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Ananda
The moment trouble starts, we want to be rid of it. So the only
real goal is ‘Ananda’. All of us including scientists are
working in this direction alone. Every invention is ultimately
connected with human happiness.
Our scriptures too help us in this endeavour. Our original
scriptures, the Vedas are a source of knowledge. They are
supposed to be revelations to our ‘Rishis’ in their
meditations and have been handed down to us. As they were
‘heard’, they are called ‘Shruthis’. They are like the ‘May I
help you’ counters in the railway stations.
The Vedas talk about the ultimate goal called Parama
Purusharthawhich is nothing but ‘Ananda’.
Anandacan be classified into two types depending on the
source.
1. Anandacoming from external sources either from
objects, people, situations or a combination of these.
Scriptures call it ‘Vishayananda’. Majority of people
work in this field alone. The spend most of their energy
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and time to identify, acquire and enjoy happiness from
external sources.
2. Anandafrom internal sorce. This source is called
‘Atma’, the essence of me/you. This belongs to you and
this inner source gives Ananda called ‘Atmananda’.
If we have an inner source, how come, the majority does not
know about it and hanker after external sources?
Scriptures point out that the inner source is hidden (Hiranya
Nidhim, Goodham, Guhyam)
So how to get this? It is exactly like a person who has a
treasure buried in his land but is ignorant of it and thinks he
is poor. Somebody who knows will have to come and tell him
that he has a treasure in his property only and that he is in
fact rich. Knowing is not enough. One has to remove the
mud and rock above, own up the treasure and enjoy it.
Similar is the case with ‘Atmananda’. Here mud and rock are
the obstacles at the level of mind and intellect. So identifying
the treasure is ‘Shravanam’, removing doubts is ‘Mananam’,
owning up the ananda is ‘Nidhidhyasanam’.
Between Vishayanandaand Atmananda, which is better?
Shastrapresents the pros and cons of both and it is for you
to choose.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Vishayananda: The main plus point is that it is easier to
acquire and that is why majority go for it. Even if it is hell, if
there are a few friends, I feel at home!
The main minus point is, Vishayanandais coming from
external world, it depends on many external factors which
are invariably changing in a dynamic system that the world
is. So there is a constant fear and anxiety about the set up
remaining the same.
Secondly, whatever is borrowed and not my own, is subject
to loss. What has come will certainly go away. For example,
let us take the case of a vessel on a fire. There is water in
the vessel and vegetables in the water. In this system, the
vessel, water and vegetables get heated up because of the
fire. Here fire is always hot, heat being its intrinsic property
where as all other things like vessel, water and vegetables
borrow heat from the fire and get hot. When there is no
longer any fire, they get cooled indicating that heat is only a
borrowed character in them. Similarly Vishayanandacan
never be permanent because it is borrowed.
Atmananda: As it does not come from outside, it is
unconditional. Outside fluctuations cannot disturb it. So it is
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not subject to loss. The world cannot blackmail me, there is
no anxiety.
Total dependence on Vishayananda makes life miserable.
When life is based on inner ‘Ananda’, one is independent.
Scriptures objectively present the methods of acquiring both
the ‘Anandas’.
The portion dealing with getting Vishayanandais called
‘Veda Purva’ and the portion dealing with Atmanandais
‘Veda Antaha’. This Vedanta (Veda +anta = Vedanta) is
known as Self Knowledge or ‘Upanishad’, which means that
which destroys dependence. (Upani = atma vidya, Shadu =
destroyer of dependence)
As Veda Purvadeals with Vishayananda, it talks about action
and rituals and urges one to work hard to procure all objects
and therefore promotes dependence on external factors
either persons, objects or situations.
Atmanandawhich is the subject of Vedanta promotes
independence and therefore the stress of Vedantais on
renunciation which means dropping all dependencies. It is
mainly knowledge based.
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Having pointed out the differences, Vedasgive us the
freedom to pursue either of them depending on what I want.
If Vishayanandais dependence promoting and subject to
loss, then why does a part of Veda advocate it at all? Is there
any relevance to it at all?
Yes. Veda Purvahas one important role. Let us say a
ritualistic person performs a lot of rituals and gets lots of
things. Though there is constant anxiety of losing whatever
is acquired, lot of people won’t mind that. However, a few
people will realize the futility of these exercises and the
limitation of Vishayanandaand develop a desire for
Atmananda.Even after a person develops a desire for
Atmananda, he cannot directly go to it. Desire alone is not
enough. One requires qualification to enter Vedanta. So he
should continue in Veda Purva, make some modifications in
his Karmas. This modified Karma (also mentioned in Veda
Purva) will help him come to Vedanta.
So the two benefits of Veda Purvaare:
1. helps to get Vishayananda,
2. Provides required qualification to enter Vedanta.
So Veda Purvaitself can be of two steps.
First step is Karma(action, rituals), and
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Second step is Karma Yoga. Karmagives Vishayanandaand
Karma Yogapolishes me to go to Vedanta.
UPANISHADS
Now we will focus on Vedanta. It is called Vedanta because
of two reasons. One is because it is in the end portion of
Vedas. The other reason is because; it is here that the
ultimate meaning of the whole Vedasis revealed
(Thathparyaha).
There are many synonyms:
Veda Shiraha
Shruthi Shiraha
Veda Shiro Matruka Sapta Swaraha
The other name is Jnana Kandambecause the emphasis is
on Self discovery.
Another name is Atma Vidyaas here we are enquiring into
ourselves.
Another important name is Upanishad. This is a significant
word with three portions: Upa, Ni, Shad.
‘Upa’ means that Self knowledge which is to be acquired
from a Gurualone (Guru Upasadanam). Self study is a NO
NO. With self study there is a ninety percent chance that he
won’t understand and a ten percent chance he will
misunderstand which is worse. Shankaracharyasays
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‘Shastragnopi Swatantrena Brahmanveshanam Na Kuryat’.
So Guru Upasadanamis very important.
‘Ni’ means Nishchaya Jnanam, a knowledge that has to be
acquired thoroughly and comprehensively. Half knowledge is
dangerous. This knowledge cannot be gained by casually
hearing something here and there. Just like a feeble flame
cannot ignite a log of wood, but a bright fire well kindled and
nurtured can destroy any wood into ashes, knowledge has to
be systematically acquired and nurtured until it is thoroughly
internalized for ignorance to be burnt down.
‘Sad/Shad’ means destroyer. That is destroyer of all types of
psychological dependences. One with this knowledge is
ready to have anything and prepared to lose anything. So
that knowledge to be gained from a Guru thoroughly, which
will destroy Samsara(bondage) is Upanishad.
Upanishadsoccur at the end of all Vedas. Just like books,
Vedashave many sub-divisions and each one is called a
‘Shaka’ which means a branch. Originally Vedas had 1180
branches. Now many have been lost. That is why one section
of people, the ‘Brahmanas’ job was only to study and teach
Vedasin order to preserve and protect them. In fact in
Shankara’s commentary, we find Vedic Quotations which we
are unable to find in available Vedic Mantras. So it means
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
many Mantrashave been lost between Shankara’stime and
now. Each Shakaof Vedahas an Upanishad. So originally
there were 1180. Now 108 Upanishads are available.Out of
these, the most popular and famous are ten Upanishadsto
which Shankaracharyahas written commentaries. Thse are
Isa, Kena, Katha, Prasna, Mundaka, Mandukya, Taittereya,
Aithareya, Chndogyaand Brihadaranyaka.
Why were these ten chosen for commentaries? Shankara
says is it because in Brahma Sutras, these ten Upanishads
are prominently commented upon. The BrahmaSutras lend
logical support to Vedanticteaching. In Upanishads, there is
not that much logic. The Bhagavad Gitais Upanishadin
diluted form. All the three, the Brahma Sutra, Upanishadand
Bhagawad Gitatogether are the ‘Prasthana Traya’ and form
the foundation of Vedanticthought.
MUNDAKA UPANISHAD
This Upanishadbelongs to the ‘Atharvana Veda’. It derives
this name from a ritual mentioned towards the end of this
Upanishad. It was a ritual called ‘Mundaka Vratham’ or
‘Shirovratham’ in which fire in a container was carried on the
head to the accompaniment of Mantrachanting by the
prospective student of Vedas. Any ritual is meant for
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qualification, so that religious life will give the necessary
mental make up to study the Upanishad.
This Upanishadhas more than sixty Mantrasand three
Chapters. Each chapter is divided into two sections. Each
chapter is called a ‘Mundaka’ and each section is called a
‘Shaka’.
Why is Mundakachosen to be taught first, though Isais
mentioned as the first in the list? It is because it is relatively
smaller and comprehensive. That is, all the important
aspects of Vedantaare dealt with in that. In others, all ideas
are not there. For example, in Kena, Srishti Vicharais not
there.
All Upanishadsbegin with a prayer called ‘Shanthi Patha’.
This prayer differs depending on the Veda of origin of the
Upanishad.
Purpose of the Shanthi Patha
Shanthimeans removal of obstacles. Just like we do
Ganesha Poojabefore every endeavor, Shanthi Pathais
chanted before Upanishadstudy.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Patahameans recitation. So the prayer is recited by both
student and teacher.
For any endeavor to succeed, individual effort and the Lord’s
grace have to go hand in hand. But then even grace is not
freely distributed. We have to make ourselves deserving of
grace with sincere effort on our part and prayer to the Lord
for grace. It is like solar energy. Though solar energy is free,
I need to use my effort to tap it. Similarly we need prayer to
tap Ishwara Anugraha.
So let us chant the Shanthi Mantra.
ओम्� भद्रं� क्णेरि�भ� शृ�णे�या�म् देवाः�� ।
भद्रं� पश्याम्�शिशृभ� या�जत्राः�� ॥
ि�स्थ����गै�स्� तु�ष्टु� वाः��स्स्तुनूि#$भ� ।
व्यशृम् देनूिवाःहतु� यादे�या�� ॥
स्विस्वाःस्तु # इन्द्रं* वाः�द्धश्रवाः�� ।
स्विस्वाःस्तु #� प$षा� ि�वाःश्ववाःदे�� ॥
स्विस्वाःस्तु#स्� तु��क्श्या*� अि0�ष्टुनूि#म्� ।
स्विस्वाःस्त्#*� बृ�हस्वि3त्दे�धा�तु� ॥
ॐ शिशृ�न्तु� शिशृ�न्तु� शिशृ�न्तु�॥
Om ! Bhadram Karnebhih: Shrunuyaama Devaah:
Bhadram Pashyemaakshabhir Yajathraah: |
Sthirairangai Sthushthuvaagum Sastanoobhih:
Yashema Devahitham Yadhaayuh: |
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Svasthi Na Indhro Vriddhashravaah:
Svasthi Nah Pooshaa Vishva Vedaah: |
Svasthi Nasthaakshyo Arishtanemih:
Om Shanthi Shanthi Shanthihi
This prayer can be chanted by Vedanticstudents and others
as well. It is addressed to various Devataswho preside over
our organs. One Lord controls the creation through various
cosmic forces. They derive their strength and authority from
Ishwara.
The first prayer is with regard to our ears. Let me hear what
is being said well. Secondly let me hear good things from the
world. It is only when I don’t hear bad things that my mind is
reasonably peaceful and receptive to Vedanticteaching. In
Vedanticcontext good things also can mean Upanishad,
which of course is the best thing one can happen to hear. Let
me hear this again and again. The one ultimate Mangalamis
‘Atmatattvam’ and let me hear that alone.
The next prayer is with regard to eyes. First let me see well.
Secondly let me see auspicious things (Bhadram). In case of
Vedanticstudent, the most auspicious thing is Sarvatra
Brahma Darshanam.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
He yajathraha– O protectors of worshippers.
Stirairangaihi Stushtuvagam Sasthanoobhihi– This is a
general prayer which says ‘Let us all be endowed with firm
limbs in order to be able to worship you ( Sthyavanam
Kurvathaha) which means to serve the Universe.
Many times we do not even know how to pray properly.
Scriptures therefore teach us through such beautiful prayers
which are called ‘Sooktas’.
Tanuhu– here means Vedicprayers or Sooktas.
Devahitam Yadhayuhu Vyashema: Let us enjoy the full life
allotted to us by the Lord. Let me be fit enough till my last
breath. Let me not have ‘Apamruthyu’
Indraha Naha Swasthi: Indra represents strength (Balam).
So let him bless me with strength both physical and mental.
This is very important as I will have to face the ups and
downs of life and still be able to study Scriptures. If all my
limited strength is gone in caring about family problems
alone, where is the question of study? So I need time and
strength to withstand the onslaughts of life and still be able
to set aside all that for the purpose of study.
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Vruddha Shravahameans the most famous one or Brihat
Keerthihi.
Pooshameans Sun. Pushnati iti Poosha, one who energises
and nourishes the whole creation here.
Poosha Naha Swasthi: Let Suryashower his grace. Let him
give me Pranic energy in addition to physical and mental
energy. This is invoked in the Gayathri Mantraalso (Dheeyo
Yonaha Prachodayat). This Suryais Vishwa Veda , the
Omniscient one or Sarvajnaha.
Tarkshya Naha Swasthi : Tarakshyameans Garuda Deva.
Naha means to us. He is Arishtanemihi.
Arishtameans unobstructed, Nemihimeans flight. He whose
flight is unobstructed, let him bless me with a similar quality
in my spiritual journey. Swami Dayanandajiused to say,
Garudabeing Vishnu’s vahanais like a president’s car which
is not obstructed by any traffic lights, jams etc! So even if
you want to be a driver, be the driver of the president’s car!
Next is the prayer to Brihaspati, Lord of speech. Let him
bless me with proper speech. Speech involves both my
speaking and proper understanding of others speech as well.
After all Vedantais a series of dialogues.
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The prayer is concluded with Shanthihirepeated three times.
This repetition three times is significant because all
obstacles can be said to come from three sources.
1. Adhyatmika– those that originate from myself like
aches, pains, unnecessary worries and thoughts can
disturb me during Shravanam. So I pray for the
Adhyatmic Shanthi.
2. Adhiboutika– disturbances from my surroundings like
loud noise, insects, mosquitos, TV nearby can be
obstacles to my study. So the prayer for Adhiboutika
Shanthi.
3. Adhidaivika– the forces of nature over which I have no
control like rain, earthquake etc. can also disturb my
pursuit. So let all these obstacles be removed.
So with this prayer, now let us get into the text proper.
I Chapter, I Section
The first section has three topics.
1. The glorification of Atma Vidya (Vidya Mahima), Guru
Lakshanam(qualifications of a Guru) and Shishya
Lakshanam(qualification of a student).
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1. brahmā devānām prathamaḥ sambabhūva viśvasya kartā bhuvanasya goptā,
sa brahma-vidyāṁ sarva-vidyā-pratiṣṭham arthavāya jyeṣṭha-putrāya prāha.
This teaching is coming in the form of Guru Shishya Parampara.
So it is an ancient teaching coming from time immemorial.
Brahmahimself was the first Guru. He was the first being born
from Vishnu and all Vedicknowledge was given to him.
Viśvasya Kartā Bhuvanasya Goptā– Brahmacreated the whole
world and not only that protects it too (gopayathi). He is not a
mere creator but the initiator of the greatest Vidya (Brahma
Vidya) Parampara. He taught this Vidyato his son Atharva. This
method, studying Vedasfrom one’s own father is called
‘Niyamadhyayanam’ and is said to be most auspicious.
Pratiṣṭhamhere means Parisamapthior culmination of. This is
another glory of Brahma Vidya. It is the culmination of all other
branches of science. Physics should lead a person to
metaphysics. Otherwise those sciences are worthless. All the
other sciences get validated only when they help you
understand Vedanticteachings. This applies not only to modern
sciences; even traditional sciences like Tarka, Mimansa,
Grammar also find their fulfillment only when used as stepping
stones to study Vedanta.
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2. artharvaṇe yām pravadeta brahmātharvā tām purovācāṅgire brahma-vidyam,
sa bhāradvājaya satyavāhāya prāha bhāradvājo’ngirase parāvarām.
Atharva gave this knowledge to the next generation
‘Angir’. This happened long long ago. Angirtaught this to
Bharadwaja, also called Satyavaha or Satyvaahawhich
means a person who speaks truth alone. So here we also
know about a qualification of the student being truthful.
The famous statement ‘Sathyamevajayathe’ is from
Mundaka alone. Bharadwajataught this to Angira(in
Sanskrit Angiras).
Every generation was truthful to the teachings. Every
student has a debt to the teacher. That is to share this
knowledge with at least one disciple. Otherwise they said,
you will become a Brahma Rakshasa. All these methods
were used to preserve the teaching. That is why we are
still able to study it today.
The first three Mantrasare an introduction which extol the
glory of the Brahma Vidyaas the most ancient, time
tested, used by our forefathers who derived benefit. The
Guru Shishya Paramparaof six generations is given.
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This teaching is called Paravara, that which has come
down through Guru Shishya Parampara. Para = Guru,
Avara = Shishya.
Parasmath Parasmath Guroho Avarena Avarena Prapthya
Ya Vidha Sa paravara Isyuchyathe
It is that teaching flowing from a higher level ( Guru) to a
lower lever (Shishya) just like Ganga Deviflows down from
the head of Shivato bless humanity. That is why in our
culture Ganga Deviis compared to Self knowledge ( Gnana
Ganga). Both Ganga and Brahma Vidyaoriginate from the
Lord’s head and flow down. Gangais perennial, so also is
Self knowledge. Gangapurifies and elevates a person, so
does Self knowledge.
3. śaunako ha vai mahāśalo’ṅgirasaṁ vidhivad upasannaḥ papraccha, kasmin
nu bhagavo vijñāte sarvam idaṁ vijñātam bhavati iti.
Now the sixth generation from Angirasto Shounakais
introduced. The way Shounakaapproached Angirasis
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described. Shounakawas a Mahashalawhich means he was a
Grihastawith a huge Yagashalaand a huge Pakashala. This
indirectly indicates that he had performed lots of Yagas and
Yajnas, i.e., rituals. No ritual is complete without feeding people;
he had a huge Pakashala, so he had done lot of Annadanam
also.
He was a person who led a religious life of Karmayoga. Because
of this alone, he developed interest in Vedanta. The indirect
lesson here is that before a person comes to Vedanta, he should
have led a life of religion and made his mind mature. Without
religion, Vedantais a big zero; an irreligious philosophy has no
role in our culture. So Shraddha, Bhakthiand Ishwara Vishwasa
are all a must before one goes to Vedanta. So Shounaka was a
religious person who had also done a lot of
Annadanam/charities (Yajnamand Danampurify the mind. In
Gitaalso it is there – ‘Yajna Dana Tapa Karyam, No Thyajyam’).
The word ‘Mahashala’indicates all this. So they were Grihastas
who had done all this and brought up many children thereby
getting Vairagyam.
Guru Upasadanam– he approached the Guru(student should
approach the Guru).
Haand Vaisuggest that it is an ancient incident but still
happened and not fiction.
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Vidhivat – according to Shastricrules/injunctions.
Rikthapanena Nagachethu Raja Guru Devam– one should not
go to see the Guruwith empty hands. Atleast we must take
some fruits, flowers or Thulasi leaves. Having given the offering,
should do Sashtanga Namaskaram. Namaskarais the physical
expression of humility. So Shounakafollowed all these Shastric
protocol.
Main qualification of the Guruis that he should have been a
student first. Without being a Shishya, a person cannot be a
Guru. Such a one is called ‘Sampradayavit’ Guruhu.
Now Upanishadenters into the topic. The Shishyarequests the
Guruand questions him. They also indicate that one should not
teach Vedantawithout being asked. Naprushtaha Kasyachid
Bruyat– Never force this teaching on an uninterested person.
Hey Bhagavaha– Oh glorious one. This indicates reverence for
the teacher. Shishya should show respect. Gurushould not
demand it.
‘Kasmin Nu Bhagavo Vijñāte sarvam Idaṁ Vijñātam
Bhavati Iti‘
I want to know the basic substance of this creation (Truth,
reality of the creation) by knowing which everything becomes
known essentially. The principle behind this is, in this creation
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we experience many products born out of one particular cause,
just like many ornaments out of one material that is gold,
different types of furniture from one wood. If you anlayse
ornaments and gold, the words bangle, chain, ring are names
but there is no new substance other than gold in them. When
we say bangle is created, there is no increase in the weight of
gold as nothing new has been added.
Then what has happened?
Creation is only a word; the gold which is already there has
been given a form and a name. Gold alone has weight.
In Sanskrit, it is called Nama Rupaaddition. Chain = gold +
Nama Rupa.
Vedantasays, similarly all the products we see are names and
forms alone; and the substance is one cause alone. By knowing
that one cause, you have indirectly known all the effects which
are nothing but the cause itself in different ‘Vesham’ (guises).
Eka Karana Jnanena Aneka Karyajnanam Bhavathi
Student wants to know the basic cause (or stuff) of the whole
creation. Let us call it ‘Mula Karanam’. The advantage of that is,
he can easily say, everything in creation is that Karanamalone
in different names and forms. Space, air, fire, water, earth
everything in God alone in names and forms. This principle
alone is highlighted in the Puranicstory. Naradaconducts a
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competition for Ganesha and Muruga. Whoever goes round the
whole creation and comes back first will get a special mango.
Murugagoes off on his peacock fast. Ganeshabeing chubby, is
slow to move but quick to think! He does Pradakshinato his
parents and wins! Here Shiva & Parvathisymbolize the whole
creation (Ekam Karanam). Subramanyaapproached by
exploring every product (Karyam), Vinayakainstead went to the
root of everything.
If you know the one God, you have understood everything
essentially.
In Vedantathis Karanamis called ‘Brahman’. The entire
Mundaka Upanishadis an answer to this question. All sciences
are also aiming at this same basic truth of creation from their
own sides. With the third Mantrathe introduction is over.
So Guru Angirasnow gives the teaching.
He introduces two branches of knowledge. One called Para
Vidyaor higher knowledge and the other Apara Vidya, a lower
knowledge.
Brahma Vidyais the superior knowledge and all other material
sciences are inferior knowledge.
Why is it so?
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The first reason is Apara Vidyais a study of effects and by
knowing the effect of one product, another one is not known.
Para Vidyaon the other hand is study of cause and by knowing
the cuase, all effects are known. All other sciences are effects of
one cause only.
4. tasami sa hovāca: dve vidye veditavye iti ha sma yad brahmavido vadanti,
parā caivāparā ca.
Dve Vidye Veditavye:here note that Angirasdoes not take
any credit to himself, but attributes it all to his Purva
Acharyasand Brahma Jnanis.
Brahman,the cause, even though one pervades all the
effects, therefore it is everywhere. Atheists wrote God is
nowhere. A person made a slight change and wrote ‘God is
now here’! Keeping the effect, how can we negate the
cause?
A brief commentary on Aparavidya:traditionally ten
branches are there, four Vedasand six Vedangas. In Apara
Vidya, the word Vedameans Veda Purva.
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5. tatrāparā ṛg-vedo yajur-vedaḥ sāma-vedo’tharva-vedaḥ śikṣā kalpo
vyākaraṇaṁ niruktaṁ chando jyotiṣam—iti. atha parā yayā tad akṣaram
adhigamyate
Vedangasmean auxiliary sciences. They are Angabecause by
studying them Vedasare understood better (just like physics,
maths and chemistry). They are the six steps to be crossed over
to reach Vedantha.
Shikshameans science of prononciation – how to pronounce the
Veda Mantras. This is important as
1. Vedaswere never written but learnt by heart and taught
orally. So pronunciation was very important as mistakes
could increase exponentially over generations. This subject
analyses which letter originates from which part of body,
which is the Devathaand all such details. That is why, even
after ten thousand years Vedasare preserved.
2. Mimamsais analysis of meanings of Vedicwords. The
meanings of Vedic words differ depending on where the
word is placed (beginning, middle, and end) in the Veda.
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Upakramana Nyaya, Upasamhara Nyaya and Abhyasa
Nyayaare all the rules to decipher the meaning of words in
Vedas. If I should know the position of Mantras,it is possible
only if I know the whole thing by heart. So immediately after
Upanayanam, Vedadhyayana andSwadhyaya were
compulsory for Vaidikas. Even now in North India, if you
want to study either logic or grammer, they are asked to get
the whole text by heart before actual teaching starts.
3. Veda Mantrashave Swarasand the meanings are
determined not only by letters but by Swaraalso. So a
science of pronounciation is very necessary. Eg., in the
Shanthi Mantra (Krishna Yajurveda)
Aum saha naavavatu, saha nau bhunaktu,
saha viryang karavaavahai,
tejasvina vadhiitamastu,
maa vidvishaavahaii,
Aum shaanti, shaanti, shaantihi ends on a lower note. Shiksha
Shastradeals with these.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Kalpa: Book on rituals (codifying the rituals). Vedashave
Mantras strewn all over. We should know which Mantra to
chant when. All priests should make use of Kalpa.
Vyakaranam:(Grammar) it can be a problem if it is not
understood. For example, in Tat Tvam Asi, Asiis in present
tense. If I don’t understand this point, I think I am doing
Sadhanato become Brahmanin future! Whole Upanishad
presents Moksha as present tense.
Niruktham:This is the science of etymology or derivation of
the word. In Sanskritevery word is derived form a root. For
example, the word Brahmanis derived from the root Bhruhu
which means big, this plus suffix Manu = Brahman.
Similarly ‘Atma’ is derived from four different roots. Based on
which root, the meaning differs. Where there is a controversy
with respect to meaning this reasoning (as to from which
Dhatuit is derived) will also have to be adopted to arrive at
the correct meaning. For example, in Taittareya Upanishad,
Shankara says, the word Jnanamis derived from four
different ways.
Jnameans to know (Karana Vyutpathi, Bhava Vyutpathi). Our
tradition is so rigorous with each science having its own
authoritative texts (Panini’s Shiksha and Vyakarana, Yaska’s
Nirukta)
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Chandas: Metre in which Mantras are written. For example,
Gayathri Mantra is in Nishrud Gayathri Chandaha. Gayathri
Chandas has three lines with eight letters (begins with
Bhargo Devasya Dheemahi – Astakshara Tripada Gayathri).
Tasvavithurvarenyam – becomes 23 letters, that is why it is
Nishrad Gayathri Chandaha. Tasyavithurvarenyam – 24
letters
The science of metres is called Chandas Shastra. Pingala
Rishi has written a book.
Jyothisham is Astrology. As Vedanga, it is used to determine
appropriate time to perform rituals. Veda does not encourage
predictive astrology. Let us learn to accept whatever comes.
