings.

NOTE: This एष (this) refers to the pure Consciousness (Self) wherein our ego(self) merges in the state of deep sleep. It is Atman and is the same as Brahman. Hence all the adjectives above.

सोऽयमात्मा अध्यक्षरमोङ्कारो अधिमात्रं पादा मात्रा मात्राश्च

पादा अकार उकार मकार इति।।08।।

08. That very Self, considered from the standpoint of the syllable(denoting It) is AUM.

Considered from the standpoint of the letters

(constituting AUM), the quarters (of the Self)

are the letters (of AUM), and the letters are the

quarters.(Quarter means one-fourth).

09. जागरितस्थानो वैश्वानरो अकारः प्रथमा मात्रा आप्तेः आदिमत्वाद् आप्नोति ह वै सर्वान् कामान् आदिश्च भवति य एवं वेद।।09।।

09. Vaishvaanara, having the waking state as His sphere, is the first letter अ, because of (the similarity of) pervasiveness or being the first.

He who knows thus, does verily attain all desirable things, and becomes the foremost.

(This is Phalashruti).

NOTE: The letter अ is the beginning of the alphabets and pervades the entire वर्णमाला.

Likewise, the waking is the first state and our waking consciousness pervades all that is.

10. स्वप्नस्थानः तैजस उकारो द्वितीया मात्रो उत्कर्षाद् उभयत्वाद्

उत्कर्षति ह वै ज्ञानसंततिं समानश्च भवति नास्य अब्रह्मवित् कुले

भवति यो एवं वैद।।10।।

10. He who is Taijasa with the state of dream as

His sphere(of activity) is the second letter उ (of

AUM); because of the similarity of excellence and intermediateness. He who knows this will have an (utkarsha) increase in his knowledge. He becomes equal to all. None is born in his lineage who is not a knower of Brahman.

NOTE: From the waking state, we are heaved up(ut+karsha) into the dream state. Dream is

juxtaposed between(ubhaya) waking state and sleep. U is between अ and म in Aum. Svapna is in between जाग्रत् and सुषुप्ति.

11. सुषुप्तस्थानः प्राज्ञो मकारः तृतीया मात्रा मितेः अपीतेः वा

मिनोति ह वा इदं सर्वं अपीतिश्च भवति य एवं वेद।।11।।

11. Praajna with his sphere of activity in the deep sleep state is म(M), the third letter of AUM because of measuring or because of absorption. Anyone who knows this, measures all this, and he becomes the place of absorption.(This last line is Phalashruti).

NOTE: During deep sleep, the ego dissolves into the Self(अपीतो भवति). As the Chandogya Upanishad says: sleep is called Sushupti because the self merges into Self(स्वे अपीतॊ भवति). One who knows(मिनोति) this truth about sleep can know what Moksha is. This is a subtle point and one needs to understand it aright. “Sleep itself is Moksha” – the Upanishad doesn’t say. It mimics Moksha, it simulates Moksha. What it says is, the state of deep sleep gives us an idea as to what Moksha is. If sleep itself were Moksha, the world would have glorified KumbhakarNa as a महाज्ञानी. “Sleep is unconscious immortality” says Paul Brunton. Moksha is a liberation from ‘I’ and ‘mine'(अहम्, मम). There is no अहम् मम in deep sleep. Moksha is where we are वीतराग भय क्रोध(गीता). In sleep, too, all these negatives are conspicuously absent. Hence the word मिनोति in the Mantra.

मिनोति has two meanings – knows and measures.Sleep gives us an inkling of, a peep into, the state of Moksha. It is a measure of मोक्ष. Now you can appreciate why Muktikopanishad says one MaaNDiokya is enough!.

12.,अमात्रः चतुर्थो अव्यवहार्यः प्रपञ्चोपशमः शिवो अद्वैत एवं

ओंकार आत्मैव संविशत्यात्मना आत्मानं य एवं वेद।। 12।।

12. The crescent non-syllable is Tureeya – beyond all conventional dealings, the limit of the negation of the phenomenal world, the auspicious and the non-dual. AUM is thus the Self. He who knows thus enters the Self through his Self.(Self-absorption).

NOTE: Dr.N.S.Ananta Rangachar in his Kannada book ‘Vaidika Saahitya Charitre’ says

that for the first time (in any major Upanishad) the words Advaita and Prapancha occur here in the above concluding Mantra.

MAANDOOKYA UPANISHAD ( GLEANINGS)

CONCLUDED.

PRASHNA UPANISHAD)

शान्ति मन्त्र – ॐ भद्रं कर्णेभिः शृणुयाम देवाः..and स्वस्ति न इन्द्रो वृद्धश्रवाः…(already explained in an earlier series).

I AM QUOTING ONLY THOSE GOLDEN SAYINGS WHICH ARE SIMPLE AND EASY. Sayings which involve abstruse concepts and/or need lengthy commentary to be understood, are not chosen.

The Prashna Upanishad belongs to Atharva Veda.

01. तान् ह स ऋषिरुवाच भूय एव तपसा ब्रह्मचर्येण श्रद्धया

संवत्सरं संवत्स्यथ यथाकामं प्रश्नान् पृच्छत यदि विज्ञास्यामः सर्वं ह वो वक्ष्याम इति।। 1-2।।

Six pupils – Sukesha, Satyakama, Gargya, Kousalya, Bhargava and Kabandhi – approached Sage Pippalada for answers to their questions. To them, the sage said :

01. “Live (here) again for a year in a fitting manner, with control over the senses and with ब्रह्मचर्य (continence) and faith,.Then, put your questions as you please. If we know, we shall answer all your questions.”.

NOTE: This Mantra is very significant. 1) To question an Acharya, one must must equip oneself with necessary competence(अधिकार ). Otherwise our questions will go haywire and be irrelevant.

2) The Acharya is so loving that he says “you can question as you please(यथा कामम्)”. He knows that after an year-long discipline, the seekers of knowledge will question with maturity.

3) Mark the humility of the sage. He does not pretend to be a सर्वज्ञ , a know-all. He says: “IF we know…”.

4) 4) He doesn’t say ” If I know..” There is no egoism.

5) He uses “we” and not “I”. To this day, this tradition is followed. The मठाधिपति always uses ‘we’ and not ‘I'(आम्मि, not हांव in KonkaNi).

6) The question-answer session is participatory. It is a dialogue.

02. अथ आदित्य उदयन् यत् प्राचीं दिशं प्रविशति तेन प्राच्यान्

प्राणान् रश्मिषु संनिधत्ते। यद् दक्षिणां यत् प्रतीचीं यदुदीचीं यदधो

यद् ऊर्ध्वं यदन्तरा दिशो यत् सर्वं प्रकाशयति तेन सर्वान् प्राणान् रश्मिषु संनिधत्ते।। (1-6).

The FIRST question is by Kabandha. He asks as to how the creatures came into being, Pippalada sings the glory of sun as the fountainhead of life(प्राण)(Vital Force).

02. The sun, while rising, enters into the eastern direction, thereby it enfolds into its rays all the creatures in the east. Then it enters into the south, into the west, into the north, reaching the nadir and the zenith. Then, it enters the intermediate regions, illumining them and enfolding all living beings into its rays.

03. विश्वरूपं हरिणं जातवेदसं, परायणं ज्योतिरेकं तपन्तम्।

सहस्ररश्मिः शतधा वर्तमानः, प्राणः प्रजानाम् उदयत्येष सूर्यः।।

(1- 8).

03. (The realisers of Brahman knew the one that is) possessed of all forms, full of rays, endowed with illumination, the resort of all, the single light (of all), and the radiators of heat. It is the sun that rises – the sun that possesses a thousand rays, exists in a hundred forms, and is the life of all creatures.

04. संवत्सरो वै प्रजापतिः, तस्यायने दक्षिणं च उत्तरं च।(1-9)

04. The year is, verily, the Lord of all creatures.

Of It, there are two Courses – the Southern and the Northern.

05. मासो वै प्रजापतिः।(1-12)

05. The month, verily, is the Lord of all creatures.

अहो रात्रौ वै प्रजापतिः।(1-13)

06.The day and night are, verily, the Lord of all creatures.

07. अन्नं वै प्रजापतिः ह वै तद्रेतः तस्मादिमाः प्रजाः प्रजायन्त इति।(1-14)

07. Food is nothing but the Lord of all creatures. From food issues the generative principle from which are born all these beings.

08. तेषां एव एष ब्रह्मलोको येषां तपो ब्रह्मचर्यं येषु सत्यं प्रतिष्ठितम्।(1-15).

08. For them alone is the Kingdom of God in whom are established penance, continence and truth.

09. तेषां असौ विरजो ब्रह्मलोको न येषु जिह्मम् अनृतं न माया

चेति।(1-16).

09. For them is this stainless Kingdom of God,

in whom there is no crookedness, no falsehood

and no hypocrisy.

NOTE: Where is Brahmaloka? It is here and now. If we cultivate the qualities of head and heart given in above two Mantra-s, we are in Brahmaloka, the Kingdom of God.

Now Bhaargava poses the SECOND question as to who are the deities sustaining human body and who among them is the greatest (वरिष्ठ). Then, the five cosmic elements and the organs like eye etc vied with each other to claim that honour.

10. तान् वरिष्ठः प्राण उवाच। मा मोहम् आपद्यथ अहमेव एतत् पञ्चधा आत्मानं प्रविभज्य एतद् बाणम् अवष्टभ्य विधारयामि इति। ते अश्रद्दधाना बभूवुः।(2-3)

10. To them the chief PraaNa(Vital Force ) said: “Do not be deluded. It is I who sustain the body by dividing myself five-fold. They did not believe him.(Five-fold means प्राण अपान व्यान उदान समान).

11. सोऽभिमानादूर्ध्वम् उत्क्रमत इव तस्मिन् उत्क्रामति अथ इतरे

सर्व एव उत्क्रामन्ते तस्मिन् च प्रतिष्ठमाने सर्व एव प्रतिष्ठन्ते।

तद्यथा मक्षिका मधुकर राजानम् उत्क्रामन्तं सर्वा एव उत्क्रामन्ते

तस्मिन् च प्रतिष्ठाने सर्वा एव प्रातिष्ठन्त एवं वाङ्मनश्चक्षुः श्रोत्रं च

ते प्रीताः प्राणं स्तुवन्ति।(2-4)

11. He appeared to be rising up (from the body)

proudly and, as he rose, all the others, too, rose immediately. When he remained quiet,all others, too, remained quiet. Just as in the world, all the bees take to flight when the king of the bees takes to his wings,and they settle down if he does so, similarly,did speech, mind, eye, ear etc behave. Becoming delighted, they (began to) praise PraaNa thus:

12. एषोऽग्निस्तपत्येष सूर्यः, एष पर्जन्यो मघवानेष वायुः।

एष पृथिवी रयिर्देवः, सदसच्चामृतं च यत्।।(2-5).

12. This one (I.e. PraaNa) burns as the fire, he is the sun, he is the cloud, he is Indra and Air, he is the earth and food. This god is the gross and the subtle, as well as that which is immortal.

13. अरा इव रथनाभौ प्राणे सर्वं प्रतिष्ठितम्।

ऋचो यजूंषि सामानि यज्ञः क्षत्रं ब्रह्म च।।(2-6).

13. Like spokes in the hub of a chariot wheel,

are fixed on PraaNa all things – the four Veda-s, sacrifice, Kshatriya and BraahmaNa.

14. प्रजापतिश्चरति गर्भे त्वमेव प्रतिजायसे।

तुभ्यं प्राण प्रजास्त्विमा बलिं हरन्ति। यः प्राणैः प्रतितिष्ठसि।।

(2-7).

14. It is you who move about in the womb as the lord of creation, and it is you who take birth after the image of the parents. O PraaNa, it is for you, who reside with the organs,that all these creatures carry presents.

15. देवानामसि वह्नितमः पितृणां प्रथमा स्वधा।

ऋषीणां चरितं सत्यमथर्वाङ्गिरसामसि।।(2-8)

15. You are the best conveyor (of sacrificial offerings) to the gods.(For Agni to be the conveyor, you must enliven the Agni).You are the food -offering to the Manes that precedes other offerings. You are the right conduct of the sages and organs that constitute the essence of the body and are known as the Atharvaas.

(AS interprets ऋषीणां as ‘of the organs such as the eyes etc).

16. इन्द्रस्त्वं प्राण तेजसा रुद्रोऽसि परिरक्षिता।

त्वमन्तरिक्षे चरसि सूर्यस्त्वं ज्योतिषां पतिः।।(2-9)

16. O PraaNa, you are Indra. Through your valour you are Rudra. You are the preserver on all sides. You move in the sky – you are the sun, the lord of all luminaries.

17. यदा त्वम् अभिवर्षस्यथेमाः प्राण ते प्रजाः।

आनन्दरूपास्तिष्ठन्ति कामायान्नं भविष्यतीति।।( 2-10)

17. O PraaNa, when you pour down as rain, then

these creatures of yours continue to be in a happy mood under the belief, “Food will be

produced to our heart’s content”.(VaruNa is in charge of rains, but, he, too, must be endowed with प्राण to be able to give us rain).

18. या ते तनूर्वाचि प्रतिष्ठिता या श्रोत्रे या च चक्षुषि ।

या च मनसि सन्तता शिवां तां कुरू मोत्क्रमीः।।(2-12)

18. Make calm that aspect of yours that is lodged in speech, that which is in the ear, that which is in the eye and that which permeates the mind. Do not rise up(and depart from our bodies).

NOTE: Our faculties of speech, sight, hearing and thinking are all indebted to प्राण, the Vital Force, for their functions. If the enlivening प्राण is deranged, the above faculties, too, will go off the rails. Hence this prayer.

19. प्राणस्येदं वशे सर्वं त्रिदिवे यत् प्रतिष्ठितम्।

मातेव पुत्रान् रक्षस्व श्रीश्च प्रज्ञां च विधेहि न इति।।(2-13)

19. All that is in this world as well as in heaven

is under the control of PraaNa. Protect us as a mother does her sons and bestow on us prosperity and wisdom.(Some translators take त्रिदिव to mean three worlds, but, AS interprets it to mean heaven).

The THIRD questioner is Kausalya, son of Ashvala. He asks sage Pippalada as to how the प्राण originates, where does it dwell in the body after dividing itself five-fold.

20. आत्मन एष प्राणो जायते। यथैषा पुरुषे छाया एतस्मिन्

एतदाततं मनोकृतेन आयाति अस्मिन् शरीरे।।(3-3).

20. From the Self is born PraaNa. Just as there can be a shadow when a man is there, so this

PraaNa is fixed on the Self. He comes to this

body owing to the actions of the mind.

NOTE: PraaNa coming to this body means birth and our wishes and cravings(which are मनोकृत –

mental) cause rebirth(जन्मघेणे लागे वासनेच्या सङ्गे as the saints say).

21. यथा सम्राड् एव अधिकृतान् विनियुङ्क्ते। एतान् ग्रामान् एतान् ग्रामान् अधितिष्ठस्व इति एवमेव एष प्राण इतरान् प्राणान् पृथक्पृथगेव संनिधत्ते।।(3-4).

21. Just as the king employs his officers and assigns them duties saying “you rule over these villages and those ones”, so does PraaNa (after dividing himself five-fold like प्राण अपान समान व्यान उदान) assigns them different regions( in human body)(and different functions)..

22. आदित्यो ह वै बाह्य: प्राण उदयति एष ह्येनं चाक्षुषं प्राणम्

अनुग्रह्नानः। (3-8).

22. The sun is indeed the external प्राण. It rises up favouring this प्राण in the eye.

23. उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा।

अध्यात्मं चैव प्राणस्य विज्ञायामृतमश्नुते।।(3-12)

23. Having known the origin, coming, getting established and five-fold overlordship and the physical existence of PraaNa, one achieves immortality.

NOTE: Here immortality means a long span of life. If our food and recreation are proper

(युक्ताहार विहारस्य as the Gita says) we don’t drain

away the प्राण, we conserve it.

The FOURTH questioner was Gaargya and he questions about sleep and dream etc. The teacher Pippalada answers:

24. यथा गार्ग्य मरीचयो अर्कस्य अस्तं गच्छतः सर्वा एतस्मिन्

तेजोमण्डल एकीभवन्ति, ताः पुनः पुनरुदयतः प्रचरन्ति एवं ह वै

तत् सर्वंं परे देवे मनसि एकिभवति। तेन तर्ह्येष पुरुषो न शृणोति

न पश्यति न जिघ्रति न रसयते न स्पृशते नाभिवदते नादत्ते

नानन्दयते न विसृजते नेयायते स्वपिति इत्याचक्षते।।(4-2).

24. To him he said, O Gaargya, just as all the rays of the setting sun become unified in the orb of light, and they disperse from the sun as he rises up again, similarly all that becomes unified in the high deity, the mind(during sleep). Hence this person does not then hear, does not see, does not smell, does not taste, does not touch, does not speak, does not grasp, does not enjoy, does not give up, does not move. People say, “He is sleeping”.

25. प्राणाग्नय एव एतस्मिन् पुरे जाग्रति।(4- 3)

25. It is the fire of प्राण alone that keeps awake in the city(called body)(when one is asleep).

26. अथैष देवः स्वप्ने महिमानमनुभवति। यद् दृष्टं दृष्टमनुपश्यति

श्रुतं श्रुतमेवार्थमनुशृणोति देशदिगन्तरैश्च प्रत्यनुभूतं पुनःपुनः

प्रत्यनुभवति दृष्टं चादृष्टं च श्रुतं चाश्रुतं च अनुभूतं चाननुभूतं च

सच्चासच्च सर्वं पश्यति सर्वः पश्यति।(4-5).

26. In the dream state this deity(called the mind) experiences supremacy. Whatever was seen, it sees again; whatever was heard, it hears again; Whatever was perceived in the different places and directions, it experiences again and again. It perceives all by becoming all that was seen or not seen, heard or not heard, perceived or not perceived and whatever is real or unreal.

NOTE: In the dream state, the mind is the boss. It is a law unto itself .It can do, undo or do otherwise(कर्तुम् अकर्तुम् अन्यथाकर्तुम्) as it pleases. This is its glory. This is its महिमा, the word used in the Mantra).

27. स यदा तेजसा अभिभूतो भवति, अत्रैष देवः स्वप्नान् न

पश्यति अथ तदा एतस्मिन् शरीर एतत्सुखं भवति।।(4-6)

27. When that deity(mind) is overpowered by the lustre(of Atman), then in that state the deity(mind) dreams not. Then, at that time, there arises this kind of happiness in the body.

NOTE: ‘This kind of happiness ‘ refers to sleep. Atman pulls the mind unto itself in a bear-hug and the mind sleeps. It is noteworthy the mind is called देव. It has the potential to behave as a देव or a दानव(to be divine or devilish).

(मन ही देवता मन ही ईश्वर मनसे बडा न कोई – Smt Asha

Bhosle in तोरा मन दरपण कहलायो).

28. स यथा सोम्य वयांसि वासोवृक्षं संप्रतिष्ठन्ते, एवं ह वै तत् सर्वं पर आत्मनि संप्रतिष्ठन्ते।(4-7).

28.(To illustrate) As the birds, O good-looking one, proceed towards the tree that provides

lodging, just so all these proceed to the supreme Self.

NOTE: The mind along with its retinue of organs merges into the Self(स्वे अपीतो भवति, स्वपिति – Chhandogya Upanishad).

29. एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता

विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि संप्रतिष्ठते।(4-9)

29. And this self is the seer, feeler, hearer, smeller, taster, thinker, ascertained, doer – the intelligent Purusha. He becomes wholly established in the supreme, immutable Self.

(In the state of सुषुप्ति,deep sleep, the self merges into the Self(स्वे अपीतॊ भवति).

30. परमेव अक्षरं प्रतिपाद्यते स यो ह वै तदच्छायमशरीरमलोहितं

शुभ्रमक्षरं वेदयते यस्तु सोम्य। स सर्वज्ञः सर्वो भवति। तदेष श्लोकः। (4-10).

30. He who realises that shadowless, bodiless, colourless, pure, Immutable attains the supreme Immutable itself. O amiable one, he, again, who realises, becomes omniscient and all. Illustrative of this there is this verse:

31. विज्ञानात्मा सह देवैश्च सर्वैः, प्राणा भूतानि संप्रतिष्ठन्ति यत्र।

तदक्षरं वेदयते यस्तु सोम्य, स सर्वज्ञः सर्वमेवाविवेश। इति।

(4-11)

31. O amiable one, he becomes all-knowing and enters into all who knows that Immutable, wherein merges the cognising Self(the Purusha

who is already a knower) as also do the organs and the elements together with all the deities.

NOTE: In the state of deep sleep, the self (ego)(jeeva) merges into the Self. When we enter a shrine, we keep our footwear out. Likewise, while entering the Self(during सुषुप्ति ),the ego keeps out everything (mind, senses etc) and tiptoes into Atman. The bliss of Atman bathes the jeeva, but, alas, there is no awareness. “I slept happily, I didn’t know anything” he says(सुखेन अस्वाप्सम्, नाहं किंचिदवेदिषम्). This सायुज्य of the jeeva with the Self is unconscious. Here, sage Pippalada describes what accrues when we consciously identify with Him (in wakefulness).

JAI SHANKAR V.RAJAGOPAL BHAT 06-09-2025

TODAY IS THE AUSPICIOUS SEEMOLLANGHANA AT SHIRALI. LET US LISTEN TO ‘DHANYA DHANYAHO PRADAKSHINA SADGURU RAAYAACHI’ SUNG MELODIOUSLY BY SMT.

APARNA NAGARKATTI ULLAL.

Now, Satyakaama poses the FIFTH question. He asks: if a person meditates on ॐ all his life, what reward will be his after death. The sage Pippalada answers:

32. एतद्वै सत्यकाम परं चापरं च ब्रह्म यदोङ्कारः। तस्माद् विद्वान् एतेनैव आयतनेन एकतरमन्वेति। (5-1).

32. Satyakaama, ॐ is Brahman – both the

conditioned and the unconditioned, the personal and the impersonal. By meditating on ॐ, the wise man may attain either the one or the other.

NOTE: The votary of ॐ will attain the सगुण or

निर्गुण form of Brahman as per his devotion.

33. यः पुनरेतं त्रिमात्रेण ॐ इत्येतेनैव अक्षरेण परं पुरुषं

अभिध्यायीत स तेजसि सूर्ये संपन्नः। यथा पादोदर: त्वचा

विनिर्मुच्यत एवं ह वै स पाप्मना विनिर्मुक्तः स सामभिरुन्नीयते

ब्रह्मलोकं स एतस्मात् जीवघनात् परात्परं पुरिशयं पुरुषमीक्षते।(5-5).

33. If he meditates upon ॐ in the full consciousness that it i s one with God, upon his death he will be united with the light that is in the sun, he will be freed from evil, even as a snake is freed from its slough and he will ascend to God’s dwelling place. There he will realise Brahman, who evermore abides in the heart of all beings – Brahman Supreme.

(Translation by Pujya Swami Prabhavananda).

27. स यदा तेजसा अभिभूतो भवति, अत्रैष देवः स्वप्नान् न

पश्यति अथ तदा एतस्मिन् शरीर एतत्सुखं भवति।।(4-6)

27. When that deity(mind) is overpowered by the lustre(of Atman), then in that state the deity(mind) dreams not. Then, at that time, there arises this kind of happiness in the body.

(मन ही देवता मन ही ईश्वर मनसे बडा न कोई – Smt Asha

Bhosle in तोरा मन दरपण कहलायो).

28.(To illustrate) As the birds, O good-looking one, proceed towards the tree that provides

lodging, just so all these proceed to the supreme Self.

NOTE: The mind along with its retinue of organs merges into the Self(स्वे अपीतो भवति, स्वपिति – Chhandogya Upanishad).

29. एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता

विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि संप्रतिष्ठते।(4-9)

29. And this self is the seer, feeler, hearer, smeller, taster, thinker, ascertained, doer – the intelligent Purusha. He becomes wholly established in the supreme, immutable Self.

(In the state of सुषुप्ति,deep sleep, the self merges into the Self(स्वे अपीतॊ भवति).

30. परमेव अक्षरं प्रतिपाद्यते स यो ह वै तदच्छायमशरीरमलोहितं

शुभ्रमक्षरं वेदयते यस्तु सोम्य। स सर्वज्ञः सर्वो भवति। तदेष श्लोकः। (4-10).

31. विज्ञानात्मा सह देवैश्च सर्वैः, प्राणा भूतानि संप्रतिष्ठन्ति यत्र।

तदक्षरं वेदयते यस्तु सोम्य, स सर्वज्ञः सर्वमेवाविवेश। इति।

(4-11)

31. O amiable one, he becomes all-knowing and enters into all who knows that Immutable, wherein merges the cognising Self(the Purusha

who is already a knower) as also do the organs and the elements together with all the deities.

JAI SHANKAR V.RAJAGOPAL BHAT 06-09-2025

TODAY IS THE AUSPICIOUS SEEMOLLANGHANA AT SHIRALI. LET US LISTEN TO ‘DHANYA DHANYAHO PRADAKSHINA SADGURU RAAYAACHI’ SUNG MELODIOUSLY BY SMT.

APARNA NAGARKATTI ULLAL.

Now, Sukesha, son of भरद्वाज, poses the SIXTH and the last question.

32. समूलो वा एव परिशुष्यति योऽनृतम् अभिवदति…तं त्वा

पृच्छामि क्वासौ पुरुष इति।। 6-1)

32. Anyone who utters a falsehood dries up root and all. …Of that Purusha I ask you: Where does He exist?.

33. तस्मै स होवाच। इहैव अन्तःशरीरे सोम्य स पुरुषो यस्मिन्

एताः षोडश कलाः प्रभवन्तीति।।(6-2)

33. To him, Pippalaada said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits(or limbs).

34. स ईक्षां चक्रे। कस्मिन् अहम् उत्क्रान्त उत्क्रान्तो भविष्यामि, कस्मिन् वा प्रतिष्ठिते प्रतिष्ठास्यामि इति।(6-3).

34. He deliberated: “As a result of whose departure shall I rise up? And as a result of whose continuance shall I remain established?”.

35. स प्राणम् असृजत प्राणात् श्रद्धां खं वायुः ज्योतिः आपः

पृथिवी इन्द्रियं मनः। अन्नम् अन्नाद्वीर्यं तपो मन्त्राः कर्म लोका लोकेषु च नाम च।।(6-4)

35. He created प्राण. From प्राण (He created) faith, space, air, fire, water, earth, organs, mind, food and from food(He created) vigour, self-control, Mantraa-s, rites, worlds and name in the worlds.

36. स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्य अस्तं

गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते। एवमेवास्य

परिद्रष्टुः इमाः षोडश कलाः पुरुषायणाः पुरुषं प्राप्य अस्तं गच्छन्ति भिद्येते चासां नामरूपे पुरुष इत्येवं प्रोच्यते स एषो अकलो अमृतो भवति। तदेष श्लोकः।(6-5).

36. The illustration is this: Just as these flowing rivers that have sea as their goal, get absorbed

after reaching the sea, and their names and forms are destroyed and they are merely called as sea, so also these sixteen constituents of the all-seeing Purusha, that have Purusha as their goal, disappear on reaching Purusha, when their names and forms are destroyed and they are simply called Purusha. Such a man of realisation becomes free from the parts(constituents) and is immortal. On this, there is a verse:

27. स यदा तेजसा अभिभूतो भवति, अत्रैष देवः स्वप्नान् न

पश्यति अथ तदा एतस्मिन् शरीर एतत्सुखं भवति।।(4-6)

27. When that deity(mind) is overpowered by the lustre(of Atman), then in that state the deity(mind) dreams not. Then, at that time, there arises this kind of happiness in the body.

(मन ही देवता मन ही ईश्वर मनसे बडा न कोई – Smt Asha

Bhosle in तोरा मन दरपण कहलायो).

28.(To illustrate) As the birds, O good-looking one, proceed towards the tree that provides

lodging, just so all these proceed to the supreme Self.

NOTE: The mind along with its retinue of organs merges into the Self(स्वे अपीतो भवति, स्वपिति – Chhandogya Upanishad).

29. एष हि द्रष्टा स्प्रष्टा श्रोता घ्राता रसयिता मन्ता बोद्धा कर्ता

विज्ञानात्मा पुरुषः। स परेऽक्षर आत्मनि संप्रतिष्ठते।(4-9)

29. And this self is the seer, feeler, hearer, smeller, taster, thinker, ascertained, doer – the intelligent Purusha. He becomes wholly established in the supreme, immutable Self.

(In the state of सुषुप्ति,deep sleep, the self merges into the Self(स्वे अपीतॊ भवति).

30. परमेव अक्षरं प्रतिपाद्यते स यो ह वै तदच्छायमशरीरमलोहितं

शुभ्रमक्षरं वेदयते यस्तु सोम्य। स सर्वज्ञः सर्वो भवति। तदेष श्लोकः। (4-10).

31. विज्ञानात्मा सह देवैश्च सर्वैः, प्राणा भूतानि संप्रतिष्ठन्ति यत्र।

तदक्षरं वेदयते यस्तु सोम्य, स सर्वज्ञः सर्वमेवाविवेश। इति।

(4-11)

31. O amiable one, he becomes all-knowing and enters into all who knows that Immutable, wherein merges the cognising Self(the Purusha

who is already a knower) as also do the organs and the elements together with all the deities.

JAI SHANKAR V.RAJAGOPAL BHAT 06-09-2025

TODAY IS THE AUSPICIOUS SEEMOLLANGHANA AT SHIRALI. LET US LISTEN TO ‘DHANYA DHANYAHO PRADAKSHINA SADGURU RAAYAACHI’ SUNG MELODIOUSLY BY SMT.