Jyothisha should be used to perform noble Karmas alone.
Literally it means study of the luminaries like the Sun, Moon
and Stars. Jyothihi means luminous body. All these Vedangas
come under Apara Vidya.
Para Vidya: Yaya Aksharamadhigamyathe, that by which the
imperishable is known.
Etymology of Aksharam: Na Ksharathi Ithi Aksharam, that
which does not perish. The word Aksharam can also be
understood as Karanam or cause. Just like in the case of clay
and pots or gold and ornaments, the cause is imperishable. It
exists before the effect comes (i.e. pot/ornaments), while the
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effect exists and after the effect perishes also. General Law
is therefore cause (Karanam) is imperishable whereas effect
(Karyam) perishes. So ‘Karanam’ is called ‘Aksharam’. The
creation comes from the Karanam, remains in Karanam and
resolves in Karanam.
Adhigamyathe: known. Alphabet in Sanskrit is called
Aksharamala. So this next Mantra six gives the definition of
Brahman.
6. yat tad adreśyam, agrāhyam, agotram, avarṇam, acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam vibhum sarva-gataṁ susūkṣmaṁ tad avyayam yad bhūta-yonim paripaśyanti dhīrāḥ.
The truth alone is called Bhagawan in Puranas. In the beginning,
the mind is not evolved enough to appreciate the formless
Bhagawan. So the infinite truth is itself worshipped as God in
different names, Krishna, Rama, Shiva etc. So all these are
symbols of this imperishable truth. The real Aksharam is
formless, because whatever has form is subject to deformation
also. Therefore no formed thing is eternal and therefore
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Aksharam Aroopam. Forms are all at LKG level! Abstract ideas
are concretized in the symbols.
Adreshyam: invisible.
Why?
Because it is formless as formless alone can be eternal.
Shankara says if it is not available to eyes, you can extrapolate
it to other senses too – Sarva Indriya Agocharam and Sarva
Jnanendriya Agocharam.
Agrahyam: it cannot be grasped. Apply to all Karemndriyas. So
it is Pancha Karanendriya Agocharam.
Agothram: one who has no family. Only one who is born has
parentage and therefore ‘Gothram’. Brahman is not born,
therefore has no Gothram.
Avarnam: the word Varna has three meanings.
1. Caste
2. Colour
3. Property
in the sense of physical or chemical etc of a substance.
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Shankara has taken it in this third sense when he says
‘Avarnam’means it has no properties or attributes. However it is
also time that Brahman has no caste or colour.
Jathi Neethi Kula Gotra Duragam
Nama Rupa Guna Dosha Varjitham
Desha Kala Vishayathi Vathiryata
Brahmatatvamasi Bhavayatmani
Achakshu Shrotram: free from all sense organs of knowledge,
free from all Karmendriyas or organs of action.
Brahman is Niravayavam: organs give a shape to the individual.
So Brahman has no shape.
Nityam: Brahman is eternal, has no destruction being the
‘Karanam’ of everything. Puranas talk about Pralayam where
Krishna on a leaf floating in water. This is a symbolic
representation of the Parabrahma Tatvam which survives when
the whole creation is resolved; the leaf represents the ‘Maya’, a
mysterious principle on which Parabrahma is floating.
Vibhum (Vividham Bhavathi Iti Vibhuhu). Brahman, the
Karanam alone becomes the creation with Nama and Rupa. It is
all pervading. The effect is because of the cause alone. Will
there be a chain without wood or ornament without gold?
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Similarly without Brahman, creation cannot be there. The very
existence is lent by Brahman.
When some body asked what is God?
The answer as, what ‘is’, is God. The very ‘is ness’ in every
product is God alone.
Susukshman: extremely subtle means difficult to comprehend,
Pranena Agocharam, because we cannot see or perceive in any
way. How to conceive Brahman in that case? Don’t conceive it
because if you conceive, you will have to deliver it later!!
Brahman is not an object of conception. It is beyond
comprehension, it is to be known only.
Tat Avyayam: without decay, declention, disintegration without
old age. This is very important. Otherwise I will be afraid of old
age, I am the decayless Brahman.
Bhutayonim: most important word in this context. Bhuta means
all things and beings. Yoni: the direct meaning is womb of
mother. But here it means cause of everything (similar to
concept of Big Bang from a singularity).
Why is this most important? In third Mantra, it was said, once
you know the root cause of anything, you know generally all
effects. Root cause alone appears as effects. One Brahman
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alone appears as the Manifold Universe. Therefore Brahma
Jnanena Sarva Jnanam Bhavathi
Scientists are also hunting for Advaitham only. Matter is
manifestation of energy. Now there are four types of energies
(nuclear force, strong force, weak force and gravitation). They
are trying to find one thing explaining everything TOE (theory of
everything). Once that is found, everything macro and micro
can be explained.
Who can know this Brahman?
Very very few because it is very very subtle.
Dheeraha: qualified, prepared people, Adhikari.
Tatvabodha gives qualifications:
Viveka: value for Brahma Jnanam,
Vyragya: all other things are secondary,
Shamadi Shatka Sampathi: a well integrated personality with a
disciplined and well aligned body, speech, Indriyas, mind and
senses complex.
Mumukshatvam: desire for Moksha or freedom. There is a
practical benefit for the wisdom i.e. freedom from mental
turmoil. I enjoy a light mind. Otherwise the mind is a ‘weight’
we bear. Such people who have all these qualifications clearly
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recognize this, Samantat pashyanthi, means they perceive
Brahman everywhere (they see gold alone, not ornaments).
This sixth Mantra is the most important Mantra in this section.
7. yathorṇa-nābhiḥ sṛjate gṛhṇate ca, yathā pṛthivayām oṣadhayas
sambhavanti, yathā sataḥ puruṣāt keśalomāni tathākṣarāt sambhavatīha
viśvam.
The 7
th
, 8
th
and 9
th
Verses are a commentary on the 6
th
Mantra.
This is elaborated through three examples to show the
relationship of cause and effect.
1. Spider spinning the web
2. Varieties of plants growing from the earth
3. Hairs growing from the body
1. Here the beauty is, the spider initially very intelligently
selects the appropriate spot and visualizes its web. So it is
the intelligent cause of the web. Raw material is also
produced by the spider itself (normally any raw material is
different from the maker).
So here spider is the intelligent as well as the material cause
of the web. In many cases like furniture, ornaments etc, the
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carpenter is different from wood, goldsmith is different from
gold. Intelligent cause is called Nimitha Karanam. Material
cause is called Upadhana Karanam. So spider is Abhinna
Nimitha Upadhana Karanam. So is Brahman. He alone
visualizes the creation; he alone is also the material. So he is
the cosmic architect. Other than him there is nothing; no
time, no space, so there is no question of searching for
material cause.
2. Earth produces varieties of plants. Though earth is one, it is
capable of producing different varieties. So is Brahman who
is one but can produce many effects – Eka Karanath Aneka
Vidha Karyani
3. Our body is live and sensient. But hair and nails are
insensient. So the body which is of Chetana nature produces
something of a different nature (Vilakshana Srishti which
means cause producing an effect of a different nature).
Normally we experience ‘Salakshana Srishti’ like mangoes in
mango tree, humans begetting humans. But in Brahman,
this Vilakshana Srishti is possible.
Brahman Creation
Adreshyam (invisible)
Drishyam
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Agrahyam (cannot grasp)
Grahyam
Avarnam (no properties)
Properties
Avyayam (indestructible) Vyayam
So it shows Brahman can produce creation of totally different
nature.
In spider example, the spider not only designs and creates
the web by itself but is its Laya Karanam also (it
swallows/resolves its web into itself), whereas a pot maker
does not swallow the pot!
Brahman also creates and resolves the creation into
himself/itself (Srujate, Gruhnate)
Kesha Loma – Kesha is scalp hair, Loma is body hair.
Sat Purushat – from live body
Like these three examples Brahman also creates the whole
cosmos and
finally resolves in himself.
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8. tapasā cīyate brahma, tato’nnam abhijāyate, annāt prāṇo manaḥ satyaṁ
lokāḥ karmasu cāmṛtam.
How does creation originate from Brahman? This is Vedic
Cosmology! The world has evolved from Brahman
gradually in three stages. Shankara gives the example of
a seed which is sowed.
1. It is swollen just before sprouting.
2. Plant just emerges from the seed but is not fully grown,
neither totally unmanifest nor totally manifest.
3. Fully grown tree stage.
Brahman also goes through three stages.
In Vedanta, there are two important Laws.
1. Nothing can be created out of nothing,
2. Matter can never be created or destroyed
(This is so both in science and Vedanta).
Then what is creation?
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There is no creation. It is a myth. That is why we can
never find answers to basic questions about the universe,
like why is the creation there?
Creation is just a figurative expression. If so, what is the
meaning of creation?
When we create a desk what happens?
Before and after creation of desk, some amount of matter
exists.
Even before creation of desk, it is already there in the
wood potentially. It has been only conversion of form of
raw material from one to another and we rename it as
desk.
So every product exists in the cause in potential form. So
creation is only from the unmanifest to the manifest from.
So universe was never created at any time according to
the Law of Conservation of Matter. But it might have been
there in potential form like the tree in a seed. That is why
a tree can come from a seed but nothing comes out of a
stone though both a seed and a small stone may look
similar outwardly.
So everything exists in Brahman in potential form which
we may call ‘Shakthi’ and Brahman can be called ‘Shiva’.
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Brahman containing unmanifest universe is itself
expressed as ‘Shiva Shakthi’ principle. It is also called
‘Maya’ (potential).
So before creation, Brahman + Maya was there, but they
were inseparable like my walking principle or talking
principle cannot be there without me.
The unmanifest universe goes through various stages of
manifestations. Long before creation, the unmanifest
creation is in passive form.
Just before creation, it is in activated form, just like a seed
is swollen with water just before it sprouts. We can also
compare it with the preparedness of athletes just before
the start of a race.
Maya has two Avasthas – passive and activated just like
activated carbon (four jumping electrons ready for
chemical reaction). This prepared stage is called activated
Brahman (stage 2).
3. Potentiality has become partially manifest, similar to a
young plant. In Sanskrit, it is called ‘Suskhma
Prapancha’. It is there, but cannot be seen.
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4. This subtle universe or Sukshma Prapancha is
transformed into gross universe. Sukshma Prapanch to
Sthoola Prapancha.
Brahma Tapasa Cheeyathe – stage one to two. Brahman
expands ‘as it were’ because real expansion is not
possible as Brahman is Sarvagatam (fills everything) or is
infinite. So where can it expand? This is through ‘Tapas’
which means by ‘preparedness’.
Tatah Annam Abhijayathe – Annam here means Brahman
in prepared condition. In this Mantra, everything has a
peculiar meaning. That is why Upanishads are called
mystic literature.
Annat Pranaha, Manaha, Pranaha. Manaha mean cosmic
mind. So cosmic mind evolves from prepared condition of
Brahman (Ichha Shakthi, Jnana Shakthi, Kriya Shakthi).
Satyam Lokaha – represent the final stage of visible
universe. Here Satyam means five Sthoola Pancha
Bhootas. All these meanings are explained with rational
and logical support in Brahma Sutras by Shankaracharya.
Lokaha means fourteen Lokas. Once all these are created,
the other things come into being like Karmas, human
beings etc.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Amritham – once actions are done, Karma Phalas either
Punyam or Papam are bound to be there. Here Amritham
means Karma Phala. Brahma alone has become all this (it
is like I create the whole world in my dream myself).
The same idea is continued in the next Shlokam.
9. yaḥ sarvajñaḥ sarva-vid yasya jñānamayaṁ tapaḥ; tasmād etad brahma
nāma-rūpam annaṁ ca jāyate.
Sarvajnaha means omniscient in Para Vidya.
Sarvavit means omniscient in Apara Vidya.
It is omniscient with Maya Shakthi (Icha, Jnana and Kriya
Shakthi).
Yasya Jñānamayaṁ Tapaḥa – visualize the whole creation
before actually it is created.
The whole creation must fulfil the Karmaphala of all the
beings. So everything is based on cosmic law of creation.
This Srishti is based on Karmaphala of previous Srushti. It
is a cyclic process, so there is no beginning or end.
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Here Tapas means visualization with the help of Maya.
From that Tapas is born. Brahma here means ‘Suskshma
Prapancha’, not Karma Brahman.
Then names, form, food etc are born which means
Brahman has become all this.
The first section of Mundaka is introductory in nature.
Student and teacher are introduced the branches of
knowledge, namely Apara and Para Vidya are mentioned
briefly. Brahman is also briefly introduced as the root
cause of the Universe. The rest of the five sections will be
elaboration of two Vidyas.
The second section has a magnified version of Apara
Vidya.
Now we will enter into the second section.
First Mundaka: Second Khanda
1. tad etat satyam: mantreṣu karmāṇi kavayo yāny apaśyams tāni tretāyāṁ
bahudhā santatāni, tāny ācaratha niyatam, satyakāmā, eṣa vaḥ panthāḥ
sukṛtasya loke.
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Apara Vidya literally means lower branch of knowledge. All
the secular sciences come under this category including the
Poorva Bhaga of Vedas. Only Vedanta comes under Para
Vidya. Here we are not going to deal with secular sciences
like physics etc but only Veda Purva. The Veda Purva itself
has two portions.
1. Ritualistic portion, and
2. Meditations
Ritualistic portion is Karma Pradhana and Meditation is
Upasana Pradhana.
Ritualistic portion: These are again of two types.
1. Artha Kama Pradhana Karma meant for material well
being including money and sense pleasures. They are
also called Kamya Karmas or Rajasa Karmani.
2. Moksha Pradhana Karma – they are Nishkama or Satvika
Karmas which take me towards the Lord.
What should be the life style of a human being?
Initially people are naturally interested in wealth and
entertainment. So Artha, Kama Karmas are done mostly
with a bit of Nishkama Karma like Sandhya Vandanam
which is supposed to be the best Nishkama Karma.
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Gradually our priorities should shift. Karmas meant for
Chittashuddhi should be more and more and Kamya
Karmas less and less. Temple visit need not be dropped,
but ask for Jnana and Vairagya and a desire for Moksha.
Even after we get a desire for Moksha, ask for Sadhana
Chatushtaya Sampathi, a proper Guru, opportunity to
study Scriptures and remove obstacles in that direction. So
Apara Vidya has this important role.
Kamya Karmas are talked about initially as that is what
people are inclined towards first. When Krishna talks about
four types of Bhaktas in Gita, Jignasu comes only after
Aartha and Artharthi.
Satyakama: The word Satyam has four or five meanings. In
the first section it meant Pancha Bhootas.
In this Mantra, in the third line, it means Karma Phalam,
various benefits of Karma.
Kamaha means seekers. So it means, oh people, interested
in worldly things.
Mantreshu Karmani: in the Mantras of Veda Purva, Kamya
Karmas are mentioned.
Kavayaha: Vedic Rishis have discovered these Mantras.
They haven’t invented them. They are already there
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
created by the Lord. These ritualistic Mantras are mainly
contained in Rig, Yaju and Sama Vedas.
Thani Niyatam Acharata: take to them and fulfil your
desires. Here one important thing is to be noted. Veda
does not condemn worldly desires. It knows that we are
still children in spiritual sense. So desires are not a sin. If a
man wants name, fame, money, children etc, Veda allows
them and infact has Mantras for their fulfillment.
Illegitimate fulfillment alone is wrong. But we should
gradually grow and grow out of them eventually.
All kamya Karmas have to be performed strictly according
to the rules to get the appropriate results. Just like in
growing a plant, so many preconditions like soil, light,
water and manure have to be applied appropriately to
make it grow well; Karmas have to be properly done. This
is meant by ‘Niyatam’: Niyama Anusarena Kartavyam.
Sukrutasya Loke means for accomplishing various karma
Phalas.
How do we know weather the rituals will produce results or
not?
In science, the mechanism of action in any process is
explained, but in Vedas, between rituals and their results,
the explanation is not given, but Veda gives guarantee
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
that the results will come if Karma is performed properly.
There is only ‘Shraddha’. Here again the word ‘Satyam’ is
used Tad Etat Satyam: here it means, it is valid,
trustworthy, Avitatham.
2 yathā lelāyate hy arcis samiddhe havya-vāhane, tad ājya-bhāvāv
antareṇāhutiḥ pratipādayec chraddhayā-hutam.
Here Upanishad wants to present the plus and minus points
of rituals. So you can decide either to use them or not. On
the plus side, results are guaranteed if done properly. On the
minus side, you have to fulfil so many conditions; if not, it
will not produce results and may even be counterproductive.
Ahutih Pratipadayet: here the ritual ‘Agnihotram’ is taken as
a standard example of a Karma. It is supposed to be done by
Grihastas twice daily. Here oblations with the fire are
offered. Where? Within the Homa Kunda, person facing the
east, the oblation should be offered between north and
south. This is called ‘Ajya Bhaga’.
Havyavahane Samiddhe: means the fire in the Homa Kunda
should be burning brightly when the oblations are offered. It
should not be a smoldering fire but a well kindled one with
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
flames shooting up. Flames are considered tongues of fire.
Agni serves as a courier reaching the oblations to the
respective Devathas.
Yada Lelayathe Hyarehihi: means when fire is well kindled
and flames are shooting up and they lap up the oblations as
it were.
3. yasyāgnihotram adarśam apaurṇamāsam acāturmāsyam anāgrayaṇam
atithivarjitam ca ahutam avaiśvadevam avidhinā hutam ā-saptamāṁs
tasya lokān hinasti.
Any ritual has many supportive or Anga Karmani. Agnihotra
must be supported by these rituals.
Darsham: to be done the day after Amavasya (Padya).
Pournamasa: to be done the day after Pournima (Padya).
Chaturmasyam: to be done once in four months (different
from Chaturmasyam of Sanyasis).
Agrayanam: ritual done with freshly harvested grains.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Atithi Pooja: feeding at least one person other than family
every day.
Vysvadevam: offering food to animals everyday. Agnihotram
has to be supported by all these without which its results will
not come.
Ahutam: done at an improper time (will not give results). So
proper timing of ritual is highlighted.
Avidhinahutam: done without observing rules. For example,
in Sandhyavandanam, morning Devatas should be invoked in
the morning and evening Devatas should be invoked in the
evening. The order of invoking should be followed too.
Karma involves physical body and mind whereas Upasana is
a purely mental occupation.
Karmas are of two types.
1. meant for material ends (Sakama) and
2. those meant for purity of mind or spiritual preparation.
The Upanishad first deals with ‘Sakama’ Karma. They are
valid and reliable if done properly and results are bound to
come. The catch is: they have to be done properly which
means all preconditions should be fulfilled. So the ritual
‘Agnihotra’ is efficacious only if accompanied by the six
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Anga Karmas already delineated. If not, it will destroy all
positive results. Here it is to be noted that Agnihotra is
taken as a representative of all Sakama Karmas and the
positive results are the attainments of higher Lokas
(Bhuvarloka, Suvarloka, Maharloka, etc till Brahmaloka).
Shankara says, it should be taken as; it will not produce
any results. (Ayasa Matram Nishprayojanam Bhavathi)
4. kālī karalī ca mano-javā ca sulhoitā yā ca sudhūmravarṇā, sphuliṅginī
viśva-rūpi ca devī lelāyamānā iti sapta-jiḥvāḥ.
Agni has seven types of flames delineated in the abolve Shloka
and is therefore also called Sapta Jihva (one with seven
tongues). An utterly useless ritual is called Bhasma Ahuti in
Vedic parlance because if Ahuti is offered when there is only
smoke and there are no flames, it is useless.
In Homa/Yagas, one should not blow air directly to the fire to
kindle it as saliva should not fall on fire as fire is sacred and
considered a Devata. Why should there be flames? Because
they are considered tongues of Agni Devata and they lap up the
offerings that are offered in the fire.
Here varieties of flames are described.
Kali: is a black or dark coloured flame.
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
Karali: fierce, extremely hot, scorching flame.
Manojava: fast moving flame like the speed of mind.
Sulohita: deep red flame (described in labs when testing for
calcium).
Sudhumravarna: dark grey coloured smoky flame.
Sphulingini: with many sparkles.
Devi Vishvaruchi: bright and multicoloured flame.
Lelayamanaha: all these move about in the Homa Kunda.
5. eteṣu yaś carate bhrājamāneṣu yathā-kālaṁ cā hutayo hy ādadāyan, taṁ
nayanty etās sūryasya raśmayo yatra devānām patir eko’dhivāsaḥ.
This Mantra describes the results that one gets when rituals
(Sakama) are performed properly. There are Ihaloka Phalas
like prosperity, health, wealth etc.
Paraloka Phalas – one enjoys Swargaloka, where all comforts
are provided. Swarga Prapti was considered a great thing.
Many religions still consider heaven going as the ultimate
goal. Even within the Vedic fold, some branches consider a
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higher Loka as the highest destination. Only in Advaita,
going to a Loka is not ultimate but gaining Moksha here and
now is considered ultimate.
Here how one is taken to higher Lokas is described. When a
person offers oblations into the fire observing all the do’s
and don’ts, then the very oblation will lead him to higher
Lokas. Oblations represent various Devatas, who are
invoked, and they guide him in the form of ‘rays of Sun’ as it
were, not exactly, but the example is given to show that the
Devatas are so bright and they very warmly welcome and
lead the ritualist. In heaven the Lord of Devatas (Indra)
presides (he is the most powerful (unrivalled) ruler of
Devas).
6. ehy ehīti tam āhutayas suvarcasaḥ sūryasya raśmibhir yajamānaṁ vahanti,
priyāṁ vācam abhivadantyo’rcayantya, eṣa vaḥ puṇyas sukṛto brahma-lokaḥ.
How will he be treated in heaven? Will be he treated as a
second class citizen? No, he will be a first class citizen.
Oblations invoke bright Devatas who welcome him with
pleasant words like ‘Achi, Achi’, means please come.
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Archayantaha: he is worshipped. Here Brahmaloka means
heaven. All this is the result of Karma Rupa (Sakama) Apara
Vidya!
Until now positive aspects of Sakama Karma were talked
about. Next, Upanishads point out the negative aspects.
1. Most important is, that the result is finite (Anityam,
Ashashvatam, perishable, fleeting). Everyday in
Swarga is a count down! Just like every birthday, we
move closer and closer to Yamaraja coming down is
anything but happy. Pain will be proportional to
pleasure. So Veda says, if you are prepared to face
that also, then persist with Sakama Karmas. Be
prepared mentally for the limitations. The whole topic
is presented by the Upanishads in three stages. Any
Karma can be performed only with the help of all
accessories which include things and human beings.
Rituals involve priests. Wife is required especially
when Dakshina is to be offered (symbolic of husband
requiring permission from wife to give anything). In a
medium sized ritual, sixteen priests are required: four
for each Veda.
Hotruganaha (Rig),
Adhvaryu (Yajur),
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Udgatru (Sama), and
Brahmagaha (Atharvana).
This is what is described in the following Mantra.
7. plavā hy ete adṛḍhā yajña-rūpā aṣṭādaśoktam avaram yeṣu karmā: etac
chreyo ye’bhinandanti mūḍhāḥ jarā-mṛtyuṁ te punar evāpiyanti.
Yajnarupa means all these eighteen accessories (sixteen
priests, Yajamana and wife) (Ashtadasha).
Avaram means Karma. On these accessories is dependent
the whole ritual.
Rituals are of two types. Those which do not involve any
Upasana or meditation, called Upasanarahita Karma and
those that include Upasana is Upasanasahita Karma.
For example, chanting Vishnu Sahasranama by heart
without meditation becomes just a Karma.
If supported by Dhyanam (visualize the meaning of the
verses) becomes Karma + Upasana.
The ephemeral nature of both Karma and its Phalas are
being discussed.
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For this, we need to know that any action is born out of
important accessories called ‘Karakam’ in Sanskrit. It
means, for action to take place, some essential factors are
necessary.
1. Karta: performer of the action or subject of action
(nominative case).
2. Object of action (what is eaten for example. Accusative
case).
3. With what instrument do you perform (instrumental
case) (Karana Karakam).
4. For whose/what benefit (dative case) (Sampradana
Karana)
5. Location of action (ablative case) (Adhikarana
Karakam).
6. Place from where resources are got (locative case)
(Apadhana Karakam).
Even if one Karakam is not there, action cannot take place.
So all these together cause action.
Karaka Janya: kriya. Next once action is produced, it
invariably produces a result. Kriya Janyam is Phala.
Karaka –> Kriya –> Phala. This law is applicable to all actions
in life. As the cause is, so the effect is. Any action has
proportional result. If cause is finite, result is also finite. This
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is a Law too. Therefore, if all the Karakas are finite like all
people are finite, all oblations are finite, Homas are finite,
the results will necessarily have to be finite.
Karakani Anitya: Karaka Janya Kriya Anityaha
Kriya Janya Phalam Api Anityam
Plavaha means fragile boats like catamaran on the Pacific
Ocean. As these are fragile and perishable, so are the results
of all Punya Karmas (Anityam).
Avaram Karma: Karma which is Dhyana Rahitam, considered
to be slightly of lower quality. So with such Karmas, no one
can hope for eternal security.
Mudaha Etat Shreyaha Abhinandanti: only fools think they
can get eternal security out of them. Naturally they will lose
the perishable benefits in time and go from one death to
another. Even Swarga is not eternal. One may say he is not
afraid of death, but what about old age which is inevitable
too?
7. avidyāyām antare vartamānāḥ svayaṁ dhīrāḥ paṇḍitam manyamānāḥ,
janghanyamānāḥ pariyanti mūḍhāḥ, andhenaiva nīyamānā yathāndhāḥ.
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So even the most sacred Karma cannot give Moksha.
Whoever holds on to Karma are therefore to be criticized
strongly. They are steeped in ignorance of two kinds.
One is self ignorance and the second is the misconception
that Moksha is got through Karmas (the widely held opinions
that Karma, Bhakti, Jnana, Rajayoga and social service), all
paths to Moksha are wrong. Unfortunately the people who
say these also say that Vedas teach this. No! Vedas are very
specific about this ‘Na Karmana, Na Prajaya, Na Dhanena,
Thyage Nike Amrutatvamanashuhu’. They are all
misconceptions.
He who knows not and does not know that he does
not know is a fool; shun him.
He who knows not, knows he knows not, he is
ignorant, teach him. He will be humble.
He who knows, knows not, he knows (like Anjaneya) –
he is asleep, wake him and learn from him.
He who knows, knows he knows, he is wise. Follow
him.
Here Upanishad talks of a fifth type.
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He who does not know, but claims that he is wise and
knows – (Swayam Dheeraha, Panditham
Manyamanaha).
Unfortunately most of the Vedic translations are non-traditional and misleading. Wherever four paths to Moksha
are mentioned, take it as Avaidika Margaha.
Janghanya Manaha: afflicted by varieties of problems in life
because they are misguided due to unintelligent
expectations in life.
Pariyanti: ramble about and not reaching anywhere. Such
people when they face problem in one aspect, they leave
that and do something else, replace one ‘Anityam’ with
another and hence do not reach anywhere. They are Nitya
Anitya Vastu Viveka Rahitaha. Such people seek advice from
similar ones. So the whole world is like this.
9. avidyāyām bahudhā vartamānā vayaṁ kṛtārthā ity abhi-manyanti bālāh: yat
karmiṇo na pravedayanti rāgāt tenāturāḥ kṣīṇalokāś cyavante.
Avidyayam Bahuda Vartamanahavayam Kritharthaha –
Upanishad continues criticism of rituals. Here we should be
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careful. Here note that only Sakama Karmas are criticized,
not Nishkama Karmas as they produce Chitta Shuddhi and
therby lead to Jnana and Moksha. So do your Karmas, only
change your Sankalpa.
‘Samastha Duritha Kshaya Dvara Shree Parameshwara
Preethyartham Jnana Vairagya Sampadanartham Vedanta
Shravna Manana Nidhidhyasanartham’
Rituals are important, but motive should be for Shreyas.
People are confused. Truth is one but misconceptions can be
many. For example, a rope (truth) can be mistaken for
snake, garland, pipeline etc. So here Bahuda Avidhyam
means with regard to Jeeva, (misconceptions like I am a
finite, mortal), world (world will make me happy if I make
some adjustments here and there), we have been thinking
like this from our childhood days. The same is true with our
concept of God (he is sitting in Vaikunta or Kailasa and after
death; I have to travel and travel to reach him).
So going to reach Bhagawan is an error (Bahuda
Varthamanaha).
Vayam Krithartha Iti Manyante: in the midst of this Anityam
world, we think we are happy which is most surprising. So
people of the world think they are happy and not in need of
Vedanta. We cannot push Vedanta down their throats, until
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they discover the necessity. So don’t impose it on them. In
that sense, they are Balaha, childish people, they still have
not discovered the goal of life and the problem of Samsara.
So only bless them and wish them all the best. The day they
discover the problem of Samsara and they come, then
welcome and teach them. Why is this so?
Karminaha: because of their excessive attachment to worldly
things and beings, their mind is always pre-occupied with
yoga (acquiring something which I do not have now) and
Kshema (safeguarding what I have already acquired); there
is no time to think the fundamental question of life. ‘What
did I achieve out of this life?’
Dukhaturaha: because of attachment, they are always
miserable being always under the hold of one of the
‘Arishadvargas’. If I do not make use of this wonderful
human birth, once my Punya is exhausted, my next birth
may not be human.
Upanishad continues criticism of Sakama Karmas. However
the same rituals if done with a Sankalpa, praying the Lord for
Chitta Shuddhi become Nishkama Karmas and lead one to
Moksha Marga. So one who does Nishkama Karma is
intelligent.
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Tena Aturaha: unintelligent people aspiring for heaven etc
which are lesser goals.
Chyavante means they fall. Once Punyas are exhausted,
they fall from heaven and again return to either human or
even lower births.
10. iṣṭapūrtam manyamānā variṣṭhaṁ nānyac chreyo vedayante pramūḍhāḥ,
nāksaya pṛṣṭhe te sukṛte’nubhūtvemaṁ lokaṁ hīnataraṁ vā viśanti.
This conveys almost the same idea as the previous Mantra.
Pramudhaha: extremely foolish people.
Ishta: are Vedic rituals done in presence of Agni also called
‘Shroutha’ Karmas.
Purta: these are also called Smartha Karmas and involves
help to society like digging wells, temple building,
Annadanam, constructing rest houses for people etc.
All these again can be done with two motives.
1. Material motive: limited benefit.
2. Spiritual motive: gives Chitta Shuddhi.
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The word Ishtam can be derived from two roots and two
meanings.
1. Ichhati: to desire (priyam)
2. from Yaj, Yajati: religious worship.
Better continue with your religious practices even if you
have started study of Vedanta, as they help you to grasp
Vedanta better. Only do Sankalpa properly. Even a
purified person cannot drop religious rituals unless he
takes formal Sanyasa. He has to serve as a model to
younger generation.
Anyat Shreyaha Na Vedayante: many people do not know
about Moksha Sadhanam at all. For them, all religious
practices are only for material benefit. They are unaware
about ‘Shreyas’. According to Scriptures, Scriptural study
is most important among all religious practices. The
others can be abbreviated but not study. Religious people
however accumulate Punyam and go to higher Lokas.
Nakam: Akam means pain, Nakam means no pain.
Therefore Nakam means heaven i.e. painless pleasure
(this is relative too as it ends). Bhuvarloka, Suvarloka,
Maharloka, Tapoloka, Satyaloka and Brahmaloka are the
higher Lokas.
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Anubhutva means they enjoy a gala time. However it is a
count down every minute. So here the Anityatvam of all
Sakama Karmas and their Phalams is emphasized.
11. tapaḥ śraddhe ye hy upavasanty araṇye śāntā vidvāṁso bhaikṣācaryaṁ
carantaḥ, sūrya-dvāreṇa te virajāḥ prayānti yatrāmṛtaḥ sa puruṣo hy
avyayātmā.
Till the tenth Mantra, Upanishad talked about rituals and
their Phalams. Rituals are mainly Kayika (body, physical)
Pradhanam.
Now we came to Upasana Pradhana (Manah) Apara Vidya.
They are also called meditations or ‘Saguna Ishwara
Dhyana’. These are also Karmas only, but only mind is
involved.
Devathayaha Ape Sameepe Aasanam means dwelling
near God mentally. The word ‘Upavas’ also has the same
meaning, Ishwar Sameep Varthanam, Upavas.
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Fasting is only incidental, to save time from the routine
cooking etc, in order to spend more time to meditate upon
God.
In the four Ashramas described, one Sadhana is
highlighted in each Ashrama.
1. Brahmachari: Veda Adhyayana is important, rituals and
Upasana are minimal with only Sandhyavandanam.
2. Grihasta: Karma Pradhana, social and family
responsibilities to be shouldered.
3. Vanaprastha: Upasana Pradhanam. Other things are
subsidiary. Try to live a secluded life and give
importance to Saguna Ishwara Dhyanam.
4. Sanyasa: both Karma and Upasanas are minimal.
Whole Apara vidya is subsidiary. It is entirely devoted to
Vedanta Chintana.
‘Chinthana Aasupthehe Aamruthehe Kalam Nayed
Vedanta Chinthaya’
Even to take that concentrated dose of Vedanta one has
to get that mental maturity. Not all can take it.
Vidwansaha means Upasakaha. Karmas involve a certain
extrovertedness of mind in order to organize everything
required to perform the Karma. So meditation/Upasana is
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for withdrawing the mind inside. In Vanaprasthashrama,
gradually hand over the responsibility to the next
generation.
Bhykshacharyam Charantaha: life style of Bhiksha.
Shanthaha: due to reduction of Karmas, restlessness is
less.
Aranye Upavasanthi: they live in forest, in secluded place.
Tapaha, Upasanaha: practice meditation with minimum
Karmas.
In Grihastashrama also both Karma and Upasana are
there, but proportion is different (more Karma, less
Upasanas)
Shraddha here means Upasana predominantly.
In Upasanas also two types, Sakama and Nishkama
distinguished.
Te Virajaha: means Sakama Upasana. The practitioners
of this become Punyavanthaha, their Papas are
neutralized, and after death,
Surya Dwarena Prayanti: they travel by a special route
called Shukla Gati which is an unseen route traveled by
the Jeevatma (Sukshma Karana Sharira Complex). By this
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route, he reaches Brahmaloka presided over by
Chaturmukha Brahma with a relatively eternal life span
(2000 Chaturyugas are Brahma’s one year and his life
span is 100 such years).
Avyayatma: free from old age. There are also pleasures.
There are also Vedanta classes conducted by Brahmaji.
Those who attend classes there get Krama Mukthi. If there
also they don’t attend classes and watch TV, they will
come back! So Anityam is there too.
The 11
th
Mantra hinted at Upasana Kanda. It is to be noted
that the Upasana referred to here is Saguna Brahma
Dhyanam and not Atma Dhyanam. Both positive and
negative aspects of Karmas and Upasanas were
delineated. The most important negative aspect is that
Karma and Upasanas cannot produce knowledge/Moksha.
So Karma keeps a person within the hold of Samsara.
Same is true with Upasana too. Even miraculours powers
or Siddhis which are Upasana Phalas also are material
ends. Upasanas are more powerful than Karmas. On the
positive side, Upasanas can integrate, organize the minds,
remove extrovertedness, increase the focusing power of
mind but can never produce Jnana/Moksha. Therefore it
also comes under Apara Vidya. So what produces Moksha?
It is only Para Vidya or Jnana. So what should one do? Not
totally reject Apara Vidya, follow it, purify and integrate
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the mind. Then intelligently graduate to Para Vidya. How
does the shift take place? This is indicated in this next
Mantra. It is the most important Mantra of Mundaka and
whole Upanishad literature.
12. parīkṣya lokān karmancitān brāhmaṇo nirvedam āyān nāsty akṛtah kṛtena,
tad vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham.
The entire Vedic life design is beautifully given here.
Brahmanaha Karmachitan Lokan Parikshya – Every
person, in the beginning is interested in Artha and Kama
only. Dharma comes only later as it is invisible. When this
is so, what to talk of Moksha? So initially only Sakama
Karma will appeal to people. Vedas say, doesn’t matter,
acquire everything, only as and when you enjoy, also
learn (Parikshya). Once in a while do introspection (having
acquired all this, am I secure?). Without this introspection,
we repeat the same mistakes. Intelligence is not avoiding
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mistakes, but by learning from them, not repeat them. So
learn from life.
Lokan means achievements, accomplishments here. We
generally are very objective about others, but not with
ourselves. This is futile as we cannot change others. So
what is needed is to be objective about myself and change
myself. This is called Karma Phala Pariksha.
Brahmanaha here means one who wants to follow Vedic
teaching, not Brahmana by birth. Only if he follows Vedic
life style (Vaidika Achara Sampannaha), can he learn from
life.
We generally don’t learn because, when there are
problems in life, our mind is disturbed, a disturbed mind is
unable to learn. In pleasant experiences we do not learn
at all. In unpleasant ones, mind is not available for
learning. So I need a technique by which I can keep my
mind calm.
Veda prescribes ‘Samatvam’. How?
1. Devotion to God. Take unpleasant experiences as a gift
from God to teach me lessons in life. This is prasada
Buddhi. God brings us under water often as it were to
purify us just like Ganga Snana. Brahmana is one who
has this appropriate attitude.
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Brahmanaha Karmayogi Ishwararpana Budhiman. So he
will study thoroughly all the Artha, Kama Phalani. We can
also learn from others experience if we are sensitive
enough. Shankara says Pratyaksha, Anumana and Agama
Pramana can teach us; that money does not promise
happiness. At most it can make life more comfortable
(Amruthathvam Nashasti Vittena in Brihadaranyaka) not
peaceful. They are not synonymous.
What is the lesson learnt? All Karma Phalas have intrinsic
defects.
1. Dukha Mishritatvam: this is because there is effort
required in acquiring, preserving and losing is painful.
This is so with money, power and relationships and
situations.
2. Athrupthikaratvam: There is no contentment. Always
look to next higher one. I am always aware of what I
don’t have.
3. Bhandakatvam: I become a slave of things, situations
and relationships I have acquired. So I lean on them
and when the support is removed, it is painful. So they
are dependence causing and the struggle continues.
So the three Purusharthas namely, Artha, Kama and
Dharma make Samsara continue.
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Moksha is the only goal free from these defects. It puts an
end to this struggle. Here this Brahmanaha discovers the
Anitya of Samsara and that Moksha alone is Nitya. He gets
Nitya Anitya Vastu Viveka.
Disappointments come to a person who has appointments
with the future.
Nirveda Mayat develops Vairagyam towards all
Karmaphalaha and Upasana Phalaha. Vairagyam does not
mean hatred. It is neither attachment nor hatred but
transcending both.
Example: there is nicely decorated card board chair. It can
be used for decoration, ie. To see and enjoy, can be
displayed in an exhibition etc. but cannot be used to sit!
Similarly don’t lean on external factors but use them when
they are available. This attitude is Nirvedanam. For real
support lean on Bhagawan alone.
Kritena Akritaha Nasti: Kritam means Karma and Upasana
(literally doing). Akritaha means Moksha. Through Kritaha,
Akritaha cannot be accomplished as Krithaha can only
produce defective results.
Krithaha is useful for purification, for Jnana Yogyatha and
are important there. After getting purification and
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integration, they become useless for me just like after any
degree, college is no longer useful to me.
At that time Jnana Kanda calls me and asks what do you
want? If the person says I am not interested in finite goals,
then Vedanta says, there is a defectless goal – Brahma,
Moksha, if you are interested. If a person is addicted to
material goals and is willing to pay the price, there is
nothing Vedanta can do for him. Vedanta is useful only if
someone does not want to have the acquire, lose cycle.
So how to acquire Brahman?
If it is acquired by any way, then it becomes a Karma
Phala and therefore limited and it will go away. So there is
no Karma/Upasana to ‘acquire’ Brahman.
A person will have to come to Para Vidya to get Moksha.
However, to acquire the necessary qualifications to get
Moksha one has to follow Apara Vidya initially. He needs
to live a Dharmic life, do certain compulsory duties
(Pancha Yagnas). The advantage of these Nikshkama
Karmas is, the person will have a Satvic mind; because of
this bent of mind he will learn from the experiences of life
and know their limitations. This is what is meant by
Parikshya Lokan Karmachitan. All the Sadhyams (Phalas)
accomplished are limited in time.
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The goal of Moksha can never be accomplished in time
through effort. So Moksha is not an event. If so, it
becomes the end product of a process.
So the very question ‘how to accomplish
Moksha/defectless goal?’ is wrong.
Here Veda says, you have to come to Jnana Kanda. This is
only for a person who wants a defectless goal. If someone
does not want this and is happy with worldly things, Veda
says ‘wish you all the best’, but know that whatever you
achieve is all going to end. If you gain, you will lose also,
and then don’t complain. So be ready for shocks and
problems.
Vedanta is relevant only for those who want a defectless
goal. Veda says this Brahman or defectless goal ‘you are’.
So what should I do now? If it is me alone, I need not do
anything to accomplish it. When Veda says ‘you are
Brahman’, it is in the present tense. So it is not something
to ‘become’ by effort. At least should I do something to
know Brahman? It is not an object of knowledge, an object
of discovery or object of experience.
Brahman is you who is ever known to you always.
Knowing is only with respect to unknown. So what is the
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problem? Veda is talking about the most familiar thing to
me.
Problem is Veda says ‘I am defect free goal’, i.e. no Dukha
Mishritatvam, no Atriptikaratvam, etc. Brahma means
pure Ananda, total satisfaction, infinite and Veda says I
am that.
But before coming to Veda, I have an opinion about myself
that I am finite.
So which opinion about myself is correct?
So what is required is self enquiry to see if Vedic
revelation about myself is correct. The whole Sadhana is
geared towards this.
I am finite is a wrong conclusion because I have never
seriously enquired about this. So now I have to make a
proper conclusion (Atmanaha Brahmatva Vicharaha).
Example: In Mahabharata, Karna had a self conclusion
that he was an ‘Akshatriya’. Kunti told him that she had
six children. So he asks, who is the sixth child and he
would like to meet him. So what will Kunti say?
Saha Tvam Asi! So that is a Mahavakyam!
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Now does Karna have to travel to reach the sixth child?
Should he do any Sadhana and have any experience to
know that? No. He only needs to own up the truth, that is
all.
So in the important 12
th
Mantra Upanishad talks about
transition from Karma Kanda to Janana Kanda. When
Upanishad says ‘you are Brahman’ which is present tense
and not imperative mood or future tense, I need not
experience it, as it is not anything new but most familiar
to me. My problem is whether I am able to accept this.
Upanishad says I am Brahman, but I had thought that I am
mortal, perishable, limited and Samsari. So there are two
opinions about me.
1. I am Samsari
2. I am Asamsari
I am ‘located’ in my conclusion, locationless as per
Upanishad. So I require an enquiry into myself to find the
truth. As all our senses are ‘outward looking’, to look at
myself I need a mirror. So Shastra is the mirror to know
my real nature. Shastrajnanam (Vedanta) is itself
Brahmajnanam. The two are not separate. Brahman is not
a theory, not an idea, not a hypothesis. Language has the
problem of objectification. So it needs to be
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communicated by an expert. Upanishad uses a special
methodology. Therefore independent study is not
recommended. Shankara in Mundaka Bhashya says
‘Shastragnapi Swatantrena Brahmanveshanam Na
Kuryanthu’
The one who systematically communicates the truth of the
listener is a Guru. This is different from ‘Mantra Diksha’.
There the Guru just gives the Mantra after a short ritual and
the process is over. There is no question of enquiry. No
thinking is involved. It is meant for repetition, so that my
mind becomes pure; there is no question of knowledge.
In enquiry, it is a consistent, painstaking long standing
‘Shravanam’. Many questions arise, so the teaching has to
go on until all doubts are gone. So one has to go to a
teacher, a preceptor (Sa Gurumeva Abhigachhet) means
only one who has definitely got Sadhana Chatushtaya
Samapathi. Secondly, he must necessarily go to a Guru.
There is no question of whether Guru is necessary etc.
World and Atma being Guru is all incorrect
World cannot teach me because I will interpret the world
along my own preconceived notions. If at all a few people
have gained ‘Jnana’ without a Guru, it is only an exception.
What sort of Guru should I approach? Who is a Guru?
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Upanishad answers this.
Shrotriyam: one who knows to handle the scriptures through
which he has to communicate to a disciple; one who has the
methodology of communication (Sampradayaha).
So he is also called ‘Sampradayavit’: one who has the key to
open the scriptures and give me the teaching! How did the
Guru get the key? Guru was previously a Shishya! Who was
the first Guru? ‘Sadashiva Samarambham Shankaracharya
Madhyamam’. So Lord is the first Guru. How did he get the
key? He did not get, he ever has the key. How do you know?
He is a Guruless Guru. So the most important thing to know
about a Guru is whether he was a Shishya first!
Brahmanishtam: one who is spontaneously established in
his true nature.
Shastras talk about three types of Gurus.
1. The best one.
2. The so so one.
3. The worst one.
1. Uttama Guru: He is both a Shrotriya and Brahmanishta.
He has both received and assimilataed the teaching
and owned up the teaching.
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2. Madhyama Guru : one who was a Shishya, has received
the teaching, but due to some lack in his qualification,
defective Sadhana Chatushtaya Sampathi, the teaching
could not be assimilated. Here, teaching remains purely
academic information just like oil in water. There is a
disparity between his life and his teaching; there is a
split in his personality. He is ‘Kevala Shrotriyaha’.
However, he will never mislead, but tell whatever his
Guru told him. His teaching will not be defective but it
may not be very effective! He may not be very bold in
declaring ‘Tat Tvam Asi’.
3. Adhama Guru: he is ‘Kevala Brahmanishta’ somehow he
has gained Brahma Jnana; he is a spiritual genious who
got knowledge without scriptures and without Guru. So
he is a Jnani, a great person, but he can never be an
ideal Guru. This is because he himself has not tread the
path in this life, so he cannot show the path properly to
others. Such people can be called mystics. They are
‘Jnanis’, their statements are punchy, but they are not
understood by people. If you ask ‘what do you mean?’
he cannot explain because he himself never came that
way. He is adorable, can be worshipped, his blessings
sought. But if you see his teachings, they are full of
discrepancies between then and the Shastras.
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This Mantra talks about the first type of Guru. Approach
him with Shraddha and Bhakthi. Krishna emphasizes
Shraddha very much in Bhagavad Gita. Shraddha means if
I cannot understand the teaching, I only question my
understanding but not the teaching or the teacher. I
gently ask the Guru to teach again as I have not
understood properly. In clear understanding, there is no
logical contradiction i.e. no Shruthi Virodha, no Yukti
Virodha, no Anubhava Virodha. The most scientific and
rational intellect will be totally satisfied if it studies the
scriptures properly. Even the present century science
cannot shake Vedantic teaching. Questions are not meant
to test the teacher. Be humble; express your humility
physically to the teacher. This is indicated by Namaskara
in our culture. An arrogant person will be stiff backed, stiff
necked. The expression ‘Samitpanihi’ means, take some
offering to the Guru to show your humility.
‘Agnihotram, Griha Kshetram (temple), Garbhini, Bala,
Vrudha, Raja, Guru, Daivam Rithamhastena Na Peyathu’ –
don’t go with empty hand.
Samit: dry twigs. They symbolize readiness of mind as
they catch fire readily. Wet twigs never burn! So ‘Samit’
indicates Sadhana Chatushtaya Sampannaha. So upto this
is transition from Apara to Para Vidya.
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13. tasmai sa vidvān upasannāya samyak praśānta-cittāya śamānvitāya,
yenākṣaram puruṣaṁ veda satyam provāca tāṁ tattvato brahma-vidyam.
Iti Mundakopanishad prathama Mundako Dwithiyaha
Khandaha
An ideal student and ideal teacher have come together.
Prashanthachittaya: One with mastery over the mind,
Manonigrahaha
Shamanvithaya: in this context, it means Dama or
Indriya Nigrahaha.
These two describe all qualities like discrimination,
dispassion, disciplined, desire for Moksha. So he is an
Adhikari.
Samyak Upasannaya: has approached the teacher in the
proper way with Shraddha and Bhakthi and also asks for
knowledge. This is important because, without asking, it is
never to be given.
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Na Prushtethu Kasyachit Bhrooyath Na Cha
Never give if improperly asked also.
Teacher is ‘Vidwan’: wise, Pandithaha, Atmajnani.
Brahmavidyam Provacha: so he gave the knowledge of
Brahma. How? Tattvataha: correctly stepwise -> nature of
individual, nature of macrocosm, nature of Tvam, nature of
Tat and their relation (Asi). By this the student will come to
know the truth, Aksharam, the ultimate cause of the
universe.
Poorayathi Sarvam Iti Purushaha (because cause pervades
all effects).
In this Mundaka Upanishad, each chapter is known as one
Mundaka. So we have completed two Khandas of first
Mundaka at the end of which it is pointed out that an ideal
student and an ideal teacher have come together. The
student is well qualified, so is the teacher (not only does he
know Brahman; he also has the method of communicating
this to other people). The first Mundaka was an introductory
one and the second gives the essence of Brahman Vidya,
and here is the main teaching. The third concluding Mundaka
concentrates on Sadhanas.
Second Mundaka: First Khanda
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1. tad etat satyam:
yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ,
tathākṣarād vividhāḥ, saumya, bhāvāḥ prajāyante tatra caivāpi yanti.
Here Upanishad is going to reveal Brahman or Aksharam. It
is an elaboration of the definition already given in first
chapter. Here the popular method (Brahman as the cause of
the universe/Jagat Karanam Brahma) is used to reveal
Brahman. So Brahman and world have a cause effect or
Karya, Karana Sambandha as it is known in Sanskrit,
Brahman being the cause or Karanam and the world being
the effect or Karyam.
When Brahman is said to be the cause of universe, what
type of cause is Brahman?
A cuase (Karana) is of two types.
1. Intelligent cause (Nimittha) and
2. Material cause (Upadhana).
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This has been analysed before. Brahman happens to be both
the material and intelligent cause of universe (Abhinna
Nimittha, Upadana Karanam Brahman). So Brahman has not
only made the world, but has also become the world. In the
worldly examples like pot, ornaments, cloth etc. the two
causes are different. In case of Brahman, both are same. So
the example of spider was given.
Thirdly, if both causes are one, which aspect is highlighted
here? (Suppose you are an officer at office, father at home,
student in the class, which role is highlighted?)
Once this is understood, many corollaries can be derived.
They are very important in understanding Brahman clearly.
Only if Brahman is understood clearly, world can also be
understood clearly.
To derive these, let us take the example of a pot made of
clay. Pot is made by the potter (Nimittha) using clay
(material). There can be many pots made of clay.
First corollary: clay the Karanam is Nithyam (it was there
before the pot, in present and will also be there after pot is
broken). So clay is Nithyam and pot is Anithyam.
Therefore Karanam is Nithyam, Karyam is Anithyam.
Brahman being Karanam is Nithyam, Prapanchaha being
Karyam is Anithyam.
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1. If there are ten pots and they are located here and
there with a jug in between, every product is located in
a particular place but the clay (material) is everywhere
the pots are. So clay is said to pervade all pots.
Mrid Sarvagataha, Ghataha Alpagataha. Similarly gold is
in all ornaments, and Brahman is in all creation.
2. Pots and jugs are many (Aneka Karyani) but behind the
pluralistic products, the cause is only one (clay).
Therefore, Karanam Eakm, Karyani Anekam.
3. Karanam, clay has an existence of its own; that is why it
exists before, during and after pot’s existence. Its
existence does not depend on the products; whereas
pot cannot exist independent of the cause- Karyam,
Karanat Pruthak Nasti. You cannot have a pot without
clay or only ornaments without gold!
So, the very existence part of the pot does not belong to
the pot, but is borrowed from the clay. When you say pot
‘is’ the ‘is’ness is borrowed from the clay temporarily
gifted to the pot! How is that? Because, if clay is removed,
how can a pot be there? So they are not two separate
entities independent of each other. Pot is a dependent,
non substantial entity. Therefore clay is Satyam, pot is
Mithyam. Even though two words are used, there is
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actually only one substance (ther are no two
corresponding substances; similarly with wood and
furniture, water and ocean, thread and cloth, two names
are there but only one substance). So Karanam Sathyam,
Karyam Mithyam (only verbal existence), Vacharambham
Vikaronamadheyam Mrithika Eva Satyam. There is no
substance called desk (wood only), ocean (water only),
and ornament (gold only).
Brahman being Karanam, it is the only substantial entity.