APARNA NAGARKATTI ULLAL.

Now, Sukesha, son of भरद्वाज, poses the SIXTH and the last question.

32. समूलो वा एव परिशुष्यति योऽनृतम् अभिवदति…तं त्वा

पृच्छामि क्वासौ पुरुष इति।। 6-1)

32. Anyone who utters a falsehood dries up root and all. …Of that Purusha I ask you: Where does He exist?.

33. तस्मै स होवाच। इहैव अन्तःशरीरे सोम्य स पुरुषो यस्मिन्

एताः षोडश कलाः प्रभवन्तीति।।(6-2)

33. To him, Pippalaada said: O amiable one, here itself inside the body is that Purusha in whom originate these sixteen digits(or limbs).

34. He deliberated: “As a result of whose departure shall I rise up? And as a result of whose continuance shall I remain established?”.

35. स प्राणम् असृजत प्राणात् श्रद्धां खं वायुः ज्योतिः आपः

36. स यथेमा नद्यः स्यन्दमानाः समुद्रायणाः समुद्रं प्राप्य अस्तं

गच्छन्ति भिद्येते तासां नामरूपे समुद्र इत्येवं प्रोच्यते। एवमेवास्य

36. The illustration is this: Just as these flowing rivers that have sea as their goal, get absorbed

The verse is:

37. अरा इव रथनाभौ कला यस्मिन् प्रतिष्ठिताः।

तं वेद्यं पुरुषं वेद यथा मा वो मृत्युः परिव्यथाः।।(6-6)

37. You should know that Purusha who is worthy to be known and in whom are transfixed the parts like spokes in the nave of a chariot wheel,

sothat death may not afflict you anywhere.

NOTE: ‘Death may not afflict you anymore’ doesn’t mean there will not be physical death.

Whosoever is born, is sure to die(जातस्य हि ध्रुवो मृत्यु: – गीता). What the Guru says is that after

God(Purusha) realisation, one is no more condemned to पुनरपि जननं पुनरपि मरणं पुनरपि जननी जठरे शयनम्।

38. तान् होवाच एतावदेव अहमेतत् परं ब्रह्म वेद। नातः परं अस्तीति। (6-7)

38. To them(disciples) he(Pippalaada) said: I know the supreme Brahman thus far only. Beyond this there is nothing.(Mark the humility of the Acharya!).

AS comments: Thus did he say in order to remove from the disciples any doubt that there

might still remain something unknown, and also

in order to generate in them the conviction that they had attained final achievement.

39. ते तमर्चयन्तः त्वं हि नः पिता वोऽस्माकमविद्यायाः परं पारं तारयसीति। नमः परमऋषिभ्यो नमः परम ऋषिभ्यः।(6-8).

39. While worshipping him(Guru, Pippalaada),

they said: “You, indeed, are our father. You have ferried us across Avidyaa(ignorance ) to the other shore.

Salutations to the great seers. Salutations to the great seers”.

NOTE: Mark the gratitude and humility of the six pupils. They had come to the Guru for answers to their questions. The Guru, with disarming humility, had said IF he knew the answers he will do the needful. How guileless, simple and enchanting were the days in the ancient Gurukul-s! That Age of Innocence, alas, is now no more! कालाय तस्मै नमः।

PRASHNA UPANISHAD (GLEANINGS) CONCLUDED

CHHAANDOGYA UPANISHAD

(This belongs to Saama Veda)

ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्चक्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि सर्वं ब्रह्मोपनिषदं माऽहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोद् अनिराकरणमस्तु अनिराकरणं मेऽस्तु। तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु।(THIS SHAANTI MANTRA HAS ALREADY BEEN EXPLAINED EARLIER).

I have sofar made Gleanings from EIGHT UPANISHADS.. The 9th and the 10th in line are CHHANDOGYA and BRIHADAARANYAKA.

They are voluminous and commentaries by AS are equally voluminous. I am compiling my

Gleanings very very selectively.

The famous तत्त्वमसि(tat tvam asi)(That thou art)

episode is in Chhaandogya Upanishad.

01. ॐ इत्येतदक्षरम् उद्गीथम् उपासीत। ॐ इति हि उद्गायति।

(1-1-1)

01. The syllable AUM is to be chanted aloud(उत् गायति). Hence its name as Udgeetha.

02. एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः अपाम् ओषधयः रसः ओषधीनां पुरुषो रसः पुरुषस्य वाक् रसः वाचः ऋक् रसः ऋचः साम रसः साम्नः उद्गीथो रसः।।(1-1-2)

02. Of the (five) cosmic elements, the earth is the essence. Water is the essence of the earth. The herbs are the essence of water,. Man is the essence of the herbs. Speech is the essence of

man. Rks(hymns in praise) are the essence of

speech. Music is the essence of chants and

AUM is the essence of musical chants.

03. आपयिता हि कामानां भवति य एवं विद्वान् अक्षरम् उद्वीथम् उपासते।(1-1-7).

03. He, who understands AUM thus and adores it, gets fulfilled his wishes.

04. यद् हि किञ्च अनुजानाति ॐ इत्येव तदाह।(1-1-8)

04. AUM is uttered while indicating scceptance.

05. तेन इयं त्रयी विद्या वर्तत ।(1-1-9)

05. The three varieties of chants(Rk, Yajus and

Saama) begin with AUM.

CHAANDOGYA UPANISHAD CONTD)

06. तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद। नाना तु विद्या च अविद्या च। यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं

भवति। (1-1-10)

06. AUM is chanted by both, those who know it

(its glory) and those who don’t. Knowledge and ignorance are poles apart. Whatever is done with understanding, faith and in confidence –

that is strengthening.

NOTE: उपनिषदा means here secretly. No public display of devotion to impress others. Naarada

calls it रहस्य भक्ति.

07. देवासुरा ह वै संयेतिरे, उभये प्राजापत्याः, तद् ह देवाः उद्गीथम् आजह्रुः अनेन अभिभविष्याम इति। (1-2-1)

07..Both gods and demons are the children of

Prajapati. They fought with each other. Then,

the gods resorted to AUM, saying with this (ॐ)

we will conquer them.

NOTE: It is the testimony of ॐ-chanters that they feel a transformation within by practice. After all, gods and demons harbour within us only.

08. ते ह नासिक्यं प्राणं उद्गीथं उपासांचक्रिरे। (1-2-2)

08. The gods worshipped AUM visualising it in the vital breath(मुख्य प्राण) moving about in the nose.

09. यथा अश्मानम् आखणम् ऋत्वा विध्वंसते एवं ह एव सः

विध्वंसते‌ य एवं विदि पापं कामयते यश्चेनम् अभिदासति स एषो

अश्माखणः। (1-2-8).

09. Just as one reduces to dust an ant-hill with a piece of rock, so does one reduce to ash the sin with AUM as the piece of rock.

10. य एवासौ तपति तम् उद्गीथम् उपासीत उद्यन् तमो भयं

अपहन्ति ।(1-3-1)

10. He, who shines(in the sky), the sun, is to be adored as the symbol of AUM (just as प्राण in the body). The rising sun dispels darkness and fear. (Likewise does the chant of AUM).

NOTE: प्राण is the symbol of AUM in the पिण्ड

(body)(Microcosm) while the sun is its symbol in the ब्रह्माण्ड (cosmos)(Macrocosm ). Both प्राण and the sun work tirelessly and selflessly(निःस्वार्थ). AUM, as we know, signifies Brahman(ॐ इति एकाक्षरं ब्रह्म)(गीता)

11. समान उ एवायं चासौ चोष्णो अयम् उष्णो असौ स्वर इतीमम्

आचक्षते स्वर इति प्रत्यास्वर इति अमुम्। तस्माद् वा एतममुमिमं

चोद्गीथमुपासीत। 1-3-2)

11. There is similarity between प्राण and the sun.

Both are hot(body is warm when प्राण is there).

The प्राण is called स्वर (here स्वर means one who goes, स्वरति ,never to return to the same body) and the sun is called प्रत्यास्वर(because he comes and goes and comes again – sunrise and sunset and again sunrise).

NOTE: AS says: किम् इमं प्राणं स्वर इति आचक्षते? प्राणः स्वरत्येव, न पुनः मृतः प्रत्यागच्छति, सविता तु अस्तम् इत्वा पुनरपि अहन्यहनि प्रत्यागच्छति। अतः सविता प्रत्यास्वरः।

(Meaning as above).

12. आत्मानम् अन्तत उपसृत्य स्तुवीत, कामं ध्यायन् अप्रमत्तो

अभ्याशो ह यदस्मै स कामः समृद्ध्येत् यत्कामः स्तुवीतेति

यत्कामः स्तुवीतेति। (1-3-12).

12. At the end of AUM-Upaasanaa, one should

move near Self inwardly, meditate as much as one wants, free from carelessness. If he has any wishes, they will be fulfilled abundantly.

13. यदा वा ऋचमाप्नोति ओमित्येव अतिस्वरत्येव। सामैवं यजुरेष स्वरो यदेतदक्षरम् एतदमृतम् अभयं तत्प्रविश्य देवा अमृता अभया अभवन्।1-4-4).

13. The chanter of Rks(मन्त्र-s) from RgVeda) chants ॐ loudly and then chants Rks. Same is the case of those who chant मन्त्र -A from Yajurveda and Saama Veda. This syllable ॐ

is immutable, imperishable and confers fearlessness. By ‘entering’ into ॐ ( by उपासना of

ॐ) the gods became immortal.

14. स य एतदेवं विद्वान् अक्षरं प्रणौति एतदेव अक्षरं स्वरम्

अमृतम् अभयं प्रविशति तत्प्रविश्य यदमृता देवाः तदमृतो भवति।

(1-4- 5)

14. Knowing its glory thus, he who adores it(ॐ)

realises his immortality and becomes fearless

as did the gods.

15. सर्वाणि ह वा इमानि भूतानि अन्नमेव प्रतिहरमाणानि जीवन्ति, सैषा देवता प्रतिहारमन्वायत्ता।(1-11- 9).

15. All beings subsist only by accepting (consuming) food. Food is a goddess enlivening it.

NOTE: अन्वायत्ता means अनुगता. अन्नपूर्णा देवी pervades अन्न(अन्न हें पूर्णब्रह्म).

16. ॐ अदाम ॐ पिबाम ॐ देवो वरुणः प्रजापतिः सविता अन्नमिह आहरत् अन्नपते अन्नम् इह आहर आहर आहर ॐ इति।

(1-12-5)

Here is a prayer to God symbolised by ॐ.

16. O God, may we eat(have food), may we have drink. May VaruNa, Prajaapati and Savitaa fetch food here. O Lord of Food, pray get food here, get food here, get food here!

17. त्रयो धर्मस्कन्धा यज्ञो अध्ययनं दानमिति प्रथम:।तप एव

द्वितीयो ब्रह्मचारी आचार्यकुलवासी तृतीयो आत्यन्त्मात्मानम्

आचार्यकुले अवसादयन्। सर्व एते पुण्यलोका भवन्ति ।

ब्रह्मसंस्थो अमृतत्वमेति।। (2-23-1)

17. There are three ‘shoulders’ (divisions) of Dharma – sacrifice, study and charity. The householder (Grihasta) is the first. He dedicates himself to sacrifice, study and charity. The Forest-Dweller

(Vaanaprastha) is the second. His life is marked by austerity and penance (तपस् ).The student, practising sense-control, residing in the household of the Teacher and serving him assiduously is the third. All these are praiseworthy and meritorious. The Fourth stage is of the Renunciate(संन्यासी) who is forever anchored in Brahman.

NOTE: स्कन्ध means a shoulder. The Three above shoulder(uphold) the social fabric.They are the guardians of societal mores and values. Householder is placed in the forefront. Today वानप्रस्थ means a post-retirement life. The saints tell us that a retiree should live in his own house like a guest, non-interfering, detached as much as possible, allowing the juniors in the house to run the show, offering advice only when asked and devoting more time to spiritual pursuits (Japa, study of spiritual literature, meditation etc).

18.. गायत्री वा इदं सर्वं भूतं यदिदं किञ्च वाग् वै। गायत्री वाग् वा इदं सर्वं भूतं गायति च त्रायते च।। (3-12-1)

18. Gaayatri is verily all these beings that there are. Speech, indeed, is Gaayatri. Speech, indeed, sings of all these creatures and protects them.

19.अथ यदतः परो दिवो ज्योतिर्दीप्यते विश्वतः पृष्ठेषु सर्वतः

पृष्ठेषु अनुत्तमेषु उत्तमेषु लोकेष्विदं वाव तद्यदिमस्मिन् अन्तः

पुरुषे ज्योतिः।।(3-13-7)

19. Now, that Light which shines beyond this heaven, beyond the whole creation, beyond everything, in the highest worlds which are unsurpassingly good, it is certainly that which

is the light within a person.

20. तस्य एषा दृष्टिः यत्रैतद् अस्मिन् शरीरे संस्पर्शेन उष्णिमानं विजानाति तस्य एषा श्रुतिः यत्र एतत् कर्णावपिगृह्य निनदमिव नदथुः इव अग्नेरिव ज्वलतः उपशृणोति तदेतद् दृष्टं च श्रुतं च इत्युपासीत चक्षुष्यः श्रुतो भवति य एवं वेद य एवं वेद।। (3-13-8)

20. This warmth in the body, palpable by touch, is He. He is the sound one hears when one closes one’s ears, sound like rumbling, like bellowing, like that of burning fires. He is to be meditated upon as all that is seen and heard. He who knows thus, he who knows thus, is sought after(by seekers), who wish to see him and hear him.

NOTE: Gita says: Very rare is that high-souled one to whom everything is Vaasudeva(वासुदेवः सर्वमिति स महात्मा सुदुर्लभः – 7/19). So, naturally such a महात्मा becomes the cynosure of all eyes.

21.. सर्वं खलु इदं ब्रह्म तज्जलानिति शान्त उपासीत। अथ खलु

क्रतुमयः पुरुषो यथा क्रतुः अस्मिन् लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत।। (3-14-1)

21. All this is Brahman. This is born from, dissolves in and exists in That. Therefore, one should meditate by becoming calm. Because, a person is identified with his conviction. As is the conviction of a man in this world, so does he become after departing from here. Therefore, he should shape his conviction.

NOTE: Since our संकल्प shapes our destiny, our sages’ prayer was तन्मे मनः शिवसङ्कल्पमास्तु।(May my resolve and resolutions be always auspicious). There is, indeed, a hymn called Shiva Sankalpa Sookta.

22.. मनोमयः प्राणशरीरः भारूप: सत्यसंकल्प आकाशात्मा

सर्वकर्मा सर्वकामः सर्वगन्धः सर्वरसः सर्वमिदं अभ्यात्तः अवाकी

अनादरः।। (3-14- 2)

22.The Self, who is to be realised by the purified mind and illumined consciousness, whose body is the Vital Force, whose form is light, whose thoughts are true,who, like the ether,remains pure and unattached, from whom proceed all works, all desires, all odours, all tastes, who pervaded all,who is beyond the senses and in whom there is fullness of joy forever, He is my very Self(see next Mantra)

NOTE: HE is everything, so all the five Kosha-s,

all our Indriya-s, our mind, intellect, अहंकार and चित्त and the objects(विषय) perceived by the

respective Indriya are also HE only. This is the sum and substance.

23. एष म आत्मा अन्तः हृदये अणीयान् व्रीहेर्वा यवाद्वा सर्षपाद्वा श्यामाकाद्वा श्यामकतण्डुलाद्वा एष म आत्मा अन्तः हृदये ज्यायान् पृथिव्या: ज्यायान् अन्तरिक्षात् ज्यायान् दिवो ज्यायान् एभ्यः लोकेभ्यः।। ( 3-14-3)

23. This Self of mine within the heart, is smaller than paddy or barley or mustard or a Shyaamaka seed or the kernel of a Shyaamaka seed. This Self of mine within the heart is greater than the earth, greater than the intermediate space, greater than heaven, greater than these worlds.( HE is अणोरणीयान् महतो महीयान् – smaller than the smallest and bigger than the biggest).

24. एष म आत्मा अन्तः हृदय एतद् ब्रह्म एतमितः

प्रेत्य अभिसम्भवितास्मीति। यस्य स्याद् अद्धा न विचिकित्सा

अस्तीति ह स्माह शाण्डिल्य: शाण्डिल्य:।।(3-14-4)

24. ‘This Self of mine, within the heart, is Brahman. After departing from here(I.e.after

giving up body-consciousness) I shall abide as

Brahman. He who has this belief truly and has no doubt, he will attain Brahmanhood’ – This is what ShaaNDilya said in the days of yore.

25.. पुरुषो वाव यज्ञः तस्य यानि चतुर्विंशति वर्षाणि तत् प्रातः

सवनम् ।(3-16-1)

25. Man, indeed, is a sacrifice. His twenty four years are like the morning libation(आहुति) of सोमरस).

26. अथ यानि चतुश्चत्वारिंशद्वर्षाणि तन्माध्यन्दिनं सवनम्।

(3-16-3)

26. The forty four years that follow are like the

mid-day libation.

27. अथ यानि अष्टाचत्वारिंशद्वर्षाणि तत् तृतीय सवनम्।

(3-16-5).

27. The forty eight years that follow are like the third libation.

NOTE: This shows our Vedic elders envisaged the ideal span of human life as 116 years.

28.. अथ यत् तपो दानम् आर्जवम् अहिंसा सत्यवचनमिति ता

अस्य दक्षिणाः। (3-17-4)

28. Austerity, charity, straightforwardness,non-

violence and truth-speaking are like दक्षिणा

offerings.

29. तद् ह एतद् घोर आङ्गिरसः कृष्णाय देवकीपुत्राय उवाच अन्तवेलायामेतत् त्रयं प्रतिपद्येत अक्षितम् असि अच्युतम् असि प्राण संशितमसि इति। तत्रैते द्वे ऋचौ भवतः।। (3-17-6)

29. Ghora Aangirasa told KrishNa, son of Devaki, that three phrases are to be uttered at the time of death, addressing oneself: “You are undecaying, you are unchanging and you are the vital force made completely fine”. With regard to this there are two RgVedic Mantra-s as follows:

NOTE: GITA vide 8-5 and 8-6 teaches us to remember God, to have pure भाव, when we shed our mortal coil. There is a saying अन्ते मतिः सा गतिः (The last thought at death shapes one’s destiny). Let us pray we have the presence of mind in our last moments to say mentally परिज्ञानश्रम श्री गुरु शङ्कर…(गुरुनामावळि). If we are fortunate enough to do so, rest assured God and our Guruparamparaa will take care of us.

30. आदित्प्रत्नस्य रेतसो ज्योतिः पश्यन्ति वासरम्। परो यदिष्यते दिवा।। (3-17-7)

30. The Supreme Brahman, the most ancient, is the source of the world. They(the knowers of Brahman) see everywhere His Supreme Light as clearly as one sees the all-pervading daylight. (Compare तद्विष्णोः परमं पदं सदा पश्यन्ति सूरयः । दिवीव चक्षुराततम्।)(RgVeda 1-22-20).

31. उद्वयं तमसस्परि ज्योतिः पश्यन्त उत्तरं। देवं देवत्रा सूर्यं

अगन्म ज्योतिरुत्तममिति ज्योतिरुत्तममिति।।(3-17-8)

31. Having realised the Light(in the sun), which is the dispeller of ignorance, (and which is non-different from the Light within our hearts –

having visualised the Light which is higher than

other lights – we have attained the sun, the best of Lights, the best of all lights.

Satyakaama was entrusted with 400 cows by his Teacher Haaridrumata, who told him to tend them in the woods, raise their numbers and only then come back. Satyakaama’s go-seva went on so well that the cows soon numbered a thousand. The gods were moved by his Gurubhakti and resolved to enlighten him. This is the subject of Shodasha-kalaa Vidyaa.

Satyakaama received the following knowledge from a bull. The Wind-god took the form of a bull. The bull said: I will tell you about one foot of Brahman.

32. प्राची दिक्कला प्रतीची दिक्कला दक्षिणा दिक्कला उदीची दिक्कला। एष वै सोम्य चतुष्कलः पादो ब्रह्मणः प्रकाशवान् नाम।। (4-5-2)

32. (The bull said:) The eastern side is one part, the western side is one part, the southern side is one part and the Northern side is one part.

O good-looking one, surely this is one foot of

Brahman, consisting of four parts and is called

the Luminous (prakaashvaan)

33.. Agni Devataa taught Satyakaama as follows : पृथिवी कला अन्तरिक्षं कला द्यौ: कला समुद्र: कला कला एष वै सोम्य चतष्कलः पादो ब्रह्मणो अनन्तवन्नाम।(4-6-3)

33. The earth is one part, intermediate space is one part, heaven is one part and ocean is one part. O good-looking one, this is surely one foot of Brahman called the Limitless, having four parts.

34. Sun-god took the form of a swan and taught Satyakaama as follows: अग्निः कला सूर्यः कला चन्द्रः कला विद्युत् कला एष वै सोम्य चतुष्कलः पादो ब्रह्मणः ज्योतिष्मान् नाम।।(4 7-3)

34. The fire is one part, the sun is one part, the moon is one part and lightning is one part.

O good-looking one, this is surely one foot of

Brahman . called the Effulgent, having four parts.

35. PraaNa Devataa took the form of a diver-bird(मुद्गु) and taught Satyakaama as follows: प्राणः कला चक्षुः कला श्रोत्रं कला मनः कला एष वै सोम्य चतुष्कलः पादो ब्रह्मणः आयतनवान् नाम।।(4-8-3)

35. The vital force is one part, the eye is one part, the ear is one part and the mind is one part. O good-looking one, of Brahman this is surely one foot named ‘Possessed of an Abode’ having four parts.

NOTE: Brahman has four feet(chatushpaat) and each foot has four aspects as we have seen. Thus the aspects total sixteen.(Shodasha-kalaa).

36. आचार्यात् हि एव विद्या विदिता साधिष्ठं प्रापयाति।(4-10-3)

(Satyakama to Gautama)

36. Knowledge acquired from the teacher alone becomes fruitful and enables one to attain his goal.

37.. प्राणो ब्रह्म कं ब्रह्म खं ब्रह्म।(4-10-5)

37. The vital force is Brahman. Bliss is Brahman.

आकाश is Brahman.(AS says by space is meant

the space within the heart).

38.. य एष आदित्ये पुरुषो दृश्यते सोऽहमस्मि स एव अहमस्मि।

(4-11-1)

38. The Person that is seen in the sun, that am I, I am that alone.

39.. य एष चन्द्र्मसि पुरुषो दृश्यते सोऽहमस्मि स एव अहमस्मि। (4-12-1)

39. This Person that is seen in the moon, that am I, I am that alone.

40. य एष विद्युति पुरुषो दृश्यते सोऽहमस्मि स एव अहमस्मि।

(4-13-1)

40. This Person that is seen in the lightning, that am I, I am that alone.

41.. य एष अक्षिणि पुरुषो दृश्यत एष आत्मा। एतद् अमृतम् अभयम् एतद् ब्रह्म। (4-15-1)

41. This Person that is seen in the eye, this is the Self. This is deathless and fearless. This is Brahman.

42.. एतं संयद्वाम इत्याचक्षत एतं हि सर्वाणि वामानि अभिसंयन्ति।सर्वाणि वामानि अभिसंयन्ति। (4-15-2)

42. They call Him the summit of all attractive things because, all things that are sought after, proceed towards Him. proceed towards Him.

NOTE: HE is Satyam, Shivam and SUNDARAM.

Shiva is called Vaamadeva, the Beautiful God.

43. एष उ एव वामनीरेष हि सर्वानि वामानि नयति। सर्वानि

वामानि नयति य एवं वेद।।(4-15-3)

43. HE is, indeed, the Bestower of merits. HE bestows all merits. He who knows thus is endowed with all merits.(NOTE: Bhagavan RamaNa Maharshi says: By His command, one gets the ‘fruit’ of his acts and actions. HE is the Doer. कर्तुराज्ञया प्राप्यते फलम् vide His Upadesha Saaram).

44. एष उ भामनीरेष हि सर्वेषु लोकेषु भाति।

44..HE is full of lustre. HE shines in all the worlds. He who knows thus, shines in all the worlds. (NOTE: All luminaries like the sun, moon, fire, stars etc are rendered luminous by HIM).

45. यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च भवति प्राणो वा ज्येष्ठश्च श्रेष्ठश्च।(5-1-1)

45. Anyone who, indeed, knows the oldest and the greatest, surely becomes the oldest and the greatest. The vital force is, indeed, the oldest and the greatest.(AS says: In the aggregate of body and the organs, the vital force is certainly the oldest and the greatest. It is the प्राण which shapes and lends growth to the child in the womb.

46. यो ह वै वसिष्ठं वेद वसिष्ठो ह स्वानां भवति वाग् वा व वसिष्ठः।(5-1- 2)

46. He who, indeed, knows the richest becomes the richest among one’s own. Speech, indeed, is the richest.(AS says: People who speak well can surpass others who don’t speak well).(NOTE: Saint Basaveshwara says: Be polite, it is heaven. Be rude, it is hell. ಅಯ್ಯಾ ಎಂದರೆ ಸ್ವರ್ಗ, ಎಲವೋ ಎಂದರೆ ನರಕ).

47., यो ह वै प्रतिष्ठां वेद प्रति ह तिष्ठति अस्मिन् च लोके अमुष्मिन् च चक्षुर्वा व प्रतिष्ठा।(5-1-3)

47. He who, indeed, knows the basis, becomes firmly established in this world as also in the other. The eye is surely the basis.(AS says: by

seeing through the eye, one remains well established on plain and difficult grounds.

Therefore, the eye is the basis).

48. श्रोत्रं वा व सम्पत्।(5-1-4)

48. The ear is surely prosperity(AS says: The Veda-s and the knowledge of their meaning are acquired through the ear.)

49. मनो ह वा आयतनम्।(5-1-5)

49. The mind is surely the abode.(AS says: The mind is the repository of objects in the form of

perceptions, collected by the sense-organs for Jeeva, the enjoyer).

Once the senses and the mind had a dispute. They disbelieved in the supremacy of PraaNa.They went to Prajapati to settle the issue. As directed by Him, one by one the senses departed and thought their departure will be the end of the day. It didn’t happen.Then, PraaNa decided to move out and, lo, all others gasped for breath! Ultimately, they declared that PraaNa is supreme and that when one says PraaNa, it covers all the senses and the mind too.(प्राणो हि एव एतानि सर्वाणि भवति।(5-1-15). PraaNa is, indeed, ज्येष्ठ श्रेष्ठ वसिष्ठ प्रतिष्ठा सम्पत् and आयतनम्.

NOW BEGINS THE SIXTH CHAPTER OF THE

UPANISHAD. IT IS ITS CORE AND KERNEL.

SAYS ACHARYA SHANKARA(AS):”The sixth chapter which is mainly concerned with the instruction about the supreme Reality, is fully engaged in ascertaining the unity of the Self with Existence(सत्)”.(परमार्थतत्वोपदेशप्रधानपरः षष्ठोऽध्यायः सदात्मैकत्वनिर्णयपरतैव उपयुक्तः।).

Uddaalaka(father as also Guru of Shvetaketu) tells Shvetaketu:

50. यथा सोम्य एकेन मृत्पिण्डेन सर्वं मृन्मयं विज्ञातं स्याद्

वाचारम्भणं विकारो नामधेयं मृत्तिकेत्येव सत्यम्।(6-1-4)

51. यथा सोम्य एकेन लोहमणिना सर्वं लोहमयं विज्ञातं स्याद्

वाचाम्भणं विकारो नामधेयं लोहमित्येव सत्यम्।(6-1-5)

52. यथा सोम्य एकेन नखनिकृन्तनेन सर्वं कार्ष्णायसं विज्ञातं

स्याद् वाचाम्भणं विकारो नामधेयं कृष्णायसमित्येव सत्यम् एवं

सोम्य स आदेशो भवति। (6-1-6)

50-52. My dear boy, by knowing a single lump of clay, everything made of clay would have become known and that the effect(pottery) is merely a name, just a play of words. In the same way, my dear boy, by knowing a nugget of gold, all that is made of gold would have become known and that the effect (ornament)is merely a name, just a play of words. In the same way, my dear boy, by knowing a single pair of nail-cutters, all that is made of iron would have become known and that the effect is merely a name, just a play of words. Even so, my boy, is this Entity which is the subject of this instruction.

53. सदेव सोम्येदमग्र आसीद् एकमेवाद्वितीयम्।( 6-2-1)

53. This Being alone was in the beginning, ONE

WITHOUT A SECOND.

54. तदैक्षत बहु स्यां प्रजायेयेति ।(6-2-3)

54. It thought: May I become many and multiply.

55. अन्नमयं हि सोम्य मनः आपोमयः प्राण: तेजोमयी वाक्।

(6-5-4)

55. Of food, my dear boy, is the mind constituted; of water is constituted the vital force(प्राण) and of fire is the speech constituted.

Uddaalaka speaks about the metaphysics of sleep.

56., यत्र एतत् पुरुषः स्वपिति नाम सता सोम्य तदा सम्पन्नो भवति, स्वम् अपीतो भवति तस्मादेनं स्वपिति इति आचक्षते।

स्वं हि अपीतो भवति।(6-8-1)

56. When a man is said to be asleep, then, my dear boy, he becomes one with Being(सत्). हे is dissolved unto himself. Therefore, they say about him that he sleeps(स्वपिति). It is well known he is dissolved into his own Self.