Brahma Satyam, Jagan Mithya. So the entire cosmos
consisting of the elements, elementals, animate,
inanimate objects, everything included exists only in
name, i.e. Mithya. The substance behind is Brahman
alone. The ‘is’ness of Brahman belongs to ‘is’ness which in
Sanskrit is called Sat. That is why when somebody asked
what is God? The answer is ‘What ‘is’ is God’
Then our final analysis will be, suppose you have Karyam,
keeping Karyam in hand, how will you recognize the
Karanam? An unthinking person can do these things
wrongly; if he is given an ornament and asked to realize
gold; he will throw away the ornament, close his eyes and
meditate on gold! Will he get gold? Another has furniture,
has to find wood, and closes his eyes to realize wood,
what do we call him? Fool! So don’t dismiss the ocean to
realize water. Similarly, we have the world; we should
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know how to discern the Karanam Brahman. This is called
the analysis of Srushti. With this background, we will go
the first Mantra. The Mantra begins with a bang.
Tad Etat Satyam- that Brahman which I want to reveal is
Satyam (karanam) independently existing, Swatantra
Siddham. So from that Aksharam Brahma, the whole world
has come. Aksharam means eternal, Nithyam,
imperishable (Na Ksharathi Iti Aksharam).
Vividha Bhavaha Prajayante: varieties of things are born.
Any product born out of a material will go back to the
material cause (pot breaks and goes back to clay status).
Therefore creation also goes back to Brahman when it
resolves. Brahman is therefore Srushti and Laya Karanam.
If so, it is also Stithi Karanam (cause of survival). So
Brahman is Srishti Sthithi Laya Karanam. That is what is
beautifully said Taittereya,
‘Yatheva Imani Bhootani Jayanthe Ena Jathani Jeevanthi’
This same Brahman word is replaced by the word Ishwara,
Narayana in Puranic literature and Itihasas, Smruthis and
also in Brahma Sutras. This is the way Brahman/God is
defined; Jagatkaranam. Here Upanishad gives an example
which is often repeated and popular.
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Fire (a huge bonfire or conflagration) is compared to
Brahman. From such a fire, many sparks come out. So fire
becomes Karanam and sparks; Visphulingaha become
Karyam. The word Visphulingaha is plural indicating
Karyams are many whereas the word Pavakam = Agni is
singular, indicating one Karanam which is the cause.
All the sparks resolve back into Agin Tatvam. The idea to
be conveyed with this example is this; what is the
essential nature of fire; heat and light (Ushtna and
Prakashaha). Sparks even though superficially may appear
to be different from fire, have the essential features of
heat and light. The differences between Karanam and
Karyam are only superficial and aparant whereas their
essential nature is identical. The same example can be
extended to ocean and waves. Both are H2O or HHO (Sat
Chit Anandanha!). Therefore Vasthuthaha Bedhaha Nasti.
Similarly, between you and Brahman, if you take the non
essential features, lots of differences are there, but
essential features are one and the same. So essentially
you are Brahman. Here Upanishad is laying the foundation
for Tat Tvam Asi.
Sarupaha means the same essential nature i.e. Brahman.
So Srushti and Brahman are one the same. How many
Jeevathmas are there? Innumerable.
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The Guru addresses the student here as Soumya which
means ‘oh, pleasant one, oh, beautiful one’, an expression
by which he shows that he cares for the Shishya and the
Shishya is dear to him. It helps to make Shishya feel
relaxed and tension free. This attitude of being serious
about the study yet being relaxed (not afraid of the
teacher) is very necessary because only then (such a
mind) can receive the teaching. This is the aspect
highlighted here. An angry teacher can create tension.
Attention without tension is ideal!
The first part of the second chapter deals with
Paramathma Swaroopam and the second part deals with
Paramathma Jeevathma Aikyam.
In this section, the Upadana Karanam aspect of Brahman
is going to be highlighted. If Brahman is the cause and
world is the product, the relation between the two is a
cause effect relationship; the examples being clay and
pots, gold and ornaments, water and ocean etc.
Upanishad took the example of fire and sparks. The
corollary of this is that every product (Karyam) is a non-substantial entity (Mithya), Karanam alone is substantial.
Similarly Brahman is Satya and world is Mithya.
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2. divyo hy amūrtaḥ puruṣah sa bāhyābhyantaro hy ajaḥ,
aprāṇo hy amanāḥ śubhro akṣarāt paratah paraḥ.
This is a very important Mantra quoted often by
Shankaracharya. It gives the definition of Brahman. Brahma
Lakshanam is presented here. In 1.1.6 also a definition was
given where it was pointed out that Brahman is the material
cause of the universe and to convey this idea, the example
of clay, spider and wood were given. Sometimes these can
give rise to certain doubts and misconceptions.
Therefore Upanishad takes care of these possibilities.
1. Brahman could be imagined to be like a spider sitting
somewhere and creating the universe.
An example should not be stretched too much. It has a
limited scope only. For example, when we say ‘he is the
pillar of the organisation’, it should not be taken literally.
2. In our experience every material cause happens to be a
material like clay, gold, wood etc which are inert in
nature (Achethana Karanani Upadanani). When
Brahman is said to be a cause, we tend to think in
terms of an Achethana Vastu. In fact scientists also
think like this. Any cause they predict happens to be
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either matter or energy. From many types to one type
of matter, then energy, four types, electro magnetic,
weak nuclear force, strong nuclear force and
gravitation. They are now looking for one basic
force/energy but all are inert only as both matter and
energy are inert only. When Brahman is presented as a
basic cause, it is sometimes similarly conceived as an
Achethana Vastu. This Mantra has come to remove that
misconception. That is why it is called Swaroopa
Lakshana Mantra. Previous Mantra was Thatastha
Lakshana Mantra (indirect definition). Swaroopa is
direct definition.
Divyaha: Swayamprakasha Chaithanya Swaroopaha.
The inner essence of universe is consciousness. This is
a very important idea we have to note, because it
shows the difference between Vedanta and all other
material sciences. In all material sciences, matter is the
fundamental principle out of which, creation is made of
and consciousness is only a later product. That is why
they are called material sciences. In Vedanta the whole
approach is reversed. Here consciousness is the basic
stuff and matter is only appearing and disappearing.
Brahman is of the nature of consciousness (Divya).
So what is the nature of consciousness?
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Whenever we talk of materials like gold, wood, clay etc
we can imagine some form and we tend to think the
same way with consciousness. That is why Upanishad
here gives the word Amruthaha, formless
consciousness is the nature of Brahman. In another
Upanishad it is called Asthulam, Ahaswam, Adeergham.
Purushaha: Brahman is locationless (Sarvam Poorayathi
iti Purushaha). When we say clay is the Karanam of pot,
it has a location, potter makes a pot. Similarly, if
Brahman is the stuff of creation, where was it located
before creation (space is also part of creation!). So it
cannot be located because you require space.
Therefore Brahman is not located in space; on the other
hand Brahman being the cause of everything, it is the
cause of space also. So Brahman is unlocated and the
words ‘here’ and ‘there’ are meaningless.
One neuroscientist has said that consciousness is
locationless, that it is not located in brain. But when we
say Brahman is unlocated, it is unimaginable, the mind
cannot conceive. So we say, it is ‘all pervading’ which is
actually a compromised word. The real word is – ‘no
location’. So Purushaha means all pervading/no
location, essence, content of everything.
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Sabhahyabhyantharaha: within and without, just like
gold is essence of all ornaments. With reference to
creation within means, within the body and outside as
well. Though words such as look within, dive deep
within, search within are used, the wave need not look
within to see water. So it is the substratum of the world
within and the world outside.
Ajaha: When we say clay, wood etc are material cause,
we know that clay itself has a beginning. When
Brahman is said to be Ajaha, it means Brahman has no
beginning. So Brahman is the causeless cause of
everything.
Hijaha = Hi + Ajaha. Hi is for emphasis to mean it is
indeed birthless.
Arpanaha: Prana means the five Pranas which stands
for the Sukshma Sharira.
Brahman has no Sukshma Shariraha; it is organless,
mindless, intellectless, it free from them all because
they are all later, incidental products generated, not the
intrinsic nature of Brahman (wave is not the intrinsic
nature of water).
Amanaha: Brahman is free from mind also because
mind is an incidental, later, product of consciousness
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which comes and goes; so not an intrinsic feature of
Brahman.
Shubraha: means Shudhaha, eternally ever pure
because all impurities belong to mind and body.
Brahman being free from mind and body, it is
Shuddhaha.
Finally it is the technical, very important definition
Aksharath Paraha: Varieties of pots (products) are
created from the material cause clay. When I say pot is
created, I know nothing new is created. Previously clay
was there, afterwards also clay is there. So same
amount of clay was, is, will be there. On analysis, what
is it that is created? So this creation is the biggest
myth! What is meant by creation then?
Only a particular form is given to a material which is
already there. In Sanskrit, this addition of form is called
Rupam. Does form have weight? No. If so, product
would have weighed more than raw material. When
form is added, in keeping with it, we also give a name.
In gold, we call it bangle, chain etc. In Sanskrit this is
called Namam.
Thirdly, every Nama Rupa can do a particular function.
Desk Nama Rupa can function as desk. Similarly chain,
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bangle etc. This function is called Karma. Therefore
what is creation? Weightless Nama Rupa Karma!
Otherwise we can call it non-substantial name, form
and function. Upanishad extends this to the whole
universe. It says the whole universe is only name, form
and function and is therefore a myth, non-substantial.
That is why Bhagavad Gita says, never depend on this,
you will be in trouble. It is like a cardboard/thermocol
chair which is good to decorate and keep dolls but not
to sit!
If you want to lean, lean on the substance
(Paramathma) behind the non-substantial universe. If
varieties of forms can be added to clay or gold to
produce many products, Vedanta says it is possible only
if the forms (products) are potentially there in the
substance (clay, gold etc) like ghee/butter in milk.
Lump of clay potentially contains all other forms. That is
why when different wax/gold shapes are melted, they
resolve into one lump. So in the material, all the Nama
Rupa Karma are potential.
Similarly in Brahman, the whole universe of Nama Rupa
Karma is there potentially. This is called Shakthihi
Shivaha Shakthayukthaha Yadi Bhavathi Prabhavitham.
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They are there even before creation. It is called Shakthi,
prakruthi, Avyaktham, Avyakrutham, Maya. It is Mrs.
Brahman, so must be there! It is called Nama Rupa
Beejam. In this Mantra, the word used for this
Aksharam. Here Aksharam means potential name and
form. Here it is said that Brahman is superior to
potential Nama Rupa (Aksharath Paraha) because all
the Nama Rupa are non-substantial, only Brahman is
substantial. This same fact is said in religious literature
as Mayatheetham Brahma; this Maya is given another
description, Parathaha. It is an adjective to potential
Nama Rupa. It means the cause. Brahman is superior to
potential Nama Rupa which is the cause of manifest
Nama Rupa. From that Brahman, the whole creation
came out.
The second chapter of Mundaka Upanishad is an
important one consisting of two sections. In the first
section, the nature of Paramatma (Tat Padartha) is
highlighted and in the second section the nature of
Jeevatma (Tvam Padartha) is highlighted. The
revelation of the identity of Jeevatma and paramatma is
indicated by the word Asihi.
The essence of macro and microcosm are one and the
same. This is going to be the development. This
revelation is done by two methods.
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1. Indirect method called Thatastha Brahma
Lakshanam.
2. Direct method called Swarupa Lakshanam.
First Mantra (Tadetat Sathyam) says Brahman is Upadana
Karanam, the material cause of the universe.
In second Mantra Brahman is revealed as Satyam, Jnanam
and Anantham.
Both the definitions are important because when Brahman is
said to be the material cause of the universe, we can have
certain misconception. Through the examples of clay & pot,
water & waves, gold & ornaments, Shruthi wants to convey
that Brahman is the material cause and world is the effect. It
wants to point out that there is no world separate from
Brahman (product is not separate from material); world is
only a word. It also wants to say, that this wonderful
universe is non-substantial. The corollary is I learn never to
depend on a non-substantial world. If at all, depend on the
substantial Brahman and enjoy the non-substantial world,
but don’t learn on it for emotional support. We should also
know what Shruthi does not want to convey. We should
never extend an example too much. The wrong extensions
we could make are,
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1. Generally material cause is inert, but Brahman unlike
all other materials is not inert but conscious.
2. Material cause is generally tangible like clay, wood,
gold, water etc. We should not take this to be the case
with Brahman! Swami Dayanandaji jokes like Chappathi
dough which can be rolled into varieties of shapes!
Brahman is an intangible material cause which is
conscious.
Scientist point out that this tangible universe is made
up of energy which is intangible. If non-tangible energy
can give rise to this tangible universe, then we can extend
it to say, that the non-tanglible formless consciousness
that is Brahman is the stuff of the universe.
3. Generally, when a material cause produces an effect,
the material undergoes modification. Therefore
generally material cause is changing (Parinami). But
Brahman does not undergo any change but is Nirvikara
Upadana Karanam.
So the creation is not separate from the changeless,
formless, consciousness that is Brahman. This is the most
unique aspect of Vedanta which is not there in any
material science or any other system of philosophy. In all
other systems, matter is the material cause; only in
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Vedanta we consider that matter is not the stuff of the
universe, but consciousness is the stuff of the universe.
An Indian scientist who is very much interested in Vedanta
and is a great scientist who tried to reconcile the Vedantic
teachings and some of the observations of modern
science wrote a book called ‘Self aware universe’. The
essence of that work is that consciousness is the stuff of
the universe. That is why we call Vedanta a spiritual
science. In Sanskrit, spiritual science is called Chethana
Upadana Karana Vadaha.
Having thus revealed Brahman thus in the first two
Mantras, Upanishad now talks about evolution of the
universe.
We know from science and Shastra that nothing in this
creation can be either created or destroyed according to
the Law of conservation of energy and matter.The world
therefore cannot be created from nothing but it must
already be existing in potential form. If I can take out
butter from milk, it is only because potentially it is already
there in milk. So Vedanta says the whole creation of name
and form must be already existing in unmanifest potential
form in Brahman. When there is a lump of clay, in that, all
other forms (like pot, jugs etc) are hidden (as
possibilities). In Brahman, the whole non-substantial Nama
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Rupa exists. We call this potentiality or unmanifest state
as Shakthi, Prakruthi, Maya, Avyaktham, all indicating the
world potentially in Brahma.
This at the appropriate time determined by Kala and
prarabdha evolves into Nama Rupa.
This generally is presented in four stages.
1. Five Sukshma pancha Bhutas (five elements)
2. Five elements combine in different proportion to
produce subtle bodies and subtle universe (Sukshma
Bhoutika Prapancha of five elements). Just like bricks
arranged in different patterns can produce different
patterns of rooms, five elements combine in different
permutations and combinations to produce mind,
senses etc. Being subtle, they are not visible to our
senses. We cannot see the mind, but can it be doubted?
3. From subtle elements, five gross elements are born
(Stoola Bhootha Srushtihi).
4. Five gross elements combined in different proportions
give rise to the gross universe. Ideal example for this is
our own physical body. It is made up of combination of
the five Sthoola elements, Akasa, Vayu, Agni, Aapaha,
prithvi. Different people have these in different
proportions. That is why in Ayurveda, it is said, ideally
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the five should be in balance. The three main principles
Vata, Pitha and Kapha should be in balance. Vata
stands for Vayu Tatvam and its imbalance causes joint
pains, muscle pains etc.
Pitha stands for Agni Tatvam and its imbalance can
manifest as migraine, vomiting and digestive problems.
Kapha stands for Apaha and Prithvi Tatvam and can
cause respiratory problems.
Through the imbalance of these three, Yama has a hold
on our body! As long as we are young, the inequilibrium
will not affect us much, but as grow older, Vata, Pitha
and Kapha will all go awry!
The evolution here means manifestation, not Darwin’s
theory of evolution.
So the world is non-tangible, non-substantial name and
form only! (Vacharambhanam Vikaro Namadheyam).
Shankara says this in Atmabodhani, whatever you are
experiencing is Brahman alone with different name and
form. So what is the benefit of this teaching? It is
Sarvathra Brahma Darshanam.
From Mantra three to nine, we are going to see the
evolution of the cosmos. In the tenth Mantra, it will say,
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since the entire creation is Brahman + Nama Rupa,
learn to see Brahman everywhere. Sarvathra Brahma
Darshanam is Moksha and Sarvathra Jagath Darshanam
is Samsaraha.
See the cause, you are free, see the effect, you are
bound. This is because effect is subject to arrival and
departure and hence constant fear of loss is there. I can
never enjoy it. If vision is of the cause, I know it is
there, no matter what happens to the effect. This is
going to be the development.
So we will go to the third Mantra now.
3. etasmāj jāyate prāṇo manaḥ sarvendriyāṇi ca,
khaṁ vāyur jyotir āpaḥ pṛthivī viśvasya dhāriṇī.
Generally an order is given for Srushtihi. But the Upanishad
does not adhere to the order (Akrama Srushtihi). So we need
to rearrange it for explanation.
Let us take the second line first. It talks about Pancha
Sthoola Bhoota Srushti, namely, Kham (Akasha), Vayuhu,
Jyothihi, Aapaha, Prithvi; which is glorified as Vishwasya
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Dharini which means supporter of all the living things both
directly by giving the terra firma to stand on, but also
indirectly by providing us with all other requirements. This
line indicates both subtle and gross elements.
First line talks about the elementals that are Sookshma
Srushti namely the five Pranas, Manaha (four components of
Manaha, Buddhi, Chitta and Ahankara, Pancha Jnanendriyani
and pancha Karmendriyani). In short the whole Sookshma
Sharira, all from the basic substance called Brahman
(Avyakrutha Nama Rupena Jagadasithu, Thasya Vyakaranam
Thamabhavathu, Vyakaranam means manifestation.
4. aginr mūrdhā, cakṣuṣī candra-sūryau, diśaḥ śrotre, vāg vivṛtāś ca
vedāḥ,
vāyuḥ prāṇo hṛdayaṁ viśvam, asaya padbhyām pṛthivī hy eṣa sarva-bhūtāntarātmā.
Next, the gross elements and elementals consisting of the
entire gross universe are talked about. When I drink water,
when I breathe air, it is gross elements. Our body is an example
of gross elemental (combination of gross elements). Our
Shastras look upon the whole universe as the body of the Lord,
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the universal person or Vishwa Rupa Ishwara or Virat Ishwara.
(In Tamil it is called ‘Perumal’, perum means big, Al = person)
Let us look at the logic behind the concept. When I look at my
body, it is a conglomeration of many organs. Even so, we see it
as one unit and not as a group. That is because all organs are
functioning in harmony as though they are one unit, just like the
departments in an industry. Similarly every organ is
interconnected to the other. If one is diseased, it affects other
organs and systems also. So it is an organized whole. The same
holds good for the cosmos also. When we analyse scientifically
also, the universe functions as one unit. That is why it is called a
universe and not a multiverse. With advancing science, we are
better able to appreciate this truth. So every thing can affect
everything else. As somebody said ‘you cannot pluck a flower
without affecting a stem’. It is a beautiful statement.
Superficially all things may look separate, but ultimately
everything is related to everything else. A few decades before,
we did not know this, but now we know that.
All our scriptures including Purusha Suktha (Sahasra Sheersha
Purushaha) convey this very idea.
In this section, Upanishad is revealing Brahman as the Jagat
Karanam, both material and intelligent cause. In first and
second verses, the nature of Brahman was pointed out by using
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the word ‘Aksharam’. Somebody asked for a clarification.This
word Aksharam occurs in both first and second Mantra. What is
the difference? It is this. In first, it means Brahman itself which
is Satyam, Jananam and Anantham. In the second, the word
means all the Nama Rupas in potential condition (Maya).
Aksharam1 and Aksharam2 together is the universe which we
are seeing from third verse onwards. Now, the gross creation is
called ‘Virat’. It works as one unit or system which is
interconnected. A few degree centigrade temperature
variations in South America Pacific Ocean, then it can create
weather changes, all over the world like droughts, cyclones,
forest fires, famine etc. We have been reading this ‘el mino’
phenomenon. Therefore universe can be looked upon as the
body of the Lord and every part as a limb of the Lord. This is
Vishwa Rupa Ishwara. All Upanishad describe this very
beautifully. This alone is borrowed in the Vishnu Sahasranama
Dhyana Shloka;
Bhoohu Paadou Yasya Nabhirvidasuranisschndrasooryacha Nele
Tribhuvana Vapusham Vishnumeesham Namami
In Rudra also there is the Dhyana Shloka
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Peetam Yasya Dharithri Jaladhara Kalasham Lingamakara
Murthim
Nakshatram Pushpamalyam Mrahagana Kusumam
Chandravanhakra Netrem Krishihi Saptha Samudram
Himagirithanayam Saptha Pathala Padam
Vedam Vaktharam Shadadgaha kashadishivadanam Divya
Lingam Namami
Describing Shiva. We have a cosmic Linga which is the very
Akasha itself; all the planets are diamonds. I don’t know how
many of you saw the Leonid showers recently. I was watching
on the terrace and was disappointed as there was no ‘shower’
but a few meteorites were seen in the sky. All these are like
jewels on body of Shiva.
This similar description of Vishwa Rupa Ishwara is in this fourth
Mantra.
Agni Moordha Bhavathi: here Agni means Swargaloka. This
upper Loka is like head of Virat Ishwara.
Chakshushi Chandra Soorya: Sun and moon are the eyes of the
Lord. This itself is invoked in the famous Mantra.
Thryambakam yajamahe Sughandhim Pushti Vardhanam
Urvaru Kamiva Bhandanath Mruthyormuksheeyamamruthath
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Thryambakam means Lord with three eyes namely Sun, Moon
and Fire (Soma Soorya Agni Lochanaha)
Ambaka means eyes.
Dishaha Kshetre: ten directions (space) are his ears. From
Tatvabodha we know that individual ears are born from space
principle alone. Same thing in Vishnu Sahasranama Karnou
Aasha where Aasha means Dishaha.
Vagirvruthascha Vedaha: Vedaha means scriptures;
Vivrutaha means elaborate scriptures and it also means popular
or well known (olden days!) because now they are not that
popular! We have to encourage the Vedas. They are the organ
of speech of Lord. Lord does not come and speak to us directly
but through scriptures. Whenever there is a conflict and I want
Bhagawan’s opinion, refer to scriptures, they are Lord’s mouth
piece.
Vayuhu pranaha: life breath of Lord is Vayuhu. Entire Vayu
Tatvam or atmosphere is the breath of the lord. If air is polluted,
the ‘Virat’ will have lung disease! We also will naturally be
affected as we exist within the Virat!
Hridayam Vishwam: entire universe is like the heart (or mind)
of the lord. How can you say that? If I compare to my dream
world, I can understand this. The entire dream world of Shabda,
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Rupa, Rasa, Sparsha, Gandha exist in my mind alone. It is all
your own mental projection, so everything is a thought and it is
not separate from the waker’s mind. In fact it is born in the
waker’s mind, exists in waker’s mind and resolves into waker’s
mind alone. Even though, we don’t recognize this in the dream
but after waking up, Vedanta says this world also does not exist
separate from the Lord’s mind. The Lord’s mind is called ‘Maya’.
Asya Padabhyam Prithvi: if the heaven is the head, naturally
the earth is the feet of the Lord.
Esha Sarva Bhoothasyarathma: This Ishwara is in and through
everything, the inner essence of everything. Virat being the
totality, it must be inherent in everything. Suppose somebody
asks the question, where are you in your body? The answer will
be I am behind the finger, also, similarly in the head
simultaneously (this we recognize when bitten by mosquitoes!).
Similarly Virat Ishwara is behind the entire cosmos! You have to
add a sentence. This Virat Ishwara is also born out of Ishwara.
He is also subject to arrival and departure from Brahman.
Continuing, next Mantra,
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5. tasmād agnis samidho yasa sūryaḥ somāt parjanya oṣadhayaḥ
pṛthivyām,
putmān retas siñcati yoṣitāyām bahvīḥ prajāḥ puruṣāt samprasūtāḥ.
In this, further Srushti is discussed. Many Jeevas are born out
of Brahman (Prajaha Samprasuthaha). Shastra talks about
procedure of human birth. This and Puanarjanma process is
talked about in detail in Chandogya Upanishad. This is one of
the methods by which human beings are born. It is known as
Panchagni Vidya. This is not the case of all the living beings
not even all human beings, only some of them. This
Mundaka Mantra does not give details but some dots and
dashes. The Chandogya and Brihadaranyaka give details.
We have to start from the time of death of a Jeeva. At that
time, the Jeeva goes through the final ceremonies or
‘Antyesti Karma’. In this final ritual, the physical body is
offered to the fire. A vaidika must go through forty one
Samskaras, of which this is the last where I offer my body to
the fire God. Shastra says at the moment this body is offered
to Agni, next physical body is prepared, but not in full
fledged form but in very very fine form and handed over to
Jeeva. So this physical body has to evolve to become full
fledged body. This evolves in five stages. It requires five
fields to evolve. Each field is figuratively called Agnihi.
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Initially clled Soma Shariram, so the minute the body goes to
Swarga Loka straightaway and there evolves to some extent
(Vrishtikarana).
Mega: then it goes through cloud (evolution 2)
Prithvi (Anna): then it goes through earth (evolution 3)
Retaha Shariram: then through body of man (evolution 4)
Purusha Shariram: then through body of woman (evolution
5)
After all these, a full fledged baby is born. Here Upanishad
mentions some items.
Tasmadagnihi: Swarga Agnihi or first stage (Swarga). It is
called Agni because Agni has the capacity to refine, purify,
modify anything (it cooks food, even pots are baked, even in
body digestive fire metabolized, raw fruit requires heat to
ripen, even prmature baby is kept in an incubator).
Everything has to go through a fire either in a gross or subtle
form. Even when we have to think hard to come with some
idea, we say heated thinking or the expression ‘what is
cooking up in your head’ in English.
Agnihi here means Swarga Loka.
For the Swarga loka the illumining principle is Surya Tatvam.
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Parjanyaha : cloud or second Agni
Puthivyaha : early
Pumanu: male
Every body before coming to mother, has to recide in the
body of the male.
At conception it is transferred to the mother’s body
(yoshithayam). That is why in our tradition, abortion is not
accepted at any time and is called Bhruna Hathyam and is a
big Papam.
Soma: first stage of evolution.
Second stage i.e. Vrushti Shariram is not mentioned here but
has to be supplied by us.
Oshadayaha: 3
rd
stage
Rethaha: in the male, 4
th
stage
Prajaha: Purusha Shariram; human beings
Vanhi: many, countless
Remember, this is only one of the methods, not universally
applicable. Panchagni Vidya cannot be applied here.