57. स यथा शकुनिः सूत्रेण प्रबद्धो दिशं दिशं पतित्वा अन्यत्र

आयतनम् अलब्ध्वा बन्धनमेव उपश्रयत एवमेव खलु सोम्य तन्मनो दिशं दिशं पतित्वा अन्यत्र आयतनम् अलब्ध्वा प्राणमेव

उपश्रयते प्राणबन्धनं हि सोम्य मन इति।(6-8-2)

57. In the same way as a bird with a string flies in this direction and that, and finding no abode of rest, it would seek refuge in the very post to which it was tied up, so also, indeed, my dear boy, it is that this ‘mind’ flies in this direction and that, but finding no abode of rest, seeks refuge in the प्राण alone at last, for the mind is tied up to प्राण.

58-A सन्मूलाः सोम्य इमा: सर्वाः प्रजाः सदायतानाः सत्प्रतिष्ठाः। (6-8-4)

58. All these beings, my dear boy, are rooted in Being and Being alone is their abode and support.

58-B. सोम्य पुरुषस्य प्रयतो वाङ्मनसि संपद्यते मनः प्राणे प्राणः तेजसि तेजः परस्यां देवतायाम्।(6-8-6)

58-B. Of this person who is departing, speech

merges in the mind and the mind in the प्राण (life-force), प्राण in fire and fire in the Supreme Deity.

59. स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो।(6-8-7)

59. Now, it is this subtle entity which all the universe has for its essence. It(alone) is real.

THAT IS ATMAN. THAT THOU ART, O SHVETAKETO.(Tat Tvam Asi taught for FIRST TIME here out of nine times).

Uddaalaka (father as well as Teacher) teaches

Shvetaketu TAT TVAM ASI(THAT THOU ART) NINE TIMES with illustrations. We have seen once yesterday. TWO more are in today’s post.

60. यथा सोम्य मधु मधुकृतो निस्तिष्ठन्ति नानात्ययानां वृक्षाणां

रसान् समवहारम् एकतां रसं गमयन्ति।(6-9-1)

61. ते यथा तत्र न विवेकं लभन्ते अमुष्याहं वृक्षस्य रसोऽस्मि

अमुष्याहं वृक्षस्य रसोऽस्मि इति एवमेव खलु सोम्य इमाः सर्वाः

प्रजाः अहन्यहनि सति संपद्य न विदुः सति संपद्यामह इति।।(6-9-2)

त इह व्याघ्रो वा सिंहो वा वृको वा वराहो वा कीटो वा पतङ्गो वा

दंशो वा मशको वा यद्यद्भवन्ति तदा भवन्ति।।(6-9-3)

62. स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति।(6-9-4).

60-62. My dear boy, as the bees make honey by gathering juices from many flowering plants and trees, and as these juices reduced to honey do not know from which flowers they severally come, similarly, my boy, all creatures, when they are merged daily in that One Being, do not know that they are merged in that Being.

Whatever these creatures are here, tiger or lion, wolf or boar, worm or a fire-fly or a gnat or a mosquito – that they become again.

It is this subtle Entity that all this universe has for its essence. It alone is real. That is Atman.THAT THOU ART, O SHVETAKETO.

(Tat Tvam Asi – 2nd time).

NOTE: Not just human beings, but, even tiger etc go to sleep, says Uddalaka and they, too, merge into Being(सत्).

63. इमा सोम्य नद्यः पुरस्तात् प्राच्यःस्यन्दन्ते पश्चात् प्रतीच्यां ताः

समुद्रात् समुद्रमेव अपियन्ति, समुद्र एव भवन्ति, ताः यथा तत्र न विदुः इयमहमस्मि इयमहमस्मि इति।(6-10-1)

64. एवमेव खलु सोम्य इमाः सर्वाः प्रजाः सत आगम्य न विदुः

सत आगच्छामह इति।(6-10-2)

65. स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति।(6-10-3)

63-65. The rivers in the east flow eastward, the rivers in the west flow westward and all enter into the sea. From sea to sea they pass and become one with the sea. Then, they do not know they are this or that river. Likewise, all these creatures, having come from Being, know not that they have come from Being. Now it is this subtle Entity which all this universe has for its essence. It alone is real. That is Atman.

THAT THOU ART, O SHVETAKETO!

(Tat Tvam Asi – 3rd time)

66. अस्य सोम्य महतो वृक्षस्य यो मूले अभ्याहन्यात् जीवन् स्रवेत् यः मध्ये अभ्याहान्यात् जीवन् स्रवेत् यः अग्रे अभ्याहन्यात् जीवन् स्रवेत् सः एषः जीवेन आत्मना अनुप्रभूतः पेपीयमानः मोदमानः तिष्ठति।(6- 11-1)

67.अस्य यदेकां शाखां जीवो जहाति अथ सा शुष्यति, द्वितीयां

जहाति अथ सा शुष्यति, तृतीयां जहाति अथ सा शुष्यति, सर्वं जहाति सर्वः शुष्यति एवमेव खलु सोम्य विद्धि इति होवाच।

(6-11-2)

68. जीवापेतं किलेदं म्रियते न जीवो म्रियत इति। स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति। (6-11-3)

66-68. If someone were to strike once at the root of this large tree, it would bleed(exude sap), but, live. If he were to strike at its stem, it would bleed, but, live. If he were to strike at the top, it would bleed, but, live. Pervaded by the living Jeeva(soul) this tree stands firm, and takes its food. But, if the Jeeva were to depart from one of its branches, that branch would wither. If It were to depart from a second, that would wither. If it were to depart from a third, that would wither. If it were to depart from the whole tree, the whole tree would wither. Likewise, my dear boy, know this: The body dies when the Jeeva leaves it, but, the Jeeva dies not. Self, the subtle Atman, is the essence of the Jeeva.. He is the Truth. He is the subtle essence of all. He is the Self and THAT THOU ART, O SHVETAKETO.(TAT TVAM ASI repeated for the FOURTH time).

Uddaalaka tells Shvetaketu:

69. न्यग्रोधफलमत आहर इतीदं भगव इति। भिन्दि इति।

भिन्नं भगव इति। किमत्र पश्यसि इति अण्व्य इवेमा धानाः भगव इति आसां अङ्गैकां भिन्धि इति। भिन्ना भगव इित।किमत्र पश्यसीति। न किञ्चन भगव इति। (6-12-1)

70. तं होवाच यं वै सोम्य एतम् अणिमानं न निभालयस एतस्य वै सोम्य एषो अणिम्न एवं महान् न्यग्रोधस्तिष्ठति। श्रद्धत्स्व सोम्य इति।(6-12-2)

71., स य एषोऽणिमैतदात्म्यमिदं सर्वं तत् सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति। भूय एव मा भगवान् विज्ञापयतु इति। तथा सोम्य इति होवाच।(6-12-3)

69-71. Bring a berry of that banyan tree.(Uddaalaka speaking).

Here it is, Sir(Shvetaketu speaking).

Break it.

Broken, Sir.

What do you see?

Some seeds, extremely small, Sir.

Break one of them.

Broken, Sir.

What do you see?

Nothing, Sir.

The subtle essence is there, but, you do not see it and, in that is the whole of the banyan tree. Believe, my boy, that which is the subtle essence – in that have all things their existence. That is the Truth. That is the Self and THAT THOU ART, O SHVETAKETO.(TAT TVAM ASI repeated for the FIFTH time).

72. लवणमेतद् उदके अवधाय अथ मा प्रातः उपसीदथा इति।

स ह तथा चकार। तं ह उवाच यद् दोषा लवणम् उदके अवाधा

अङ्ग तदाहर इति। तद् ह अवमृश्य न विवेद।(6-13-1)

73. यथा विलीनम् एव अङ्ग अस्य अन्ताद् आचाम इति। कथमिति। लवणमिति। मध्यात् आचाम इति। कथमिति।

लवणमिति।अन्ताद् आचाम इति। कथमिति। लवणमिति

अभिप्राश्य एनद् अथ मा उपसीदथा इति। तद् ह तथा चकार।

तद् शश्वत् संवर्तते। तं ह उवाच अत्र वा व किल तत् सोम्य न

निभालयसे अत्रैव किल इति।(6-13-2)

74. स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति। भूय एव मा भगवन् विज्ञापयतु इति।

तथा सोम्य इति होवाच।(6-13-3)

72-74. Put this salt in water and come to me tomorrow morning.(Uddalaka speaking).

Shvetaketu did as he was bidden.

The next morning his father asked him to bring the salt which he had put in the water. But, he could not,for it had dissolved. Then said Uddalaka: “Sip the water and tell me how it tastes”.It is salty, Sir.(S)

Take a sip from the top, from the middle and from the bottom and tell me how it tastes.(U)

It is salty, Sir(S)

Thus, though you do not see the salt, yet, it is there.(U).

In the same way, continued Uddalaka, though you do not see Brahman here, He is, indeed, there. He is the subtle essence – in that have all things their existence. That is the Truth.

That is the Self and THAT THOU ART, O SHVETAKETO.

75. यथा सोम्य पुरुषं गन्धारेभ्यो ऽभिनद्धाक्षमानीय तं ततोऽतिजने विसृजेत् स यथा तत्र प्राङ्ग वा उदङ्ग वा अपराङ्ग वा प्रत्यङ्ग वा प्रध्मायीत अभिनद्धाक्ष आनीतोऽभिनद्धाक्षः विसृष्टः।(6-14-1)

76. तस्य यथाभिनहनं प्रमुच्य प्रब्रूयात् एतां विशं व्रजेति। स ग्रामात् ग्रामं पृच्छन् पण्डितो मेधावी गान्धारानेव उपसंपद्येत एवं एव इह आचार्यवान् पुरुषो वेद। तस्य तावदेव चिरं यावन्न विमोक्ष्ये ऽथ संपत्स्य इति।(6-14-2)

77.स य एषोऽणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति। भूय एव मा भगवान् विज्ञापयतु इति। तथा सोम्य इति होवाच।(6-14-3)

75-77. As a man from Gandhaara region (today’s Afghanistan) may be blindfolded and led away, and left in a strange place; and as, having been so dealt with, he turns in every direction and cries out for someone to remove his bandage and show him the way home; and as one thus entreated may loose his bandages and give him comfort; and as thereupon he walks from village to village asking his way as he goes; and as he arrives home at last – just so does a man who meets with an illumined teacher obtain true knowledge (of Brahman).

That Brahman is the subtle essence – in that have all beings their existence. That is the Truth. That is the Self and THAT THOU ART, O SHVETAKETO.

(TAT TVAM ASI repeated for the SEVENTH time).

Please enlighten me further, Sir(Shvetaketu)

So be it.(Uddalaka).

78. पुरुषं सोम्य उपतापिनं ज्ञातयः पर्युपासते जानासि मां जानासि माम् इति। तस्य यावत् न वाक् मनसि संपद्यते मनः प्राणे प्राणः तेजसि तेजः परस्यां देवतायां तावत् जानाति।(6-15-1)

79. अथ यदास्य वाङ् मनसि संपद्यते मनः प्राणे प्राणः तेजसि तेजः परस्यां देवतायाम् अथ न जानाति।(6-15-2)

80. स य एषो अणिमा ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति। भूय एव मा भगवान् विज्ञापयतु इति।

तथा सोम्य इति होवाच।(6-15-3)

78-80. When a man is fatally ill, his relations gather around him and ask: Do you know me? Do you know me? Now, until his speech is merged in his mind, his mind in his breath, his breath in his vital heat, his vital heat in the

Supreme Being, he knows them. But, when the above-said merger takes place, then he does not know them(I.,e. he loses the ability to recognise people. आत्त ताक्का गुर्तु कळ्ना(in KonkaNi).

That पर देवता (Supreme Being) in the above example is Brahman. That is the subtle essence – in that have all beings their existence. That is the Truth. That is the Self. And THAT THOU ART, O SHVETAKETO.

(TAT TVAM ASI REPEATED FOR EIGHTH TIME)

Please enlighten me further, Sir(S)

So be it(U)

81. पुरुषं सोम्य उत हस्तगृहीतम् आनयन्ति अपाहार्षीत् स्तेयम्

अकार्षीत् परशुम् अस्मै तपत इति। स यदि तस्य कर्ता भवति तत

एव अनृतम् आत्मानं कुरुते। सोऽनृताभिसन्धो अनृतेन आत्मानम्

अन्तर्धाय परशुं तप्तं प्रतिग्ह्णाति स दह्यतेऽथ हन्यते।(6-16-1)

82.अथ यदि तस्य अकर्ता भवति तत एव सत्यम् आत्मानं कुरुते। स सत्याभिसन्धः सत्येन आत्मानम् अन्तर्धाय परशुं तप्तं

प्रतिग्ह्णाति स न दह्यतेऽथ मुच्यते।(6-16-2)

83. स यथा तत्र न अदाहि ऐतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो इति।(6-16-3)

81-83. They bring a person, my dear boy, by the hand, saying, “He has stolen such and such a thing, he has stolen such and such a thing. Heat the axe for him. If he has committed a theft, he thereby proves his falsehood. He, who is devoted to the unreal, covers himself with untruth. He touches the heated axe, gets burnt and is beaten”.

“If, on the other hand, he has not committed the theft, he thereby proves his truthfulness, covers himself with truth. He touches the heated axe and is not burnt and he is set free.”

He doesn’t get burnt because he is wedded to truth. All this has this Truth for its essence. Truth is Brahman .It alone is real. It is Atman.THAT THOU ART, O SHVETAKETO.

(TAT TVAM ASI taught for the NINTH and the LAST time)

84. अधीहि भगव इति होपससाद सनत्कुमारं नारदः। सोऽहं

भगवो मन्त्रविदेव अस्मि न आत्मविद् श्रुतं हि एव मे भगवद् दृशेभ्यः तरति शोकम् आत्मविद् इति। सः अहं भगवः शोचामि,

तं मां भगवान् शोकस्य पारं तारयतु।(7-1-1,3)

84. Naarada once came to Sanatkumaara and said: Sir, I am a knower of the मन्त्र-s, but, I am not a knower of the Atman. I have heard from teachers like you that he who knows the Self

overcomes grief. Grief is ever my lot. Sir, may you please ferry me across sorrow?

Sanatkumara said:

85. तं होवाच यद्वै किञ्चिद् अध्यगीष्ठाः नाम एव एतत्।(7-1-3

85. Whatever you have read(Veda-s etc) is only Name.(bookish knowledge).

Sanatkumara continued:

86. नाम ब्रह्मेति उपास्व।(7-1-4)

86. Meditate on Name as Brahman.

Naarada said:

87. भगवः, नाम्नः भूय: अस्ति इति तन्मे भगवान् ब्रवीतु।

(7-1-5)

87. Sir, I have heard that there is something higher than Name. Please tell me about it.

Sanatkumaara said:

88. वाग् वा व नाम्नो भूयसी वाग् वा ऋग्वेदं विज्ञापयति….

यद्वै वाग् न अभविष्यत् न धर्मो न अधर्मो व्यज्ञापयिष्यत् न सत्यं

न अनृतं न साधु न असाधु न ह्दयज्ञो न अह्दयज्ञो वाग् एव एतत्

सर्वं विज्ञापयति वाचं उपास्व इति।(7-2-1)

88. Speech is higher than Name. It is through speech that we come to know(many branches of learning like) RgVeda etc. If there were no speech, neither right nor wrong would be known,neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us know all this.

Meditate on speech as Brahman.

(CHAANDOGYA UPANISHAD CONTD)

Narada asks:

89. अस्ति भगवो वाचो भूय? तन्मे भगवान् ब्रवीतु।

(7-2-2)

89. Is there anything higher than speech?

Please tell me about it.

Sanatkumara answers:

90. मनो वाव वाचो भूयॊ यथा वै द्वे आमलके द्वे वा कीले द्वौ वा

अक्षौ सृष्टिरनुभवति एवं वाचं नाम च मनोऽनुभवति। स यदा

मनसा मनस्यति मन्त्रान् अधीयीय इति अथ अधीते कर्माणि कुर्वीय इत्यथ कुरुते पुत्रान् च पशून् च इच्छेय इति अथ इच्छते इमं च लोकम् अमुं च इच्छेय अथ इच्छते मनो हि आत्मा मनो हि लोको मनो हि ब्रह्म मन उपास्व इति।।(7-3-1)

90. Yes, mind is higher than speech. As the closed fist holds two ‘aamalaka’ berries(आवाळो

in KonkaNi) or two kola berries(?) or two aksha

berries(?), so does mind hold name and speech. For if a man thinks in his mind to study the sacred hymns, he studies them. If he thinks in his mind to do certain deeds, he does them. If he thinks in his mind to have children and cattle, he wishes for them. If he thinks in his mind to wish for this world and the next, he wishes accordingly. Mind is Atman(mind is the chief tool of Atman). Mind is the world. Mind is Brahman. Meditate on mind.

Sanatkumara continues:

91. स यॊ मनो ब्रह्म इति उपास्ते यावन् मनसो गतं तत्रास्य यथा कामचारो भवति यो मनो ब्रह्मेति उपास्ते।(7-3-2)

91. He who meditates on mind as Brahman, has his reach upto where the mind reaches.

Naarada says:

92. भगवो मनसो भूय इति मनसो वाव भूयोऽस्तीति तन्मे

भगवान् ब्रवीतु इति।(7-3-2)

Naarada says:

92. (I have heard that) there is something higher than mind. Please tell me about it.

Sanatkumara says:

93. सङ्कल्पो वा व मनसो भूयान्, यदा वै सङ्कल्पयते अथ

मनस्यति अथ वाचम् ईरयति। ताम् उ नाम्नि ईरयति। नाम्नि मन्त्राः एकं भवन्ति मन्त्रेषु कर्माणि।(7-4-1)

93. Yes, Will is higher than mind. For when a man wills, he thinks in his mind and, when he thinks in his mind, he puts forth speech. When he puts forth speech, he clothes his speech in words. Vedic chants are words and these chants(मन्त्र-s) inspite rites and rituals.

Sanatkumara says:

94. सङ्कल्पं उपास्व।( 7-4-2)

94. Meditate on Will (as Brahman)

Naarada says:

95. भगवः सङ्कल्पाद् वा व भूयॊऽस्तीति तन्मे भगवान् ब्रवीतु इति।(7-4-3)

95. Sir, (I have heard that) there is something

higher than Will. Please tell me about it.

After Will(Sankalpa), Sanatkumaara leads Naarada successively to higher categories –

Chitta, Dhyaana, Vijnaana, Bala, Annam, Jalam,

Tejas, Aakaasha, Smriti, Aashaa, PraaNa, Satyam, Vijnaana, Manana, Mati, Shraddhaa, Nishthaa, Kriti and Sukham.

Sanatkumaara continues:

96. यदा वै सुखं लभते अथ करोति। नासुखं लब्ध्वा करोति।

सुखमेव लब्ध्वा करोति। सुखं त्वेव विजिज्ञासितव्यम् इति।

सुखं भगवो विजिज्ञासे इति।(7-22-1)

96. Sanatkumara says: One engages in action if

it gives him happiness. Otherwise, one is not inclined to act. Therefore, happiness is to be

enquired into. Then, Naarada says: Pray tell me about happiness.

Sanatkumaara says:

97. यो वै भूमा तत्सुखं नाल्पे सुखमस्ति। भूमैव सुखम्, भूमा त्वेव विजिज्ञासितव्य इति। भूमानं भगवो विजिज्ञास इति।(7- 23-1)

97. Sanatkumaara says: INFINITE IS THE SOURCE OF JOY. THERE IS NO JOY IN THE FINITE. Infinite is to be enquired into.

NOTE: I have had the good fortune to listen to our Parameshti Guru Shrimat Anandashram Swamiji at Vittal (during my half-pant days) several times and His favourite quote was the above Mantra on Sukham. At that time it was all going over my head, but, His slow delivery,

clearing His throat now and then with a sip of water, still rings in my mind.

Narada says: Pray tell me about happiness.

Sanatkumaara continues:

98. यत्र नान्यत् पश्यति नान्यत् शृणोति नान्यद् विजानाति स भूमा। अथ यत्र अन्यत् पश्यति अन्यत् शृणोति अन्यद् विजानाति

तदल्पम्। यॊ वै भूमा तदमृतम्। यदल्पं तन्मर्त्यम्। स भगवः कस्मिन् प्रतिष्ठित इति स्वे महिम्नि यदि वा न महिम्नि इति।

(7-24-1)

Sanatkumaara continues:

98. Where one sees nothing but the One, hears nothing but the One, knows nothing but the One – there is the Infinite. Where one sees another, hears another, knows another – there is the finite. The Infinite is immortal, the finite is mortal.

Naarada asks and Sanatkumaara replies:

99. स भगवः कस्मिन्प्रतिष्ठित इति स्वे महिम्नि यदि वा न

महिम्नीति। (7-24-1)

99. In what does the Infinite rest?(Naarada speaking)

In His own glory, nay, not even in that.(Sanatkumaara speaking)

NOTE: “Not even in that” is meant to say our finite mind and speech can’t claim absolute

certainty while dealing with matters transcendental. This ‘not even in that’ has a parallel in RgVeda(10-129-7): इयं विसृष्टिः यत आबभूव, यदि वा दधे यदि वा न। यॊ अस्याध्यक्षः परमे व्योमन्, सो अङ्ग वेद यदि वा न वेद।।(He,from whom this creation came into being, whether He upheld it or not? He, who oversees it in the supreme sky, He, verily, knows it or perhaps He DOESN’T KNOW). This is the typical Vedic attitude – leaving question about the Ultimate a mystery.

100. गो अश्वमिह महिमेत्याचक्षते हस्ति हिरण्यं दास भार्यं

क्षेत्राणि आयतनानीति । नाहमेवं ब्रवीमि। ब्रवीमीति होवाच अन्यो हि अन्यस्मिन् प्रतिष्ठित इति। (7-24-2)

100. In the world it is said that cows and horses, elephants and gold, slaves wives, fields and horses are man’s glory – but, these are poor and finite things. How shall the Infinite rest anywhere but in Himself?(Sanatkumaara speaking)

101. स एव अधस्तात् स उपरिष्टात् स पश्चात् स पुरस्तात् स

दक्षिणतः स उत्तरतः स एवेदं सर्वम् इत्यथातोऽहङ्कारादेश एवाहम् एव अधस्ताद् अहं उपरिष्टाद् अहं पश्चात् अहं पुरस्तात् अहं दक्षिणतो अहम् उत्तरतो अहमेवेदं सर्वंम् इति।(7-25-1)

101. The Infinite is below, above,behind,before, to the right, to the left. I am all this. This Infinite

is the Self. The Self is below, above, behind, before, to the right, to the left. I am all this.

(S speaking).

102. स वा एष एवं पश्यन् एवं मन्वान एवं विजानन् आत्मरति

आत्मक्रीड आत्ममिथुन आत्मानन्दः स स्वराट् भवति तस्य सर्वेषु लोकेषु कामचारो भवति। अथ ये अन्यथाऽतो विदुः अन्यराजानः

ते क्षय्यलोका भवन्ति तेषां सर्वेषु लोकेषु अकामचारो भवति।

(7-25-2)

102. He who knows, meditstes upon and realises the truth of the Self – he delights in the Self, revels in the Self, rejoices in the Self. He becomes master of himself and master of all the worlds. Slaves are they who know not this truth. (Sanatkumaara speaking)

NOTE: Such a knower gains true independence.

He is now no longer under the thraldom of the three गुण-s. This is spiritual स्वराज्य, says the above text. There is a Vedaantic text in Sanskrit by Swami Gangaadharendra Saraswati called

SVAARAAJYA SIDDHI. It elaborates Sanatkumaara’s perspective on true spiritual freedom.

103. तस्य ह वा एतस्य एवं पश्यत एवं मन्वानस्य एवं विजानत

आत्मतः प्राण आत्मत आकाश आत्मतः तेज आत्मत आपः

आत्मत आविर्भाव तिरोभावौ आत्मतो अन्नम् आत्मतो बलम्

आत्मतॊ विज्ञानं….. आत्मत एव इदं सर्वंमिति।(7-26-1)

103. He who knows, meditates upon and realises this truth of the Self, finds that everything – the whole catalogue of categories comprising of Primal Energy(प्राण), ether, fire, water, food, Strength, Knowledge etc, their evolution and involution – indeed, the whole universe has issued forth from the Self.(Sanatkumaara speaking).

104. (तद् एष श्लोकः) न पश्यो मृत्युं पश्यति न रोगं नोत दुःखतां। सर्वं ह पश्य: पश्यति सर्वमाप्नोति सर्वशः।। इति.(7-26-2).

104. There is a verse which says: He who has realised the eternal Truth does not see death nor illness nor pain; he sees everything as the Self and obtains all(feels utterly fulfilled).

NOTE: He contemplates these vicissitudes of life with equanimity. We should not take this verse literally. Like all, he, too, will have his mandatory cup of crises in life. But, he will not curse, complain or call names. He becomes a स्थितप्रज्ञ portrayed in Gita. He will take everything in his stride. He becomes a spectator of the नवरस भरित spectacle called life.(जैशी स्थिति आहे तैशापरी राहे। कौतुक तू पाह सञ्चिताचें।।(एकनाथ हरिपाठ).

105. आहारशुद्धौ सत्वशुद्धिः, सत्वशुद्धौ ध्रुवा स्मृति:, स्मृतिलाभे सर्वग्रन्थीनां विप्रमोक्षः। यस्मै मृदितकषायाय तमसः पारं दर्शयति भगवान् सनत्कुमार:। तं स्कन्द इत्याचक्षते तं स्कन्द इत्याचक्षते।।(7-26-2).

105. When the senses are purified, the heart is purified; when the heart is purified, there is an unwavering remembrance of the Self; when there is a constant and unwavering recollection of the Self, all knots(bonds) are loosened and

Freedom is attained. Thus, the venerable

Sanatkumaara taught Naarada, who was pure at heart, to pass from darkness to light. Thus

Sanatkumaara is hailed as Skanda, he is hailed as Skanda.

NOTE: आहार is not merely the food that we pop into our mouth. AS interprets it also as intake by the senses. आह्रियत(gathered) इति आहारः शब्दादि विषयविज्ञानम्। Sound is the food for the ears, sight is food for the eyes and so on. In verses 7 to 10 of chapter 17, गीता speaks of three types of food(सात्विक राजसिक and तामसिक). ChaaNakya gives us a सुभाषित. दीपो भक्षयते ध्वान्तं कज्जलं च प्रसूयते। यदन्नं भक्ष्यते नित्यं जायते कर्म तादृशम्।।(The lamp consumes darkness and gives birth to collyrium(kaajjala in KonkaNi). The quality of our action depends on the type of food we consume).

The epithet Skanda signifies one who

gives momentum and is a dryer(स्कन्द गति शोषणयोः – पाणिनि). The Guru rids us of our laziness and imparts momentum to our lives (चरैवेति, चर एव इति – “keep moving, keep moving”) sothat we don’t stagnate in the cesspool of sensory titillations. He dries up(शोषण) our ignorance, apathy and inertia.,. So, a Sadguru is स्कन्द. A Sadguru is very well

(सु) established in Brahman, so Skanda is also called सुब्रह्मण्य (सुष्टु ब्रह्मणि स्थितः).

106. अथ यदिदम् अस्मिन् ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरो अस्मिन् अन्तराकाशः तस्मिन् यद् अन्तः तद् अन्वेष्टव्यं तदु वा व

विजिज्ञासितव्यमिति।(8-1-1)

106. Within this city of Brahman, which is the body, there is the heart, and, within the heart there is a little shrine. This shrine is in the shape of a lotus and within it dwells that which is to be sought after, enquired about and realised.

NOTE: Says Santa Tukaaraam: देह देवाचें मन्दिर, आन्त आत्मा परमेश्वर। जशी ऊसान्त हो साखर, तसा देहान्त हॊ ईश्वर।)(Our body is the temple of God. The Self within is the Lord. The Almighty God is within(our body) like sugar inside sugarcane).

107. न अस्य ब्रह्मपुरस्य जरया एतत् जीर्यति न वधेन अस्य हन्यत एतत् सत्यं ब्रह्मपुरम् अस्मिन् कामाः समाहिता एष आत्मा अपहत पाप्मा विजरो विमृत्युः विशोको विजिघत्सो अपिपासः सत्यकामः सत्यसंकल्पः।(8-1-5)(This reminds us of Gita – न हन्यते हन्यमाने शरीरे ).

107. At death of this City of Brahman – body – it

(Self within) does not die. The lotus of the heart is the true abode of Brahman. It is the receptacle of all our aspirations. This Self is sinless, ageless, deathless, griefless and free from hunger and thirst. His desires (for others in the form of blessings) come true; His Will comes true.

108. यथा इह कर्मजितो लोकः क्षीयत एवमेव अमुत्र पुण्यजितो

लोकः क्षीयते । तद् ये इह आत्मानम् अननुविद्य व्रजन्ति एतान् च सत्यान् कामान् तेषां सर्वेषु लोकेषु अकामचारः भवति। अथ ये आत्मानम् अनुविद्य व्रजन्ति एतान् च सत्यान् कामान् तेषां सर्वेषु लोकेषु कामचारः भवति।(8-1-6)

108. Just as here(on earth) the happiness earned by work is transitory, so, too, is transitory the happiness there(पर लाेक) earned with holy merit(पुण्य). Those who pass away without knowing the Self, they find no permanent happiness in any worlds they may go to. Those who have realised the Self have their true aspirations fulfilled and they find happiness wherever they go.