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Ultimate source of all these beings is Purushaha meaning
Brahman alone.
Continuing,
6. tasmād ṛcaḥ sāma yajūṁṣi dīkṣā yajñaś ca sarve kratavo dakṣiṇāś ca,
saṁvatsaraś ca yajamānaś ca lokāḥ somo yatra pavate yara sūryaḥ.
There is a difference between human beings and other living
beings in that human beings have a free will whereas other
living beings come programmed and act only by instinct.
One good thing is animals will not tamper with universal
harmony. Only human beings can cause damage.
Free will can be abused. Freedom is that which is available
for abuse. We know that knowledge is power. That is how a
human being though physically weak, due to his intellect has
invented a gun and can kill even a tiger.
Bhagawan therefore has created rules and regularions for
human beings. These are contained in Vedas. They teach
how not to abuse my freewill and how to be a responsible
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citizen of the world. My way of life should be in harmony with
creation. This type of life is called ‘Yajnaha’. So Yajna means,
responsible way of living.
So here Veda talks about Yajnas which we will see.
Here Upanishad is revealing Brahman as Jagat Karanam.
Hruchaha Sama Yajumshi: the three Vedas. Atharva is not
mentioned as it is not primarily concerned with rituals. When
Brahman is talked about as the cause of creation, then he is
known as Ishwara. The idea of saying Vedas came from
Ishwara is, the Vedas came to humanity (revealed) through
the medium of Rishis. Rishis did not invent them. They are
Mantra ‘Drashtaraha’ (just as in invention and discovery in
English).
Deeksha: Any religious discipline which means observance
of certain rules. For example, any person going to a hospital
has to abide by some rules like change of clothes, remove
chappals in OT etc. Similarly performance of any Vedic ritual
also entails observance of certain do’s and don’t’s. All these
come under Diksha like wearing sacred thread, wearing tuft,
similar moral disciplines also need to be observed. In
Ramayana, Vishwamitra takes the help of Rama to destroy
Asuras. Some one may ask when Vishwamitra himself has so
much Tapobalam, why did he need Rama? The reason is this;
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to destroy Asuras, he had to get angry. In the Yagashala,
Krodha is forbidden. Therefore Rama had to go. Even if we
do pooja, telling lie, getting angry etc should not be indulged
in. One who has taken Diksha is a ‘Dikshita’. Nowadays
people name themselves Dikshit, Dwivedi, Vajapayee etc
based on this Parampara.
Vajapayee: Vajam means ‘Annam’, a kind of ‘ganji’
(Vajashchame….. in Chamakam).
Peyam: in liquid form. Cooked food in liquid form is offered
with Annadanam which were part of a big Yaga.
Yagnaha: Small Yagas without sacrifices.
Krathavaha: means big Yagas like Ashwameda Yaga etc.
Dakshinashcha: cow was given as Dakshina. This was
because cow was considered sacred as all the products of
cow, milk and curds for Abhishekams, even urine and dung
were used as Panchgavyam. Therefore cow was offered as
Dakshina to priests and Brahmins. Even now Godanam is
given in Kumbhabhishekams. Similarly gold was a Dakshina
as part of ritual. Shankara writes Karmanga Bhuthani Sarvani
; whatever was useful in rituals was Dakshina!
Samvatsaraha: literally means year, time. Here Shankara
defines; time as integral part of Vedic activity; because
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before any Vedic activity, Sankalpa is done which starts with
mention of time. Time is called Pancha Anga (Masa, paksha,
Tithi, Yoga, and Karana).
Therefore even Kala or time is looked upon as Karmanga
Bhootaha.
Yajamanaha: most important factor, i.e. the Vaidika who
performs the Vedic ritual. The secondary meaning of master
came from this (Yajathe Iti Yajamanaha or Yagam Karothi Iti
Yajamanaha). The basic meaning is Vedic ritualist.
All these rituals produce results which are called ‘Karma
Phalas’. This is only in case of human beings because they
do all these with their free will and not instinctively. These
Phalas can be Punya or Papa.
Lokaha: All fourteen Lokas or fourteen fields of experience
(Veda looks upon the world as Karma Phalam only) which are
the result of action or Karma Phalam. All these Lokas are
here classified into two (four elsewhere) here.
1. Higher non returnable Loka (once gone there, he will
attain Atma Jnana, Brahmaloka)
2. Higher returnable Loka: beautiful pleasure filled one
but one has to come back.
3. Neither higher nor lower: Manushya Loka
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4. Lower Loka.
14
th
Loka is Brahma Loka.
13
th
to 9 are higher.
8
th
is Manushya Loka
(Bhuloka, Bhuvarloka, Suvarloka, Maharloka, Satyaloka,
Tapoloka, Brahma Loka – six higher Lokas + one our
world)
Atala, Vithala, Suthala, Mahathala, Rasathala, Talatala,
Patala
Here only two sets are talked about.
Somaha Yathra Pavathe: heavens illumined by moon
(returnable)
Yatra Surya: Brahmaloka illumined by Surya, non
returnable.
Incidentally, higher and lower are figurative and not
special. Each is supposed to have a different time space
series. Therefore one Loka cannot be described in terms
of another Loka (just like dream world can never be
located in terms of waker’s world, they belong to different
realms).
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Similarly, heaven need not be above, but here and now in
a different medium.
All these are born out of Brahman, this should always be
remembered.
7. tasmāc ca devā bhaudhā samprasūtāḥ sādhyā manuṣyāḥ paśavo
vayāṁsi,
prāṇāpānau vrīhi-yavau tapaś ca śraddhā satyam brahma-caryaṁ vidhiś ca.
Upanishad talks about sacred creation first and secular
creation next.
Tasmach cha Deva Bahudah Samprasuthaha: the worlds
that were talked about in last Shloka were created as
Karma Phalam and therefore they need to be inhabited.
So Devatas were created. An inert thing has no use unless
a sensient thing makes use of. Achetana vastu is made
use of by Chetana vastu and only then it makes sense.
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Devatas are Jeevas, because of whose Punyam they are
there.
Bahudha: manifold, even though manushya loka is one, all
human beings are not the same. All features vary. Body,
environment etc are all graded. Similarly in heaven also
all Devatas are not the same (LIG, MIG, HIG!). That is why
even in heaven, jealousy cannot be avoided!
Sadhya: another set of celestials called Pithrudevathaha.
Manushya: we people
Pashavaha: animals
Vayamsi: birds
Pranapanou: breathing and (life breath) breathing out
(atmosphere). We take these things for granted!
Once life has come: we need 3 times food!
Vrīhi-Yavau: wheat & barley (Lord assumes we are
vegetarians!)
Tapas cha: once food and mouth are there, it is difficult to
stop! Therefore moderation in everything, control,
restraint with regard to all senses, karma.
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Shraddha: faith and devotion in Scriptures and
Bhagawan. This is most difficult. What can be scientifically
shown, faith is not necessary.
Once topics which are beyond the realm of science and
logic come, beyond field of observation, Veda alone is the
means of knowledge (Apourusheya Vishaya). If I want to
know suprasensuous things I should not be adamant or
fanatic. It is like saying, to see the color; I want to use my
ears for a change! That is called foolishness. Intelligence
is use of appropriate means of knowledge for the
appropriate field of knowledge.
If I refuse to use the eye, to know the color, I am the loser,
nobody else.
Similarly, if I refuse to use the Scriptures for the relevant
information, Veda is not going to lose but I am the loser.
This is called ‘Pramanya Buddhi’.
The Pramanya Buddhi towards Veda is called Shraddha.
Looking at the Vedas as a means of knowledge in its
particular field is called ‘Shraddha’. This, we have to
gather, we have to imbibe from childhood. If we do not
develop faith from childhood, it is extremely difficult to
accept it in adulthood. That is why even when child is
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born, they chant Vedas into its ears. They say ‘Vedosi’
because they know that in life we have to know higher
things for which Vedas are the only Pramana and we need
Shraddha. This is a unique faculty of mind, which is also
Bhagawan’s creation.
Satyam: truthfulness as a value
Brahmacharya: discipline of a Vedic student. One who
leads the disciplined life of Vedic study; only study, study,
study. No other pre-occupations.
Vidhis Cha: all do’s & don’t’s like Satyam Vada, Dharmam
Chara, Swadhyanna Pramaditavyam etc. All were born out
of Brahman also.
8. sapta-prāṇāḥ prabhavanti tasmāt saptārciṣas samidhas sapta-homāḥ,
sapta ime lokā yeṣu caranti prāṇā guhāśayā nihitās sapta sapta.
Here Upanishad talks about all the accessories necessary for
sensory experiences. In fact our entire life is a series of
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sensory experiences alone. Four factors are required for
sensory experiences.
1. Sensory organs which are the subtle instruments
withing the body which belong to Sukshma Sharira.
2. They can function only when they have their physical
accessories which as known as ‘Golakam’ (sense organs
in Stoola Sharira).
3. Range of sense organs which are comparable to
radiance of light. Even though ears are here, the scope
of hearing goes upto a particular distance, similarly,
range of sight goes to a particular distance. So we can
compare the ears, eyes to a lamp and the distance
illumined as the range. Whatever falls within the range
is perceived by us (‘within earshot’). This range is
known as ‘Prabha’ or scope.
4. The sense objects: Normally we talk about five senses,
but here seven as it were is talked about. It means
seven holes in the head (two eyes, two ears, two
nostrils, one tongue).
Tasmat Prabhavanti: from that Brahman are born
Saptha Pranaha: Seven sense organs (do not refer to
Pancha Pranas but Indriyani)
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Saptha Achirshaha: seven flames extending to various
distances (range of each indriya). Whatever falls within
that range, I perceive.
Saptha Samidhaha: sevenfold sense objects; all objects
falling under these seven sense organs.
Even among objects those that fall within the scope of
right eye, right ear etc and those that fall within scope
of left sided organs. The beauty is Upanishad imagines
the sensory perception also to be a type of Yaga. The
eyes are like flames, sense objects are like offering.
Golaka is Homa Kunda. Indriyas are like fire, sense
objects are like ghee, the more you offer, the more the
fire goes up and ask for more. This is so true; the more
we satisfy our sense pleasures, the more they ask for
and we get addicted.
Saptha Ime Lokaha: Here Loka means the ‘Golakam’ or
physical part of the sense organs. The invisible part is
the Indriyam. Thus we have seven Golakas.
With these four factors,
Saptha Homaha: constant Yagas are taking place.
First in the morning is coffee Yaga! Taste is the
oblation, mouth is the Homa Kunda, and taste is the
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fire! You switch on TV; forms and colours are the
oblation, physical eyes are the Homa Kunda, Chakshu
or sight Indriya is the fire and another Homa. Similarly
with ears, nose, skin etc. Through out the day,
innumerable Yagas (seven Yagas here) are taking
place. Does this go on permanently? We will go crazy
because each one produces either Sukha or Dukha
Phalam through emotions like Raga, Dwesha, Kama,
Krodha through out. So a person gets tired by evening.
Therefore Bagawan has decided on rest (Sushupti)
when Yagas are not there. All the Kundas are emptied,
and the Indriyas are withdrawn. So the ‘Golakas’ are
only the office room of the Indriyas where they operate
when person is awake and go back when person goes
to sleep so that office/counter is closed as it were! Their
residence (Indriyas) is the heart which is here called
Guhasaya (Guhayam Shorate Iti, where Indriyas take
rest) until next waking state.
Saptha Saptha Nihitaha: these sense organs are seven
each in every human being.
All these are born out of Brahman.
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9. ataḥ samudrā girayaś ca sarve asmāt syandante sindhavas sarva-rūpāḥ,
atas ca sarvā oṣadhayo rasaś ca yenaiṣa bhūtais tiṣṭhate hy antar-ātmā.
Not only the subjective world or Adhyatmam is born out
of Brahman, even the objective world or Adhibhootam
is also born out of Brahman. A few examples are given.
Ataha Syandante: from that Brahman alone, come forth
or emanate
Samudra: seas
Girayaha: mountains
Sindhavaha, Sarvaroopaha: the two together mean all
types of rivers, with pure water, having different
ingredients. For example, Tamraparni means it has
copper. Religiously also they are different. Some are
very sacred like Ganga, Yamuna. All are born out of
Brahman.
Atascha Sarva Oshadayaha: all the plants, trees,
shrubs, herbs, creepers, all vegetation also are born out
of Brahman. The nourishing power of the plant is also
(the Rasaha or essence) Rasascha is also born out of
Brahman.
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What is the glory of the Rasaha; because of that Rasa
alone, every human being survives. (Anna Rasenaiva
Bhootva, Annarsenaiva Vrudhim Prapya). This physical
body is nourished only by the Rasa of plants.
The Upanishad puts the survival of human being in a
technical language. What is meant by surviving? This
physical and subtle body are together, death is when
they separate.
The nourishment of plant alone keeps Antaratma
means Sukshma Shariram, Bhutou means along with
Sthoola Shariram, Tistathe means remains.
10. puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam,
etad yo veda nihitaṁ guhāyāṁ so’vidyā-granthiṁ vikiratīha, saumya.
In the last Mantra, the topic of creation is concluded.
This is a very important Mantra as it gives the
philosophical lesson that is to be learnt from the whole
of this Srishti Prakaranam.
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The topic goes on telling everything is born out of
Brahman. What is the Tatparyam, the main corollary?
That is brought out here. Shankaracharya quotes this
Mantra very often and so much study is done on this
Mantra.
First lesson is this; Brahman is the material cause,
world is the effect.
Therefore Brahman alone appears in the form of the
effect, world.
I need not do anything special to experience the
Brahman; whenever I experience the world, it is
Brahman alone manifesting as world.
The very experience of effect is the experience of the
cause in effectual form. Nobody can say I have not
experienced Brahman. In fact you have not experienced
anything other than Brahman. This is lesson number
one.
Second lesson; Brahman is cause, world is effect.
Therefore there is no substance called world other than
Brahman. Therefore the world is only verbal, non
substantial existence (Vacharambhanam Vikaro
Namadheyam). World is only a word, Nama Matra
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Satta, this is called ‘Mithya’. The only Satta is Brahman.
Upanishad presents this in the first two lines.
Purushaha Poorayathi Sarva Iti Purushaha: Brahman,
that which is all pervading, infinite.
Idam Sarvam: all this
Karma: all action
Tapaha: all meditation, We have to add
Teshaam Phalam: all the Phalas (Lokas etc of Karma &
Upasana)
This is a technical way of presentation. The Scriptures
look upon the whole world as Karma Phalam only. It
looks upon the body as the result of your previous
action. If it is healthy, result of good action and
unhealthy, result of bad action. The good thing here is
you don’t blame Bhagawan. Similar is the case of
environment. So whole creation is Karma, Upasana
Phalam which is also Brahman. This is called Brahma
Satyam, Jagan Mithya.
Paraamrutham: Param means ultimate reality, ultimate
stuff of the creation. It is also the eternal truth.
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What is the practical lesson here? As long as you hold
on to anything substantial,your life is safe. When you
hold on to anything non substantial, your life is in
danger (sitting on a hollow card board chair!). Whole
world is non substantial, so don’t lean on it. If you do
that, you have to blame your own non discrimination.
So if you want security, peace, happiness, hold on to
Brahman alone.
Second part of Upanishad deals with how to know that
Brahman? This is very important because people ask
how to realize Brahman?
It was said Brahman was Karanam, world is Karyam.
The relationship is Karya Karana Sambhandha.
What are the differences between Karya and Karana?
Four main differences were talked about.
Sno Karanam Karyam
1 One Many
2 Sarvagatam; Pervades
all effects.
Alpagatam (where there
is ring, no bangles, but
gold is behind both
3 Nithyam; exists in all
three periods of time
Anithyam; Subject to
destruction (birth &
death)
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4 Has independent
existence
Karanam Satyam
Has only dependent
existence. The ‘isness’ of
effect is borrowed from
cause.
Karanam Mithya
The search for Brahman, your investigation should start
by looking for these four conditions.
If I take any one physical body, or anything in creation
does not fulfil these conditions. Upanishad gives the
quiz. What is there that is everywhere, all the time and
one?
Whenever you experience anything, you say; there is a
man, there is a woman, there is a table etc. What is
that which is common to all these? The appreciation of
the existence “Is” is common (Satta) everywhere. Do I
appreciate anything as non existent?
In the first nine verses, creation was talked about,
Brahman being the material cause and everything
being born out of Brahman.
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In the tenth verse, the conclusion is drawn which is the
central essence of this entire section. Since world is an
effect and Brahman is the cause, really speaking there
is no world other than Brahman, just as there are no
ornaments other than gold. What we call world is
Brahman alone; so we should change our perspective of
the world. I no more look upon the world as world but
as world (Ishavaasyamidagam Sarvam). I train myself
to look like this. This is Sarvathra Brahma Darshanam.
This is a cognitive change and is the benefit of the
knowledge. A cognitive change should bring about a
change in perspective which in turn should bring about
an attitudinal change. This brings about a change in
your very life itself. That change is from Samsara to
Moksha. The transformation has taken place only
because I have displaced world vision by Brahman
vision. When I see world, pot, ornaments, furniture,
wave etc, I see immortality.
Therefore the displacement of world vision by Brahman
vision is displacement of mortality vision by immortality
vision. This is what is meant by ‘Asatoma Sadgamaya,
Tamasoma Jyothirgamaya, Mruthyorma
Amrithangamaya’. Moksha is not going to some Loka.
Moksha is not accomplishement of any new thing; in
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fact Moksha is nothing but a change in my vision born
out of knowledge.
This Srishti Prakaranam is used for this change in
vision. This has a technical name (the method) in
Shastra; Adhyaropa Apavada method by which I
gradually displace world vision by Brahman vision. This
is the basic method of Vedanta teaching.
“Adyaropa Apavadabhyam Nishprapancham
Prapadyathe Rishyanam Sukha Bodhartha
Thathvagnaihi Kalpitha Kramaha”.
This method was invented and used by our Acharyas
from time immemorial. Since the method is very
important, we should see how it works.
This Adhyaropa Apavada method is done in four stages.
Our mind is totally transformed, just as in computers
gradually I phase changes to next.
Let us take the example of this wooden desk. All of you
see this desk. You say here is the wooden desk. So to
convert you cognitively (ideal teaching is where you do
not even realize that you have changed or that you are
made to change!).
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First stage: Present the desk as an effect or product, in
Sanskrit Karyam. You accept that.
Second stage: If desk is an effect, any effect should
have a cause. Here cause is wood (introduction of wood
as cause).
Third stage: Once you have learnt to look at the wood, I
ask you, is there a desk other than wood? Tell me how
many kgs of desk is there and how many kgs of wood
are there? You know that the whole weight is wood
alone, there is no such substance called desk! I say in
fact ther is no desk other than wood. Desk is only a
word with only a verbal existence (negation of
desk/Karyam).
Fourth stage: Once you negate the desk (Karyam),
wood cannot be called a Karanam because the word is
relevant only with reference to the other one namely
desk or Karyam! Only as long as you accept the
Karyam, the word Karanam is relevant. The word Karya,
Karana is relevant only when two things are there. Now
in third stage, Karyam was negated.
So with only one thing, how can any relationship be
there? Suppose I ask you, what is your relationship, you
will immediately ask, to whom? Or with Whom/what?
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Relationship is a concept which can exist only in the
field of duality.
Once Karyam is gone, Karanam status of wood is also
negated (very careful, I don’t negate wood, only
Karanam status!) To give Karanam state is to accept
duality, because Karanam entails relationship which can
exist only in the field of duality.
So fourth stage is negation of Karana status of wood.
That done, what is left behind? There is only one wood
which is beyond cause and effect. Wood alone was,
wood alone is and wood alone will be! Wood being non
dual, no question of Karya, Karana.
This is the ultimate vision of Vedanta, derived through
Adyaropa Apavada method. The first two stages are
Adhyaropa stage and next two stages are Apavada
stages.
Once these stages are gone through, Karya Karana
Vilakshana Brahma Eva Asti, Shankaracharya
beautifully presents this in Aparokshanubhuthi Karyaha
Karanam pashyethu, Paschath Karyam Visarjayeth,
Karanatvam Tato Nashyeth, Avarishtam Bhavenmunihi.
Extend this to the world.
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1. Presentation of world as an effect,
2. Introduce Brahman as the cause,
3. Negation of world as non different from Brahman,
4. Negation of causal status of Brahman.
There is only Brahman which is neither cause nor
effect. The words Cause, effect cannot be used because in
‘Advaitham’, there are no two things. There was Brahman,
there is Brahman, and there will be Brahman. There is no
question of creating anything, no destroying. Previously
Brahman had one type of Nama Rupa; no Brahman is with
another type of Nama Rupa. This is the transformed vision.
Now, where do we commit the mistake? This also we should
know where do we stray away from Shastra. In a chess
game, after the game they analyse the game to see where
the defeatd person went wrong, what would have been a
better move, so the same mistake is not committed again!
Similarly, look at the example. First there were planks of
wood alone. Later they were converted into furniture. I know
all of them are wood. I know that if I retain the word ‘wood’
for all the furniture (desk is wood, chair is wood!), what will
be the problem? Suppose there is a table, desk and a chair
and I am a wise man! I tell that please bring that wood!
(Sarvathra wood Darshanam, that is called wooden
headedness!).
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Poor fellow, he brings the chair, then I say no, not this wood,
the other wood! So there will be communication problem! So
to overcome the communication problem, I introduced a
word chair, desk, table etc. Then I started using that word
and after sometime, I concluded that table is a substance! It
is a wooden table! This is the height of delusion. What is a
noun and what is an adjective? Name is noun, qualifying
word is adjective. Here table is noun, ‘wooden’ is adjective.
Really speaking, wood is substantial and table is non
substantial!
When I say, he is a tall man, man is noun, tall is adjective.
Here ‘man’ noun is substantial, ‘tall’ is non substantial. We
all know from our experience that noun is substantial and
adjective is non substantial. In wooden table, these are
reversed! So the misconception is, we tend to think of the
noun (table here) as substantial and the adjective (wood
here) as non substantial.This misconception occur in my
‘Buddhi’. I have reversed them! This is delusion. Really
speaking we should be saying ‘tably wood’!
This reversal of noun and adjective though appears as a
simple language problem, is a serious one, because your
language reveals your thinking. Language problem is
thinking problem, thinking problem is perspectival problem,
perspectival problem is attitudinal problem and attitudinal
problem is Samsara!
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Let us retain the language, but let us think problem and
have the wisdom to know which is substantial and which is
Nama Rupa alone! Remember world is non substantial and
Brahman alone is substantial and everything we see is Nama
Rupa alone, tell me what is the nature of Brahman?
Whatever was, is, will be, is Brahman. When I look at the
creation, I want to find out what is the enduring thing in the
creation which belongs to Brahman and whatever is
changing, belongs to Nama Rupa. What do I discover? There
is only one thing which is inherent in all objects and which is
eternal in all products. That is, the common, enduring,
eternal factor is ‘Is ness’ or existence. In Sanskrit it is called
‘Satta’. Suppose you destroy desk and convert into planks.
Do you destroy the ‘Is ness’ of desk? No, it shifts from desk
to plank. Similarly if plank is made into saw dust, Existence
shifts to saw dust. If burnt, it shifts to ashes? So Is, Is
continues.
Therefore what is creation?
Brahman + Nama Rupa.
What is Brahman?
Existence.
Therefore what is world?
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Existence + Nama Rupa.
So when do I experience Brahman?
I am experiencing Brahman all the time in the form of
existence.
Now next question. Ok. I experience Brahman as
existence. But my problem is I don’t experience the Pure
Brahman but along with Nama Rupa! (Nama Rupa Sahita
Satta Anubhavaha). For this do I need any Sadhana? No! I
might have a desire to experience unadulterated with
Nama Rupa Brahman (Nama Rupa Rahita Satta
Anubhavaha). For this the answer is given in the next two
lines of this Mantra.
Now I have Nama Rupa Sahita Brahma. But I want to
experience Nama Rupa Rahita Brahma. So what should I
do? Destroy all Nama Rupa. Very simple! But the question
is how can I do that? How can I eliminate the world and
experience pure existence? So we have a shorter method.
Suppose I want to know how this room will be when it is
dark. There are two methods. One is to close all doors,
windows, switch off all lights and see. The other simpler
method is to close my eyes!
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Similarly when my sense organs are all open, the whole
world is there (Shabda, Sparsha, Rupa, Rasa, Gandha +
Existence).
So to remove the five senses, imagine you have closed
your eyes. Imagine you have gone to a quiet place, not
operating your nose or tongue. In short, suspend sensory
functions. Then all Nama Rupas get eliminated. You
should not mentally project also. In short you are
meditating. Then Nama Rupa are suspended. What is left
behind? That is Satta or Existence alone is left behind.
Now the question is how do I know the pure Existence?
If I open my eye it becomes Existence + form etc. As long
as I operate sensorily, it is impure Existenc alone.
Upanishad here puts a bomb shell. It says Pure Existence
can never be experienced. Because the very word
experience entails operating senses which makes
Existence impure!
Then comes next question. If pure experience can never
be experienced, how do I know it is there? Then
Upanishad says, when you suspend sensory perception
and when entire world is negated, tell me what is left
behind? Then you start searching. You ask ‘Swamiji, there
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is only blankness’. That is why Buddhists came up with
Shunya Vada.
Upanishad asks, when you say ther is nothing, how do you
know?
That there is nothing, you are aware, which means there
is a witness of nothingness which is left behind. This
alone, this awareness, witness consciousness is pure
Existence.
Satta = Chaitanya = You
You are the experience, so it is never the experience. You
should own up the Pure Existence as I the Consciousness
who am the witness of every thought. That is what
Upanishad says ‘Yetado Veda Nihitam Guhayam’; you
have to recognize in your mind as the consciousness
withness of every thought and also the absence of
thoughts.
Therefore where is Brahman?
‘Tat Tvam Asi’.
In the tenth concluding Mantra of Srishti Prakaranam,
Upanishad gives the Tatparya of the whold of Vedanta,
that is ‘Brahma Satyam, Jagan Mithya, Jeevo Brahmaiva
Na Paraha’. One Brahman manifests as the whole
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universe. With this idea, teacher answers the basic
question asked by the student ‘Kasmin Bhagavo Vijnate
Sarvamidam Vijnatham Bhavati’.
Every Upanishad has an initial question like this and the
entire Upanishad is an answer to that. So the question
also should be always remembered (Eka Vijnanena Sarva
Vijnanam Katham Bhavathi?). The answer is under one
condition ‘Eka Karana Vijnanena Aneka Karya Vijnanam
Bhavati’. By knowing one material cause, all effects are as
good as known, as they are not separate from the cause.
So here Shounaka’s question has been beautifully
answered (by knowing Brahman, everything else is
known).
The next question is, if that is so, how am I to discern the
Karanam Brahman in everything? The answer is,
understand the features of Karanam and look for them in
the Karyam.
Features of Karanam are:
Something, which is eternal, one and inherent
everywhere. When we
see, we know that ‘Isness’ or ‘Satta’ fits this description.
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Existence is the only thing which is Ekam, Nityam,
Sarvagatam. For example, when you destroy a pot, ‘Isness’
shifts to shred of pot, then clay, then to earth and so on.
Similarly with table, ‘Isness’ shifts to planks, saw dust, ashes.
That is why ash is an ideal representative of Brahman. It
remains when everything is burnt down. So apply that to
remind yourself of Brahman. We also know that world cannot
exist separate from Existence (Satta). Therefore Brahma
Jnanam is only in the form of Satta Jnanam. Brahma Jnanam
is also experienced along with object, but not appreciated
with these. Once all the Nama Rupas are removed, logically
what should be left out?
Satta + Nama Rupa – Nama Rupa = Satta or pure Existence.
But when I suspend all Nama Rupas, we find, we are not able
to experience anything, but as though everything is blank.
So do you say Existence is ‘Shunyam?’ Here Upanishad says,
you cannot ‘experience’ the pure existence because that
pure Existence happens to be the ‘I’, the Conscious principle.
We can ‘experience’ anything only when something is
separate from me! So, if I have to know it, it is only in one
way in the form of pure Consciousness. I alone am the
witness of everything and the blankness also. Where do you
experience that Consciousness? Upanishad says you can
never experience that Consciousness outside, even though
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you are a conscious person. I cannot experience the
counsciousness in your body though I can see your Nama
Rupa. I can experience it in myself alone. (Means, I recognize
it as the witness of thoughts as well as the silence in the
mind). Therefore Upanishad says, Yaha Veda, one should
know the pure Existence.
Etat = Karanam Brahma
Guhayaam Nihitam: Antahkarana is called Guha or cave.
Nihitam means located. One should know Brahman in the
form of consciousness in the mind. Here every word is
significant and deep.
Nihitam literally means located. Once you say, Brahman is
located in mind, the problem is, it becomes limited. But
Brahman by definition is unlimited. So, here it should be
understood as being available in the mind as consciousness.
It is located everywhere, but recognizable in your mind alone
as consciousness like, when you want to know whether
electricity is there or not, you test it at some points like a
fan, light etc, though it flows in all the wires. Similarly though
consciousness is every where, I can recognize it in your
Antahakarana. So Brahman is everywhere but recognized in
the plug point of my mind. So Nihitam menas recognizable.
How is it recognizable in the mind?
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This is also important because people think we have to
meditate! This craze is there. So they sit, suspend all
thoughts and look for that pure Existence. An aside here:
One person came and told “I am able to remove all thoughts
after practicing 12 years Swamiji. But I don’t know what to
do next? I am expecting something to happen, nothing
happens”. How do I explain?
Generally, I tell “Please attend the classes”. He says
“Swamiji, I don’t want all these intellectual drills and all that,
(it is a waste of time!). You just tell me in two mintues just
give me some clue!”
What I am teaching day after day, he wants in one sentence.
He is looking for something which is never going to come.
Having wasted twelve years, what a tragedy! What he is
looking for is the consciousness which was there before the
thoughts, during the thoughts and after suspending the
thoughts. Tha consciousness which is there all the time has
been taken for granted and he is looking for that!
That is why mind is called ‘Guha’.
Though Brahman is there as consciousness, because of
ignorance, this fact is not recognized.
‘Cave’ is that in which things are not recognized due to
darkness. Mind is compared to a cave because, though
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Brahman is there all the time as the witness consciousness
of thoughts and thoughtless state also. So if someone asks if
I have that experience, I cannot say I have experienced, I
cannot say I have not experienced Brahman! All I can say is
“Don’t look for a new experience; all old and new
experiences are illumined by the consciousness; that alone is
ever evident. This fact is lost sight of by sheer ignorance. So
it is available in ‘Nirvikalpaka Samadhi’? No, it is available
right now, because of which alone, every word forms a
thought in your mind, the thought is illumined by the
consciousness. If the mind is blank, the blank mind is
illumined by the same consciousness.
Dayananda Swamiji makes a very beautiful statement: in the
case of all our worldly transactions, normally knowledge
comes first, experience later. Suppose I want to go to UK or
USA, I gather all necessary information first including
formalities and then have the actual experience.
Unfortunately, we extend this tendency to Brahman also;
first know Brahman by attending classes, then do Sadhana
to get Brahman experience later! This is the greatest
misconception in Vedantic field. People always say, they
have knowledge, no experience.
Note this very clearly; Brahman experience does not come
later because Brahman is the consciousness evident all the
time because of which all the experiences are possible. This
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Brahman is with Nama Rupa and without Nama Rupa also. In
Jagrat and Swapna Avastha, Brahman is with Nama Rupa
and is Sushupthi (deep sleep), Samadhi and Coma states
Brahman is without Nama Rupa. If you are not sure, when
you get hit strongly and are stunned for a while, that is
Nirvikalpaka Samadhi. So Chaitanyam experience is never
lacking for any one. What is missing is however, is the fact or
knowledge, that, that consciousness which is every where is
my nature. It is not ‘Brahma Anubhava’ but Brahma Jnanam
which is required. This requires teaching. In which Avasta
can teaching take pace? Naturally in Jagrat Avasta alone
when teacher is there, then alone Jnanam can take place.
Now you can understand the importance of Shastra Vichara.
Yaha Veda: Shankara writes, I should not say I have
consciousness, but that I should own up that existence is in
the form of consciousness and that consciousness is myself.
Aham Brahma Asmi Iti Veda or simply Aparokshathaya Veda.
It is not, I have consciousnesss in the mind, but I am
consciousness who is pervading and illumining the body, I
lend existence to the whole creation.
So now I say I am the Jagat Karanam, in me, the whole
creation is born, in me the whole creation exists and in me it
resolves. Initially, it sounds mind boggling. Does not matter,
this is the first Upanishad; as you go on, you will appreciate.
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I lend existence to this creation. Whenever you feel diffident,
take this example. The whole dream world is born, exists and
resolves in me. But it is unbelievable when you are actually
in dream, but you realize the falsity only when you get up.
Similarly due to ignorance, I have lost my creatorhood and
have become a creature and look for creature comforts! So
what should I do now? Uthishtata Jagrata Prapyavaranna
Bodita. Upanishad says all of you please wake up. Saksha
Kurute Prabodha Samaye Atmaname Vadvayam.
Now the next line; what is the benefit of this knowledge? I
thought I was Karyam, now I know I am Karanam. Upanishad
says,
Saha: that Jnani
Nikirati means destroys
Avidyam Granthim: the knot of ignorance
Why is ignorance called a knot?
1. A knot especially an old one is very difficult to
disentangle. Our ignorance being Anadi, (in fact time
itself is born out of ignorance), it is like a knot.
2. When you join two things either physically or
symbolically (wedding is called tying the knot), a knot is
formed. Similarly, self ignorance combines two things,
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even though I am pure consciousness, because of
ignorance, I associate myself with the body (Sthoola,
Sookshma and Karana Shariras). I get attached to
these, have Abhimana with the body. The birth date of
the body becomes my birthday. The physical and
mental conditions of the body become my conditions.
So this Atma Anatma mixing up is caused by the
ignorance knot; through knowledge, this knot is
removed and this mixing up does not take place
anymore. So, I really have no biodata. That does not
mean, you should not use name in Vyavahara. In
Vyavahara, be as you were; only know the facts in your
mind.
As long as ‘Dehabhimana’ is there, Samsara is there.
Once ignorance is gone, Dehabhimana goes, only
working Dehabhimana is there. This is what they call
‘roasted seed’. When seed is roasted, it is not
destroyed, in fact, it is tastier; but it has lost its
capacity to germinate. Similarly working Dehabhimana
is called Badhita Ahankara or functional ego. You have
sufficient ego for transactions to fulfil your duties, but it
is not toxic or poisonous Ahankara which germinates
into Samsara. Like the two types of cholesterol, HDL &
LDL, one is good and the other is bad!
Jnani’s Ahankara is functional.
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Some people talk; this comes; this goes etc to refer to
themselves. Swami Dayanandaji calls this spiritual
snobbery! This is nothing but change in language but
continuance in Samsara. Instead, change your vision.
Aham Brahma Iti Jnanena Jeevanmukthaha Bhavathi
To make the student a bit relaxed as the subject is
tough, he is addressed as Soma, which means, oh!
Pleasant one.
The first section ends here.
In the first section of second chapter, Brahman was
revealed primarily as Jagat Karanam. The corollary is,
universe being, Karyam cannot exist separate from
Brahman. Brahman alone “IS”, there is nothing other
than Brahman and whatever is experienced by us is
nothing but the very Brahman with different Nama
Rupa. Technically this is presented as “Brahma
Sathyam Jagan Mithya”.
It was also pointed out that the nature of Brahman is
“Pure Existence” (Sadrupa Brahma). At the end,
Upanishad made the important revelation that the all
pervading existence in its pure form can be recognized
in only one way. That is as the Chidrupa Atma.
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In Vedantic terminology, Sadrupa Brahma is called Tat
and Chidrupa Atma is called Tvan.
Tat = essence of creation and Tvam = essence of
yourself (Consciousness), both are one and the same.
The essence of Macrocosm is existence and the
essence of microcosm is consciousness and the
essence of both is one and same (Sadeva Chit Chideva
Sat). Once I know that I am the Cit or Consciousness, I
can boldly claim that I, the pure Consciousness alone,
am in the form of creation. I alone lend existence to the
whole creation.
Blessed by me the creation is born.
Blessed by me the creation exists.
Not blessed by me, the creation resolves.
I, the ‘Chit’ lend ‘Sat’ to the creation.
Initially, it is difficult to swallow this idea. How can I, the
observer, the ‘Chit’ lend existence to the whole world?
It is unbelievable. So Vedanta here gives an example to
see how it is true. The example is Swapna Prapancha,
blessed by me, it rises; the beauty is I myself enter it, I
am afraid of the dream world I have created. The dream
world enjoys existence borrowed from the waker alone,
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and when I wake up, the entire dream world resolves in
me alone.
Extend this to the real world also.
From me, the Satchidatma, this world comes.
Shankaracharya beautifully says this in Manisha
Panchakam ‘Brahmhaiva Ahamidam….Chinmatra
Vistaritam’. I am the Satchidatma into which it resolves.
The one who has recognized this is the best person
whether he is a Dvija or a Chandala.
Jati does not matter at all, and to that person, I offer my
prostrations.
This revelation is called ‘Mahavakyam’.
A Mahavakyam is one which says that the individual
self and the essence of the world is one and the same.
The second section of second chapter which we will see
elaborates on this aspect. It is the central section of
‘Mundaka’. Almost every Mantra is a Mahvakya here.
Mhavakyam is a technical word.
Jeevatma Paramatma Eikya Bodhaka Vakyam
Mahavakyam.
Chidrupa = Jeevatma
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Sadrupa = Paramatma
Though there are several Mahavakyas in the
Upanishads, traditionally, one from each Veda is taken
as a sample.
1. Rig Veda: Aitareya Upanishad: ‘Prajnanam Brahma’.
2. Yajur Veda: Brihadaranyaka Upanishad: ‘Aham
Brahmasmi’.
3. Sama Veda: Chandogya Upanishad: ‘Tatvamasi’.
4. Atharvana Veda: ‘Ayamatma Brahma’.
These are but four samples, but Vedas have more than
4000 Mahavakyas. Incidentally, with regard to the
Mahavakya, ‘Tatvamasi’, there is a mis-conception. In
Sanskrit, the word ‘Tatvam’ can be looked at from two
angles.
1. Combination of ‘Tat’ (Brahma) and ‘Tvam’ (Jeevatma)
2. ‘Tat’ word to which a suffix ‘Tvam’ is there. For
example: Purushatvam, Streetvam, where Tvam
gives an abstract quality to the noun (suffix is
something added to a noun to make an abstract
noun). Example: manness, womanness (ness is a
suffix).
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‘Tat’ = real, ‘Tvam’ = ness. So ‘Tvam’ =
realness/reality.
In ‘Tatvamasi’, we should take the first meaning. In
Tatvabodha, Tatvam means reality.
The second section concentrates on ‘Jeevatma
Paramatma Eikyam’. So it is the most important
section. With this background, let us enter into the
section.
Second Mundaka: Second Khanda
1. āviḥ saṁnihitaṁ guhācaraṁ nāma mahat padam atraitat
samarpitam,
ejat praṇan nimiṣac ca yad eat jānatha sad asad vareṇyam param
vijñānād
yad variṣṭham prajānām.
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To reveal the oneness of Jeevatma and Paramatma, the
Upanishad mixes up the features of Jeevatma and
paramatma.
It is one Shloka where, in some words to describe
Jeevatma, Upanishad uses the features of Paramatma
‘as though indiscriminately’, to indicate that they are
mutually exchangeable as they are one.
So first, we will see Jeevatma description in first line.
Avihi: literally means light/Prakasham/Jyothihi, Swayam
Prakasha Chaitanyam, self evident consciousness. Note
the style of Upanishad. Often the word light is used to
indicate consciousness (Atmajyothihi). It is used purely
in a technical sense. This should be known very clearly,
as it has lead to misconceptions very widely. Because
of misconception, people expect to see a light or lights
in the heart etc during meditation. Nothing of the sort
happens except probably one’s own auto suggestion
and mental projection.
If at all any such experience happens know that it has
nothing to do with ‘Atma’ which is the experience,
observer which was there before the light, during and
after the light. So kindly don’t commit the mistake of
looking for lights in meditation or be carried away by
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such experiences or their reports. In Vedanta, light is
defined as that in whose presence, things are known.
Going by that definition, any sense organ can be called
a light. Colours are known by the presence of the eye,
so eye can also be a light. Similarly, a particular sound
can be appreciated by the ear. In a dark room where
nothing can be seen, somebody’s verbal directions help
us avoid obstacles and find our way. This is because in
the presence of words/ear, things are known and can be
called light. So sense organs can be called light. The
example of words being in a sense light is explained in
the ‘Swayamjyothi Brahmana’ of Brihadaranyaka
Upanishad. It is called ‘Vagjyothihi’ (words either heard
or read leading to knowledge). Similarly in the presence
of mind also things are known. In the absence of mind,
one is absent minded, inspite of eyes and ears, we fail
to know. Sun, moon, stars, electricity and fire are
external lights. The five sense organs are the internal
lights. Mind and words are also light. But Upanishad
says the final light is the Atma Chaitanyam or
Consciousness, in the presence of which alone, mind
can function. So Atma lends light to the mind, mind to
the sense organs and they lend light to my words.
Therefore, the ultimate light is Consciousness alone.
Minus the consciousness the other lights are
meaningless. Even if the sun is there, but without eye,
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it is not seen. If mind is not backed by consciousness all
other factors present will not enable me to see. So I the
consciousness is the primary source. Thet is why Atma
is called ‘Shrotrasya Shrotram’ etc. So consciousness is
given the name ‘Avihi’ meaning self evident light.
So, where is it available?
Sannihitam: it is very well placed, ‘very well evident’.
Why do we say, consciousness is very well evident?
Because everything else is evident because of
consciousness.
I say, ‘I see a clock’ because of consciousness.
Similarly, ‘Shabda’ is evident because of consciousness
alone. Everything is evident because of consciousness
alone. When Shabda comes, Sparsha may go, when
Sparsha comes, Shabda may go, but what does not go
is ‘Jnanam’, which alone is always there. One sense
may be displaced by another sense, but consciousness
can never be displaced by anything; it is very evident in
every experience as that particular Jnanam.
Suppose you close all your senses and look inside. Raga
Dwesha may be there. Even they may be pushed off
with total blankness. But still, the awareness of the
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blankness is there. That is why it is called ‘Bhavabhava
Sakshihi’. It is the witness of things presence as well as
the absence of things. That itself will never become
absent. Therefore, to recognize the consciousness,
what time do you want? ‘Pratibodha Viditam Matam’.
Brahma Jnanam is not through a particular experience,
but discerning the awareness in every particular
experience, like the knowledge of the light in the room.
I don’t have to stare at the light, to know it is there.
Because of that alone, I can see everything else. The
perception of awareness/consciousness is in and though
all experiences.
Jagratswapna Sushuptish Sphutataraya Samvida
Vijrumbhate.
So you need not go to Turiya or Turiyatita Avastas. I am
not saying they are there or not there. I say ther is no
need to go to four, five or sixth Avastas to recognize
this fact. We can happily discern this here and now.
That is why it is called Sannihitam. It is also well known
as ‘Guhacharam’, that which moves about in the mind
literally.
Consciousness is in mind as witness of every thought.
‘Sarvavrutti Sakshiroopena Huhayam Charati Iti
Guhacharam’ and illuminator of thought.
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Some one asks, what is the proof that there is light in
the room (without looking directly at the tube). The
very fact that I am able to read every line in the book is
proof that there is light. The fact that every thought or
its absence is known shows that the consciousness is
there.
Here I make an aside point, as it may be misleading.
When I say, Atma is the witness of every thought in the
mind; again we want to come face to face with witness,
by removing all thoughts (like remove all things in the
room to see the tube light!). That is why such people
are tube lights!! And Atma tube light will be there,
which I come across. This never can happen because I
am the witness. Therefore even if you remove your
thoughts, do not look for the Sakshi, but recognize I am
the Sakshi who is the illuminator of thoughtful and
thoughtless states. That is what is meant by
Guhacharam. Charam means to move. Does
Consciousness move?
Shankaracharya says ‘No, No, seemingly moving
(Guhacharam Eva) because it is like space. Movement
is always from a place where you are to a place you are
not. Since consciousness is locationless, there is no
question of movement. It is only that when thoughts
move, it appears as though the consciousness which is
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intimately associated with the thoughts moves. It is a
transferred epithet; just like we say, it is a gloomy day,
happy day, walking man, running nose, drinking water
etc. (we drink water, not water which drinks!)
So consciousness ‘Acharam Api Guhacharam Eva
Varthate’, seemingly moving in the minds of men.
Consciousness reflected in thought appears as if
consciousness moves. In a comatose person what is
absent is not consciousness but thought.
In this section, the teacher brings out the main
teaching i.e. JeevatmaParamatma Aikya and all Mantras
are Mahavakyas.
Definition of Avihi: Sva Isvara Sarva Prakashakatve
Sati Sva Itara Sarva Aprakashayatvam Svayam
Prakashatvam which means, while it illumines everything
else, itself is not or need not be illumined by anything.
Sannihitam means intimately available along with every
object (In Kena Upanishad, Pratibodha Viditam). Here Nama
(Guhachara Nama) means Prasiddam, not name. The word
‘Nama’ is used in two ways.
1. Indeclinable: it does not have any diclention, gender,
case, number etc. (Sadrusham Thrishu Lingeshu
Sarvasuch Vibhakthishu, Vachaneshu cha Sarveshu
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Yatravyeti Avyayam). It has different meanings
according to context. Here it means Prasiddham or well
known.
2. Declinable word: Nakaranthaha Napumsaka Lingaha
Naman Shabdhaha Nama Namni Namani Namati
Nanma Namabhyam Namabhihi.
Here it is in the first (indeclinable) sense which means
well known.
Jeevatma is well known as Guhacharam; moving in the
cave of mind (cave = ignorance), as though moving.
People talk of higher and lower states of consciousness.
Do you know how these words came? Really speaking,
consciousness does not have states because states
indicate change. Since consciousness is Nirvikaram, it
cannot have states though such things are written in
books. They only refer to the kind of thoughts.
Mahatmas have qualitatively higher thoughts like
generosity, compassion, friendship etc. That is all.
Till now in the first line Tvam or Chit Pada Lakshyartha
was talked about.
In second line, Tat or Sat or Paramatma Swaroopam is
talked about.
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This Chaitanyam (Chit) is also the Mahat the
Jagatkaranam, Ekam Sat Brahma.
Mahat = infinite = Paramatma is also Guahacharam. So
Chit Eva Sat. If Jeevatma and Paramatma are one,
hereafterwards we can use one common name Atma for
both.
Padam = Aadharam, Aaspadam, Adhistanam or
substratum of everything. Why? Because it is the
Karanam of all the Karyas.
So ‘Sachidatma’ is the ‘Padam’ (see how Aadharam is
used in Shanthakaram Bhujagashayanam
Padmanabham Suresham Vishwadharam
Gaganasadrusham).
Atra Samarpitam: Atra Sachidatmani Eva Etatsarvam
Samarpitam.
In it only is supported, based, located all the following
things. So what are they?
Ejat: all moving or flying things (Anejat: plants, non-moving)
Praanat: breathing ones
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Nimishat: blinking ones, in general all living things as
based on Sachidatma alone.
We will see, Yadetad Janaya and Sadsat later.
Varenyam: the goal to be sought after by all people.
Varaneeyam means Shreshtam as in
Tasvaviturvarenyam.
By saying that Atma is worthy goal, Upanishad means
that all other goals like, Dharma, Artha and Kama are
not real goals at all. They are fake, seeming, deceiving
goals! They are seeming deceiving goals! Atma or
Moksha is the only real goal.
In the Gayathri Mantra Bhargo Devasya Dheemahe
Dheeyoyona Prachodaya Atu, Bharga means Avihi,
meaning self evident light. Here Avihi is Varenyam,
there Bharga is Varenyam.
Varishtam: the greatest thing in creation.
Varaha: superior
Variyan: more superior and
Varishtam: most superior, greatest both qualitatively
(time and spacewise also) simply by dimension and
qualitatively. In fact we should not say most superior
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because it is the only thing that really exists and all else
is Mithya.
Prajanam Vijnanath Param.
Param: beyond the scope of/range of.
Generally beyond all worldly knowledge of people i.e,
the knowledge gained by our instruments of knowledge.
Pourusheya Pramana Janya Vijnanam = Prajanam
Vignanam like Pratyaksha, Anumana etc. including
scientific instruments, material knowledge or Apara
Vidya. So Brahman is Param. That is why we are sure;
science can never discover the reality, because it is the
observer who is the reality. Scientists are improving
their observing capacity by which they can observe the
observed/observable, but not the observer!
This is said in Brihadaranyaka, ‘Vijnataram Are Kena
Vijaneeyat, Kenava Idagam Sarvam Vijanati Tam Kena
Vijaniyat?’
So how to know it?
There is only one method. Have a mirror, the Shastras.
There is a book also called ‘Shastra Darpanam’. So
Guru wields the Shastra Darpana!
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Now we go back to third line.
Sat Asat: this Atma alone is in the form of both gross
and subtle universe.
Sat is Murtha Prapancha. Asat is Amurtha Prapancha.
This is significant.
Until now, Upanishad said Atma supports universe (Atra
Evat Sarvam Samarpitham). Now it imagines a problem.
When it is said it ‘supports’ the notion of duality is
there, like Atma is a stand on which universe stands! So
to clear this doubt, it says, in fact Atma is not
supporting but itself manifests as world (water itself
appearing as wave, they are not two distinct entities).
Etat Janat: know this Atma. That is the goal of your life.
This Atma which is in the form of Sat outside, which is
in the fom of Chit in your mind which is your real
nature.
Knowing that alone is the goal of your life.
‘Uthistatha Jagrata Prapya Varannabodhita’
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2. yad arcimad yad aṇubhyo’ṇu ca, yasmin lokā nihitā lokinas ca,
tad etad akṣaram brahma sa prāṇas tad u vāṇ manaḥ,
tad etat satyam, tad amṛtam, tad veddhavyam, saumya, viddhi.
The teacher Shounaka brings out the oneness and
advises the student to know this.
Archimat = same as Avihi. Literally Avihi means a beam
of light (Archishman Architaha Kumbhaha), self evident
consciousness.
Anubhyaha Anuhu: subtler than an atom. Subtle means
that which is not easily comprehensible. Atom is known
for its subtility. Gross means easily knowable.
Upanishad says Jeevatma is subtler than the subtlest.
An atom, though subtle, probably with improving our
observation techniques, we may be able to comprehend
it some day, but Atma is not only not perceptible now
but will eternally be imperceptible (because it is on this
side of the instrument as it were!). Swami
Chinmayananda used to give a nice example: A person
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had a torch light. He wanted to see what is there inside,
which makes the torch so bright. So what did he do? He
dismantled the torch and took out the batteries, but as
now it was dark without the torch light, he could not see
anything in the dark! Because, the batteries are what
the torch is all about and they cannot be seen by the
torch light.
‘Drumeva Jatu Drushyate’, ever the objectifier, never
the object. That is why it is Anoraneeyam.
Now the Upanishad brings out the Mahavakyam
‘Tadetad Aksharam Brahma’.
Tadetad Brahma: This Jeevatma, witness,
consciousness alone is Brahman, the very existence
pervading everywhere. That all pervading existence
itself is consciousness. It is Aksharam, imperishable.
The alphabets are also called Akshara because
according to Shastra, the alphabets can never be
created or destroyed. When I talk, I don’t manufacture
the letters. I only manifest whatever letters are already
there in the creation. Sound is the property of Akasha
and as long as it is there, sound will also be there.
There is an article called sound of silence. So sound is
already there in Avyakta Roopa.
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Here Aksharam means the imperishable Brahma.
Yasminlokaha Lokinashcha Nihita: upon this Brahman
everything is based. It is almost the same as the
previous Shloka. In the previous one Samarpitam was
used here. Nihita is used to say ‘based’. What are
based? All the fourteen worlds and their occupants or
inhabitants. So both Chetana and Achetana Prapancha
is based on Brahman alone. Again, the duality problem
comes. So Upanishad says, Atma is the very world
consisting of everything, the Pancha Pranas, Vayuhu,
Vak, Manaha, and there is no Dvaitam.
Tadetat Satyam: so the Atma alone is the reality, every
thing else is false, Mithya.
Tad Amrutham: so what is real is eternal.
Tad Veddhavyam: that alone is worthy of knowing. By
other things, there is no transformation in life.
Shankaracharya says, ‘Apara Vidya Hi Avidya’. So all
material sciences are ignorance alone! So may you
know that Atma.