109. सत्याः कामा अनृतापिधानाः। तद्यथा हिरण्यनिधिं निहितम्

अक्षेत्रज्ञाः उपरि उपरि संचरन्तो न विन्देयुः एवमेव इमाः सर्वाः

प्रजा अहरह: गच्छन्त्यः एतं ब्रह्मलोकं न विन्दन्ति अनृतेन हि

प्रत्यूढाः।।(8-30-2).

109. Our true aspirations are veiled by untruth.

As one not knowing that a golden treasure lies buried beneath his feet, may walk over it again and again, yet never find it, so all beings live every moment in the city of Brahman, yet, never find Him because of the veil of illusion by which it is concealed.

NOTE: True desires (सत्याः कामा:) refer to aspirations for a godly life, but, they are overlaid by sensebound cravings. They constitute the veil of untruth, the veil of अविद्या or ignorance. All our saints have proclaimed that our body itself is a temple of God. Santa Tukaaraam rebukes us: Why can’t you, O fools,

perceive God within your body?(तुका सांगे मूढजना,

देव देहीं का पहाना।).

110. स वा एष आत्मा हृदि तस्य एतद् एव निरुक्तं हृदि स्यम इति।तस्मात् हृदयम् अहरहः वै एवं वित् स्वर्गं लोकम् एति।(8-30-3)

110. This Self is within the heart. Heart is called

Hridaya because He(अयम्) is in the heart(हृदि).

For the Knowers of this Self, every day is an

excursion to heaven.

NOTE: Says Santa Kabir: सब बन तो तुलसी भया ,परबत सालिग्राम। सब नदियां गंगा भयीं जाना आतम राम।। (On ‘knowing’ Shri Raama within, the entire jungle looks like a Tulasi Brindaavan. The mountain looks like a huge Saaligraam and

all the rivers are now Gangaa to me).

One God-intoxicated sage exclaims: सम्पूर्णं जगदेव नन्दनवनं सर्वेऽपि कल्पद्रुमाः, गाङ्गं वारि समस्तवारिनिवहाः पुण्याः समस्ताः क्रियाः। वाचः प्राकृतसंस्कृताः श्रुतिशिरो वाराणसी मेदिनी, सर्वावस्थितिरस्य वस्तुविषया दृष्टे परे ब्रह्मणि।।(When Parabrahman has been ‘seen'(realized, experienced) the world around me stands transfigured: The entire world is the heavenly garden called Nandanavana to me, all trees the wish-fulfilling trees (of heaven), all water is Ganges, all acts meritorious, all speech, both in Sanskrit and vernacular, Upanishadic and lo, the entire earth looks like (the holy) city of VaaraNaasi to me!).

111. अथ य एष संप्रसादो अस्मात् शरीरात् समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेण अभिनिष्पद्यत एष आत्मेति होवाच

एतदमृतम् अभयम् एतद् ब्रह्म इति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति।(8-3-4)

111. “Then, this one who is fully serene, rising up from this body (and) reaching the highest Light, remains established in his true nature.

This is the Self. This is Immortal. This is beyond all fear. This is Brahman. Truth is the name of this Brahman.” This is what he said.

112. अथ य आत्मा स सेतुविधृतितेषां लोकानाम् असंभेदाय।

नैतं सेतुम् अहोरात्रे तरतो न जरा न मृत्युः न शोको न सुकृतं न

दुष्कृतं सर्वे पाप्मानः अतो निवर्तन्ते अपहतपाप्मा हि एषः

ब्रह्मलोकः।(8-4-1)

112. Then, that which is the Self, is a bridge which is a sure protection for the worlds from

disintegration. Day and night do not reach

this सेतु, neither do decrepitude nor death nor sorrow nor virtue nor vice. All sins turn back from it since this world that is Brahman is free from sin.(AS says Brahman Himself is refered here as a लोक)(लोक also means experience -लोकृ दर्शने – पाणिनिः). So, Brahmaloka means Brahmaanubhava. This Anubhava is untouched by all the dualities).

113. तस्माद् वा एतं सेतुं तीर्त्वा अन्धः सन् अनन्धः भवति, विद्धः सन् अविद्धो भवति, उपतापी सन् अनुपतापी भवति, तस्माद् वै एतं सेतुं तीर्त्वापि नक्तम् अहरेव अभिनिष्पद्यते सकृद् विभागो हि एव एषः ब्रह्मलोकः।।(8-4-2)

113. Therefore, by reaching this सेतु (Self), a blind man gets rid of blindness, a wounded man is cured of wound and an afflicted man gets rid of affliction. By reaching this सेतु, even night surely turns into day. This world that is Brahman is ever-luminous.

113. अथ एवैतं ब्रह्मलोकं ब्रह्मचर्येण अनुविन्दन्ति।(8-4-3)

113. This लोक that is Brahman is attained by Brahmacharya(Continence).

NOTE: Faith, Self-Control and Surrender – श्रद्धा

संयम and समर्पण – this is the key.

THE STORY OF PRAJAAPATI, INDRA AND

VIROCHANA.

Prajaapati says:

114. य आत्मा अपहतपाप्मा विजरो विमृत्युः विशोको विजिघत्सो अपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः। सः सर्वान् च लोकान् आप्नोति सर्वान् च कामान्। यः तम् आत्मानम् अनुविद्य विजानाति इति ह प्रजापतिः उवाच।

(8-7-1)

Prajaapati says:

114. The Self, sinless, free from old age and death, free from grief, from hunger and thirst,

whose wishes and resolve are true – He is to be

sought after, he is to be enquired about and realised. He who learns about the Self and

realises it obtains all the worlds and all desires.

115. तद् ह उभये देवासुरा अनुबुबुधिरे। ते ह ऊचुः हन्त तम् आत्मानम् अन्विच्छामो यमात्मानमन्विष्य सर्वान् च लोकान्

आप्नोति सर्वान् च कामान् इति। इन्द्रः ह एव देवानाम् अभिप्रवव्राज विरोचनो असुराणाम्। तौ ह असंविदानौ

समित्पाणी प्रजापतिसकाशम् आजग्मतुः।(8-7-2)

115. The gods and the demons both heard of this truth and they thought to themselves, “Let us seek and realise this Self sothat we may obtain all the worlds and all the desires”. Thereupon, Indra from the gods and Virochana from the demons, went to Prajaapati with the sacred fuel in hand.

116. तौ ह द्वात्रिंशतं वर्षाणि ब्रह्मचर्यम् ऊषतुः। तौ ह प्रजापतिरुवाच किम् इच्छन्तौ अवास्तम् इति।(8-7-3)

116. They both lived there for thirty two years,

observing continence(Brahmacharya). Prajaapati asked them why they had lived there for so long. (and they revealed the purpose of their mission).

Prajaapati said: That which is seen in the eye is Self. Later, He said that which is reflected in the water or in a mirror is the Self . He asked them to wear their finest clothes and look again in water. They did so. Prajaapati told them that the reflection is of the Self. Virochana was satisfied with this teaching and went back to the demons and preached that Body is the Self

(देहात्मवाद )and body alone is to be worshipped.(Here is the beginning of Chaarvaka philosophy of rank materialism and Hedonism).

Indra, however ,was dissatisfied and went back to Prajaapati and sought further instruction. Prajaapati was happy that Indra did not mistake the body for the Self. After teaching Indra a couple of half-truths(to test him), finally He teaches him the cream of Vedaanta:

117. मघवन्, मर्त्यं वै इदं शरीरम्। आत्तं मृत्युना। तत् अस्य अमृतस्य अशरीरस्य आत्मनः अधिष्ठानम्। आत्तो वै सशरीरः

प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोः अपहतिः अस्ति

अशरीरं वा व न प्रियाप्रिये स्पृशतः।(8-12-1)

117. O Indra, this body is mortal, always gripped by death, but, within this body dwells the immortal Self. This Self, when identified with the body, is subject to pleasure and pain. So long as this identification continues, freedom from pleasure and pain is not possible. As soon as this body- consciousness ceases, there cease also pleasure and pain.

NOTE: AS(आचार्य शङ्कर) reiterates again and again: सदेव तु उपाधिसंपर्कात् जीव इत्युपचर्यते इति असकृत् प्रपञ्चितम्( We have said repeatedly that

It is सत् (Existence, Being, Brahman) that is spoken of as Jeeva owing to contact with conditioning entities(like body)(Brahma Sootra Bhaashya 3-2-9) पर एव आत्मा देहेन्द्रियमनोबुध्युपाधिभिः परिच्छिद्यमानो बालैः शारीर इति उपचर्यते ।( The Supreme Atman -Paramaatman – Himself, limited by conditioning associates like body, senses, mind, intellect etc , is spoken of as the embodied Jeeva by the naive and immature)(1-2-6)

118. अशरीरो वायुः अभ्रं विद्युत् स्तनयित्नुःअशरीराणि एतानि तद् यथा एतानि अमुष्मादाकाशात् समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेण अभिनिष्पद्यन्ते।।(8-12-2)

118. Air has no body; Cloud, lightning and thunder – these are bodiless. These, having sprung up from the sky and having reached the supreme light(of the sun), becomes established in their own forms.

NOTE: It is only when the air etc come into contact with the warmth of the sun, they are

activated, come into their original forms and become visible, so too (see next

मन्त्र)

119. एवमेव एष संप्रसादो अस्मात् शरीरात् समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेण अभिनिष्पद्यते स उत्तमपुरुषः ।

स तत्र पर्येति जक्षत् क्रीडन् रममाणः स्त्रीभिः वा ज्ञातिभिः वा न उपजनं स्मरन् इदं शरीरं सः यथा प्रयोग्यः आचरणे युक्तः एवम् एव अस्मिन् शरीरे प्राणः युक्तः।।(8-12-3).

119. So too, this tranquil one(जीवात्मा)) becomes established in his own nature after rising up from this body and reaching the Supreme Light(परमात्मा ).He is the उत्तम पुरुष (Best Person). There he moves about laughing, sporting, leading a family life, with vehicles and kinsmen, but not remembering this body that was born. Just as a horse is harnessed to a vehicle,in that very way this individual soul is joined with this body.

NOTE: Our soul is by nature calm and serene(शान्तोऽयमात्मा).This is the meaning of संप्रसाद. This serenity wears out due to our identification with the Not-Self(body etc). His giving up this body-identity is refered to as ‘rising up’ and realising his true identity is refered to as ‘reaching….”

The individual, giving up his body-consciousness (‘rising up from the body’), moves around normally, but, all the time fully aware that he is NOT the body. The horse is not the chariot; the chariot is not the horse. They are distinct from each other. Same is true of body and soul,.This Mantra reminds us of the

compositions of AS – आत्म पञ्चकम् (नाहं देहो नेन्द्रियाण्यन्तरङ्गम्…) and निर्वाण षट्कम् (मनोबूद्ध्यहंकारचित्तानि नाहम्…).

अथ दर्शनाय चक्षुः अथ यॊ वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेद इदम् अभिव्याहराणि इति सः आत्मा अभिव्याहाराय वाग् अथ यः वेद इदं शृणवानि इति सः आत्मा श्रवणाय श्रोत्रम्।

(8- 12-4)

120. The eye is for seeing. He who knows this( he who sees) is आत्मा. The nose is to smell, he who knows this is आत्मा. The organ of speech is for speaking. He who knows this is आत्मा. The ear is for hearing, he who knows this is आत्मा.

121. अथ यॊ वेदेदं मन्वानीति स आत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान् कामान् पश्यन् रमते।(8-12-5).

121. He who thinks is the आत्मा. Mind is his divine eye wherewith he sees all this (bundle of) desires and enjoys.

NOTE: Self-Realisation does not mean the Knower does not see, hear, speak, smell etc.

He lives like all others, but, he is fully conscious that the eye etc are instruments(साधन) and he is NOT the instruments. They are invaluable साधन gifted by God and he is simply their प्रयोजक, their user, their operator. He is NOT them. Sri Ramakrishna used to say that to be a man of God doesn’t mean he grows two horns on his dead. He lives simply like all, but with DETACHMENT.

श्यामात् शबलं प्रपद्ये शबलात् श्यामं प्रपद्ये अश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात् प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकम् अभिसंभवामि इति अभिसंभवामि इति।।(8-13-1)

122. The Knower mutters to himself: ‘May I attain the variegated(colourful) from the dark. May I attain the dark from the variegated’. Having got rid of sin(sinful propensities) like the horse shaking its hair, and like the moon coming out of Raahu’s mouth, let me attain the uncreated world of Brahman after leaving the body(giving up identity with body) .

NOTE: The words(श्यामात् .. प्रपद्ये..) the Knower mutters constitute a Mantra, says AS. The Brahman in the heart is inscrutable(baffling to the mind and buddhi) and is refered to as dark(we say dark mystery). With the help of meditation, says AS, we reach out to Brahman whose creation is a riot of colours(शबलम्). But,

the Knower(or Bhakta) does not wish to be in this world of colours(शबल) all the time. He wants to go back (now and then) to his heart, the seat of the अचिन्त्य (unthinkable)(श्याम, dark) Brahman for meditation.(A साधक has to recharge himself now and then. Meditation is this recharge).

तद् ह एतद् ब्रह्मा प्रजापतय उवाच प्रजापतिः मनवे मनुः

प्रजाभ्यः आचार्यकुलाद् वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेण अभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायम् अधीयानः धार्मिकान् विदधत् आत्मनि सर्वेन्द्रियाणि संप्रतिष्ठाप्य अहिंसन् सर्वभूतानि सः खलु एवं वर्तयन् यावदायुषं ब्रह्मलोकम्

अभिसम्पद्यते न च पुनरावर्तते न च पुनरावर्तते।।(8-15-1)

123. Brahmaa imparted this knowledge to

Prajaapati. Prajaapati imparted it to Manu and

Manu to his subjects(humanity). Having studied the Veda-s in the Teacher’s house in accordance with the injunctions(do’s and don’ts), during leisure, after performing the duties (he owes to the teacher), he returns home(समावर्तन) and takes up the duties of a householder. Being in the family, seated in a clean spot, he does स्वाध्याय (study of sacred books). He makes his children and disciples virtuous. Then, withdrawing all his organs into his Self(he does meditation), not injuring anyone, he lives to the end of his life and attains the world of Brahma. He does not return again; he does not return again.

NOTE: A very beautiful passage indeed! An ideal life of the householder,post-samaavartan

(समावर्तन means return home from Gurukula),

is sketched here. He is IN the world, but, he is

NOT OF the world, thanks to his Swaadhyaaya.

He does not return again(no more पुनरपि जननं पुनरपि मरणम्). He does not return again.

(This sentence is repeated twice for emphasis).

CHHANDOGYA UPANISHAD (GLEANINGS) CONCLUDED

BRIHADAARANYAKA UPANISHAD)

शान्ति मन्त्र is ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते।।(Already explained in an earlier series)

This Upanishad belongs, like Ishaavaasya, to Shukla Yajurveda. शान्ति मन्त्र is also same for both. True to its name, this Upanishad is massive, बृहत्, and is a compilation of the spiritual insights the sages received in their forest(अरण्य) hermitages.

Revered Swami Tyagishanandaji(RKM) in his book “Ishavasya Upanishad and the True Import of Dharma”(page4) says: “Brihadaranyaka Upanishad may be considered

as an elaboration of the teachings of Ishopanishad”. (Ishopanishad means Ishavasya Upanishad).

••••••••••••√√√√•••√√√√√√•••••√√√••••••√√√

PRAISE OF FOOD(ANNAM) AND VITAL FORCE(PRAANA)

01. अथ आत्मने अन्नाद्यम् आगायत्, यद् यद् हि अन्नम् अद्यते अनेन एव तद् अद्यते, इह प्रतितिष्ठति।(1-3-17)

01. Whatever food he(प्राण) prayed for, he got it.

It is consumed by प्राण only. It stabilises in प्राण.

02-A). ते देवाः अब्रुवन् एतावद् वै इदं सर्वं यद् अन्नं, तद् आत्मने आगासीः, अनु नोऽस्मिन् अन्न आभजस्व इति। ते वै मा अभिसंविशत इति। तथा इति, तं समन्तं परिण्यविशन्त। तस्मात् यद् अनेन अन्नम् अत्ति तेन एताः तृप्यन्ति। एवं ह वै एनम् स्वाः अभिसंविशन्ति।

(1-3-18).

02-A) The gods said: “Whatever food there is, is just this much, and you have secured it for yourself by chanting. Now let us have a share in this food.”. Then,” sit around facing me” said प्राण, the Vital Force. “Alright” said the gods and sat around it. Hence whatever food one eats with the help of Vital Force satisfies the gods. When the Master of the house sits to have food, his relatives(like gods above) sit around him.(This is the analogy).

NOTE: We can have food only when we are alive – only when PraaNa is within us – A dead body doesn’t consume food. Hence the story of food and PraaNa above).

02-B) सोऽयास्य आङ्गिरसः, अङ्गानां हि रसः, प्राणोऽवा अङ्गानां रसः, तस्माद्यस्मात्कस्मात् च अङ्गात् प्राण उत्क्रामति तदेव तत् शुष्यति, एष हि वा अङ्गानां रसः।(1-3-19)

02-B) The Vital Force is called Ayaasya Aangirasa, for it is the essence of all the parts of the body. The Vital Force is, indeed, the essence of the limbs(Anga). Indeed,, it is their essence. For, from whichever part(अङ्ग)the Vital Force departs, right there it withers. Hence, प्राण is, indeed, the essence(रस) of the parts(अङ्ग-s).

NOTE: The Upanishads untiringly praise प्राण (Vital Force) in order to make us aware of its

importance. Breath-Control(प्राणायाम) is considered as an act of तपस् (प्राणायामः परं तपः) and is made an integral part of our daily ritual like आचमन (प्राणायामे विनियोगः). Saatvic way of life conserves our प्राण. Bad habits and vices drain it away. “Hurry, worry and curry” – this is the bane of our life now and should be avoided.

03. अथातः पवमानानामेव अभ्यारोहः। स वै खलु प्रस्तोता साम प्रस्तौति, स यत्र प्रस्तुयात् तदा एतानि जपेत् – असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मा अमृतं गमय इति। स यद् आह असतो मा सद्गमय इति, मृत्युः वै असत्सदमृतं, मृत्योर्मा अमृतं गमय, अमृतं मा कुरु इत्येव एतदाह, तमसो मा ज्योतिर्गमय इति, मृत्युर्वै तमो ज्योतिरमृतं, मृत्योर्मामृतं गमय अमृतं मा कुर्वित्येवैतदाह। मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्ति।

(1-3-28)

03. Now, therefore, the soul-elevating (Abhyaaroha) hymns called Pavamaana-s. The priest called Prastota recites the Saama(Mantra-s). When he begins, he begins with these: From evil, lead me to good. From darkness, lead me to light. From death, lead me to immortality. When the Mantra says “From evil, lead me to good”, evil means death and “good” immortality. So, it says, “From death, lead me to immortality” i.e. make me immortal. When it says “From darkness, lead me to light’, darkness means death and “light” immortality. So, it says: From death, lead me to immortality or make me immortal. In the dictum “lead me from death to immortality”, the meaning does not seem to be तिरोहितम् ,hidden(i.e. meaning is very clear).

NOTE: असतो मा सद्गमय is variously translated. The most common rendering is ‘Lead me from Unreal to the Real’. Prof.S. Kuppuswami Shastri translates it as: ‘Lead me from Non-being to Being’. Revered Swami Madhavanandaji(RKM) translates: ‘Lead me from Evil to Good’. Revered Swami Ranganathanandji(RKM) translates: ‘Lead me from Untruth to Truth’. Lord Shri Krishna goes a step further in Gita and gives several meanings of सत् and असत् in

verses 26 to 28 of Chapter XVII.

Swami Ranganathanandaji says in his book “The Message of the Brihadaranyaka Upanishad”(page 36) “This is a prayer not of a particular people, but of all human beings everywhere, and in this Upanishad it has been so briefly and beautifully expressed. In this short prayer(असतो मा…) all the aspirations of the human heart have been included. We all want to go from darkness to light, from untruth to truth and from death to immortality. These are all aspirations universal”.

The Pavamaana Mantra-s are in the 9th Mandala of RgVeda and begins with स्वादिष्टया मदिष्टया पवस्व सोम धारया …).

04. आत्मैवेदमग्र आसीत्। 1-4- 1)

05. सोऽबिभेत्, तस्मात् एकाकी बिभेति। सः ह अयम् ईक्षां चक्रे

यन्मदन्यन्नास्ति कस्मान्नु बिभेमि इति। तत एव अस्य भयं वीयाय,

कस्माद् हि अभेष्यत्। द्वितीयाद्वै भयं भवति।(1-4-2)

04. In the beginning, there was only Atman

(Atman and Brahman – these words are inter-changeable).

05. He got afraid. Therefore people are still afraid to be alone. He thought: “If there is nothing else but Me, what am I afraid of?”.

Then, all His fear left Him, for what was there to fear? It is from a second entity that fear comes.

06. स वै न रेमे, तस्मादेकाकी न रमते, स द्वितीयमैच्छत्। स इममेव आत्मानं द्वेधा अपातयत्, ततः पतिः पत्नी च अभवताम्।

तसमादिदम् अर्ध-युगलमिव इत्याह याज्ञवल्क्यः।(1-4-3)

06. He was not at all happy. Therefore, people are still not happy when alone. He desired a mate. He divided Himself into two and became husband and wife. Therefore, said Yaajnavalkya, this body is one half of oneself

like one of the two halves of a split pea.

NOTE: Says Swami Ranganathanandji:”Man and woman are just like two halves of a split pea, each incomplete without the other. The idea of equality of man and woman is perfected in this teaching, and we have to try to manifest it in our society”.(Page 39) “Man and woman have been created equally – none superior or inferior to the other”(page 40)(vide ‘The Message of the Brihadaranyaka Upanishad’).

07. सोऽवेदहं वाव सृष्टिरस्मि अहं हि इदं सर्वमस्रक्षीति, ततः सृष्टिरभवत् । सृष्ट्याम् ह अस्य एतस्यां भवति यः एवं वेद।

(1-4-5)

07. He knew, “I indeed am this creation, for I projected all this,”. Therefore, He himself was called Creation. He who knows this as such becomes (a creator) in this creation.

NOTE: Creator is one with creation. In all our creative endeavours, say music or any other art or literature, the creator must lose himself in his creation. Then aesthetic experience (रसानुभूति) almost becomes mystical, ब्रह्मानन्द सहोदरः, as expressed by our past writers on Poetics like Bhatta Nayaka, Abhinavagupta,

Mammata, Vishwanatha etc.

08. तत् ह इदं तर्हि अव्याकृतम् आसीत्। तत् नामरूपाभ्याम् एव व्याक्रियत। असौ नामा अयम् इदं रूपः इति। तद् इदमपि एतर्हि नामरूपाभ्याम् एव व्याक्रियते, असौ नामा अयम् इदं रूपः इति, सः एषः इह प्रविष्ट आनखाग्रेभ्यः, यथा क्षुरः क्षुरधाने अवहितः स्यात्, विश्वंभरः वा विश्वंभरकुलाये तम् न पश्यन्ति।अकृत्स्नः हि सः, प्राणन् एव प्राणः नाम भवति। वदन् वाक् पश्यन् चक्षुः शृण्वन् श्रोत्रम् मन्वानः मनः तानि अस्य एतानि कर्मनामानि एव। सः यः अतः एकैकमुपास्ते न सः वेद, अकृत्स्नः हि एषः अतः एकैकेन भवति, आत्मा इति एव उपासीत, अत्र हि एते सर्वे एकं भवन्ति। तद् एतद् पदनीयम् अस्य सर्वस्य यदयम् आत्मा, अनेन हि एतत्सर्वं वेद। यथा ह वै पदेन अनुविन्देत् एवं, कीर्तिं श्लोकं विन्दते यः एवं वेद। (1-4-7)

08. The world existed first undifferentiated. As it grew and developed, it took on names and forms. As a razor in its case or as fire in wood, so dwells the Self, the Lord of the universe, in all forms, even to the tips of the fingers. Yet, the ignorant do no know Him, for behind the names and forms he remains hidden. When one breathes, one knows him as breath; when one speaks, one knows him as speech; when one sees, one knows him as the eye; when one hears, one knows him as the ear; when one thinks, one knows him as the mind. All these are but names acording to functions. And he who worships the Self as one or another of these functions alone does not know him, for he should be adored as the totality. Wherefore, let a man worship him as the Self and as the Self alone(wherein all these acts are unified). The perfection which is the Self is the goal of all beings . For by knowing the Self one knows all. He who knows the Self is honoured of all men and attains to blessedness.

NOTE: Swami Ranganathanandji says: “According to modern astrophysics, this variegated universe was not there in the beginning. Everything was One. That One exploded and differentiation began…..This first conclusion is same in both Vedaanta and modern science”(page 42-43 The Message of

BU). Carl Segan, the famous Astrophysicist,

in his book ‘The Cosmos’ heaps lavish praise on our Upanishadic thoughts about creation.

09. तदेतत् प्रेयः पुत्रात् प्रेयॊ वित्तात् प्रेयो अन्यस्मात् सर्वस्मात्

अन्तरतरम् यदयमात्मा। सः योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्

प्रियं रोत्स्यति इति ईश्वरः ह तथा एव स्यात्। आत्मानम् एव

प्रियमुपासीत। सःयःआत्मानमेव प्रियमुपास्ते न ह अस्य प्रियं

प्रमायुकं भवति।(1-4-8)

09. This Self, which is nearer to us than anything else, is, indeed,dearer than a son, dearer than wealth, dearer than all beside. Let a man worship the Self alone as dear, for if he worships the Self alone as dear, the object of his love will never perish.

NOTE: Says Swami Ranganathanandji: “This is the supreme truth the Upanishad conveys here,

that the Self is the dearest of the dear. If ‘I’ is there, wealth will come. If ‘I’ is not there, what can wealth do? Wealth is only an object, we are the owners….Instead of governing the possessions, we allow the possessions to govern us. Therein lies the root of all evils in our society”.(page 66 ibid).

10. ब्रह्म वै इदमग्र आसीत्, तद् आत्मानम् एव अवेत् अहं ब्रह्म अस्मि इति। तस्मात् तत् सर्वं अभवत्। तद् यः यः देवानां प्रत्यबुध्यत स एष तदभवत्, तथा ऋषीणां तथा मनुष्याणां, तद् ह एतद् पश्यन् वामदेवः प्रतिपेदे अहं मनुरभवं सूर्यः च इति। तदिदमपि एतर्हि यः एवं वेद अहं ब्रह्म अस्मि सः इदं सर्वं भवति। तस्य ह न देवाश्चन अभूत्यै ईशते। आत्मा हि एषां स भवति। अथ यो अन्यां देवताम् उपास्ते अन्योऽसावन्योऽहमस्मीति न स वेद। तथा पशुरेव स देवानाम्। (1-4-10)

10. There was only Brahman in the beginning.

“I am Brahman” – thus did He know Himself.

Knowing Himself, He became the Self of all

beings. Among the gods, he who awakened to the knowledge of the Self, became Brahman and the same was true among the seers. The sage Vaamadeva, realising Brahman, knew that he himself was the Self of Manu(the progenitor of mankind) as well as of the sun. Therefore, now also, whoever realises Brahman knows that he himself is the Self in all creatures. Even the gods cannot harm such a man since he becomes their inmost Self. Now if a man worships Brahman, thinking Brahman is one and he another, he has no true knowledge. He is like an animal to the gods.

NOTE: अहं ब्रह्मास्मि – this traditional Mahaavaakya is in the above passage. Like Vaamadeva of the distant past, Sri Ramakrishna said in the present age: “I see you all as NaaraayaNa. Everyone of you is the same NaaraayaNa in these various forms”. Says Swami Ranganathanandji: “This is the realisation that comes to us at the end of our evolutionary march. बहूनां जन्मनामन्ते ज्ञानवान् मां प्रपद्यते – at the end of several births, one endowed with knowledge takes refuge in Me”(गीता 7-19)(page 73 ibid).

04. आत्मैवेदमग्र आसीत्। 1-4- 1)

05. सोऽबिभेत्, तस्मात् एकाकी बिभेति। सः ह अयम् ईक्षां चक्रे

यन्मदन्यन्नास्ति कस्मान्नु बिभेमि इति। तत एव अस्य भयं वीयाय,

कस्माद् हि अभेष्यत्। द्वितीयाद्वै भयं भवति।(1-4-2)

04. In the beginning, there was only Atman

(Atman and Brahman – these words are inter-changeable).

05. He got afraid. Therefore people are still afraid to be alone. He thought: “If there is nothing else but Me, what am I afraid of?”.

Then, all His fear left Him, for what was there to fear? It is from a second entity that fear comes.

तसमादिदम् अर्ध-युगलमिव इत्याह याज्ञवल्क्यः।(1-4-3)

like one of the two halves of a split pea.

(1-4-5)

07. He knew, “I indeed am this creation, for I projected all this,”. Therefore, He himself was called Creation. He who knows this as such becomes (a creator) in this creation.

Mammata, Vishwanatha etc.

BU). Carl Segan, the famous Astrophysicist,

in his book ‘The Cosmos’ heaps lavish praise on our Upanishadic thoughts about creation.

09. तदेतत् प्रेयः पुत्रात् प्रेयॊ वित्तात् प्रेयो अन्यस्मात् सर्वस्मात्

अन्तरतरम् यदयमात्मा। सः योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्

प्रियं रोत्स्यति इति ईश्वरः ह तथा एव स्यात्। आत्मानम् एव

प्रियमुपासीत। सःयःआत्मानमेव प्रियमुपास्ते न ह अस्य प्रियं

प्रमायुकं भवति।(1-4-8)

NOTE: Says Swami Ranganathanandji: “This is the supreme truth the Upanishad conveys here,

10. There was only Brahman in the beginning.

“I am Brahman” – thus did He know Himself.

Knowing Himself, He became the Self of all

11. ब्रह्म वै इदमग्र आसीद्। तत् श्रेयोरूपम् अत्यसृजत क्षत्रम्। यानि एतानि देवत्रा क्षत्राणि इन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति।(1-4-11)

11. Brahman alone was there in the beginning.

He created the beneficial Kshatriya. Indra, VaruNa, Soma, Rudra, Parjanya, Yama(God of death) and Ishana – these are the warriors among gods. They protect the gods.

12. स नैव व्यभवत्। स विशम् असृजत। यानि एतानि देवजातानि गणशः। आख्यायन्ते वसवो रुद्रा आदित्या विश्वेदेवा मरुत इति। (1-4-12)

12. He felt incomplete, so He created the merchant class. Vasu-s(they are 8) Rudra-s(11),

Aaditya-s(12) and Vishvedeva-s(13) and Marut-s(49).

13. स नैव व्यभवत्। स शौद्रं वर्णं असृजत पूषणं, इयं वै पृथिवी पूषा, इयं हि इदं सर्वं पुष्यति यदिदं किञ्च।(1-4-13)

13. Still He felt incomplete and He created the service class. The earth is पूषा because she

nourishes(पोषण) all.

14. सः नैव व्यभवत्। तद् श्रेयोरूपं अत्यसृजत। धर्मं तद् . तस्मात् धर्मात् परं नास्ति। यः वै सः धर्मः सत्यं वै तद् ।

तस्मात् सत्यं वदन्तम् आहुः धर्मं वदति इति। धर्मं वा वदन्तं सत्यं वदति इति। एतद् हि एव एतद् उभयं भवति।(1-4-14)

14. Yet He did not bloom fully. Then He created the most excellent form, Dharma or righteousness.. There is nothing higher than righteousness. Righteousness is verily truth. Therefore, it is said that if a man speaks the truth, he speaks of righteousness and if he speaks righteously, he speaks the truth. Righteousness and truth are one.

NOTE: Brahman comes to bloom by projecting Dharma. Swami Ranganathanandji says: “A restraint imposed on me by the State is called Law. A restraint imposed upon me by myself is

Dharma or righteousness. Righteousness comes from the depth of the human heart. It doesn’t come from the Courts, Parliament or the Assembly.”(pages 90-91).

15. अथ यो ह वै अस्मात् लोकात् स्वं लोकम् अदृष्ट्वा प्रैति, स एनमविदितो न भुनक्ति, यथा वेदो वा अननूक्तः अन्यद् वा कर्म

अकृतं, यदिह वा अपि अनेवंविद् महत् पुण्यं कर्म करोति, तद् ह

अस्य अन्ततः क्षीयत एव। अतः आत्मानम् एव लोकम् उपासीत।

सः यः आत्मानम् एव लोकम् उपास्ते न ह अस्य कर्म क्षीयते।

अस्माद् हि एव आत्मनः यद् यद् कामयते तद् तद् सृजते।

(1-4-15)

15. Now if a man departs from this life without knowing the kingdom of the Self, he, because of that ignorance, does not enjoy the bliss of

liberation. He dies without reaching his goal.

Nay, even if a man ignorant of the kingdom of the Self should do virtuous deeds on earth, he

would not arrive through them at everlasting life; for the effects of his deeds would finally be

exhausted. Wherefore let him know the kingdom of the Self, and that alone. The virtue of him who meditates on the kingdom of the Self is never exhausted: for the Self is the source from which all virtue springs.

NOTE: Similar to the above quote is the Biblical saying of Jesus: “What does it profit a man if he gains the whole world and loses his own soul?”.

16. अथ उ अयम् आत्मा सर्वेषां भूतानां लोकः। सः यज्जुहोति

यद्यज्यते तेन देवानां लोक‌ः, अथ यदनुब्रूते तेन ऋषीणाम्, अथ यत् पितृभ्यो निपृणाति यत् प्रजामिच्छते तेन पितृणाम् , अथ यन्मनुष्यान् वासयते यदेभ्यो अशनं ददाति तेन मनुष्याणाम्, अथ यत् पशुभ्यः तृणोदकं विन्दति तेन पशूनां, यदस्य गृहेषु श्वापदा वयांसि पिपीलिका: उपजीवन्ति, तेन तेषां लोकः, यथा ह वै स्वाय लोकाय अरिष्टिं इच्छेत् , एवं ह एवं विदे सर्वाणि भूतानि अरिष्टिं इच्छन्ति.।(1-4-16)

16. This self(जीव ) is at the service of all

worlds. When he makes oblations in the fire and performs sacrifices, he is at the service of gods. When he studies the Veda-s, he is at the service of the Rshi-s(sages). When he makes offerings to the Manes(departed ancestors) and desires progeny, he is at their (pitri) service. That he gives shelter to men as well as food, he is at the service of mankind. That he gives fodder and water to the animals(cattle) in his home and also birds, even ants, he is

at their service. Just as one wishes safety to

one’s body, so do all beings wish safety to him

who knows what is given above.

NOTE: In the above passage we find the evolution of the concept of Five Great Sacrifices(पञ्च महायज्ञ), a topic on which our Parameshti Guru P.P.Shrimat Anandashram Swamiji spoke often – Deva Yajna, Brahma Yajna, Pitri Yajna, Manushya Yajna and Bhoota Yajna. Sharing and caring

(परस्परं भावयन्तः in the words of गीता) – this is the essence. We are eternally indebted to these five great benefactors for lighting up our lives. Through पञ्च महायज्ञ-s we offer our gratitude.

17. आत्मैव इदमग्र आसीदेक एव, सोऽकामयत जाया मे स्यादथ

प्रजायेय, अथ वित्तं मे स्यादथ कर्म कुर्वीय इति। एतावान् वै कामः, न इच्छन् च न अतः भूयो विन्देत्, तस्मादपि एतर्हि एकाकी कामयते – जाया मे स्याद् अथ प्रजायेय, अथ वित्तं मे स्याद् अथ कर्म कुर्वीय इति। सः यावदपि एतेषाम् एकैकं न प्राप्नोति अकृत्स्नः एव तावत् मन्यते। तस्य उ कृत्स्नता – मनः एव अस्य आत्मा, वाक् जाया, प्राणः प्रजाः, चक्षुः मानुषं वित्तं, चक्षुषा हि तद् विन्दते। श्रोत्रं दैवं श्रोत्रेण हि तद् शृणोति, आत्मा एव अस्य कर्म, आत्मना हि कर्म करोति, स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः पाङ्क्तः पुरुषः पाङ्क्तं इदं सर्वं यदिदं किञ्च, तदिदं सर्वमाप्नोति यः एवं वेद।(1-4-17)

17.. All this( idam, creation) was but Atman in the beginning. He was the only entity. He desired,”Let me have a wife, sothst I may reproduce myself. Let me have wealth, sothat I may perform rites”. This much, indeed, is the range of desire. Even if one wishes, one cannot get more than this. Therefore, to this day a man being single, desires,”Let me have a wife sothat I can have a child, Let me have wealth

sothat I may perform rites”. Until he secures each one of these, he considers himself

incomplete. His completeness also comes thus:

The mind is his self, speech his wife, the Vital Force his child, the eye his human wealth, for he obtains it through the eye, the ear his divine wealth, for he hears of it through the ear and the body is his instrument to perform rites. So, this sacrifice has five factors – the animals have five factors, the men have five factors and all this that exists has five factors. He who knows it as such attains all this.

NOTE: The five factors are: mind, speech(voice in the case of animals), Vital Force (praaNa),

eye and the ear. Our mundane life is governed by three cardinal cravings – पुत्रैषणा (reproductive urge), वित्तैषणा (craving for wealth)

and craving for name and fame(लोकैषणा). These are as old as creation – this is portrayed in this Mantra. Mark the word वित्तम्(wealth). Our eyes, ears etc are our wealth, says the above Mantra. We take these heavenly gifts for granted and tend to misuse them. We are reminded here of Shri Samartha Ramdas who wrote in praise of human body – नरदेह स्तवन – in His immortal work, दासबोध.

18. त्रीणि आत्मने अकुरुत इति. मनः वाचं प्राणं, तानि आत्मने

अकुरुत, अन्यत्रमनाः अभूवम् न अदर्शम्, अन्यत्रमनाः अभूवम् न अश्रौषम् इति, मनसा हि एव पश्यति, मनसा शृणोति। कामः सङ्कल्पः विचिकित्सा श्रद्धा अश्रद्धा धृतिः अधृतिः ह्री धी भीः

इति एतत् सर्वं मनः एव। तस्माद् अपि पृष्ठतः उपस्पृष्टः मनसा

विजानाति यः कः च शब्दः वाग् एव सा एषा हि अन्तम् आयत्ता,

एषा हि न। प्राणः अपानः व्यानः उदानः समानः अनः इति एतत्

सर्वं प्राणः एव। एतन्मयः वै अयम् आत्मा। वाङ्मयः मनोमयः

प्राणमयः।(1-5-3)

18. He(Atman) designed three things for himself: the mind, the organ of speech and the Vital force. They say: “I was absent-minded, I did not see it. I was absent-minded, I did not hear it. It is through the mind that one sees and hears. Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame,

intelligence and fear – all these are but the mind. Even if one is touched from behind, one knows it through the mind. Therefore, all this is a play of the mind. And any kind of sound is but the organ of speech, for it serves to determine a thing, but it cannot itself be revealed. PraaNa, Apaana, Vyaana, Udaana, Samaana – all these are but the Vital Force. The Atman is identified with these – the organ of speech, the mind and the Vital Force.

NOTE: This Mantra highlights the primacy of mind. Man is called मनुष्य, says Yaaska in his निरुक्त, because all his acts are bound with mind(मनसा कर्माणि सीव्यति इति मनुष्यः). Our bondage and liberation are dependent on mind(मन एव मनुष्याणां कारणं बन्धमोक्षयोः).In the Sundara KaaNDa of Vaalmiki रामायण, Hanuman faces an awkward situation. He is searching for Sita and this involves his pointedly gazing at – not just seeing – hordes of sleeping women in RaavaN’s harem(अन्तःपुर). A staunch Brahmachaari that he is, Hanuman feels uneasy at heart. “Am I committing a sin?”. He then consoles himself: “Sita is a lady and I can look for her only among ladies. IT IS MIND THAT MOVES THE SENSES and my mind is not distracted by what I have seen(being ever mindful of my Master Shri Raama). कामं दृष्टा मया सर्वा विश्वस्ताः रावणस्त्रियः। न तु मे मनसा किञ्चिद् वैकृत्यमुपपद्यते।। मनो हि हेतुः सर्वेषाम् इन्द्रियाणां प्रवर्तने। शुभाशुभास्ववस्थासु तच्च मे सुव्यवस्थितम्।। नान्यत्र हि मया शक्या वैदेही परिमार्गितुम्।स्त्रियो हि स्त्रीषु दृश्यन्ते सदा संपरिमार्गणे।।)(सुन्दर काण्डम् Ch 11, Verses 42-44).

19. यो लोका एत एव वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः।(1-5-4)

19. These are the three worlds. The organ of speech is this world(the earth). The mind is the sky and the vital force is that world(heaven).

20. त्रयो वेदा एत एव वागेव ऋग्वेदो मनो यजुर्वेदः प्राणः सामवेदः। (1-5-5)

20. These are the three Veda-s. The organ of speech is RgVeda. The mind is Yajurveda.

The vital force is Saama Veda.

21. देवाः पितरो मनुष्याः एत एव, वागेव देवा:, मनः पितरः, प्राणो मनुष्याः।(1-5-6)

21. These are the gods, the Manes and men. The organ of speech is the gods. The mind is the Manes(pitri) and the vital force is the men.

22. पिता माता प्रजा एत एव, मन एव पिता, वाक् माता, प्राणः प्रजा।(1-5-7)

22. These are the father, mother and the offspring. The mind is the father, the organ of speech the mother and the vital force the child.

23. विज्ञातं विजिज्ञास्यम् अविज्ञातम् एत एव, यत् किञ्च विज्ञातं वाचस्तद्रूपं, वाग् हि विज्ञाता, वाग् एनं तद्भूत्वा अवति।(1-5-8)

23. These are what is known, desirable to know and what is unknown. Whatever is known is a form of the organ of speech. For, it is the knower. The organ of speech protects him(who knows this) by becoming that (which is known).

NOTE: All knowledge is imparted through speech. This speech(वाक्) may be loud (वैखरी) or inaudible (मध्यमा) as in the case of a writer..

24. यत्किञ्च विजिज्ञास्यं मनसः तद्रूपं, मनो हि विजिज्ञास्यं, मन एव तद्भूत्वा अवति।(1-5-9)

NOTE: Seeking to know(विजिज्ञास्यम्) anything is

naturally an act of the mind. There is no such

seeking (जिज्ञासा) in sleep because there the mind is asleep. मनो हि विजिज्ञास्यम् (Mind is, indeed, to be known) is a profound statement. While we are busy knowing everything under the sun WITH the mind, it doesn’t occur to us to study the mind ITSELF. ‘Know thy mind’ enjoins this Mantra.

There is the famous quip by the Irish philosopher George Berkeley who said: “What is mind? No matter. What is matter? Never mind!”. Thomas Hood, the English humorist, added one more line to the above: “What is soul? It is immaterial”. American Humorist Mark Twain added: “Age is a case of mind over matter. If you do not mind, it doesn’t matter”!

24. Whatever it is desirable to know is a form of the mind, for the mind is what is desirable to know. The mind protects him(who knows this) by becoming that (which is desirable to know).

25. यत्किञ्च अविज्ञातं प्राणस्य तद्रूपं, प्राणो ह्यविज्ञातः, प्राण एनं तद्भूत्वा अवति।(1-5-10)

25. Whatever is unknown is a form of the vital force, for the vital force is what is unknown.

The vital force protects him(who knows this) by becoming that (which is unknown).

NOTE: The realm of the unknown (अविज्ञातम्) is immeasurably vaster than the realm of the

known(विज्ञातम्). The more we learn, the more we acutely feel how little we know and how much more remains yet to be explored. “All knowledge is an archway where-through gleams that untravelled world”, it is said. What sustains us during this exploration? It is प्राण, our vital force. Quest for knowledge is not easy for a weakling. One should be आशिष्ठो दृढिष्ठो बलिष्ठः as Taittiriya Upanishad puts it.

26. अथ त्रयो वाव लोका: मनुष्यलोक पितृलोको देवलोक इति।

सॊऽयं मनुष्यलोक: पुत्रेण एव जय्यो न अन्येन कर्मणा। कर्मणा

पितृलोको विद्यया देवलोको। देवलोको वै लोकानां श्रेष्ठः। तस्माद् विद्यां प्रशंसन्ति।(1-5-16)

26. There are, indeed, three worlds – the world of men, the world of the Manes(पितृ )and the world of the gods. This world of men is to be won through the son alone and by no other rites. The world of Manes through the rites and the world of gods through meditation. The world of the gods is the best of the worlds. Therefore, they praise meditation.(AS takes Vidya to mean Meditation).

27. प्रजापतिः ह कर्माणि ससृजे। तानि सृष्टानि अन्योन्येन अस्पर्धन्त। वदिष्यामि एव अहम् इति वाग् वध्रे, द्रक्ष्यामि अहम् इति चक्षुः, श्रोष्यामि अहम् इति श्रोत्रम्, एवम् अन्यानि कर्माणि

यथा कर्म, तानि मृत्युः श्रमः भूत्वा उपयेमे, तानि आप्नोत्, तानि

आप्त्वा मृत्युः अवारुन्ध, तस्मात् श्राम्यति एव, वाक् श्राम्यति

चक्षुः श्राम्यति श्रोत्रं श्राम्यति। अथ इमम् एव न आप्नोत् यः अयं

मध्यमः प्राणः तानि ज्ञातुं वध्रिरे अयं वै नः श्रेष्ठः यः सञ्चरन् च

असञ्चरन् च न व्यथते न रिष्यति हन्त अस्य एव सर्वे रूपम्

असाम इति। ते एतस्य एव रूपम् अभवन्। तस्मात् एते एतेन

आख्यायान्ते प्राणाः इति अध्यात्मम्।(1-5-21)

27. Prajaapati created the organs(karmendriya) (instruments of action). On being created, they competed. with one another. The organ of speech vowed: I will go on talking. The eye “I will (go on) seeing”, the ear” I will (go on) hearing” and so did the other organs according to their functions. Death captured then in the form of fatigue – it overtook them and having overtaken them it controlled them.

Therefore, the organ of speech invariably gets tired, and so do the eye and the ear etc. But, death did not overtake the vital force in the body. The organs resolved to know it. “This is the greatest among us that, when it moves or does not move, feels no pain nor is injured. Well, let us all be of its form”. They all assumed its form. Therefore, they (कर्मेंन्द्रिय-s) are called by this name of PraaNa. This is with reference to the body.

NOTE: As said in the penultimate (last-but-one) sentence above, the प्राणमय कोष is defined as follows in the book TATTVABODHA – प्राणादि पञ्चवायवः वागादि इन्द्रियपञ्चकं प्राणमयः।(The five vital airs(pancha praaNa) and the five motor organs beginning with speech constitute the VITAL SHEATH.

Says revered Swami Vivekanandaji: PraaNa is the infinite, omnipresent manifesting power of the universe.(Complete Works Volume 1,page 147). By breathing, we imbibe this cosmic energy. The more systematic our breathing, the better we enrich ourselves with praaNa. Hence the importance of प्राणायाम।

28. अथ अधिदैवतम्। ज्वलिश्यामि एव अहम् इति अग्निः वध्रे।

तप्स्यामि अहम् इति आदित्यः। भास्यामि अहम् इति चन्द्रमाः।

एवम् अन्याः देवताः यथा दैवतं सः यथा एषां प्राणानां मध्यमः

प्राणः एवम् एतासां देवतानां वायुः। निम्लीचन्ति हि अन्याः देवताः। न वायुः। सः एव अनस्तमिता देवता यद् वायुः।(1-5-22)

28. Now with reference to the gods. Fire took a vow: I will go on burning. The sun: I will give heat. The moon: I will shine. And so did the other gods according to their functions. As is the vital force in the body among the organs, so is Vaayu(air, wind) among these gods. Other gods sink(set)(अस्त), but not air. Air is the deity that never sets.

29. अथैष श्लोको भवति । यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति। प्राणाद्वा एष उदेति प्राणेऽस्तिमेति तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति। यद् वै एते अमुहि अध्रियन्त तदेवाप्यद्य कुर्वन्ति। तस्मादेकमेव व्रतं चरेत् प्राण्यात् चैव अपान्यात् च नइत्

मा पाप्मा मृत्युः आप्नुवत् इति यदि उ चरेत् समापिपयिषेत् तेन उ

एतस्यै देवतायै सायुज्यं सलोकतां जयति।(1-5-23)

29. Now there is this verse: “That out of which the sun rises and into which the sun sets” –

It is followed today and it will be followed tomorrow. The sun rises from the vital force and also sets in it. What the gods observed then, they observe to this day. Therefore, a man should observe a single vow – do the

functions of the PraaNa and Apaana (respiration and excretion), lest the evil of death(fatigue) should overtake him. And if he

observes it, he should seek to finish it. Through it he attains identity with this deity or lives in the same world with it.

30. त्रयं वा इदं नाम रूपं कर्म। तेषां नाम्नां वाग् इति एतद् एषाम् उक्तम्। अतो हि सर्वाणि नामानि उत्तिष्ठन्ति। एतद् एषां साम, एतद् हि सर्वैः नामभिः समम्।एतद् एषां ब्रह्म। एतद् हि सर्वाणि नामानि विभर्ति।(1-6-1)

30. This universe, indeed, consists of three things: name, form and action. Of those names, speech (sound in general) is the Uktha

(source), for all names spring from it. It is their Saaman(common, Samaana, feature), for it is common to all names. It is their Brahman(self) for it sustains (बिभर्ति इति ब्रह्मन्) all names.

31. अथ रूपाणां चक्षुः इति एतद् एषाम् उक्तम्। अतो हि सर्वाणि

रूपाणि उत्तिष्ठन्ति। एतद् एषां साम। एतद् हि सर्वैः रूपैः समम्।

एतद् एषां ब्रह्म। एतद् हि सर्वाणि रूपाणि भवन्ति।(1-6-2)

31. Now, of forms, the eye(anything visible) is the Uktha(source), for all forms spring from it.

It is their Saaman(common feature) for it is common to all forms. It is their Brahman(self) for it sustains all forms.

32. अथ कर्मणाम् आत्मा इति एतद् एषाम् उक्तम्। अतो हि सर्वाणि कर्माणि उत्तिष्ठन्ति। एतद् एषां साम। एतद् हि सर्वैः कर्मभिःसमम्। एतद् एषां ब्रह्म। एतद् हि सर्वाणि कर्माणि बिभर्ति। तदेतत् त्रयं सदेकमयमात्मा आत्मा एकः सन् एतत् त्रयं तदेतदमृतं सत्येन च्छन्नं । प्राणो वा अमृतं नामरूपे सत्यं। ताभ्यामयं प्राणः च्छन्नः।(1-6-3).

32. And of actions the body(activity) is the Uktha(source), for all actions spring from it.

It is their Saaman (common feature) for it is common to all actions. It is their Brahman (self)

for it sustains all actions. These three together compose this body. The body, although one, is a tripod of these three. This immortal entity(प्राण) is covered by truth(the five elements). The Vital Force(प्राण) is

the immortal entity and name and form are truth; so this Vital Force is covered by them.

NOTE: Our whole life is an interplay of name, form and actions. This is the sum and substance.

This Mantra is like a weapon in the hands of Dvaita philosophers. The Mantra says name and form – नाम रूप – are truth(Satyam ). The world (Jagat) around us is composed of name and form. So, how can the Advaitins dare to say the world is unreal(जगन्मिथ्या), they thunder. The Advaitin, however, doesn’t lose his cool. He says: Hold on, don’t be so jubilant. In the next chapter, the Upanishad speaks of Brahman

(Atman, Self) as Truth of truth(सत्यस्य सत्यम्)!

AS, therefore, speaks of व्यावहारिक सत्य and

पारमार्थिक सत्य – Relative truth and Absolute Truth. That’s why Revered Swami Vivekanandaji

speaks of Degrees of Truth in His discourses.

Now follows a dialogue. Gaargya, son of Balaaka, was a good talker, but exceedingly vain. Coming one day into the presence of Ajaatashatru, King of Varanasi, he accosted him with a boastful speech. (2-1-1 to 2-1-15)

Gaargya(G)

I will teach you about Brahman.

Ajaatashatru(A)

Indeed? Well, just for that kind of proposal you should be rewarded a thousand cows. People nowadays flock to King Janaka to speak and hear of Brahman. I am pleased you have come to me instead.

G) य एवासौ आदित्ये पुरुष एतमेवाहं ब्रह्म उपास इति।(2-1-2)

He who is the पुरुष (Person) in the sun – Him I meditate upon as Brahman.

A) No,no. Don’t speak of Aaditya Purusha. I already know a lot about Him and I worship Him as the Sovereign King of all beings.

(Say something new).

G) य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्म उपास इति।(2-1-3)

He who is the Person in the moon – Him I meditate upon as Brahman.

A) No, no, Don’t speak of Chandra Purusha- I know about Him and worship Him as King Soma.(Say something new).

य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्म उपास इति।(2-1-4)

He who is the Person in the lightning(विद्युत्) – Him I meditate upon as Brahman.

A) No, no, Don’t speak of विद्युत् Purusha. I know about Him and worship Him.(Say something new).

G) य एवासौ आकाशे पुरुष एतमेवाहं ब्रह्म उपास इति।(2-1-5)

The Purusha who is in the sky – I meditate upon Him as Brahman.

A) No, no, Don’t speak about आकाश पुरुष. I know all about Him and worship Him.(Say something new).

G) य एवायं वायौ पुरुष एतमेवाहं ब्रह्म उपास।(2-1-6)

The Purusha who is in the wind – I meditate upon Him as Brahman.

A) No, no. Don’t speak about वायु पुरुष – I know all about Him and worship Him.(Say something new).

G) य एवायं अग्नौ पुरुष एतमेवाहं ब्रह्म उपास इति।(2-1-7)

The Purusha who is in the fire – I meditate upon Him as Brahman.

A) No, no. Don’t speak about अग्नि पुरुष – I know all about Him and meditate upon Him.(Say something new).

(BRIHADAARANYAKA UPANISHAD CONTD)

In the same vein, the dialogue continues. Gaargya speaks about Purusha in water, mirror, sound, space and heart and the King

Ajaatashatru says No, no… and then asks him:

Is this all that you know of Brahman? Gaargya said: Yes.

NOTE: Ajaatashatru DID NOT say that what Gaargya said was wrong. He repeatedly asked him to say something new. Brahman is BOTH

IMMANENT and TRANSCENDENT. HE is surely in everything(Immanent) that Gaargya said, but, HE also surpasses (Transcends) everything. As the famous Purusha Sookta says: त्रिपादूर्ध्वं उदैत् पुरुषः(creation is just one-fourth of His being, three-fourths

tower above). Gaargya knew the former aspect. To know only this much was incomplete. Ajaatashatru made him aware of the latter – transcendental – aspect too.

Now, the learned King teaches a practical lesson. He leads Gaargya by hand and both keep walking. They come upon a sleeping man. The king gently touches him. He wakes up and stands.

Pointing towards the man who was asleep earlier, the king asks Gaargya:

33. यत्र एष सुप्तो अभूद् एषः विज्ञानमयः पुरुषः, क्व अभूत् कुतः आगात् इति। तद् ह न मेने गार्ग्यः।(2-1-16)

33. Ajaatashatru: This person, conscious and intelligent, where was he while asleep? Whence came he? Gaargya couldn’t understand.

34. स होवाच अजातशत्रुः, यत्रैष एतत् सुप्तोऽभूद्य एष

विज्ञानमयः पुरुषः, तदेषां प्राणानां विज्ञानेन विज्ञानमादाय य

एषोऽन्तर्हृदय आकाशः तस्मिन् शेते। तानि यदा गृह्णाति अथ

हैतत् पुरुषः स्वपिति नाम। तद्गृहीत एव प्राणो भवति, गृहीता वाक्, गृहीतं चक्षुः, गृहीतं श्रोत्रम्, गृहीतं मनः।(2-1-17).

34-. Ajaatashatru said, “When this man, conscious and intelligent, is thus asleep, he absorbs the functions of the organs and lies in the Aakaasha(Supreme Self) that is in the heart. While this being absorbs them, it is called Svapiti. Then the nose is absorbed, the

organ of speech is absorbed, the eye is absorbed, the ear is absorbed and the mind is

absorbed.

NOTE: We treat sleep as a common everyday occurence. In Upanishads, however, it receives a lot of attention from our sages. They do not dismiss it as just a physiological or biological

happening.. They elevate it to a higher level. We have here the metaphysics of sleep. This is unique to our Upanishadic philosophy and has no parallel elsewhere. Sleep is illustrative of Moksha. It is “unconscious immortality” as Paul Brunton – the exponent of Ramana Maharshi ‘s teachings abroad – has put it. In Moksha there is no I and mine(अहम् मम), same is true of deep sleep too. In Moksha we rise above राग द्वेष भय क्रोध(वीतरागभयक्रोध – गीता) etc. Same is true of sleep – deep sleep, सुषुप्ति – as well. But, alas, we do not CONSCIOUSLY experience all this in sleep! In Moksha we rejoice in it, revel in it and CONSCIOUSLY experience it. That’s the difference.

35. Ajaatashatru: स यत्र एतत् स्वप्न्यया चरति ते हास्य

लोकाः, तदुतेव महाराजो भवति, उतेव महाब्राम्हणः, उतेव

उच्चावचं निगच्छति, स यथा महाराजो जानपदान् गृहीत्वा स्वे

जनपदे यथाकामं परिवर्तेत, एवमेव एष एतत्प्राणान् गृहीत्वा स्वे

शरीरे यथाकामं परिवर्तते।।(2-1- 18)

35. When he remains in the dream state, these are his achievements. He then becomes an emperor, as it were, or a noble BraahmaNa, as it were, or attains states high or low, as it were.

As an emperor, taking his citizens, moves about as he pleases in his own territory, so does he, thus taking the organs, move about as he pleases in his own body.

36. Ajaatashatru: अथ यदा सुषुप्तो भवति, यदा न कस्यचन वेद, हिता नाम नाड्यो द्वासप्तति सहस्राणि हृदयात्

पुरीततम् अभिप्रतिष्ठन्ते, ताभिः प्रत्यवसृप्य पुरीतति शेते, स यथा

कुमारो वा महाराजो वा महाब्राह्मणो वातिघ्नीमानन्दस्य गत्वा

शयीत, एवमेव एष एतत् शेते।(2-1-19)

36. Again, when he becomes fast asleep – when he does not know anything – he comes back along the seventy two thousand nerves called Hita, which extend from the heart to the

pericardium(the whole body), and remains in the body. As a child or an emperor or a noble BraahmaNa sleeps blissfully, so does he sleep.

NOTE: Revered Swami Ranganathanandji says:

“These nerves called Hita are the metabolic effects of the food and drink we take and they branch off and cover the whole body like the veins of an Ashwatta tree, says Shankaracharya”.(Page 147 ibid). Again says Shri Swamiji:”This freedom from tension and

misery in deep sleep is beautifully illustrated by

comparing it to the bliss of a baby, to the joy of an emperor whose subjects are fully obedient and to the happiness of a ब्राह्मण who is exceedingly mature in erudition and modesty.