The teacher then addresses the student Soumya, to
encourage him as it is a tough subject.
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This last line also has a second meaning based on the
following verses. So here is a hint of the next few
Mantras. There, our spiritual Sadhana is going to be
compared to archery where Jeevatma is compared to
the arrow and Paramatma to the target. Now, before
the arrow is released, the arrow and target are
different, separate, there is Bhedaha or division. After
shooting they are no more separate, there is no more
any distance or gap between them. Similarly before our
Sadhana, I and paramatma are different.
They play snakes and ladder on Vaikunta Ekadashi
which is a beautiful analogy. Jeeva travels, throws the
dice and some number comes, he goes up the ladder
(Manushya Janma), confronts a snake and comes down
to lower Janmas, then again becomes human being.
Rarely he gets a good human birth, Guru is there,
Shastra is there, interest in Vedanta has come, and all
favourable conditions are there. That means he has
reached 94 in the game. But there is a big snake in 95
and again in 97 which comes to 33 and one in 99 which
comes to 11 or so! So you have to put ‘Tatvamasi’ sixer
to reach Paramapadam!
Archery analogy (Dhanurvidya) is a well known analogy
of Mundaka.
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Keeping that in mind, the teacher here says Tad
Veddhavyam, as an arrow, you should pierce, hit. In
Sanskrit, Veddhavyam can be derived from two
different roots.
1. Vid: to know
2. Vyadh: to pierce, Viddhyathi
So let us go to the third Mantra.
3. dhanur gṛhīvtā aupaniṣadam mahāstraṁ śaraṁ hy upāsā-niśitaṁ
saṁdadhīta,
āyamya tad-bhāvagatena cetasā lakṣyaṁ tad evākṣaraṁ, saumya viddhi.
Here three comparisons are there.
Paramatma is compared to the target to be hit, pierced.
Jeevatma is compared to the arrow.
In Sanskrit, target is called Lakshyam, arrow is Sharaha.
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But the arrow to hit needs some trigger. It will not hit by
itself. So bow is required. Here Upanishad Shastram is
the bow. So indirectly Upanishad here wants to say
Jeevatma Paramatma Aikyam is impossible without
Shastram, i.e, teaching in any language, in any part of
the world. Any literature which conveys the idea that
‘You are the Whole’ is ‘Upanishad’. Without this Aikyam
is impossible.
Here what is not mentioned is the archer. Who is the
archer? You can say, you are the archer, or Guru is the
archer as he is helping the Shishya like the launching
silos.
Comparing the pursuit of spiritual Vidya to archery is
one of the well known analogies or metaphors given in
Shastra. Parambrahma is compared to the target
(Lakshyam) which has to be hit by the arrow (Jeevatma
is the Sharam, he is not the archer).
Why this analogy?
1. Before the actual strike of the arrow to the target,
the arrow and target are different and ther is a
distance between them. After the hit, the distance
between them becomes zero. Similarly before Atma
Jnana, there is a distance between Jeevatma and
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Paramatma, which will not be there once knowledge,
is gained. What removes the distance between
them? The bow removes the distance Shastra
Pramana or Vedanta Vichara is the bow which is
instrumental in removing the distance between the
two.
The significance of the metaphor is this:
In case of arrow and target, the distance is a
physical one. So
arrow will have to travel to hit the target. But there is no
physical distance involved in case of Jeevatma and
Pramatma for two reasons. One is that Paramatma being all
pervading cannot be away (to be physically away is to be
spatially limited).
2. Jeevatma and Paramatma are one only. So there is no
space wise or time wise distance between the two. Time
wise distance can be explained this way. If I am young now,
there is a distance time wise between me and sixty years.
Similarly, when I ask “Should I do any Sadhana to ‘become’
Paramatma?” I put time wise distance between me and
Paramatma. Upanishad says, ‘No’ as you are already
Paramatma. So there is no question of becoming. So as far
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as Paramatma is concerned, I need not reach, I need not
become, I already am. If so, what distance is there?
Upanishad says it is the distance caused by ignorance, the
notion that I have to reach, become Paramatma like the
distance between dreamer and waker!
So what should you do to remove this notional distance?
The only way is to remove the ignorance.
How?
Gain knowledge.
Example: Karna meets Kunti. Kunti says she has six sons.
Five are of course the well known Pandavas.
Karna asks “who is the sixth one?”
Kunti answers that Karna himself is the sixth son and that he
is not a Radheya.
So here, what distance did Karna travel to become a
Kounteya? None at all. He only gained knowledge. That is all.
Here the Pramana is Shastra alone. The bow referred to in
the analogy is Shastra which helps to eradicate the distance
between the arrow and the target. Shastra uses several
methods of enquiry to remove Jeevatma Paramatma
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distance. One is ‘Drig Drishya Viveka’, another is
‘Panchakosha Viveka’ and the thirdly, ‘Avastha Tryaya
Viveka’.
The result of each is Jeevatma arrow and Paramatma target
becoming one. One method among these is Omkara Vichara
similar to Avastha Traya Vichara which is discussed in
Mandukya.
Omkara is divided into three letters A, U and M. A
corresponds to Jagruthavastha, U corresponds to
Swapnavastha and M corresponds to Sushuptavastha and
between two Omkara chants, there is silence which is
equated to Avastha Traya Sakshi.
Therefore Upanishad compares Omkara to the bow.
Omkara here denotes Shastra. Even in Kaivalya Upanishad, it
is said, ‘Atmanamarani Krutva Pranavasya Uttararani……’
By using Omkara, we generate knowledge by which the
distance between Jeevatma and Paramatma is removed.
Through this metaphor, some important Sadhanas are
indicated.
If you have to use the arrow to hit the target, the arrow has
to be in a proper condition.
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1. First, it must be straight and not crooked! If
so, it will fall here only. In the same way, one
should have Aarjavam or straight
forwardness. He should have values.
2. Secondly, it should be sharp. Only then, it will
travel briskly and when it hits, it remains
there. Similarly, the Jeevatma once it hits
Paramatma should remain there, not return!
(People say “Swamiji, I am Paramatma here,
but once I put on my chappals, the feeling
goes away!”)
If arrow is blunt, it may not hit, or even it hits, may not stay
here. So, the personality should be sharp (Drushyate Tu
Agrayabuddha Suksmaya Sookshmadarabhi). So Chitta
Ekagrata or (Samadhanam) is indicated; which means a
sharp intellect is needed. How to sharpen your intellect?
Upasana Abhyasa, meditation, helps to sharpen our intellect.
All our Japa, Pooja, Sandhya Vandana are meant for this
alone.
So Sharamupasa Nikhitam, means the intellect sharpened by
Upasana, must be applied to understand this knowledge.
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Thirdly, the arrow must be fixed to the bow. So the Jeeva
(Sadhaka) must commit himself to the Shastra without
Shastra Vichara, there is no question of Moksha.
3. Sadhana: before striking (shooting), the
arrow is withdrawn. Similarly, an attitude of
Nivruthihi or withdrawal (Antarmukhatvam) is
required.
The more the distance to be travelled, the more the
withdrawal required of the bow string. Similar is the case
with our Sadhana. The extroverted mind has to withdraw.
Unless we withdraw from our Vyhvaharas, we cannot
understand this Vichara.
In this connection, king Janaka was an example to all others,
and that is why his teacher had a high regard for him. Janaka
was a family man and a kind. But still, he was so
concentrated in his Sravanam and withdrawn from all else
during his studies, he did not wince even once, when an
illusory fire was created by his teacher. All other students
who were Sanyasis with only a thatched hut and Kamandalu
were worried about their possessions being burnt down and
ran away to safeguard them.
Aayamya means to withdraw from worldly Vyavahara. Until
the target is struck, the archer must keep the target
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constantly in focus. Similarly, though so many Vyavaharas
are done by us throughout life, this focus that my goal is self
knowledge must never be lost sight of.
Mahastradhanuhu Oupanishadam: the great bow used by the
seeker is the Upanishad Shastra.
Sharasambhadhit: the Jeeva arrow must be connected to the
Shastra Vichara bow. The arrow must be sharpened by
practice of meditation.
Here Upansana refers to Saguna Dhyanam, not Nirguna
Upasana, as we still haven’t studied Shastras
comprehensively.
Nishitam means sharpened.
Aayamya: just like arrow is drawn inwards, drop the
extrovertedness of the mind.
Tadbhavagatena Chetasa means Paramatma Chintana
Bhavana or absorbed mind. Mind should be withdrawn from
Anatma and turned towards Atma like damming a river. In
damming, two processes are involved.
1. Water is collected thereby preventing wastage.
2. This collected water is channelized usefully for
irrigation, electricity etc.
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Similarly, mind should be withdrawn from useless
extraneous things. The available mind should then be turned
towards Atma Vichara.
Having done all this,
Aksharam Lakshyamviddhi: may you strike the target the
imperishable Brahman. Strike the target means here, drop
the notional distance between Jeeva or Paramatma or
Bedabuddhi Tyaja Hey Soumya, oh! Pleasant student.
4. praṇavo dhanuḥ, śaro hy ātmā, brahma tal lakṣyam ucyate,
apramattena veddhavyam, śaravat tanmayo bhavet.
The metaphor of the previous verse is explained here.
Pranavaha Dhanuhu: here Omkara is compared to the bow.
One clarification here, mere chanting of Omkara will not give
knowledge. In fact, chanting of mere Omkara is not
prescribed for non-sanyasis. This is just an aside point. When
a person is introduced to Gayathri, that Mantra itself is
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supposed to be his protector. A person who has Gayathri
does not require any other Mantra. Leaving the Gayathri for
other Mantras is not required. If Gayathri initiation has not
been done, then any other equivalent Mantra like Om Namah
Shivaya, Sri Ram Jairam is good for protection and
Chittashuddhi.
When a person takes Sanyasa, he renounces the sacred
thread and Gayathri. So then, he requires something in place
of Gayathri because taking Sanyasa per se does not give
Jnanam. He has to do Shastra Vichara and get Jnanam.
Therefore Omkara is given to him. Gayathri is merged into
Omkara. The three Padas of Gayathri are merged into three
Mantras of Omkara.
Om Tatsavituvirenyam Akare Praveshayami
Bhargo Devasya Dhimahi Ukare Praveshayami
Dhiyo Yonaha Prachodayat Makare Praveshayami
So Omkara becomes a Sanyasi’s Mantra. Even when he does
‘Parishanchana’, he chants ‘Om Om Om’.
Others have to chant something like Namah Shivaya or
Namah Narayanaya along with Om, never Om alone.
Whether Om alone (Sanyasi) or with other Mantra is chanted,
Chitta Shuddhi is got.
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Vichara about Omkara like in Mandukya can give Jnana.
Pranavo Dhanuhu: Omkara Vichara which requires a Guru.
Sharahi Atma: Jeevatma is the arrow.
Tat Brahma Lakshya Uchyate: Brahman is the target. There
is no mention of an archer. If you want an archer, Guru is the
Archer.
Apramattena Veddavyam: should strike the target by being
very alert and without any distraction. It is not enough
merely to hit the target.
Sharavat Tanmayo Bhavet: just as arrow becomes
inseperable from the target, Jeevatma must become one
with Paramatma. Dvaita Bhava must be replaced by
Advaitam.
5. yasmin dyauḥ pṛthivī cāntrikṣam otam manaḥ saha prāṇaiś ca sarvaiḥ,
tam evaikaṁ jānatha ātmānam, anya vāco vimuñcatha, amṛtasyaiṣa setuḥ.
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Now the main topic of ‘Aikyam’ is discussed.
Yasmin Otam: In the Paramatma, the entire creation is based
or interwoven.
Creation means Dyauh, Prthivi and Antariksha.
Dyauh means higher Lokas like Suvaha and above.
Prthivi is our Marthya Loka or Bhuhu.
Antariksha means intermediary world.
So all these are based on Brahman. Not only this external
world but also the internal world.
Manouhu Pranouhu Saha: the mind along with Karanas and
the Pancha Pranas are also based on Brahman.
Both macrocosm and microcosm, Samashti and Vyashti,
both Adhidaivam and Adhyatmam are basd on (Otam)
Paramatma.
This word ‘Otam’ is a very significant one. It is very difficult
to translate but can be roughly translated as ‘based’. Here
again watch that there is scope for the mistake that two
things are there, world and Brahman and should be avoided.
The example of waves based on water, ornaments based on
gold should be taken. They are not two different things but
essentially one.
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Wave is nothing but water, ornament is gold alone, world is
similarly Brahman alone. There is no world without Brahman.
This is indicated by the word ‘Otam’ which is a commonly
used verb. It indicates that there is no duality at all.
Oh! Student, Tam Atmanam Janat: know that alone, that
Brahman is none other than Jeevatma.
It was called Sat principle behind the world, which is identical
with the Chit principle behind the Jeevatma, and both are
identical. That is the witness principle, consciousness. May
you know, realize that Aikyam. It is a non dual principle. This
is important to understand because, many other systems like
Sankhya, say that there are many Atmas.
The benefit of this knowledge is said in the last line.
Each Mantra in this section is a Mahavakya Mantra.
Paramatma is defined and then that Paramatma is identified
with Jeevatma.
Paramatma is defined as the very stuff or Sat of the
universe. If you take the whole universe and put it into a bit
mixie and turn it, (Vedanta Vichara), what trickles down is
Brahman (Sat Sat Sat). Brahman diluted with Nama Raupa
water is the world! Remove Nama Rupa, what is left is
Brahman.
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Bhuloka, Bhuvarloka and Suvarloka is interwoven in
Brahman just like a cloth woven in silk (there is no cloth
other than silk thread). Similarly, the inner world of mind,
Prana and senses is also woven in Brahman only.
Tam Atmanam Janata: may you know that Brahman. Here
Upanishad quietly uses the word ‘Atma’ to indicate that
Paramatma. Brahman alone is the Jeevatma. May you know
that ‘Sat’. Brahman is ‘Chit’ Atma.
How many ‘Atmas’?
Ekam Janata: may you rrecognize this fact. This makes all
the difference between a Samsari and a Mukta. It is a small
shift of vision, but makes a very big difference, Asatoma
Sadgamaya, Tamasoma Jyothirgamaya, Mruthyorma
Amruthangamaya.
Is it enough if you know it? The teacher says that it is not
enough; it should be assimilated well and it should become
part and parcel of your personality. You should be soaked in
that knowledge. It should bot be there in one corner of your
intellect available only at the time of the lecture. Knowledge
and I should not be different.
Sugar merely added to coffee does not make the coffee
sweet, but only when the added sugar is stirred well, which
makes it sweet. The stirring process is called
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‘Nidhidhyasanam’, being in the atmosphere of Vedanta as
often as possible. Just as pickle has to remain in the
atmosphere of its juice to season, Vedanta must surround
you, Kathanam, Chintanam, Ananyam Tadprabhodanam.
Ekameva Paradbhamya Brahmabhyasam Vidurbudhaha:
either reading, sharing with friends or deciphering your
notes! In one way or other, mind should be in that
atomosphere.
To do that more and more, the worldly transactions to that
extent will have to be reduced.
Anyaha Vachaha Vimuchyata: reduce other matters of talk,
reduce talk, be more antarmukhi and dwell over Vedanta
Vichara more and more.
Extrovertedness/Rajoguna manifests in two ways, action and
talk. So reduce talking. Start quantity control, then quality
control.
What is quality control?
Anyaha Vachaha: non Vedantic talk, gossip, criticism.
If I don’t do that what happens?
Many problems are caused by talking. Mounam is the virtue.
Without reduced transactions, Nidhidhyasanam does not
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take place. Without Nidhidhyasanam, transformation does
not take place, and Jeevanmukthi is out of question.
Amruthasya Esha Setuhu: Nidhidhyasanam which
presupposes reduction of Anyavachaha is the only method of
immortality or Mukti.
Therefore Jnana Nishta or assimilation alone is the bridge to
cross the ocean of Samsara or mortality and gain
immortality.
6. arā iva ratha-nābhau saṁhatā yatra nāḍyaḥ sa eṣo’ntaś carate
bahudhā jāyamānaḥ,
aum iti eveṁ dhyāyathātmānam, svasti vaḥ pārāya tamasaḥ parastāt.
Here also, Atma Jnanam as a means of Moksha is highlighted.
Atma is again defined.
Atma is that witness/consciousness in the mind which
illumines every thought. This consciousness is there when
there are thoughts and also when there are no thoughts.
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Therefore consciousness itself is not a thought. If that were
so, in a thoughtless state, consciousness should not be there,
but it is not so. In that case, I would not be aware of a
thoughtless mind. It illumines the arrival of thoughts, it
illumines the presence of thoughts and it also illumines the
departure of thoughts.
Now mind is defined. Mind is that which is located in the
heart. During waking, it travels all over, in sleep, it withdraws
into the heart.
The heart is that central point from which Nadis emerge and
reach all over the body. (The word Nadi is difficult to
translate, some say they are blood vessels, some say they
are nerves. So we will use the word ‘Nadi’ only).
Nadyaha Samhata: all the Nadis are based upon or converge
on the Yatra = heart.
Rath Nathou Araha: just like all the spokes of a chariot wheel
converge upon the central hub, similarly all the Nadis are
supported by the heart.
Tatra Antaha Eshaha Charate: within that heart is present the
Atma Chaitanyam.
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Within heart means in Sthoola Sharira, is mind means
Sookshma Sharira and within mind is the Atma, the witness
of mind.
How does Upanishad say, Atma is within the mind?
Is it not a contradiction as in some places it says, Atma is all
pervading and sometimes within the mind?
When it says, all pervading, it includes the mind also. Then
why specify within the heart?
Sada Sarvagatopyatmana Sarvatravabhasate
If electricity is there through out, why go to plug point to
check for power? Because it is contactable, tappable there.
Similarly though Atma Chaitanyam is everywhere, it can be
recognized only in a certain point called Upalabdhi Sthanam.
That is the Hridayam or mind. So Atma is recognizably
present in the heart; unrecognizably present everywhere.
(Hrudaye Sakshichaitanya Rupena Vyakyam).
Bahudha Jayamanene: seemingly born in manifold ways,
means, even though consciousness is present all the time,
we recognize it only when thoughts are present. When
thoughts are resolved, when thought transactions are absent,
consciousness appears to be absent, but truly it is present,
but only thoughts are absent. This is transference of
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attributes like running nose, walking man etc. Pot space is
born, pot space is gone etc. Here actually pot is born and
gone, not space.
Similarly consciousness appears to be seemingly born and
gone. This consciousness which is always there is Atma.
Evam Atmanam Dhyayate: May you meditate upon that
consciousness. Therefore in meditation also, you should not
look for arrival of Atma because Atma is not subject to arrival
and departure. Dwell upon the non arriving, non departing
consciousness. Don’t be carried away by any experience.
This is Vedantic meditation. We will see it in more detail later.
Omiti Dyayate: you can make use of the Mantra Om. It has
sound and silence part. Making use of Omkara, we arrive at
the silence in between two Omkaras.
First you concentrate on the sound aspect and gradually you
shift to the silence aspect.
Anganam Anganam Antaraha Madhavaha: In the Rasa Krida
of Bhagavata, Krishna with a Gopi on either side is described
symbolically. The Omkaras are the Gopis and the silence in
between is Krishna. How does this silence help? Once you
come to silence, you understand that it is not a blank state. If
so, I would not be aware of it, the very fact that I am aware of
it indicates that the silence is pervaded by awareness.
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Dayanandaji nicely puts it as ‘Silence Awareness’. So own up
that fact. This is Vedantic meditation. The teacher then says
“Wish you all the best”. Though we want to do well on the
silence, we are unknowingly carried away by our powerful
thoughts. So it is not so easy. That is why the teacher says it
requires the grace of Ishwara, grace of Shastra, grace of
Acharya. Hence his wishing all the best to the student.
Vaha Swasti: may there be auspiciousness in your grand
spiritual pursuit.
Tamaha Paraya: To reach the shore of Samsara and attain
Moksha.
Tamasaha Parastat: which is beyond Tamas. The distance
between me and Brahman is only ignorance not spatial or
temporal.
7. yah sarvajñaḥ sarva-vid yasyaiṣa mahimā bhuvi,
divye brahma-pure hy eṣa vyomny ātmā pratiṣṭhitaḥ.
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8. mano-mayaḥ prāṇa-śarīra-netā pratiṣṭhito’nne hṛdayaṁ sannidhāya
tad vijñānena paripaśyanti dhīrāḥ ānanda-rūpam amṛtaṁ yad vibhāti.
First line defines Brahman.
Yaha Sarvajnaha Sarvavit: Brahman is the omniscient
principle of consciousness.
Sarvajnaha: omniscient
Sarvavit: also means omniscient
Why the repetition? Here we have to take from two stand
points.
Sarvajna is from the point of Para Vidya.
Sarvavitu is from the point of view of Apara Vidya.
Yasya Esha Mahima Bhuvi: all the glories of creation belong
to him alone. We can write books and books on the glory. All
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glories belong to Brahman as he alone is appearing as this
creation.
This one Mantra is the basis for the entire tenth chapter of
Gita called Vibhuti Yoga.
The teacher Shounaka continues the topic of Jeevatma
Paramatma Aikyam and student Angiras had asked for
knowledge of Paramatma.
The plurality we experience in this creation does not belong
to Brahman but to Nama & Rupa stuff is Brahman alone. How
to recognize this basic stuff Brahman? Upanishad says it is in
you also. From the stand point of the world, it is called Sat
and from stand point of the individual it is called Chit or
consciousness. It is therefore available to you in the form of
consciousness because of which you exist.
The revelation of this fact in words is called a Mahavakya; all
the Mantras here are Mahavakya Mantras including the
present one. Brahman is the omniscient cause of this
creation. The word ‘omniscient’ is used from both Para Vidya
and Apara Vidya stand points.
Not only that, Yasousha Mahima Buvi: Brahman is the very
material cause of the creation; creation is verily Brahman’s
manifestation.
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So what?
If Brahman has become world, whatever glory is found here,
belongs to him alone from the smallest atom to the biggest
star, from the unicellular organism to humans, all glories are
his. In the second line, that very same Brahman is also the
Jeevatma or consciousness.
Eshaha Atma: that very lord whom you thought was
elsewhere, outside, is very much inside you too.
Eshaha means the one (the Jeevatma) is located in Divye
Brahmapure, in your heart.
Why is it called Brahma Puram?
Pura means residence. Brahma Pura means abode of
Brahman. Heart is the abode of Brahman. Divye means
sacred. Why is it sacred? Residence by itself is not sacred,
but it is made sacred by the presence of the Lord. In this
sacred residence, Paramatma is installed.
Why do we say Paramatma is installed in the heart?
According to Shastra, the physical heart is the location of the
mind in a Jeeva. Science is still not conclusive about the
location and nature of mind (brain? Heart?) But Shastra says
it is in the heart. That is why during sleep, the mind is
withdrawn from the body and goes home to the heart. It is
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like a travelling salesman, which goes all over the body
during waking state and returns home to rest. Within mind,
thoughts are there and behind the thoughts, consciousness is
there illumining the thoughts as well as their absence.
Physical body is the temple, Pancha Koshas are like the
Prakaras, heart and mind is the Sanctum Sanctorum where
consciousness, the Lord is installed.
That is why, Divye Brahmapure Vyomani: in the space of the
heart called Daharakasha, where this Atma is installed as the
Sakshi Chaitanya.
How do you say Paramatma is in the heart, when he is
omniscient? Isn’t that, limiting the Paramatma?
It is like this. To worship the Lord, we go to the temple. Why
do you go, when God is everywhere?
In fact, one Mantra is Ananthaya Namaha.
There can be only one answer. Evern though God is all
pervading, his manifestation is not uniform. Why? The reason
is manifesting medium is not uniform. Just like one electricity
passes through all bulbs, one may be 50 watts, one 100 and
one 150 watts etc, brightness differs according to the bulb.
So Lord is there in our house and temple uniformly, in the
temple, where devotees constantly worship and chant
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Mantras, the place acquires sanctity. In the house, if bad
language and gossip are indulged in and bad deeds are done,
it will not be that sacred. Is it possible to make the house
sacred? Yes, by our good and noble conduct, and good
atmosphere, house can be very sacred too. Simple example:
if I keep a pot of water on fire, the water becomes hot, which
means it imbibes and manifests one aspect of fire principle
that is heat. Suppose I keep an iron piece over the fire. The
iron becomes hot and then when it becomes redhot, it also
emits light. So here it is manifesting both the aspects of fire,
namely heat and light. This is how different media can lead to
more or less manifestation.
Similarly, Brahman is everywhere. The external world is only
capable of manifesting the Sat aspect of Brahman, where as
in a human being (mind) both Sat and Chit aspects are
manifested. So mind is a better location for manifestation of
Brahman. Similarly, we say, a temple has more Sannidhyam.
So Hrudayam is the Sanctum for Chit aspect of the Lord. Here
we get the important idea that the body is a temple
(Manomaya Prana Shariraneta …….)
Dehe Devalayaha Prokthaha: heart is the Garbha Griha,
witness consciousness is the Lord.
Aradhayami Manisannibhamatma Lingam
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Mayapuri Hrudaya Pankaja Sannivishtam
Shraddhanadi Vimalachitra Jalabhishekaha
Nityam Samadhi Kusumouhu Apunarthavaya
Shraddha is the river, Vimala Citta, flow of noble thoughts is
Jalabhisheka to the Lord, the very meditations that I practice
are the flowers. What for Apunarbhavaya i.e, to get Moksha,
to get out of birth death Samsara (Videha Mukthi).
Similar is the Mantra, Atmatvam Girijamathihi……..
Oh Lord, you are the very Atma Chaitanyam. Girija is my
mind, body is your temple, all my Indriyas are Shivaganas, all
that I consume is your Naivedyam, my sleep is Samadhi.
Wherever I walk is Pradakshinam, all my speech is your
Stutihi, my whole life (all Karmas) are your worship alone.
This is the higher form of worship. Lower form is going to
temple for a limited time. This however has to be continued
until we graduate to the higher form of worship.
The source of these Mantras is this present Upanishad
Mantra.
Anne Pratishtithaha: Lord in Annamaya Kosha or physical
body.
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Hridayam Sannidhaya: in the heart, Lord is installed in the
mind in the form of consciousness.
Manomayaha: name of Paramatma. Normally it refers to
Manomaya Kosha, but here it does not mean a Kosha. But it
is Atma.