All of them live in bliss when they are in their respective normal states where misery is blotted out”.(page 147 ibid).

37. Ajaatashatru: स यथा ऊर्णनाभिः तन्तुना उच्चरेत्, यथा अग्नेः क्षुद्रा विस्फुलिङ्गाः व्युच्चरन्ति, एवमेव अस्माद् आत्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति; तस्य उपनिषत् – सत्यस्य सत्यमिति, प्राणा वै सत्यम्, तेषामेष

सत्यम्।(2-1-20).

37. Ajaatashatru: As a spider moves along the thread(which it produces), and as from a fire tiny sparks fly in all directions, so from this Self emanate all organs, all worlds, all gods and all beings. His secret name(Upanishad) is ‘the Truth of truth’. The Vital Force is truth and Self is the Truth of truth .(One of the meanings of the word Upanishad is secret name).

NOTE: “PraaNa is the infinite, omnipresent manifesting power of the universe ” says revered Swami Vivekanandaji as quoted by me earlier. PraaNa is the energy of God and the world,जगत्, is an efflorescence(विलास) of that

Shakti. It is Satyam, but, Brahman who wields it is सत्यस्य सत्यम् – Truth of truth.

(GAARGYA- AJAATASHATRU TOPIC OVER)

++++++++++(((++((((((+++(((((++++((((((+++((

38. द्वे वाव ब्रह्मणो रूपे – मूर्तं च अमूर्तं च, मर्त्यं च अमृतं च,

स्थितं च यच्च, सच्च त्यच्च।।(2-3-1)

38. Brahman has but two forms – gross and subtle, mortal and immortal, limited and unlimited, defined and undefined.

(TRANSLATION BY REVERED SWAMI RANGANATHANANDAJI).

39. तदेतन्मूर्तं यदन्यद् वायोश्चान्तरिक्षाच्च, एतन्मर्त्यम्, एतत् स्थितम्, एतत् सत्; तस्य एतस्य मूर्तस्य, एतस्य मर्त्यस्य, एतत्

स्थितस्य, एतस्य सत् एव रसो य एष तपति, सतो ह्येष रसः।।

(2-3-2)

39. The gross form is that which is other than air and the ether. It is mortal, it is limited, it is defined. The essence of that which is gross, mortal, limited and defined(सत्) is the sun that shines, for it is the essence of the defined(सत्).

सत् means existence.

NOTE: Now follow a few passages on what is gross (मूर्त) and subtle (अमूर्त) from the cosmic

(ब्रह्माण्ड) as well as individual(पिण्डाण्ड) standpoint. In the above passage, air and ether are subtle while the other three – earth water fire – are gross. The Upanishad says the essence of the three gross elements is the sun. Revered Swami Ranganathanandji says: “These three elements make for the gross body of Brahman in the cosmos. Everything we see is made of these three elements”).(page 206 ibid).

Now comes the subtle, the अमूर्तम्. Slowly we are moving from the mortal to the immortal dimensions of truth.

40. अथ अमूर्तम् – वायुः अन्तरिक्षं च, एतदमृतम्, एतद्यत्,

एतत् त्यत्; तस्य एतस्य अमूर्तस्य, एतस्य अमृतस्य, एतस्य यतः,

एतस्य त्यस्य एष रसो य एष एतस्मिन् मण्डले पुरुषः, तस्य हि एष रसः – इति अधिदैवतम्।(2-3-3).

40. Now the subtle – it is air and the ether. It is immortal. It is unlimited and it is undefined. The essence of that which is subtle, immortal,

unlimited(यत् )and undefined(त्यत्) is the being that is in the sun, for that is the essence of the undefined. This is with reference to the gods.

41. अथ अध्यात्मम् – इदमेव मूर्तं यदन्यत् प्राणात् च, यश्चायम्

अन्तरात्मनि आकाशः। एतन्मर्त्यम्, एतत् स्थितम्, एतत् सत्।

तस्य एतस्य मूर्तस्य, एतस्य मर्त्यस्य, एतस्य स्थितस्य, एतस्य सत

एष रसो यत् चक्षुः, सतो ह्येष रसः।(2-3-4)

41. Now with reference to the body: The gross form is but this – what is other than the (corporeal) air and the ether that is in the body. It is mortal, it is limited and it is defined(सत्) The essence of that which is gross, mortal,‌limited and defined is the eye, for it is the essence of the defined.

NOTE: Revered Swami Ranganathanandji says:

“All this is meant to show that this universe is a whole unit,. We go beyond the seen world to the unseen. … The body is one part of the system and the universe outside is another. They are parallel. The microcosm and the

macrocosm are parallel to each other. Both here and there we have a similar pattern….

Just as in the cosmic context the special

manifestation of the energy is seen in the sun, here in the body it is seen in the eye.This is a very interesting observation. In fact, the eye is

related to the sun according to our theory. The right eye is particularly mentioned दक्षिणेऽक्षन्पुरुषः

‘The Being that is in the right eye’. The sun and the right eye go together. The same principle of energy is there as well as here”.(pages 208-209) ibid).

42. अथ अमूर्तम् – प्राणश्च यश्चायम् अन्तरात्मनि आकाशः।

एतदमृतम् , एतद्यत् एतत् त्यत्। तस्य एतस्य अमूर्तस्य , एतस्य

अमृतस्य, एतस्य यतः, एतस्य त्यस्य एष रसो योऽयं दक्षिणे

अक्षन्पुरुषः,, त्यस्य ह्येष रसः।(2-3-5)

42. Now the subtle – It is (the corporeal) air and the ether that is in the body. It is immortal, it is unlimited, and it is undefined. The essence of that which is subtle, immortal, unlimited and undefined is this being that is in the right eye, for this is the essence of the undefined.

NOTE: Says revered Swami Ranganathanandji:

“In the cosmic context the sun is the eye of the whole universe. It is that which sees or illumines everything. … The eye is the first to develop in the embryo among other organs.

The human personality is manifested through the eye. The eye is the index of the soul”.

(page 209 ibid).

43. तस्य हैतस्य पुरुषस्य रूपम्। यथा माहारजनं वासः, यथा

पाण्डवाविकम्, यथेन्द्रगोपः, यथा अग्न्यर्चिः, यथा पुण्डरीकम्,

तथा सकृद्विद्युत्तम्, सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद! अथातः आदेशः – नेति नेति! न ह्येतस्मादिति, नेत्यस्मात्परमस्ति; अथ नामधेयम् – सत्यस्य सत्यमिति; प्राणा

वै सत्यम्, तेषामेष सत्यम्।(2-3-6)

43. The form of that Purusha is as follows: Like a cloth dyed with turmeric or like grey sheep’s wool, or like the (scarlet) insect called Indragopa or like a tongue of fire or like a white lotus or like a flash of lightning. He who knows it as such attains splendour like a flash of

lightning. Now, therefore,the description (of (Brahman) “not this, not this. Because there is no other and more appropriate description than this “Not this”. Now Its name: “The Truth of truth'”. The Vital Force is truth and it is the

Truth of that.

NOTE: Says revered Swami Ranganathanandji:

“In this passage the Upanishad takes us from this truth to that Truth which lies behind and hidden.”(page 209). We move from Satyam to Satyasya SATYAM.

“By eliminating – नेति नेति – the lower truth, we reach the Truth of truth. In Nature, प्राण is immortal. It doesn’t die, but it is not conscious.

It doesn’t have awareness. But, behind it there is something with that principle of awareness.

Who is aware of प्राण? It is not aware of itself. But, there is some focus in us which is aware of प्राण, the Self. We call the world of manifestation as truth PROVISIONALLY. We transcend this truth by the process of नेति नेति – not this,not this – and reach that Truth of truth”.(page 212-213 ibid).

NOTE: Now follows the famous dialogue between the illustrious couple Yaajnavalkya and Maitreyi. This is a beautiful piece of Sanskrit literature. It highlights the great value of RENUNCIATION.

Says revered Swami Ranganathanandji: ” If we want to understand the Truth of truth(सत्यस्य सत्यम्), we must be detached from the world of truth. One thing is lying on the other and unless we lift the thing in the top, we can’t see the thing at the bottom. Shri Ramakrishna held one of his hands over the other and said: “Now, unless I lift this hand on the top, how can you see this hand which is at the bottom?”. We have to lift the covering of truth and get at Truth of truth.”(page 214 ibid).

44. मैत्रेयी इति होवाच याज्ञल्क्यः, उद्यास्यन्वा अरे अहम् अस्मात् स्थानादस्मि, हन्ता ते अनया कात्यायन्यान्तम्

करवाणीति।(2-4-1)

44. Maitreyi, I am going to renounce this life.

Allow me to finish between you and

Kaatyaayani, said Yaajnavalkya.

45. सा होवाच मैत्रेयी, यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् कथं तेन अमृता स्यामिति। नेति होवाच याज्ञवल्क्यः,

यथैव उपकरणवतां जीवितं तथैव जीवितं स्यात्, अमृतत्वस्य तु

नाशास्ति वित्तेन।(2-4-2)

45. Thereupon Maitreyi said,”Sir, if indeed this whole earth full of wealth be mine, shall I be

immortal through that?”. “No” replied Yaajnavalkya, “your life will be just like that of

people who have plenty of things, but, there is no hope of immortality through wealth”.

46. सा होवाच मैत्रेयी, येनाहं नामृता स्यां किमहं तेन कुर्याम्?

यदेव भगवान् वेद तदेव मे ब्रूहि इति।(2-4-3)

46. Then Maitreyi said: “What shall I do with that which will not make me immortal? Tell me, Sir, of that alone which you know (to be the means to immortality”.

NOTE: Maitreyi’s words remind us of boy Nachiketa(vide Kathopanishad) who said to Yama: Wealth will not yield lasting satisfaction to man(न वित्तेन तर्पणीयो मनुष्यः).

47. ध्यासस्व

इति।(2-4-4)

47. Yaajnavalkya said,”My dear, you have been my beloved (even before), and you say what is dear to my heart. Come, be seated, I will explain it to you. As I explain it, meditate on its

meaning.

48. स होवाच, न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति। न वा अरे जायायै कामाय

जाया प्रिया भवति, आत्मनस्तु कामाय जाया प्रिया भवति।

न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्ति, आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति, आत्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे ब्रह्मणः

कामाय ब्रह्म प्रियं भवति, आत्मनस्तु कामाय ब्रह्म प्रियं भवति।

न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवति, आत्मनस्तु कामाय क्षत्रं प्रियं भवति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति, आत्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे

देवानां कामाय देवाः प्रिया भवन्ति, आत्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्ति, आत्मनस्तु कामाय भूतानि प्रियाणि भवन्ति। न वा अरे

सर्वस्य कामाय सर्वं प्रियं भवति, आत्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अग्रे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयी, आत्मनो वा अरे दर्शनेन श्रवणेन मत्या

विज्ञानेन इदं सर्वं विदितम्।(2-4-5)

48. He said:”It is not for the sake of the husband, my dear, that he is loved, but, for one’s own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but, for one’s own sake that he is loved.

NOTE: In the same way Yaajnavalkya speaks of children, wealth, BraahmaNa, Kshatriya, worlds,

gods, beings ….but, for one’s own sake these are loved. Then he says:

“The Self, my dear Maitreyi, should be realised,

should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear,

through hearing, reflection and meditation, all this is known.”

NOTE: WHO AM I for whose sake I hold this, that and the other as dear? Yaajnavalkya wants

Maitreyi to probe this mysterious ‘I’. Like the ancient Yaajnavalkya, Bhagavan Sri RamaNa Maharshi in the recent past, posed this question to all who came to His feet to unburden themselves. They came to Him to tell Him their tales. He would say: For whom are these problems? They will say: they are MY problems. The Maharshi will then gently nudge them to enquire who that I is and guide them.

49. लोकास्तं परादुः यो अन्यत्र आत्मनो लोकान् वेद। देवाः तं परादुः यो अन्यत्र आत्मनो देवान् वेद। भूतानि तं परादुः यो अन्यत्र‌‌‌ आत्मनो भूतानि वेद। सर्वं तं परादाद् यो अन्यत्र‌‌‌ आत्मनो सर्वं वेद। इदं ब्रह्म इदं क्षत्रम् इमे लोकाः इमे देवाः इमानि भूतानि

इदं सर्वं यद् अयम् आत्मा।(2-4-6)

49. The worlds ignore him who thinks that the worlds are different from the Self. The gods ignore him …..from the Self. The creatures ignore …..from the Self. All ignore him…..from the Self. The BraahmaNa, the Kshatriya, the worlds, the gods, the creatures, whatever things there be – these are the Self.

50. स यथा दुन्दुभेः हन्यमानस्य न बाह्यात् शब्दात् शक्नुयाद्

ग्रहणाय, दुन्दुभेस्तु ग्रहणेन – दुन्दुभ्याघातस्य वा – शब्दो गृहीतः।(2-4-7)

50. As when a drum is played upon, one cannot

distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by

different kinds of strokes,

51. स यथा शङ्खस्य ध्मायमानस्य न बाह्यात् शब्दात् शक्नुयाद्

ग्रहणाय, शङ्खस्य तु ग्रहणेन – शङ्खध्मस्य वा – शब्दो गृहीतः।

(2-4-8)

51. As when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different ways of playing,

33. स यथा वीणायै वाद्यमानायै न बाह्यात् शब्दात् शक्नुयाद् ग्रहणाय, वीणायै तु ग्रहणेन – वीणावादस्य वा – शब्दो ग्रहीतः।

(2-4-9)

33. When the VeeNaa is played, its various particular sounds are not heard apart from the whole, but in the total sound all its notes are heard.

34. स यथा आर्देन्द्राग्नेः अभ्याहितात् पृथग्धूमा विनिश्चरन्ति, एव वा अग्रे अस्य महतो भूतस्य निःश्वसितमेतद्यद् ऋग्वेदो यजुर्वेदः

सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः

सूत्राणि अनुव्याख्यानानि व्याख्यानानि, अस्यैव एतानि निःश्वसितानि।।(2-4-10)

34. As from a fire kindled with wet faggot, diverse jets of smoke issue, even so, my dear,

the RgVeda, Yajurveda, Saamaveda, Atharvaangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations and explanations are like the outgoing breath of this (Supreme Self).

54. स यथा सर्वासाम् अपां समुद्र एकायानम्, एवं सर्वेषां स्पर्शानां त्वगेकायनम्, एवं सर्वेषां गन्धानां नासिके एकायनम्,

एवं सर्वेषां रसानां जिव्हा एकायनम्, एवं सर्वेषां रूपाणां चक्षुः एकायनम्, एवं सर्वेषां शब्दानां श्रोत्रमेकायनम्, एवं सर्वेषां

संकल्पानां मन एकायनम्, एवं सर्वेषां विद्यानां हृदयमेकायानम्, एवं सर्वेषां कर्मणां हस्तावेकायनम्, एवं सर्वेषां आनन्दानामुपस्थ एकायनम्, एवं सर्वेषां विसर्गाणां पायुरेकायनम्, एवं सर्वेषां अध्वनां पादावेकायनम्, एवं सर्वेषां वेदानां वागेकायनम्।।(2-4-11)

54. As for all water the one centre is the ocean, as for all touch the skin, as for all odours the nostrils, as for all savours (tastes)

the tongue, as for all forms the eyes, as for all sounds the ears, as for all thoughts the mind,

as for all learning the heart, as for all acts the

hands, as for all (earthly) joy the sex-centre,

as for all excretions the excretory organ, as for all walk the feet, as for all Veda-s the speech

(so for all beings the one centre is the Self).

NOTE: Revered Swami Ranganathanandji says: All these different examples signify the idea of one common goal, one centre where all merge. Similarly, the whole universe is ultimately centred in this one Reality. … Not only in origination,but in continuation and dissolution as well, the universe is Brahman. It comes from Brahman, lives in Brahman and returns to Brahman…..The singularity concept of modern astrophysics comes here.(page 269 ibid).

55. स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत, न हास्योद् ग्रहणायेव स्यात्, यतो यतस्त्वाददीतलवणमेव, एवं वा

अर इदं महद्भूतमनन्तपारं विज्ञानघन एव। एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानु विनश्यति, न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि इति होवाच याज्ञवल्क्यः।।(2-4-12)

55.. As a lump of salt dropped into water dissolves in water and no one is able to pick it up, but from wheresoever one takes a sip, lit tastes salty, even so my dear, the individual self, dissolved, is the eternal pure consciousness,infinite and transcendent.

Individuality arises by identification of the Self,

through ignorance, with the elements(etebhyo

bhootebhyah), and with the disappearance (pretya) of this mistaken identity, the individuality (the separatist consciousness) is no more. This it is, O Maitreyi, that I wanted to tell you.

NOTE: Says AS: “Even before the realisation of Brahman, everyone of us is one with Brahman and, therefore, one with all”(प्राक् ब्रह्मज्ञानादपि सर्वो जन्तुः ब्रह्मात्मवत् नित्यमेव सर्वभावापन्नः परमार्थतः।). Says Revered Swami Ranganathanandji:”That is the logic. Even now in our state of ignorance, we are essentially one with the whole.This particular consciousness doesn’t make for an actual separateness. It APPEARS to be separate. That’s all”.(page 282 ibid).

56. सा होवाच मैत्रेयी, अत्रैव मा भगवानमूमुहत्, न प्रेत्य संज्ञास्तीति। स हॊवाच न वा अरेऽहं मोहं ब्रवीमि, अलं वा अर इदं विज्ञानाय।(2-4-13)

56.. Said Maitreyi: “Where there is consciousness of the Self, individuality is no more” – this what you say, my lord, confuses me.

Said Yaajnavalkya: Certainly I am not saying

anything confusing, what I am saying is enough to make you know.

57. यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति, तदितर इतरं श्रृणोति, तदितर इतरं जिघ्रति, तदितर इतरमभिवदति, तदितर इतरं मनुते,तदितर इतरं विजानाति, यत्र वा अस्य सर्वम्

आत्मैवाभूत् , तत्केन कं पश्येत्, तत्केन कं शृणुयात्, तत्केन कं जिघ्रेत्, तत्केन कम् अभिवदेत्, तत्केन कं मन्वीत, तत्केन कं

विजानीयात्? येनेदं सर्वं विजानाति तं केन विजानीयात्?

विज्ञातारमरे केन विजानीयादिति।।(2-4-14)

57.. As long as there is duality, one sees the other, one hears the other, one smells the other, one speaks to the other, one thinks of the other, one knows the other; but when for the illumined soul all is dissolved in the Self,

who is there to be seen by whom, who is there to be heard by whom, who is there to be smelt by whom, who is there to be spoken to by whom, who is there to be thought of by whom,

who is there to be known by whom? The Knower by whom one knows everything, him by whom shall we know? O Maitreyi, by whom

can the Knower be known?

NOTE: Says revered Swami Ranganathanandji:

“We can never KNOW it, we can just BE it. Knower can never become the object of knowledge. Other things can be made objects, but not the Knower. The eye cannot see itself though it can see everything else. Similarly,

the Knower can know only the objects, but not Itself(Himself)”(page 287 ibid) Here is the crescendo of the Vedantic thought: विज्ञातारम् अरे केन विजानीयात्। ‘How can we know the Knower’?

(page 293 ibid).

The book DRIK DRASHYA VIVEKA ascribed by some to AS (and others to Swami VidyaraNaya)

puts it nicely:”Form is the seen(दृश्य), the eye is the seer(दृक्); the eye becomes the seen and the mind is the seer(दृक्). The mind becomes the seen and the Buddhi is the seer(दृक् ); Saakshi(Atman, the witnessing consciousness) is the seer and Buddhi is the seen. Saakshi is alway the seer and is never the seen(दृक् एव न तु दृश्यते)”.

58. इयं पृथिवी सर्वेषां भूतानां मधु, अस्यै पृथिव्यै सर्वाणि भूतानि मधु। यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषः,यश्चायमध्यात्मं शारीरः तेजोमयोऽमृतमयः पुरुषः, अयमेव स योऽयमात्मा; इदममृतम्, इदं ब्रह्म, इदं सर्वम्।।(2-5-1)

58.. This earth is honey to all beings, and all beings are honey to the earth. The shining.

immortal being who is in this earth and the shining, immortal, being in the body are but the Self. This (Self- knowledge) is (the means of)

immortality. This is Brahman. This Brahman is all.

59. इमा आपः सर्वेषां भूतानां मधु, आसाम् अपां सर्वाणि भूतानि मधु, यश्चायम् आस्वप्सु तेजोमायोऽमृतमयः पुरुषः,

यश्चायमध्यात्मं रैतसः तेजोमयोऽमृतमयः पुरुषः, अयमेव स योऽयमात्मा, इदममृतम्, इदं ब्रह्म, इदं सर्वम्।।(2-5-2)

59. This water is honey to all beings and all beings are honey to this water. The shining,

immortal being who is in this water and the shining, immortal being who is in the generative seed are but the Self. This

(Self-knowledge) Is the means of immortality.

This is Brahman. This Brahman is all.

NOTE: Revered Swami Ranganathanandji says:

“We enjoy the earth and the earth enjoys us

finally. This is a universal proposition that everything in this world is interdependent….The Self conditioned by the earth out there and the Self conditioned by this body here, both are honey to all and all are honey to them”.(page 303 ibid).

In the same format as in the preceding sayings we have Agni, Vaayu, Aaditya, directions(विशः),

moon, lightning(vidyut), thunder(स्तनयित्नुः) and sky as honey(मधु), so I am not repeating them.

60. अयं धर्मः सर्वेषां भूतानां मधु, अस्य धर्मस्य सर्वाणि भूतानि मधु, यश्चायम् अस्मिन् धर्मे तेजोमयोऽमृतमयः पुरुषः, यश्चायमध्यात्मं धार्मःतेजोमयोऽमृतमयः पुरुषः, अयमेव स योऽयमात्मा, इदममृतम्, इदं ब्रह्म, इदं सर्वम्।।(2-5-11)

60. This righteousness(Dharma) is honey to all beings, and all beings are honey to this righteousness. The shining, immortal being who is in this Dharma and the shining, immortal

being in the individual being – each is honey to the other. Brahman is the soul in each. He, indeed, is the Self in all. He is all.

61. इदं सत्यं सर्वेषां भूतानां मधु….(2-5-12)

61. This Truth is honey to all beings……

62. इदं मानुषं सर्वेषां भूतानां मधु…..(2-5-13)

62. This race of man is honey to all beings…..

63. अयम् आत्मा सर्वेषां भूतानां मधु…(2-5-14)

63. This Self is honey to all beings…

NOTE: This experience of sweetness is the privilege of those who are righteous, says RgVeda. मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः माध्वी न: सन्तोषधी:। मधु नक्तम् उतोषसि मधुमत् पार्थिवं रजः मधु द्यौरस्तु नः पिता। मधुमान् नो वनस्पतिः मधुर्नो अस्तु सूर्यः माध्वीर्गावो भवन्तु नः।(1-9).

“For him who lives righteously, the winds are full of sweetness, so are the seas, the herbs, night and day. Sweet is the dust of the earth and the fatherly sky. May the trees, plants and the sun be sweet and may sweet be all directions to us”.(Above Mantra-s are chanted during honey-snaana in पञ्चामृत स्नान during Poojaa).

64. स वा अयम् आत्मा सर्वेषां भूतानां अधिपतिः, सर्वेषां भूतानां राजा, तद्यथा रथनाभौ च रथनामौ चाराः सर्वे समर्पिता:,

एवमेव अस्मिन् आत्मनि सर्वाणि भूतानि, सर्वे देवाः, सर्वे लोकाः, सर्वे प्राणाः, सर्व एत आत्मानः समर्पिता:।।(2-5-15)

64. This Self is the Lord of all beings, the king of all beings. As the spokes are held together in the hub and in the rim of a wheel, just so all beings, all creatures, all gods, all worlds and all lives are held together in the Self.

NOTE: Revered Swami Ranganathanandji says:

“Actually we are always free, always one with all. Due to ignorance we don’t feel it. We feel we are bound and limited. Our status even before the Realisation is that we are free and one with all. Only we do not know it and our ignorance of the truth does in no way undo the truth. The truth is always there, but presently covered. We have to just uncover it.”(page 306

ibid). …..”God is described in one Christian mystic’s book as an infinite circle whose circumference is nowhere, but, whose centre is everywhere “(page 307 ibid).

65. तदेतद् ऋषि: दध्यन् अवोचत्। पुरश्चक्रे द्विपदः पूरश्चक्रे चतुष्पदः। पुरः स पक्षी भूत्वा पुरः पुरुष आविशत्।। स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः, नैनेन किञ्च नानावृतम्, नैनेन किञ्चनासंवृतम्।।(2-5-18)

65. The Rshi Dadhyan said: HE made bodies with two feet and four feet. He entered into all bodies and because He dwells in the bodies He is called Purusha. There is nothing that is not

surrounded by Him, nothing that is not pervaded by Him.

66. तदेतद् ऋषि: अवोचत्: रूपं रूपं प्रतिरूपो बभूव। तदस्य रूपं प्रतिचक्षणाय। इन्द्रो मायाभिः पुरुरूप ईयते। युक्ता ह्यस्य

हरयः शता दश।। अयं वै हरयः, अयं वै दश च सहस्राणि, बहूनि

च अनन्तानि च। तदेतद् ब्रह्म अपूर्वम् अनपरम् अनन्तरम्

अबाह्यम्, अयमात्मा ब्रह्म सर्वानुभूः इत्यनुशासनम्।।

(2-5-19)

66. The Rshi said: HE assumed all forms. HE assumed all forms to reveal Himself in all forms. HE, the Lord, is revealed in all forms

through His माया. HE is tens, HE is thousands, HE is numberless. This Brahman is without a ‘before’ and without an ‘after’, without an interior and an exterior. This Self, perceiver of everything, is Brahman. This, verily, is the teaching.

The word Brahman meets us here, there and everywhere. What does Brahman mean?

Revered Swami Ranganathanandji explains it

as follows:”This is a simple truth both in science as well as in Vedanta. It postulates a unifying cause behind this universe. Behind the universe there are no two things. If there are two, the problem of one limiting the other arises. We have then to reduce the two to one

and only then does the problem end. That is how unity is the end of all questioning. Multiplicity is thus reduced to unity at different levels until we come to the supreme unity beyond which there is nothing. That is the meaning of the word Brahman in Vedanta. It is

defined in most scientifc language in Taittiriya Upanishad (3.1.1): ‘That reality from which all these beings take birth, that by which they live

after being born and towards which they move and into which they merge – know That. That is

Brahman”(page 379 ibid).

Janaka, King of Videha, on a certain occasion

performed a sacrifice and in connection therewith distributed costly gifts. Among those who attended were the wise men of Kuru and

Paanchaala. King Janaka observed them and wanted to find out who was the wisest and most enlightened (brahmishtha) among them. Janaka kept a thousand cows in a pen, and between the horns of every cow were fastened ten gold coins. “Let him who is the wisest take away the cows” said Janaka. Sage

Yaajnavalkya stood up and asked his pupils to drive away the cows. The rest of the assembled

‘wise men’ were enraged and challenged the sage for a debate.

Ashwala stood up and asked:

65. यदिदं सर्वं मृत्युनाप्तम्, सर्वं मृत्युना अभिपन्नम्, केन यजमानो मृत्योराप्तिमतिमुच्यत इति।(3-1-3)

65. Since all this is overtaken by death and swayed by it, by what means does the sacrificer go beyond death?

66. Yaajnavalkya said: होत्रा ऋत्विजा अग्निना वाचा।

वाग् वै यज्ञस्य होता, तद्येयं वाक् सोऽयमग्निः, स होता स मुक्तिः,

सा अतिमुक्तिः।।(3-1-3)

66. By knowledge of the identity between the worshipper, the fire and the speech(Mantra –

Chant). For the chant is, indeed, the worshipper and the chant is the fire and the fire, which is one with Brahman, is the worshipper. This knowledge leads to liberation;

This knowledge leads one beyond death.

NOTE: Here we are reminded of the Gita verse

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।(4-24).

Then, Ushasta asked: यत् साक्षादपरोक्षाद्ब्रह्म,

य आत्मा सर्वान्तरः, तं मे आचक्ष्व इति।(3-4-1)

67. Explain to me the Brahman that is immediate and direct – the Self that is within all.

68.Ushasta: एष त आत्मा सर्वान्तरः।(3-4-1)

68. Yaajnavalkya: This, thy Self, is within all.

69. Ushasta: कतमो याज्ञल्क्य सर्वान्तरः?(3-4-1)

69. Ushasta: Which is within all, Yaajnavalkya?

70. Yaajnavalkya: यः प्राणेन प्राणिति स त आत्मा सर्वान्तरः। यो अपानेन अपानीति स त आत्मा सर्वान्तरः।

यॊ व्यानेन व्यानीति स त आत्मा सर्वान्तरः। यो उदानेन

उदानिति स त आत्मा सर्वान्तरः। एष त आत्मा सर्वान्तरः।

(3-4-1)

70. That which breathes in is thy Self, which is within all. That which breathes down is thy Self,

which is within all. That which diffuses breath is

thy Self, which is within all. That which breathes out is thy Self, which is within all. This is your Self, which is within all.

NOTE: Revered Swami Ranganathanandji says: “If Brahman is presented as the Self of all, we can experience and check up if it is true. That is the challenge thrown by the sages of Upanishads through which they created a science of inner life of man, or to quote a phrase coined by Sir Julian Huxley, they created a SCIENCE OF HUMAN POSSIBILITIES, the tremendous possibilities hidden in every human being. The most important thing in the human life is to realize the infinite hidden in

this finite body. That science was developed through this questioning and various answers came thereafter “.(page 377 ibid).

71. Ushasta: यथा विब्रूयात् असौ गौः, असावश्व इति, एवमेव एतद् व्यपदिष्टं भवति। यदेव साक्षादप्रोक्षाद् ब्रह्म, य आत्मा सर्वान्तरः, तं मे व्याचक्ष्व इति।(3-4-2)

71. Ushasta: You have indicated it as one may say that a cow is such and such or a horse is such and such. Explain to me the Brahman that is immediate and direct – the Self that is within all.

72. Yaajnavalkya: एष त आत्मा सर्वान्तरः।(3-4-2)

72. Yaajnavalkya: This is your Self within all.

73. Ushasta: कतमो याज्ञल्क्य सर्वान्तरः?(3-4-2)

73. Ushasta: Which is within all, Yaajnavalkya?

74. Yaajnavalkya: न दृष्टेः दृष्टारं पश्येः, न श्रुतेः श्रोतारं

शृणुयात्, न मतेः मन्तारं मन्वीथाः, न विज्ञातेः विज्ञातारं

विजानीया:। एष ते आत्मा सर्वान्तरः, अतोऽन्यदार्तम्। ततो ह

उषस्त उपरराम।।(3-4-2)

74.. Yaajnavalkya: You cannot see the seer of the sight, you cannot hear the hearer of the sound, you cannot think the thinker of the thought, you cannot know the knower of the

known. Again I reply: This, your Self, is within all. Everything else but this is perishable.

Thereupon Ushasta held his peace.

NOTE: Revered Swami Ranganathanandji says:

“The word Saakshi often comes in Vedantic literature and today it is also in psychology. We watch our mind and when we do so we are the Saakshi. Thus Saakshitva(witnesshood) is a

profound psychological development. It deals with the depth-dimension in every human being. …I am seeing the table and Atman is seeing MY SEEING the table. Atman is behind my act of seeing. It is the Witness of perception or vision”(page 393 ibid).

75. अथ हैनं कहोलः पप्रच्छ, याज्ञवल्क्यं इति होवाच, यदेव साक्षाद् अपरोक्षाद् ब्रह्म, य आत्मा सर्वान्तरः तं मे व्याचक्ष्व इति।

एष त आत्मा सर्वान्तरः। कतमो याज्ञल्क्य सर्वान्तरः? यो

अशनाया पिपासे शोकं मोहं जरां मृत्युमत्येति। एतं वै तम् आत्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च

लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति। या ह्येव पुत्रैषणा

सा वित्तैषणा, या वित्तैषणा सा लोकैषणा, उभे ह्येते एषणे एव

भवतः। तस्माद् ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत्।

बाल्यं च पाण्डित्यं च निर्विद्य अथ मुनिः, अमौनं च मौनं च निर्विद्य अथ ब्राह्मणः; स ब्राह्मणः केन स्यात्? येन स्यात् तेन

ईदृश एव, अतोऽन्यदार्तम्। ततो कहोलः उपरराम।

(3-5-1)

75. Now Kahola poses a question. O Yaajnavalkya, explain to me the Brahman that is immediate and direct – the Self that is within all.

Yaajnavalkya: This is your Self that is within all.

Kahola: Which is within all, O Yaajnavalkya?

Yaajnavalkya: That which transcends hunger and thirst, grief, delusion, decay and death.

Knowing this very Self the BraahmaNaas renounce the desire for sons, for wealth and for worldly name and fame and lead a mendicant ‘s life. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for name and fame for both these are but desires. Therefore, the knower of Brahman, having become weary of scholarship, should try to live ‘childlike'(simple,straight-forward, egoless and transparent). Then he should transcend this state and resort to silence. Then, he should rise above both silence and lack of it(मौन and अमौन) and abide (in his natural state) as Brahman and be a BraahmaNa(Knower of Brahman

– ब्रह्म वेत्ति इति ब्राह्मणः). Kahola asked : How does this ब्राह्मण conduct himself? Yaajnavalkya: as

narrated above. Any other way will lead to distress. Then Kahola held his peace,.

NOTE: Dr. Satyavrata Siddhaantaalankaar names these three cravings – पुत्रैषणा, वित्तैषणा, लोकैषणा – as sex impulse, possessive impulse and self-assertive impulse respectively.

Revered Swami Prabhavananda (RKM) interprets LokaishaNaa as craving for pleasure here in this world as well as in the world hereafter.

As regards being childlike(बाल्येन तिष्ठासेत्), a saying of Jesus Christ comes to mind: “Unless you become like a child, I tell you, you cannot enter the Kingdom of God”..

76. Now Uddalaka poses a question: याज्ञवल्क्येति होवाच। वेत्थ नु त्वं तत्सूत्रं येनायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति? वेत्थ त्वं तम् अन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतानि योऽन्तरो यमयति? (3-7-1)

76.. O Yaajnavalkya, do you know that thread(sootra) by which this life, the next life and all beings are held together? Do you know that internal Ruler who controls this and the next life and all beings from within?

77. Yaajnavalkya says: वायुर्वै गौतम तत्सूत्रम्, वायुना वै गौतम सूत्रेण अयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति। (3-7-2) यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरः, यं पृथिवी न वेद, यस्य पृथिवी शरीरम्, यः पृथिवीमन्तरो

यमयति, एष त आत्मा अन्तर्यामी अमृतः।(3-7-3)

77.. Yaajnavalkya says: O Gautama(Uddaalaka),

Vaayu is that Sootra(thread) through which this and the next life and all beings are held together. He who inhabits the earth, is within it,

whom the earth does not know, whose body is the earth and who controls the earth from within, is the Internal Ruler, your own immortal Self.

78.. Yaajnavalkya: यो अप्सु तिष्ठन् अद्भ्यो अन्तरः, यम् आपो न विदुः, यस्यायं शरीरम्, योऽपोऽन्तरो यमयति, एष त आत्मा अन्तर्यामी अमृतः।।

(3-7-4)

78. Yaajnavalkya: He who inhabits water, is within it, whom water does not know, whose body is water and who controls water from within, is the Internal Ruler, your own immortal Self.

NOTE: Revered Swami Ranganathanandji says:

Sri Ramanujacharya, the Great Vishishtaadvaita

Teacher, based his philosophy on this Antaryaami BraahmaNa. God is Antaryaami, the Self of all, like a thread that runs through the pearls. What a beautiful unity we get there!

(page 436 ibid).

Using the same pattern as in the earlier Mantra-s, Yaajnavalkya speaks of Him dwelling in odour, speech, sight,hearing and touch,mind and intellect, but is separate from them, whom odour, speech, sight, hearing and touch, mind and intellect do not know, whose body is odour, speech, sight, hearing and touch, mind and intellect are and who controls them all from within – He, the Self, is the Inner Ruler, the Immortal.

79. अदृष्टो द्रष्टा अश्रुतः श्रोता अमतो मन्ता अविज्ञातो विज्ञाता

नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता

नान्योऽतोऽस्ति विज्ञाता एष त आत्मा अन्तर्यामी अमृत:।

अतोऽन्यदार्तम्। ततो उद्दालकः उपरराम।(3-7-23).

79. Unseen, but the seer; unheard, but the hearer; unthinkable, but the thinker; unknowsble, but the knower – there is no seer but He, no hearer but He, no thinker but He, no

knower but He, He, the Self, is the Inner Ruler , the Immortal. Anything that is not the Self perishes. Satisfied with this exposition,

Uddaalaka held his peace.

NOTE: RSR says: “Now comes pure philosophy. ….See the wonderful language used in this passage: there is no other witness but Him. This word witness, Saakshi, is a profound philosophical term. Whenever we speak of change, we invoke the concept of Saakshi. Change cannot be perceived unless there is a Saakshi who sees the change…..The egos of the waking and dream states and the egolessness of the sleep state are known to one particular reality within. That is the Saakshi and that is also the Tureeya, the fourth. That is the Atman, our true Self. The waking ego is not our true self nor the dream ego and the non-existence of everything in deep sleep also is not our true self. ONE WHO WITNESSES ALL THESE STATES IS OUR TRUE SELF(capital letters mine)(page 442 ibid)”.

Gaargi to Yaajnavalkya: सा होवाच याज्ञवल्क्य यदूर्ध्वम् दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्च इति आचक्षते कस्मिन् तदोतं च प्रोतं च इति।(3-8-6)

80. Yaajnavalkya, that of which they say that it is above heaven and below the earth, which is between heaven and earth as well and which was, is and shall be – tell me in what it is woven, warp and woof?

81.. Yaajnavalkya says: स होवाच यदूर्ध्वं गार्गि दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं यच्च भवच्च

भविष्यच्च इति आचक्षत आकाश एव तदोतं प्रोतं च।(3-8-7)

81. Yaajnavalkya says: That which is above the heaven…..it is woven, warp and woof in आकाश (ether)(sky).

NOTE: RSR says: We live at two levels – at the sensory level and beyond the sensory level. The sensory level is our usual world of experience called लोक. The super- sensory level is called लोकोत्तर. Lokottara transcends Loka. Modern science deals only with लोक and Vedanta with लोकोत्तर. But, some scientists are now coming to this Indian thinking. They try to probe into the Lokottara to find out(like Gaargi – these two words mine) – what lies above the sensory level. That is the most fascinating part of this twentieth century science.”(page 454).

.Gaargi asks: कस्मिन् खलु आकाशः ओतश्च प्रोतश्चेति।

(3-8-7)

82.. Gaargi asks: In whom is that ether woven,

warp and woof?

83. Yaajnavalkya: स होवाच एतद् वै तदक्षर गार्गि ब्राह्मणा

अभिवदन्ति अस्थूलम् अनणु अहृस्वम् अदीर्घम् अमात्रम् अनन्तरम् अबाह्यम् न तदश्नाति किंचन न तदश्नाति कश्चन।।

(3-8-8)

83. Yaajnavalkya says: O Gaargi, the sages call Him Akshara – the changeless Reality. He is

neither gross nor atomic, neither short nor long, He has no measure, no inside or outside.

He consumes nothing, nothing consumes Him.

84.. Yaajnavalkya: एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्या

चन्द्रमसौ विधृतौ तिष्ठत, एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावा पृथिव्यौ विधृते तिष्ठत, एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा

मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृताः

तिष्ठन्ति, एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्यो अन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्यो अन्या यां यां च दिशम्

अन्वेतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशंसन्ति

यजमानं देवा दर्वीं पितरो अन्वायत्ताः।(3-8-9)

84.. O Gaargi, at the command of that Akshara

(the Imperishable), sun and moon hold their courses. At the command of that Akshara, O Gaargi, heaven and earth keep their positions.

At the command of that Akshara, O Gaargi,

moments, hours, days and nights, fortnights and months, seasons and years – all follow their paths. At the command of that Akshara, O Gaargi, rivers issuing from the snowy mountains, flow on – some eastward, some westward, others in other directions.

NOTE: RSR says: “Shankara makes a beautiful comparison here: As in life an accountant appointed by his master carefully calculates all items of income and expenditure, so are these divisions of time controlled by their master: the Immutable(Brahman)”(page 462 ibid). AS’ passage reads: यथा लोके प्रभुणा नियतो गणकः सर्वम् आयं व्ययं च अप्रमत्तो गणयति तथा प्रभुस्थानीय एषां कालावयवानां नियन्ता।

85. Yaajnavalkya: यो वा एतदक्षरं, गार्गि, अविदित्वा अस्मिन् लोके जुहोति यजते तपस्तप्यते बहूनि वर्ष सहस्राणि,

अन्तवदेव अस्य तद् भवति। यः वै एतद् अक्षरम् गार्गि अविदित्वा

अस्मात् लोकात् प्रैति सः कृपणः; अथ यः एतदक्षरम्, गार्गि,

विदित्वा अस्मात् लोकात् प्रैति सः ब्राह्मणः।।(3-8-10)

85.Yaajnavalkya says: O Gaargi, without knowing this Akshara, he, who offers oblations,

performs sacrifices, practises austerities, even though for many thousands of years, gains little. His offerings and practices are perishable. He, O Gaargi, who departs from here without knowing the Imperishable, is pitiable; but, he, O Gaargi, who departs from this world, Knowing the Akshara, is truly a

BraahmsNa(Knower of Brahman – ब्रह्म वेत्ति इति

ब्राह्मणः).

NOTE: RSR says: A BraahmaNa is a state. Every human being can aspire to be a BraahmaNa by realising God in this very life, for that is our nature. That was the original idea of BraahmaNa. Later we converted it into a caste, backed by all sorts of special privileges and ruined the whole thing. (page 475 ibid). None but one who has realised Brahman is a BraahmaNa. All the rest are kripana-s. KripaNa actually means a very stingy person. Yaajnavalkya says: he who departs from this world without realising Brahman is a miser; he is miserable. A miser doesn’t use money. If we don’t use this God-given gift of life to realize Him, we, too, are misers – kripaNa!

86.. Yaajnavalkya says: तद् वै एतदक्षरं गार्गि अदृष्टं द्रष्टृ

अशृतं श्रोतृ अमतं मन्तृ अविज्ञातं विज्ञातृ न अन्यद् अतः अस्ति

द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यदतोऽस्ति मन्तृ नान्यदतोऽस्ति

विज्ञातृ अस्मिन् नु खलु अक्षरे गार्गि आकाश ओतश्च प्रोतश्चेति।।

(3-8-11)

86. Yaajnavalkya says: This Akshara, O Gaargi, is unseenbut is the seer, is unheard but is the

hearer, is unthinkable but is the thinker, is unknown but is the knower. There is no seer but He, there is no hearer but He, there is no thinker but He, there is no knower but He. In

Akshara(the Imperishable), verily, O Gaargi, the ether(sky) is woven, warp and woof.

Now follows an important dialogue between the philosopher-king Janaka and the sage Yaajnavalkya. AS’ किं ज्योति एक-shloki is based on this.

87. Janaka says: याज्ञवल्क्य, किं ज्योतिरयं पुरुषः इति।

आदित्य ज्योतिः सम्राड् इति होवाच – आदित्येनैव अयं

ज्योतिशा आस्ते पल्यते कर्म कुरुते विपल्येति इति। एवम् एव एतद् याज्ञवल्क्य।(4-3-2)

87. Janaka says: O Yaajnavalkya, what serves as the light for man?

Yaajnavalkya: The light of the sun, Your Majesty,

for by the light of the sun man sits, goes out,

does his work and returns home.

Janaka: True indeed, Yaajnavalkya.

88. Janaka says: O Yaajnavalkya, अस्तमित आदित्ये याज्ञवलक्य चन्द्रमसि अस्तमिते शान्ते अग्नौ शान्तायां वाचि किं ज्योतिरेवायं पुरुष इति आत्मैव अस्य ज्योतिर्भवतीति आत्मना

एव अयं ज्योतिषा आस्ते पल्यते कर्म कुरुते विपल्येति इति।। (4-3-3)

88.Janaka says: O Yaajnavalkya, When the sun has set, what then serves as his light?

Y: The moon is then his light.

J: When both the sun and the moon have set,

what serves then as his light?

Y: The fire is then his light.

J: When the sun and the moon have set and fire has gone out, what serves as his light?

Y: The speech is his light.

J: When the speech, too, has gone out, what serves as his light?

Y: The Self, indeed, is his light. By the light of the Self, man sits, moves about, does his work

and rests.

NOTE: RSR says: “Sri Ramakrishna used to tell: Children, go to the kitchen and see there is a pot kept on fire with water boiling and pieces of potatoes in it. In the boiling water, the potatoes seem to jump. Seeing that the children say: Mother, the potato is jumping, potato is jumping. Mother says: Potato has no power to jump, my children, it is the fire below that makes it jump. Similarly, the body has no power by itself. There is some other energy within. To indicate that, this subject has been broached”.(page 548 ibid).

AS has composed an Ekashloki(one verse) in which He has summed up the above analysis of Light (किं ज्योतिस्त्व भानुमान् अहनि मे रात्रौ प्रदीपादिकं, स्यादेवं रविदीपदर्शनविधौ किं ज्योतिराख्याहि मे। चक्षुः तस्य निमीलनादिसमये किं धीः, धियो दर्शने किं तत्राहमतो भवान् परमकं ज्योतिस्तदस्मि प्रभो।।).

89. कतम आत्मेति यो ऽयं विज्ञानमयः प्राणेषु हृदि अन्तर्ज्योतिः

पुरुषः स समानः सन् उभौ लोकावनुसंचरति ध्यायतीव लेलायतीव स हि स्वप्नो भूत्वेमं लोकमतिक्रामति मृत्योरूपाणि।।

(4-3-7)

89. Janaka: Who is that Self?

Yaajnavalkya: The self-luminous being who dwells within the heart, surrounded by the senses and sense organs, and who is the light of the intellect, is that Self. Becoming identified with the intellect, he moves to and fro, through birth and death, between this world and the next. Becoming identified with the intellect, the

Self appears to be thinking, appears to be moving. While the mind is dreaming, the Self also appears to be dreaming and to be going beyond the next world as well as this. Both the dreamland as well as the waking world are changeful, unreal and subject to death.

NOTE: RSR says: “A rock is there in the midst of the trees. It is near the trees and at the same time separate. Similar is the self – in the midst of the organs, very near them and yet completely distinct. It is the light within the heart”.(page 576 ibid).To quote AS: प्राणेषु इति व्यतिरेकप्रदर्शनार्था सप्तमी। यथा पाषाणेषु वृक्षः इति सामीप्यलक्षणा।

90. Yaajnavalkya continues: स वा अयं पुरुषः जायमानः शरीरम् अभिसम्पद्यमानः पाप्मभिः संसृज्यते स उत्क्रामन् म्रियमाणः पाप्मनो विजहाति।।(4-3-8)

90.Yaajnavalkya: When man, the individual soul, is born, and assumed relationship with the body and sense organs, he becomes associated with the evils of the world. When at death he gives up the body, he leaves all evils behind.

NOTE: By ‘evils’ is meant the body and organs which a worldly person misuses to do evil.

It is not a condemnation of the God-given body. Has it not been said: The body is the first tool to practise Dharma (शरीरमाद्यं खलु धर्म साधनम्)?

91. तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीयं स्वप्नस्थानं तस्मिन् सन्ध्ये स्थाने

तिष्ठन् एते उभे स्थाने पश्यतीदं च परलोकस्थानं च। अथ यथाक्रमोऽयं परलोकस्थाने भवति तम् आक्रमम्आक्रम्य उभयान्

पाप्मनः आनन्दान् च पश्यति सः यत्र प्रस्वपिति अस्य लोकस्य

सर्वावतः मात्राम् अपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्विपिति अत्रायं पुरुषः स्वयं ज्योतिर्भवति।

(4-3-9).

91.. Yaajnavalkya continues: There are two states for man – the state in this world and the state in the next. There is also a third state, the state intermediate between these two, which can be likened to dream. While in the intermediate state, a man experiences both the other states, that in this world and that in the next and the manner thereof is as follows: When he dies, he lives only in the subtle body,

on which are left the impressions of his past deeds, and of these impressions he is aware,

illumined as they are by the pure light of the

Self. Thus it is that in the intermediate state he

experiences the first state or that of life in the world. Again, while in the intermediate state, he

foresees both the evils and the blessings that will yet come to him, as these are determined in his conduct, good and bad, upon the earth and by the character in which this conduct has resulted. Thus it is that in the intermediate state he experiences the second state or that of life in the world to come.

NOTE: RSR says: “Dream body is a magic body. Who creates it? We ourselves create. Our own karma produces that dream body. Then the self becomes the detached light. It was so in the waking also, but it could not be distinguished from the other lights. We recognise it clearly in dream. He himself is the witness. Saakshi is a great word in Vedaanta. When you think, and when you think you think, that is something wonderful. In the book THE UNIVERSE AND DR.EINSTEIN (page 117) it is mentioned that , it is the greatest wonder that we transcend ourselves and perceive ourselves in the very act of perception. We are the Saakshi when we watch ourselves …,.That is the speciality of the dream where we realize this light of self as completely detached and free from all external interferences.”(page 597-598)

Yaajnavalkya says:

92. न तत्र रथा न रथयोगा न पन्थानो भवन्ति अथ रथान् रथयोगान् पथः सृजते न तत्र आनन्दा मुदः प्रमुदो भवन्ति अथ

आनन्दान् मुद: प्रमुदः सृजते न तत्र वेशान्ता: पुष्करिण्यः स्रवन्त्यो भवन्ति अथ वेशान्तान् पुष्करिणी: स्रवन्तीः सृजते सः हि कर्ता।।(4-3-10)

92. In the intermediate state there are no real chariots, nor horses, nor roads; but, by the light of the Self he creates chariots, horses and roads. There are no real joys and pleasures, but, he creates them. There are no real ponds,

nor lakes nor rivers; but, he creates ponds, lakes and Rivers. He is the creator of all these (out of the impressions left by his past deeds).

NOTE: RSR says: “This is a beautiful passage, very often quoted. Actually there are no sense objects at all in the dream. It is all impressions of the mind. He, the self alone, is there revealing these impressions. He is the agent. Nobody else is there….The light is completely isolated in the dream like a sword separated from its sheath. When it is in the sheath, we cannot identify, but when taken out, it is clear. That happens in the dream”(page 600-601 ibid). AS तदा आत्मज्योतिः केवलम्, असिरिव कोषात् विविक्तम्।

93. स्वप्नेन शारीरमभिप्रहत्य असुप्तः सुप्तानभिचाकशीति। शुक्रमादाय पुनरेति स्थानं हिरण्मयः पुरुष एकहंसः।।(4-3-11)

93. While one is in the state of dream, the golden self-luminous being, the Self within, makes the body to sleep, though he himself remains forever awake and watches by his own light the impressions of deeds that have been left upon the mind. Thereafter, associating himself again with the consciousness of the organs of sense, the Self causes the body to awake.

Yaajnavalkya continues:

94. स्वप्नान्त उच्चावचमीयमानो रूपाणि देव कुरुते बहूनि।

उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन्।।

(4-3-13)

94. The self-luminous being assumes manifold forms, high and low, in the world of dreams. He seems to be enjoying the pleasure of love, or to be laughing with friends or to be looking at

terrifying spectacles.

Yaajnavalkya:

95.आराममस्य पश्यन्ति न तं पश्यति कश्चन इति। 4-3-14) 95. Everyone is aware of the experiences;(alas), no one sees the Experiencer.

NOTE: RSR says: “We see the Magician’s magic, but we don’t see the Magician. We don’t see Him, whose play is all this. If we see the Magician, the magic will not delude us. If we see only the magic, the magic deludes us. The Magician himself is never deluded. He is ever free. The real self in us is unattached.”(page 603 ibid)

Yaajnavalkya:

96. तद्यथा महामत्स्य उभे कूले ऽनुसञ्चरति पूर्वं चापरं चैवमेवायं पुरुष एतौ उभौ अन्तौ अनुसञ्चरति स्वप्नान्तं च बुद्धान्तं च।।(4-3-18)

96. As a large fish moves from one bank of a river to the other, so does the Self move between dreaming and waking.

NOTE: RSR says: “A very interesting idea comes here. How does a huge fish in a river move?

Unobstructed by anything. Similar is the self that moves through all these states, unattached and free, being completely different from those states”.(page 612 ibid).

(The states refer to जाग्रत् स्वप्न सुषुप्ति – अवस्था त्रय).

पाप्मनः आनन्दान् च पश्यति सः यत्र प्रस्वपिति अस्य लोकस्य

(4-3-9).

on which are left the impressions of his past deeds, and of these impressions he is aware,

illumined as they are by the pure light of the

Self. Thus it is that in the intermediate state he

experiences the first state or that of life in the world. Again, while in the intermediate state, he

Yaajnavalkya says:

nor lakes nor rivers; but, he creates ponds, lakes and Rivers. He is the creator of all these (out of the impressions left by his past deeds).

Yaajnavalkya continues:

94. स्वप्नान्त उच्चावचमीयमानो रूपाणि देव कुरुते बहूनि।

उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन्।।

(4-3-13)

94. The self-luminous being assumes manifold forms, high and low, in the world of dreams. He seems to be enjoying the pleasure of love, or to be laughing with friends or to be looking at

terrifying spectacles.

Yaajnavalkya:

95.आराममस्य पश्यन्ति न तं पश्यति कश्चन इति। 4-3-14) 95. Everyone is aware of the experiences;(alas), no one sees the Experiencer.

Yaajnavalkya:

96. As a large fish moves from one bank of a river to the other, so does the Self move between dreaming and waking.

NOTE: RSR says: “A very interesting idea comes here. How does a huge fish in a river move?

Unobstructed by anything. Similar is the self that moves through all these states, unattached and free, being completely different from those states”.(page 612 ibid).

(The states refer to जाग्रत् स्वप्न सुषुप्ति – अवस्था त्रय).

Yaajnavalkya:

97. तद्यथा अस्मिन् आकाशे श्वेनो वा सुपर्णो वा विपरिपत्य

श्रान्तः संहत्य पक्षौ संलयायैव ध्रियत एवमेव अयं पुरुष एतस्मै अन्ताय धावति यत्र सुप्तो न कञ्चन कामं कामयते न कञ्चन स्वप्नं पश्यति।।(4-3-19)

97. As a hawk or a falcon flying in the sky becomes tired, and stretching its wings comes back to its best, so does the Self hasten to that state where, deep in sleep, he desires no more desires and dreams no more dreams.

NOTE: Let us savour the sweetness of AS’ Sanskrit: यथा दृष्टान्ते पक्षिणः परिपतनजश्रमापनुत्तये

स्वनीडोपसर्पणम् एवं जाग्रत् स्वप्नयोः कार्यकारणसंयोगजक्रियाफलैः संयुज्यमानस्य पक्षिणः परिपतनज इव श्रमो भवति। तत् श्रमापनुत्तये स्वात्मनः नीडं आयतनं सर्वसंसारधर्मविलक्षणं सर्वक्रियाकारकफलायासशून्यं स्वं आत्मानं प्रविशति।।

Yaajnavalkya:

98. तद् वै अस्य अतिच्छन्दा अपहतपाप्मा अभयं रूपम्। तद्यथा

प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किञ्चन वेद नान्तरम् एवमेवायं पुरुषः प्राज्ञेन आत्मना सम्परिष्वक्तो न बाह्यं किञ्चन वेद न आन्तरम् तद्वा अस्य एतदाप्तकामं रूपं शोकान्तरम्।।

(4-3-21)

Yaajnavalkya:

98. Indeed, the Self, in his true nature, is free from craving, free from evil, free from fear. As a man in the embrace of his loving wife knows nothing that is without, nothing that is within, so man in union with the Self knows nothing that is without, nothing that is within, for in that state all desires are satisfied. The Self is his only desire. He is free from craving. He goes beyond sorrow.

Yaajnavalkya:

99. अत्र पिता अपिता भवति माता अमाता लोका अलोका देवा अदेवा वेदा अवेदाः। अत्र स्तेनो अस्तेनो भवति भ्रूणहा अभ्रूणहा

श्रमणो अश्रमणः तापसो अतापसः अनन्वागतं पुण्येन अनन्वागतं पापेन तीर्णो हि तदा सर्वान् लोकान् भवति।।(4-3-22)

Yaajnavalkya :

99. There father is no father, mother is no mother, worlds disappear, gods disappear,

scriptures disappear, the thief is no more,

the murderer is no more, castes are no more,

no more is there monk or hermit. The Self is then untouched by good or evil. He goes beyond all worlds.

NOTE: RSR says: “In the Atman, Veda-s cease to be Veda-s. All religions are fixed on their respective scriptures, but, the Upanishads have the courage to say that in that state of

spiritual realisation the Veda-s cease to be

Veda-s. ….We can take the Koran, the Bible or any other scripture – nowhere we find this boldness. Sri Ramakrishna used to say Veda-s do not contain God, they contain only the information about God. An almanac may forecast rain, but, we won’t get a drop by squeezing it!”(page 622-623 ibid).

Yaajnavalkya:

100. यद् वै तन्न पश्यति पश्यन् वै तन्न पश्यति न हि द्रष्टुः दृष्टेः

विपरिलोपो विद्यते अविनाशित्वात् न तु तद् द्वितीयमस्ति ततो अन्यद् विभक्तं यत्पश्येत्।।(4-3-23)

In the same way, like पश्यति, the verbs जिघ्रति, रसयते,वदति, श्रृणोति, मनुते, स्पृशति, विजानाति are set forth. (4-3-24 to 30).

100. Yaajnavalkya: (In deep sleep state) He does not see, nor smell, nor taste, nor speak, nor hear, nor think, nor touch, nor know; for there is nothing separate from him. There is no second entity which he can see, smell etc. Yet, he can see, for sight and he are one, yet he can smell, for smell and he who smells are one…..The sight of the seer does not get blotted out, for he who sees (Atman) is imperistable. The faculty to smell is not lost, for he who smells is Imperishable….

NOTE: RSR says: “The vision of the witness is always there. Whether objects are there or not, the vision is always there. If any object is there, it will see. If the object is not there, it won’t, but, the vision remains. It is never lost.Why?

अविनाशित्वात् – because it is Imperishable.(page 625 ibid).

AS says:”The different faculties like eyesight etc are observed when Atman, who is pure intelligence, is near limiting adjuncts (उपाधि) like eyes etc like the crystal, which is naturally transparen looks green, blue, red etc when in contact with things having such colours.” (चक्षुरादि उपाधिभेदसंयोगात् प्रज्ञानघनस्वभावस्यैव आत्मज्योतिषो दृष्ट्यादिशक्तिभेदः उपलक्ष्यते प्रज्ञानघनस्य स्वच्छस्वाभाव्यात् स्फटिकस्वच्छस्वाभाव्यवत्। लोके हि स्वच्छस्वाभाव्ययुक्तः स्फटिकः हरितनीललोहिताद्युपाधिभेदसंयोगात् तदाकारत्वं भजते।).

101. Yaajnavalkya: यत्र वा अन्यदिव स्यात् तत्र अन्यो अन्यं

पश्येत्….. विजानीयात्।।(4-3- 31)

101.Yaajnavalkya: When there is another, then one can see another, smell another, taste another, speak to another, hear another, think of another and know another.

Yaajnavalkya says:

102. सलिल एको द्रष्टा अद्वैतो भवति एष ब्रह्मलोकः सम्राड् इति

हैनमनुशसास याज्ञवल्क्य एषास्य परमागतिः एषा अस्य परमा

संपद् एषोऽस्य परमो लोक एषो अस्य परम आनन्द एतस्य एव आनन्दस्य अन्यानि भूतानि मात्राम् उपजीवन्ति।।(4-3-32)

102. Pure like crystal water is that Self, the only Seer, the One without a second. He is the Kingdom of Brahman – man’s highest goal, supreme treasure and greatest bliss. Creatures

(who live within the bonds of ignorance)

experience but a small fraction of His infinite bliss.

103. Yaajnavalkya continues: तद्यथानः सुसमाहितम्

उत्सर्जत् यायात् एवमेव अयं शारीर आत्मा प्राज्ञेन आत्मना

अन्वारूढः उत्सर्जन् याति यत्र एतद् ऊर्ध्वोच्छ्वासी भवति।।

(4-3- 35).

103.Just as a cart, heavily loaded, goes on creaking and rumbling, so does the self in the body, being presided over by the Supreme Self, go on making noises, when breathing becomes difficult.

AS says in His commentary that from now on Yaajnavalkya describes the modality of rebirth. AS’ description of the heavily loaded cart is very graphic. “Just as in life a cart, heavily loaded with utensils and other household effects like mortar and pestle, a winnowing fan and cooking vessels and also eatables, goes on rumbling under the load, driven by the carter, so does the self that has the subtle body(sookshma shareer) as its limiting adjunct

…..”.(यथा लोके अनः शकटं सुसमाहितं सुष्ठु भृशं वा समाहितं

भाण्डोपस्करणेन उलूखल मुसलशूर्पपिठरादिना अन्नाद्येन च संपन्नं संभारेण आक्रान्तम् इत्यर्थः। तथा भावाक्रान्तं सत् उत्सर्जत् शब्दं कुर्वत् यथा यायात् गच्छेत् शाकटिकेन अधिष्ठितं सत्। एवमेव अयं शारीरः शरीरेभवः आत्मा लिङ्गोपाधिः …. इह परलोकौ अनुसंचरति।)

104.. स यत्र अयम् अणिमानं न्येति जरया वा उपतपता वा अणिमानं निगच्छति तद् यथा आम्रं वा औदुंबरं वा पिप्पलं वा

बन्धनात् प्रमुच्यते एवमेव अयं पुरुषः एभ्यः अङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोनि आद्रवति प्राणाय एव।(4-3-36)

104. When his body becomes thin through old age or disease, the dying man separates himself from his limbs, even as a mango or a fig or a banyan fruit separates itself from its stalk,

and, by the same way that he came, he hastens

to his new abode, and then assumes another body, in which to begin a new life.

NOTE: AS comments: So miserable is this relative existence! At the time of death, the vital parts are smashed, causing loss of memory and man is put in a helpless state of mind on account of the pangs felt, sothat he cannot adopt the requisite means for his well-being, therefore, BEFORE THAT CRISIS COMES, HE MUST BE ALERT IN PRACTISING THE MEANS CONDUCIVE TO THAT END. THIS IS WHAT THE SHRUTI SAYS OUT OF COMPASSION.(ईदृशः कष्टः खलु अयं संसारः, येन उत्क्रान्तिकाले मर्मसु उत्कृत्यमानेषु स्मृतिलोपः दुःखवेदनार्तस्य पुरुषार्थः साधनप्रतिपत्तौ च असामर्थ्यं परवशीकृतचित्तस्य। तस्मात् यावत् इयम् अवस्था नागमिष्यति तावदेव पुरुषार्थसाधन

कर्तव्यतायाम् अप्रमत्तो भवेत् इत्याह कारुण्यात् श्रुतिः।).

NOTE: In the famous Mrityunjaya Mantra, we pray that we may be separated from the body in the easy way a fully mature and ripe cucumber separates itself from its stalk (silently, effortlessly)(उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय).

105. तद्यथा राजानम् आयान्तम् उग्राः प्रत्येनसः सूत ग्रामण्यः अन्नैः पानैः आवसथैः प्रतिकल्पन्ते अयम् आयाति अयम् आगच्छति इति एवं ह एवं विदं सर्वाणि भूतानि प्रतिकल्पन्त

इदं ब्रह्म आयाति इदम् आगच्छति इति।(4-3-37)

105.Just as when a king is coming, the Military

personnel, charioteers, village chiefs etc wait for him with offerings of food and drink and resorts also ready(for him to rest), saying,

“Here he comes, here he comes”, so, too, all the cosmic elements (their presiding deities)

wait upon a Brahma-Jnaani saying, “Here comes Brahman, here comes Brahman”.

NOTE: This illustration is to show that the departing Jeeva is not left high and dry to fend for himself. He is made to feel at ease in the परलोक by Guides called Aativaahikaa-s, refered to in Brahma Sootra.(आतिवाहिकाधिकरणम् 4-3-4.

There are three Sootra -s. These guides are called अमानव in Chhandogya Upanishad तत्पुरुषो अमानवः स एतान् ब्रह्म गमयति 4-15-5. They are a class, superior to humankind. In a lighter vein we can call them celestial volunteers (svargeeya svayam sevak-s).

This passage relating to Jeeva’s entry into the

Astral World, I feel, should have come later in the Upanishad. Here it looks a bit out of place

because the description of his last moments still continues.

Yaajnavalkya continues:

106. स यत्र अयम् आत्मा अबल्यं न्येति असंमोहमिव न्येति अथ एनम् एते प्राणाः अभिसमायन्ति स एताः तेजोमात्राः समभ्याददानः हृदयमेव अन्वक्रामति स यत्र एष चाक्षुषः पुरुषः प्राङ् पर्यावर्तते अथारूपज्ञो भवति।(4-4-1)

106. When his body grows weak and he becomes apparently unconscious, the dying man gathers his senses about him and,

completely withdrawing their powers, descends

into his heart. No more does he then see any form .

107. एकी भवति न पश्यति इति आहुः न जिघ्रति न रसयते न वदति न शृणोति न मनुते न स्पृशति न विजानाति तस्य ह एतस्य

हृदयस्य अग्रं प्रद्योतते तेन प्रद्योतेन एषः आत्मा निष्क्रामति

चक्षुष्टः वा मूर्ध्नः वा अन्येभ्यः वा शरीरदेशेभ्यः तम् उत्क्रामन्तं

प्राणो अनु उत्क्रामति प्राणम् अनु उत्क्रामन्तं सर्वे प्राणाः अनु

उत्क्रामन्ति सविज्ञानः भवति सविज्ञानम् एव अनु अवक्रामति।

तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च।।(4-4-2).

107.He neither sees nor smells nor tastes. He doesn’t speak, he doesn’t hear. He doesn’t think, he doesn’t know. Because, all the organs

detaching themselves from his physical body,

unite with his subtle body. Then the top of the heart brightens. Through that brightened top

the self departs, either through the eye of through the head or through any other part of the body. When it departs, the vital force follows. When the vital force departs, all the organs follow. The self remains conscious and,

being conscious, the dying man goes to his next abode(body). His knowledge, the deeds of his present life and the impressions they leave behind follow him.

108.तद्यथा तृणजलायुका तृणस्यान्तं गत्वा अन्यम् आक्रमम्

आक्रम्य आत्मानमुपसंहरति, एवमेव अयमात्मा इदं शरीरं निहत्य, अविद्यां गमयित्वा, अन्यमाक्रमम् आक्रम्य आत्मानमुपसंहरति।।(4-4-3).

108. Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw this body aside – make it senseless – take hold of

another support and contract itself.

Yaajnavalkya continues:

109.. तद्यथा पेशस्कारी पेशसो मात्राम् अपादाय अन्यन्नवतरं कल्याणतरं रूपं तनुते, एवमेव अयमात्मा इदं शरीरं निहत्य अविद्यां गमयित्वा अन्यन्नवतरं कल्याणतरं रूपं कुरुते – पित्र्यं वा

गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वा अन्येषां वा भूतानाम्।।

(4-4-4)

109. Just as a goldsmith takes apart a little quantity of gold and fashions another, a newer and better, form, so does the self throw this body away or makes it senseless, and makes another – a newer and better – form, suited to the Manes(pitri), celestial minstrels (Gandharva), or the gods or other beings heavenly or earthly.

NOTE: God residing in the Jeeva is the goldsmith. He is the potter as visualised by the

Poet ग दी माडगुल्कर(फिरत्या चाकावरती देसी मातीला आकार, विठ्ठला तू माझा कुंभार – Film Gora Kumbar, the फिरत्या चाका being the wheel of birth and death. Saint Narahari Sonar visualises differently and sings : O God, I am Your goldsmith!(देवा तुझा मी सोनार)!

110. स वा अयमात्मा ब्रह्म यथाकारी यथाचारी तथा भवति

साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन। अथो खलु आहुः काममय एवायं पुरुष इति स यथा कामो भवति तत्कृतुर्भवति यत्कृतुर्भवति

तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते।(4-4-5)

110.. The self is verily Brahman. As he does and acts, so he becomes. By doing good he becomes good. By doing evil he becomes evil – he becomes virtuous by through good acts and vicious through evil acts. As a man’s desire is, so is his destiny. As his desire is, so is his will.

As his will is, so is his deed. As his deed is, so is his reward, whether good or bad.

NOTE: As you sow, so shalt thou reap! जैसी करनी वैसी भरनी । Sri Samartha Ramdas says: मना त्वांचि रे

पूर्व सञ्चीत केलें, तया सारिखे भोगणे प्राप्त झालें।

(मनाचें श्लोक ११).

In Mahabharata there is an interesting verse:

‘O Desire, I know your root. You are born out of thought. I shall not, therefore, think of you and you would be no more totally.”(काम, जानामि ते मूलं सङ्कल्पात्किल जायसे। न त्वां सङ्कल्पयिष्यामि समूलो न भविष्यसि।।)

Yaajnavalkya continues:

111. तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य।

प्राप्यान्तं कर्मणस्तस्य यत् किञ्चेह करोत्ययम्। तस्माल्लोकात्

पुनरैति अस्मै लोकाय कर्मणे।। इति नु कामयमानः; अथ

अकामयमानः – योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति, ब्रह्मैव सन् ब्रह्माप्येति।।(4-4-6)

111. A man acts according to the desire to which he clings. After death he goes to the next world bearing in mind the subtle impressions of his deeds. After reaping there the harvest of his deeds, he returns again to this world of action. But, he, in whom, desire is stilled, suffers no rebirth. After death, having attained to the Highest, desiring only the Self, he goes to no other world. Being but Brahman, he merges in Brahman(just as, being itself space, the आकाश

within the pot – घटाकाश – merges into the cosmic space – महाकाश – when the pot is broken).

Yaajnavalkya continues:

112. तदेष श्लोको भवति।

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः।

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते।। इति।।

तद्यथा अहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत, एवमेवेदं शरीरं शेते, अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव; (4-4-7)

112. Regarding this there is this pithy verse: “When all the desires in the heart are gone, then, he, having been mortal, becomes

immortal and attains Brahman in this very body”.

“As the slough of a snake lies cast off on an anthill, so lies the body of a man at death, while he, freed from the body, becomes one with the immortal spirit, Brahman, the Light Eternal.”

NOTE: RSR says: “Desire is at the root of transmigratory existence… ‘I am not feeling full here, I feel empty as it were’. That emptiness

takes the form of desire for something out in the objective world. Then we become lost in the world of objects. The subject gets lost in the world of objects. That is called Samsaara “.

(page 665 ibid).

113. तदेते श्लोका भवन्ति।

अणुः पन्था विततः पुराणो, मां स्पृष्टोऽनुवित्तो मयैव।

तेन धीरा अपियन्ति ब्रह्मविदः, स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः।।

(4-4- 8)

113. Regarding this there are the following pithy verses: The subtle, extensive, ancient way has been reached by me. (Nay) I have reached it myself. Through that, sages – the knowers of Brahman – (also) go to the heavenly sphere

(liberation) after the fall of this body, being freed (even while living).

114. तस्मिन् शुक्लमुत नीलमाहुः, पिङ्गलं हरितं लोहितं च।

एषः पन्था ब्रह्मणा हानुवित्तः, तेनैति ब्रह्मवित् पुण्यकृत् तैजसश्च।।(4-4-9)

114. Some speak of it as white, others as blue,

grey, green or red. This path is realised by a BraahmaNa(knower of Brahman). Any other

Knower of Brahman who has done good deeds

and is identified with the Supreme Light,

(also) treads this path.

NOTE: RSR’s comments are very illuminating:

“That’s a wonderful idea, unique to our culture.

This is the Sanaatana Dharma, the path that leads us to our true immortal nature. This Sanaatana Dharma was not founded by any particular teacher. There is a beautiful statement of Buddha. He said: I am not teaching anything new. I am like an engineer who clears an old road unused for some years and overgrown with weeds. I am just clearing that and making the old road functional again. My work is only that.

RSR continues: There is no such thing as colour

blue, grey, green, red in this kind of spiritual realisation. It is mentioned here metaphorically.

….Both Vedaanta and Buddhism spoke of

Sanaatana Dharma. This Dharma is not created by any human being. It is just a scientific truth

rediscovered again and again. Sri Ramakrishna

rediscovered it in our time.”(page 673-674 ibid).

Yaajnavalkya continuesः

114.आनन्दा नाम ते लोका अन्धेन तमसावृताः।

तान् ते प्रेत्याभिगच्छन्ति अविद्वांसोऽबुधो जनाः।।(4-4-11)

114.. Other worlds there are, joyless, enveloped in darkness(ignorance). To these worlds, after death, go those who are unwise, who know not the Self.

115. आत्मानं चेद्विजानीयाद्ययमस्मीति पूरुषः।

किंमिच्छन् कस्य कामाय शरीरमनुसंज्वरेत्।।(4-4-12)

115. If a man knows the Self as “I am this”, then desiring what and for whose sake should he fret and fume in this body? (‘I am this’ means

‘I am divine in essence’ अहं ब्रह्मास्मि).

116. यस्यानुवित्तः प्रतिबुद्ध आत्मा, अस्मिन् संदेह्ये गहने प्रविष्टः। स विश्वकृत् स हि सर्वस्य कर्ता, तस्य लोकः, स उ लोक एव।।(4-4-13)

116. He who has realised and intimately known the Self that has entered this perilous and

inaccessible place(the body), is the maker of the universe, for he is the maker of all, all is his Self and he again is, indeed, the SELF of all.

NOTE: RSR says:”This Atman is the focus of all values. It is because of Atman we seek values in our life…..All values proceed from the innermost core of man, the self itself and this self is, indeed, the Self of all. …..The primary purpose of human body is to realise the Atman and become free, and remain no more a creature, no more a dependent being…..With the knowledge of Atman, we get tremendous

strength(आत्मना विन्दते वीर्यम् – Kena Upanishad’).

It is the source of all strength. Whatever strength we have in our muscles, comes from

Atman. Whatever strength we have in our nerves, in our mind, all that comes from Atman”.(page 678-680 ibid).

117. इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदीर्महती विनष्टिः।

ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति।।(4-4-14)

117. Being in this very body (and this very world)

we have known that Brahman. If we had not known, it would have been an incalculable loss (for us). The knowers of Brahman become immortal while those, not knowing Him, continue to suffer grief.

NOTE: Here ‘knowing’ should be construed as

‘realizing’. Mark the emphasis ‘ihaiva’ – ‘here itself’.. Vedaanta stresses that here and now – इहैव अधुनैव – we should realize Brahman.

Self-Realization is not a posthumous award.

याचि देही याचि डोळा – this is the साधक’s aspiration. Gita also says(5-19):इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः। (HERE ITSELF is rebirth conquered by them whose mind is established in sameness, साम्य. (Sameness means seeing Brahman equally everywhere). Vedaanta promises अत्र ब्रह्म समश्नुते – the experience is here itself. Mantra-s like the above are in Kena as well as Kathopanishad as we have seen earlier. This counters the charge some people make that Hinduism is otherworldly.

118. यदैतमनुपश्यत्यात्मानं देवमञ्जसा।

ईशानं भूतभव्यस्य न ततो विजुगुप्सते।।(4-4-15)

118.. He who directly ‘sees'(realises) the self-effulgent Brahman, the Lord of all that was, is and will be,fears none, hates or blames none or detests none.

NOTE: AS in His Bhaja Govindam says: “In you, in me and elsewhere there is only One VishNu.

In vain, therefore, you get angry with me, being intolerant”(त्वयि मयि चान्यत्रैको विष्णुः। व्यर्थं कुप्यसि मय्यसहिष्णुः।।).

प्राणस्य प्राणम् उत चक्षुषश्चक्षुः श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः। ते निचिक्युः ब्रह्म पुराणमग्र्यम्।।(4-4-18)

119. Those who know Brahman to be the life of life (Vital Force), the eye of the eye, the ear of the ear, the mind of the mind – they, indeed, have realised the ancient, primordial Brahman.

NOTE: This reminds us of Kena Upanishad.

120. मनसैवानुद्रष्टव्यं नेह नानास्ति किञ्चन। मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति।।(4-4-19)

120.. Through the (purified) mind alone He is to be realised. There is no difference whatsoever in Brahman. He goes from death to death, who sees difference, as it were, in Brahman.

NOTE: This verse occurs in Kathopanishad also.

RSR says:”This is a very emphatic statement of the Upanishads. Everything is One. From the One, many have come. Unto One, many will return. The One is the Truth. We can fashion a number of ornaments from a piece of gold, but they are all nothing but gold….We are now busy with नानात्वम्, differences, all the time. That is our misfortune and the result is death and destruction…. Therefore, this verse says मनसैवानुद्रष्टव्यम् – the mind has to be trained to see the One behind the many in every department of life”.(page 681 ibid).

In the Gita, the Lord says: “The moment a man perceives the diversified existence of beings as rooted in the One Supreme and the spreading forth of all beings from Him, that very moment

he realises Brahman”(यदा भूतपृथग्भावमेकस्थमनुयश्यति। ततः एव च विस्तारं ब्रह्म सम्पद्यते तदा।। Ch.13, verse 30}

121. एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम्।

विरज: पर आकाशादज आत्मा महान् ध्रुवः।।(4-4-20)

121. He should be realised in ‘one form’ only, for

He is unknowable and eternal. The Self is taintless, beyond the(subtle) ether, birthless, infinite,and constant. (‘One form’ means pure Consciousness without difference).

122.. तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः।

नानुध्यायाद् बहून् शब्दान् वाचो विग्लापनं हि तत्।।(4-4-21)

122. The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive knowledge. He should not think of too many words, for it is tiresome and conducive to fatigue for the faculty of speech.

NOTE: This salutary instruction is given also in

MuNDaka Upanishad: “तमेवैकं जानथ आत्मानम् अन्या वाचो विमुञ्चथ अमृतस्य एष सेतुः”(Know that Aatman alone, give up all other talk. Aatman is the

bridge to immortality “.(2-2-5).

RSR says: Words carry meaning, no doubt and they even carry us some distance. But, after a certain limit, they fail. Better to go less and less with speech and even reading of books. Constantly going on reading books makes us just a scholar. But let us understand the Truth and try to live it. That living can be done when we don’t waste our energy in too much of talk and book reading. He is a real BraahmaNa who realises this truth. Vaachah (वाचः) or speech is viglaapanam(विग्लापनम्), so much of

distraction – that’s all.”(page 684 ibid).

Poojya Samartha Ramdas, too, cautions us: बहू शास्त्र धूंडाळितां वाढ आहे। जया निश्चयो येक तोही न साहे।

मती भांडती शास्त्रबोधें विरोधें। गती खुंठती ज्ञानबोधें प्रबोधें।।

(मनाचें श्लोक 157).

123. स वा एष महानज आत्मा योऽयं विज्ञानमयः एषो अन्तर्हृदय आकाशः तस्मिम् शेते, सर्वस्य वशी सर्वस्य ईशानः सर्वस्य अधिपतिः। एष सर्वेश्वरः एष भूताधिपतिः एष भूतपालः एष सेतुर्विधरण एषां लोकानां असंभेदाय। तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसा अनाशकेन। एतमेव विदित्वा मुनिर्भवति। एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति।

ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थाय भिक्षाचर्यं चरन्ति।

या ह्येव पुत्रैषणा सा वित्तैषणा, या वित्तैषणा सा लोकैषणा, उभे ह्येते एषणे एव भवतः।

स एष नेति नेत्यात्मा, अगृह्यो नहि गृह्यते, अशीर्यो न हि शीर्यते, असङ्गो न हि सज्यते, असितो न व्यथते, न रिष्यति। (4-4-22)

123. That great birthless Self who is identified with the intellect lies in the ether within the heart. He is the controller of all, the Lord of all,

the ruler of all. He is like a bridge connecting the worlds. The seekers of Brahman strive to know Him by study, sacrifice, continence, austerity and detachment. To know Him is to become a seer. Desiring to know Him and Him alone, monks renounce the world. No longer desiring progeny, nor wealth, nor fame in this life, they enter upon the path of complete renunciation.

Craving for progeny leads to craving for wealth.

Craving for wealth leads to craving for name and fame in this world, for both these are but

desires.

This Self is to be described as ‘not this, not this’. He is imperceptible for He is never perceived. He is undecaying for He never decays. He is unattached for He is never attached. He is unfettered for He is never bound. He never feels pain, never suffers injury.

NOTE: एतमेव विदित्वा मुनिर्भवति (by knowing Him, one becomes a मुनि) says the passage above.

मौनान्मुनिः One is called a Muni because he is silent, he cultivates the virtue of silence.

RSR comments: “Muni means a thoughtful person and, therefore, silent. The more thoughtful we are, the more silent we become.

The less thoughtful we are, the more talkative we become. This is the relative difference between the two.”(page 687 ibid).

124. तस्मादेवंवित् शान्तो दान्त उपरत: तितिक्षुः समाहितो भूत्वा आत्मन्येव आत्मानं पश्यति, नैनं पाप्मा तरति सर्वं पाप्मानं तरति, नैनं पाप्मा तपति सर्वं पाप्मानं तपति, विपापो विरजो

अविचिकित्सो ब्राह्मणो भवति, एष ब्रह्मलोकः सम्राड्, एनं

प्रापितोऽसीति होवाच याज्ञवल्क्यः।(4-4-23)

124. Therefore, he who knows Brahman as such, becomes self-controlled, calm, withdrawn into himself, forbearing and concentrated and sees the Self in his own self. He sees all as the Self. Evil does not overtake him, he transcends all evil. Evil does not trouble him, he scorches evil. He becomes sinless, taintless, free from doubts and a BraahmaNa(Knower of Brahman). This is the world of Brahman, O Emperor, and you have attained it – said Yaajnavalkya.

NOTE: RSR says:”What Shankara says about BraahmaNa is very interesting. He says:

‘Before living in this state of identity with Brahman, his BraahmaNhood was but figurative’. Anybody can be a BraahmaNa figuratively. But, when we realise Brahman, then alone we are truly a BraahmaNa and that is open to everyone because it is the birthright of one and all. The same Atman is present in all of us.”(page 695 ibid).

125. स वा एष महानज आत्मा अजरोऽमरोऽमृतोऽभयो ब्रह्म।

अभयं वै ब्रह्म, अभयं हि वै ब्रह्म भवति य एवं वेद।।

(4-4-25)

125.. That great, birthless Self is undecaying, immortal, undying, fearless and infinite. Brahman is indeed fearless. He who knows Brahman as such certainly becomes the fearless Brahman.

NOTE: Brahman is fearless means He is fear to fear itself(भयानां भयं भीषणं भीषणानाम्). RSR says in a lighter vein:”If Brahman would be full of fear and if we realise such a Brahman, we would continue to be full of fear, adding his fear also to ours – that is what would have happened.

But, Brahman is fearless”(page 696 ibid).

Sage Yaajnavalkya had two wives – Maitreyi and Kaatyaayani. Of these two, Maitreyi used

to discuss about Brahman with her husband.

Kaatyaayani was utterly worldly. One day,

deciding to renounce worldly life, the sage spoke as under:

126. मैत्रेयीति होवाच याज्ञवल्क्यः, प्रव्रजिष्यन् अरे अहम् अस्मत् स्थानादस्मि, हन्त तेऽनया कात्यायन्त्यान्तं करवाणीति।

(4-5-2)

126. O Maitreyi, I am going to renounce this life

for monasticism. Allow me to apportion between you and Kaatyaayani (my belongings).

127. सा होवाच मैत्रेयी, यन्नु न इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्, स्यां न्वहं तेन अमृताहो३नेति, नेति होवाच याज्ञवल्क्यः, यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात्,

अमृतत्वस्य तु नाशास्ति वित्तेनेति।।(4-5-3)

127. Thereupon Maitreyi said: Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that, or not?

‘No’ replied Yaajnavalkya, “your life will be just like that of people who possess plenty of things, but there is no hope of immortality through wealth”.

128. सा होवाच मैत्रेयी, येनाहं नामृता स्यां किमहं तेन कुर्याम्?

यदेव भगवान् वेद तदेव मे ब्रूहीति।।(4-5-4)

128. Then Maitreyi said, “What shall I do with that which will not make me immortal? Tell me,

Sir, of that alone which you know(to be the only means of immortality).”

NOTE: Like Maitreyi, boy Nachiketa tells Yama

that contentment doesn’t come from wealth

(न वित्तेन तर्पणीयो मनुष्यः – Kathopanishad) and turns down his allurements.

129.स होवाच याज्ञवल्क्यः न वा अरे पत्युः कामाय पतिः प्रियो भवति, आत्मनस्तु कामाय पतिः प्रियो भवति। न वा अग्रे जायायै कामाय जाया प्रिया भवति आत्मनस्तु कामाय जाया प्रिया भवति। न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्ति आत्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवति आत्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे पशूनां कामाय पशवः प्रिया भवन्ति आत्मनस्तु कामाय पशवः प्रिया भवन्ति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्ति आत्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे

देवानां कामाय देवाः प्रिया भवन्ति आत्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे वेदानां…। न वा अरे भूतानां….।

न वा अरे सर्वस्य कामाय सर्वं प्रियं भवति आत्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अरे द्रष्टव्यः, श्रोतव्यो मन्तव्यो

निदिध्यासितव्यो मैत्रेयी; आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात

इदं सर्वं विदितम्।।(4-5-6).

129. Yaajnavalkya said: It is not for the sake of the husband, my dear, that he is loved, but, for one’s own sake that he is loved. It is not for the sake of the wife that she is loved, but for one’s own sake that she is loved. In this same strain, the sons, wealth, animals, worlds, gods, Veda-s, beings, everyone, everything – all these are loved not for their sake, but, for one’s own sake.

The Self, my dear Maitreyi, should be realised –

should be heard of, reflected on and meditated upon. When the Self, my dear, is realised by

being heard of, reflected on and meditated upon, all this is known.

AS says: The highest end of man is completely dealt with here. This much is to be attained by a human being, this is the culmination, this is the supreme goal, this is the highest good.

Attaining this, one achieves all that has to be

achieved and becomes a knower of Brahman.

This is the teaching of the entire Vedas.

(परिसमाप्तः परमपुरुषार्थः। एतावत् पुरुषेण कर्तव्यम्। एषा निष्ठा। एषा परागतिः। एतत् निःश्रेयसम्। एतत् प्राप्य कृतकृत्यो ब्राह्मणो भवति। एतत् सर्वंवेदानुशासनम् इति।).

130.इदं ब्रह्म इदं क्षत्रम् इमे लोकाः इमे देवाः इमे वेदाः इमानि भूतानि इदं सर्वम् यदयमात्मा।(4-5-7)

130.. This BraahmaNa, this Kshatriya, these worlds, these gods, these Veda-s, these beings and this all – are this Self.

131. स यथा दुन्दुभेः हन्यमानस्य न बाह्यान् शब्दान्शक्नुयाद्

ग्रहणाय, दुन्दुभेस्तु ग्रहणेन – दुन्दुभ्याघातस्य वा – शब्दो गृहीतः।

(4-5-8)

131. As when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes.

132.. स यथा शङ्खस्य ध्मायमानस्य न बाह्यान् शब्दान्शक्नुयाद्

ग्रहणाय, शङ्खस्य तु ग्रहणेन – शङ्खध्मस्य वा – शब्दो गृहीतः।

(4-5-9)

132. As when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the

conch or in the general sound produced by different kinds of blowing.

NOTE: RSR says:”The particulars do not exist apart from the general. The gold ornaments do not exist apart from the gold. Similarly, the universe of our waking and dream do not exist apart from the Atman. That is the meaning “.

(pages 705-706 ibid).