Here Paramatma is called Manomaya because he is as if
conditioned or enclosed by the mind. Just like the all
pervading space is ‘enclosed’ in a pot or within the four walls
of a room, Paramatma is in the mind space.
An aside point here. Any enclosed space alone is useful for
transaction. When we have a plot of land, it is not useful, but
by enclosing the space within a house (by building a house)
the same space becomes useful for transaction. Here also the
interesting thing is it is the space alone we use, not the walls!
So Sarvagat Chaitanyam is not useful for transactional
purposes, but the same Chaitanya enclosed in the mind
becomes useful for Vyavahara. This itself is called Jeevatma.
Prana Sharira Neta: because of the blessing of the
consciousness alone, the mind and all other organs become
sentient. Mind by itself is insentient. Similarly Prana. They are
alive because of Atma alone which obtains within this
Sukshma Shariram. This live Sukshma Sharira lends
consciousness to physical body till death. At death, Atma
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does not leave the body, but Sukshma Sharira leaves the
body, so body becomes dead.
How does inert mind get the capacity to travel from one body
to another? Who blesses or activates it? Upanishad says it is
activated by Atma. Atma alone leads the mind from one body
to another, hence the title Prana Sharira Neta, Neta means
carrier.
The teacher now says the aim of a spiritual seeker is the
recognition of the Atma alone.
In the seventh Mantra, teacher pointed out that the
Paramatma is installed in every body in the form of Jivatma
itself. In the eighth Mantra, this is elaborated.
Manomayaha means one who is manifest in the mind, the
witness consciousness. It is not a kosha here.
Prana here refers to Sukshma Sharira as it is the most
important part of the Sukshma Sharira. So here Sukshma
Sharira is referred to as Prana Sharira.
Atma is Prana Sharira Neta because it blesses the Sukshma
Sharira, enlivens it and this enlivens the Sthoola sharira and
enables the Sukshma Sharira to travel from one body to
another. However the direction of travel is determined by the
Karma of the Sukshma Sharira (like the petrol enables the car
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to move, is in fact essential, however petrol does not
determine the direction of movement of the car). This Atma
is also installed in the body. Sanctum is the heart where
Atma is witness consciousness.
In third line, it says, one has to know that Atma! Atma
Jnanam is a must for all the people. But to attain this,
qualifications are necessary. So Dheeraha means qualified
person, a Sadhana Chatushtaya Sampannaha or Jnana
Yogyaha. They recognize the Atma.
How?
Tadvijnanena: by gaining the Atma Jnanam, through eye of
wisdom (Jnana Chakshusha), which means you clearly
understand a concept, you do not see it with your physical
eye. (This is symbolically represented as the third eye of
Shiva).
Concepts are abstract principles which are understood
through wisdom.
Paripashyanti: they see the witness consciousness every
where. The same witness consciousness which illumines my
thought also illumines everybody’s thoughts; just like one
sun illumines the whole earth.
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Ananda Rupam: this is the nature of Atma. Ananda means
fullness, free from limitation.
Amritam: which is eternal, Nityam.
Here note that Ananda should bot be taken at experiential
pleasure because Upanishad uses the word Nitya Ananda
Swarupam. So this precludes experiential pleasures, however
extraordinary or mystic it may be, because any experiential
pleasure is limited or finite where as here Ananda is also
Amrutham which means eternal. Whoever says, I had infinite
bliss in that place, note that it is in the past tense! How can it
be infinite??? Experience is now past and I am now tense!
How do you get that Nitya Ananda? In the question itself,
there is a logical loophole, you say how can I get because
anything got means it was not there before, so it is not Nitya.
So owning up that I am Poornaha, this knowledge once
gained, is never lost in terms of time. So this is only by
gaining Jnana Tadvijnanena means the knowledge only. So
dropping the notional limitation is the attainment of Ananda.
Yadvibhati: always evident.
Chaitanya Rupena: as consciousness principle.
Continuing,
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9. bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ,
kṣīyante cāsya karmāṇi tasmin dṛṣṭe parāvare.
Here teacher talks about Jnana Phalam. This is an often
quoted important Mantra.
Three benefits are highlighted here.
Hridyagranthabedhaha: knot of heart getting cut.
What is meant by this knot of the heart?
The word heart here means mind. Knot means ignorance. So
it is ignorance in the mind (Ajnana). That is why Upanishad is
mysterious and teacher is essential.
Why ignorance is compared to a knot?
1. Because any knot that is old cannot be easily disentagled.
Avidya knot is Janmas old, so difficult to remove. (Granthihi
Eva Drudibhuta in Bhashya)
2. A knot joins two ropes. Here the knot of ignorance mixes
up Atma and Anatma, hence the comparison. So I the
observer and body the matter are mixed up. I should be
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saying “I am the consciousness, and the body is my
object”. Instead I say “I am 20 years old” etc!
Swami Chinmayananda calls this ‘unholy marriage’. So
here separation is holy! I should say ‘Talaq Talaq Talaq’ to
get this divorce three times because I have to separate
myself from Sthoola, Sookshma and Karana Shariras. So I
am free from Sharira Trayam and have had Ajnana
Nashaha.
Sarva Samshayaha Chidyante: Destruction of all doubts.
This is very important because we are talking about
something to be known, not believed! For believing
teaching is not required. Example, there is heaven, you
either believe it or not, there is no teaching there.
Teaching comes where there is knowledge and
understanding. Preaching comes where there is faith.
Understanding means doubts should not be there.
Therefore in Vedanta, student is encouraged to raise
doubts. Teacher trains him in asking questions. Teaching
involves lot of doubts because teaching seems
contradictory to my experience. All the basic features of
Vedanta are difficult to swallow. First, it says you are
infinite which is difficult to accept, as I feel I am limited,
every experience proves it too. I have assumed, Ishwara
has created everything, he is all powerful and I have to
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merge with him as a humble devotee one day. This is our
convention.
Vedanta tells ‘you are that Ishwara’. This is also
unswallowable. Scriptures then say there is no world; if at
all you need a concession, it is unreal. The eternally
invisible Brahman is the only reality! The eternally visible
world is unreal! So I find it difficult to accept Vedantic
teachings in these matters. Clear knowledge is my
conviction about the truth of these teachings. I must be
convinced. Convincing the world is not the issue here at
all!
All questions regarding the three basic tenets namely,
1. Brahma Satyam
2. Jaganmithya
3. Jeevobrahmouvanaparaha
must be cleared. Then ignorance is totally gone.
Ajnana Nashaha: Swmi Chinmayananda tells a story. A
person mistook himself for a worm. So he saw a doctor, a
psychiatrist who through many sessions and many dollars
later convinced him with the help of a mirror and a worm
etc. that he is a human being and not a worm. Then after
all these sessions, the man returned and went out. He saw
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a crow. Immediately he was scared and went back to the
doctor and told him that here is a crow outside who may
eat me! Doctor said “you now know you are not a worm,
so the crow won’t eat you”. The man said “I know that
doctor, but does the crow know that I am not the worm?
The crow has not attended your sessions!”
So why should others know you are a Jnani? You should
know, that is it.
Karma Nashaha: We have seen that Karma is of three
types, Sanchita (accumulated), Prarabdha (presently
fructifying) and Aagami (generated by our past actions).
Scriptures say Sanchita are totally destroyed like radiation
destroys cancer.
Aagami: Jnani does not acquire Aagami Karma due to
absence of Karma.
Prarabdha: cannot be destroyed as it has already started
fructification, as it already has momentum (just like vehicle
moves a bit after applying brakes depending on the
momentum that was there). So Prarabdha will continue to
give favourable and unfavourable situations like bodily
sicknesses at physical level, mana and apamana at mental
level. If so, how can one become a liberated person if
everything is the same, what is the benefit?
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Vedantic answer is, your peace of mind does not depend
on favourable and unfavourable conditions. But it is your
attitude towards conditions which determines your peace
of mind. This Atma Jnanam gives him a healthy attitude, a
kind of insulation or raincoat. Raincoat does not stop the
rain and cannot stop the rain, but I won’t get wet. Similarly
Jnanam gives protection.
Dukheshu Anudvigneshu Manaha Sukheshu
Vigatashruhaha.
Through out Gita, Krishna tells this. Because of this change
in attitude, his peace of mind is not disturbed.
Swami Dayanandaji says nicely. Like a defanged cobra,
once Jnana is there, Samsara is a defanged cobra which is
worn like an ornament by Shiva. So similarly Prarabdha
becomes an ornament for a Jnani. That is why he is a
Jeevanmuktaha. For him, body, mind and intellect are
ornaments; very life is a Lila, a beauty. So all the three
Karmas do not cause any harm.
Tasmin Paravare Drushte: all these benefits accrue when
Atma is clearly recognized.
Therefore Jnanena Samsara Nashaha.
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Paravara here means Para = Karanam and Avaram =
Karya.
Therefore Paravara means that which is both in the form of
Karma and Karya. Lump of clay is cause, pot is also clay,
but lump is cause, pot is effect. Similarly ocean (cause)
and effectual wave (effect) are both water. One with
Avyakta Nama Rupa is cause and one with Vyakta Nama
Rupa is effect. Everything is Brahman only. Therefore he is
called Karya Karana Rupam or Para Avara Rupam.
Continuing,
10. hiraṇmaye pare kośe virajaṁ brahma niṣkaram
tac chubhraṁ jyotiṣāṁ jyotiḥ tad yad ātma-vido viduḥ.
This is also a Mahavakya Mantra. First, the Paramatma
who is Virajam means free from impurities.
Nishkalam = Kala means division, so Nishkala means
partless, divisionless. Water and air are divisible because
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we can put them in a container where as space is
indivisible. Similarly Brahman is indivisible. This is a very
significant character of Brahman and has many important
corollaries. We will see that in the next classes.
Here Jeevatma Paramatma Aikyam is further analysed and
emphasized.
Aikyam does not mean union between two things or a
merger. We should take it as Ekasya Bhavaha Aikyam.
Jeevatma and Paramatma are two words which reveal the
same Vastu. This is called Samanadhikaranyam. In Vishnu
Sahasranama, 1000 names are there, but though names
are 1000, name is one only. There is no union of 1000
members. Here also Jeevatma = Paramatma and
Paramatma = Jeevatma. That is both are one and the
same. This is Aikyam, not even similarity.
Virajam means free from all impurities including ignorance,
maya. Brahman is not tainted by Maya though he is
permanently associated with it (just like a movie screen
may be intimately associated with a water fall projected on
it without getting wet).
Nishkalam: very important. Kala means a part or digit
(example: Chandrakala. When 15 Kalas get together it is
Purna Chandra).
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Nishkalam means partless, divisionless. This is a very
important word because there is an entire system of
philosophy which is based on the concept that all Jivas are
part of one Brahman (Vishishtadvaita) or Jiva is a part of
divinity (which is a big fire as it were). It appears as though
Brahman has many parts. The word Nishkalam negates
this.
Can you say Jeevatma is outside Paramatma? No, because
in that case, each one will be limited by the other.
Paramatma will be limited by Jivatma. But the definition of
Brahman is that it is infinite, limitless.
So the third option is Jivatma is Paramatma.
So Nishkala negates this whole philosophy.
Shubhram: pure. When it was said Virajam, it was a
negative way of saying, Shubhram is positively put. Is it
necessary to express it both negatively and positively?
Yes.
Because there are some things which are without impurity
now but in future may become impure. For example, our
clothes and our body are pure immediately after a wash,
but subject to impurities later. So Brahman is not only free
from impurity but also not subject to impurity so that in
Shubhram, it is unsullied, Nitya Shuddham.
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Jyothisham Jyothihi: Illuminator of all illuminators, light of
all lights. In Vedanta, ‘light’ means that in whose presence,
things are known and in whose absence, things are not
known. In this definition, all lights are qualified to be called
light. Similarly, sense organs and mind are also called
lights. Even words are qualified to be called light (example:
please throw some light on that particular topic).
Ultimately, consciousness is also called light, because in its
presence only, things are known and in its absence, things
are not known. Consciousness cannot be absent, it is only
hypothetical. The speciality of consciousness is it is the
light of all other lights.
All the others are able to function as lights because of the
presence of consciousness alone. It lends light to mind
first, so that it becomes the knowing instrument. This
borrowed light alone we call Chidabhasa. Just like sun
lends light to a mirror so that it becomes a secondary
source of light. The mind lends light to the sense organs.
Atmannatmana Abhuvam Adarsham: The Brihadaranyaka
says, if mind is elsewhere, I cannot see, if mind is
elsewhere, I cannot hear, meaning only if mind is behind
the sense organs, they can function.
So the ultimate source of light is consciousness, hence the
expression Jyothisham Jyothihi.
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So this Paramathma is where?
Hiranmayem Pare Koshe: within your own Vijnanamaya
Kosha. It is also called Hiranmayam meaning bright,
brilliant, and effulgent.
Why?
Because it is capable of reflecting the Atma Chaitanyam.
Bright means sensient, because it acts like a reflector (like
reflectors in roads where thy shine from light borrowed by
vehicle lights!). Mind is alive due to consciousness and
appears bright. That is why Buddhists made the mistake of
taking the mind as Atma. This is like taking the reflector
itself as light source. In that Kosha, Brahman is there.
Pare means sacred, highest.
Why?
Because it is the dwelling place of Brahman. Temple is
sacred because of the deity within (original sacredness).
The Prakarams have borrowed sacredness. Similarly, mind
is like a temple as it is the abode of Brahman. It is like
Sanctum Sanctorum.
Parabrahmanaha upalabdhi Sthanatvat Vijnanamaya
Koshastapi Paratvam Oupacharikataya Uchyate.
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So in that Vijnanamaya Kosham, Brahman is present as
Sakshi Chaitanyam. It is present illumining both good and
bad thoughts. Brahman is neither good nor bad. Goodness
belongs to Satva Guna of Maya and badness to Rajo and
Tamo Gunas of Maya (Anyatra Dharmat Anyatra
Adharmat). It is Guna Atitaha. It does not even produce
good or bad thoughts. Absence of thoughts is also
illumined by Brahman.
Atmavidaha: whoever knows the Jivatma clearly.
Tad Brahmaviduhu: knows Brahman clearly.
It means Jivatma and paramatma are one. That is why self
realization and God realization are one and the same.
11. na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhānti,
kuto’yam agniḥ,
tam eva bhāntam anubhāti sarvam, tasya bhāsā sarvam, idaṁ vibhāti.
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This is a very important Mantra used at Aarthi also. The
essence of this Mantra is ‘Atma is knower of everything;
Atma can never become the object of knowledge. If so
then, how will I know if it is there?’
To prove the existence of something, I need to know. If it is
unknowable, how to prove its existence? Vedanta says
there is only one thing which need not be proved at all, but
definitely existent. The prover, who wants to prove
everything, need not be proved. Prover is already proved
by his attempt to prove.
Even before the attempt to prove starts, the prover is
already there. So, this is the prover/consciousness.
Consciousness is ever evident. So you never attempt to
know consciousness. This is very interesting when you try
to prove something, what is it you do? You try to make
something which is not evident, evident by a process of
knowledge. But consciousness is ever evident (Prathibodha
Viditam).
How? Are you conscious of my sound? That means two
things are evident. Consciousness is evident, because of it,
sound is evident. This Mantra says, consciousness
illumines everything, nothing need illumine consciousness,
and nothing can illumine consciousness.
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Upanishad takes five illumining principles. Surya, Chandra,
Stars, lightening (electricity) and fire. All these five cannot
illumine consciousness.
Tatra Na Bhati = all these are incapable of illumining
Atma. When Sun and Moon cannot illumine, what to talk of
ordinary fire or the camphor fire which we wave in Aarthi?
By extension, we have to take other lights like sense
organs, words, and mind also.
Vachamagocharamaneka Guna Swarupam, Vagisha Vishnu
Sura Sevitha Padapeetam, Vagena Vigrahavarena
Vachamagocharam.
If words cannot illumine, how is it that we take classes for
so many years?
If all these cannot illumine Atma, how do I know it exists?
The Upanishad says,
Tam Evam Bhantam: none of them can reveal the Atma;
none of them need reveal the Atma because it is self
revealed, self evident.
Sarva Anubhati: everything else is revealed, only after the
self evident Atma.
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That is why we can talk about second person and third
person in English grammer only after the first person. I,
second person, you, third person, he, she, it, they, are all
possible only when I is there (first person). Without I, there
is neigher you or he.
Therefore, I shine; the others shine (Aham Bhami Sarvam
Anubhati).
Tasya Bhasa: only because of borrowed light from the
consciousness, mind, sense organs and their objects shine.
In a way, our world can be said to be what is perceived by
our sense organs.
If a person is blind, one fifth of his world (colour, form) is
darkened. Suppose ears are gone, another 1/5 is gone.
Similarly if other three are gone, ehere is no world as for
as I am concerned.
World is alive and available, because of five sense organs.
They work because of mind; mind is illumined by the
consciousness.
Therefore Idaam Sarvam Atma Chaitanyena Nibhati.
Therefore do not, attempt to know consciousness.
Vedantic teacher tells, “Consciousness need not be
revealed!” The very teaching is illumined by
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consciousness. So, the first part of teaching is Atma is self
evident.
Second part: when I am self evident, borrowing the
consciousness from Atma, the body also is evident. The
two things are evident. Atma, the consciousness and body.
So it is ideal for committing a mistake like putting chilli in
beans, you cannot distinguish one from the other easily
until you bite and feel the pungency! Chilli beans Viveka is
difficult. Similarly body is chilli, Atma is beans!
Similarly, in ‘I’ the consciousness, we are transferring the
properties of the body, mind, intellect etc. The teacher
says, you have no property, you are Atma. The body alone
has properties. I am propertyless Brahman. Including my
thoughts, everthing is illumined by consciousness.
So, the Mantra is a commentary on the word Jyothisham
Jyothihi of the previous Mantra. Once I know this (that I am
consciousness alone, the light of all lights), life itself will
become light!
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12. brahmaivedam amṛtam purastād brahma, paścad brahma, dakṣinataś
cottareṇa,
adhaścordhvaṁ ca prasṛtam brahmaivedaṁ viśvam idaṁ variṣṭham.
Iti Mundakopanishadi Dvitiyamundake Dvithiyakandaha.
This is the concluding and also a very important Mantra.
The illuminator is Atma; the illumined is Anatma (mind,
sense organs,
world etc). This is what is said in Dakshinamurthy
Stotram.
Nanachidram Ghatodara Sthitam Deepa Prabha
Bhasvaram.
The consciousness alone comes out as it were and
pervading the whole place, illumines the whole world around.
I am Drik and the world is Drishya. I am Chetanam and
everything else is Achetanam.
There is one problem. Why? When I say, I am the illuminator
consciousness and everything else is illumined, there are two
things! Once a second entity comes, Atma Anatma duality
comes and Dwitiyadvou Bhayam Bavati!
Therefore this is only the forst stage of learning. Second
stage is there is no observed world different from the
observer/Atma. Brahman alone appears as the world too.
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To understand that, we should go back to the first section
where Brahman was said to be Karanam and the world
Karyam.
Recall the last Mantra of first section. Purusha Evedam Sarva
Tapo Brahma Paramrutham ……
Meaningwise, the same is repeated here.
What is the meaning here? Brahman being Karanam, world
being Karyam, there is no Karyam separate from Karanam.
Purastat Amritam Brahma: whatever in front is Brahman.
Pashchat Brahma: everything behind is Brahman.
Dakshinath: southern side
Uttarena: northside
Adhashchordvam: down and up is Brahman alone.
In short, the entire inert universe is Varishta Brahmaiva.
There is no matter separate from consciousness, no Anatma
separate from Atma.
How to believe this?
When the whole world is so overwhelming right from the
mosquito!
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Dayananda Swami used to say, “Man puts all animals in the
cage, but with the mosquito. He himself gets into a cage
(net) to escape from it!” It is so powerful and you say there is
no world!
For that, the Vedantic answer is ‘Swapnavat’. You experience
Swapna solidly, but on waking your realize that the dream
was not separate from you. Similarly, when I own up my
nature, there is no world separate from me.
Jagrat prapanchaha Na Bhinnaha Drishyavat Swapna
Prapanchavat.
So the world is not different from you, the consciousness.
We have finished two chapters of Mundaka Upanishad and
entering 3
rd
chapter. Here the teacher reveals the main
teaching, namely Jeevatma paramatma Aikyam, which was
elaborately discussed in second chapter and then Sadhanas
or preparatory disciplines without which self knowledge
cannot be acquired or even if acquired it cannot be
internalized. For both acquisition and assimilation of self
knowledge, certain preparatory disciplines are necessary and
are discussed here. Thirdly, Aikya Jnana Phalam is also
discussed. Phalam means benefits. Benefits are freedom
while living called technically Jeevanmukti and freedom after
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death called Videha Mukti (Aikya Jnanam Aikya Jnana
Sadhanani Aikya Jnana Phalam cha).
Like the previous two sections, this chapter also has two
sections. We will enter into the third Mundaka, first section.
1. dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣam pariṣasvajāte
tayor anyaḥ pippalaṁ svādv attyanaśnann anyo’bhicakaśīti.
Starts with the main topic of this Upanishad namely Jeevatma
Paramatma Aikyam, the identity in the essential nature of the
individual and total (Mahavakya Mantra). This Mantra is
important and well known, often quoted by Shankaracharya
and other Acharyas.
The teacher analyses the nature of individual (Jeevatma) and
says, every individual is a mixture of two principles known as
Sakshi Chaitanyam and Ahankara Chaitanyam.
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Now we have to understand what are these. Sakshi
Chaitanyam is the consciousness which pervades everywhere
and therefore pervades the body also. All pervading
consciousness which obtains in the body also is the Sakshi
Chaitanyam (original consciousness or OC). Here it is
worthwhile to recollect what the scriptures say about
consciousness.
1. Consciousness is not a part, a product or property of the
body.
2. Consciousness is an independent entity which pervades
and enlivens the body.
3. Consciousness is not limited by the boundaries of the
body.
4. Consciousness survives the death of the body.
5. The surviving consciousness cannot transact with the
world because of absence of transacting medium namely
the body.
These five points should always be remembered because it
is you.
This original consciousness, like the light illuminating the
whole place is called Sakshi Chaitanyam. This Sakshi
Chaitanyam is reflected in the special medium called the
mind. According to Scriptures, mind is inert matter made
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up of five elements. Still it is so fine and subtle; it is
capable of receiving and reflecting the consciousness. So
mind enjoys a borrowed consciousness called Chidabhasa,
Chit Pratibimba, pratibimba Chaitanya, all synonymous
terms for the reflected consciousness or RC. So in every
individual, two consciousnesses are there as it were; one
the original consciousness and the second, the reflected
consciousness just as a mirror (which by itself is not
luminous but unlike a table or chain is still capable of
reflecting due to its fine surface where as a table or chain
cannot do so. Similarly mind due to its Sookshamata or
Swachata reflects consciousness and this is called
Ahankara.
So Sakshi and Ahankara are there in every living being.
Why do I say every living being?
Because in non-living things, mind is absent. Therefore
there is no reflected consciousness or Ahankara. Only
Sakshi Chaitanya is there.
These two are inseperable. Sakshi Chaitanya being all
pervading is present wherever reflected consciousness is,
and even if mind travels from one place to another, the
reflection also travels. Reflected consciousness can travel
because it is located. When death and rebirth happen, it is
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not the original Consciousness which travels because
original consciousness being all pervading cannot travel. It
is the reflected consciousness which travels from one body
to another.
The differences between Original Consciousness and
Reflected Consciousness should also be known.
Sn
o
Original
Consciousness/
Sakshi Chaitanya
Reflected Consciousness/
Ahankara
1 Unlocated and therefore
all pervading
Located
2 Is one Innumerable Reflected
Consciousnesses are
possible.
3 Cannot undergo any
change, that is, it is
Nirvikara
Is subject to modification
depending on the reflecting
medium. When medium is
bright, reflection is also
bright. If medium is dull,
reflection is also dull. That
is why we say in Satva
pradhana mind, reflection is
very bright. In plants, due to
grossness of the medium,
the reflection is dull. In
animals, Satva being a little
more, reflection is brighter.
In human beings, Satva
being even more, reflection
is even more brighter.
Among humans also, it
varies and even in the same
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person, at different times, it
may vary. Vikaras therefore
belong to the Reflected
Consciousness.
In Scriptures, the word Jeevatma is used for the individual
and according to context, it can either mean Ahankara or
Sakshi, because individual is a mixture of both. Example:
when I point a finger at you and say “you are fat”, I mean
your physical body. When I say “you are intelligent”, I mean
your intellect. Though both times, the word ‘you’ is used,
meaning changes (body, intellect) according to context.
Similarly Jeevatma word can mean both Ahankara or Sakshi
when I say, Jeevatma travels from Bhuloka to Swargaloka,
Ahankara Chaitanya is meant Reflected Consciousness as
only Reflected Consciousness can travel. If I say, you are all
pervading Brahman; it can never refer to the body and
Ahankara, but only to Sakshi. So when you take the meaning
of Ahankara, it is Vachyartha and when the meaning of
Sakshi is taken it is called Lakshyartha. So you have to know
the context to know Vedanta. When this is clearly
understood, as even you listen to the statement “you are the
all pervading Brahman” you take the Sakshi and not the
body, mind etc.
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So, for the teaching to be efficacious, we should know the
composition of the individual (Ahankara Sakshi Mishraha
Jeevatma).
To convey this idea, Upanishad uses an analogy or example.
Here body mind complex is compared to a tree.
Why?
Because tree was also seed once, because plant, then tree,
will whither and die one day just like our body.
Upanishad then says, upon this tree are perched two birds.
They are Ahankara and Sakshi. Then, Upanishad says, of
these, only one bird is eating the fruits of the tree; what type
of fruit? Sometimes sweet, sometimes bitter! Both types of
fruits come out of the tree itself.
Ahankara bird eats the fruits of Sukham and Dhukham,
pleasure and pain, generated out of the actions of physical
body.
Sukha Dukha Phalam Ahankaraha Anubhavati, Sukhi Bhavati
Dukhis Cha Bhavati, Kadachid Mishri (a cricketer hits his first
century, but his side loses the match. How does he feel, both
Sukha at the century and Dukha at the team’s defeat!)
mixture of pleasure and pain!
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Ahankara is Kartha and Bhokta.
Sakshi bird does not eat any fruits; it just watches the other
bird jumping and falling. This Sakshi is Akarta Abhokta.
Na Datte Kasyachit Papam Na Chaiva Sukrutam
Phalatheetaha Vibhuhu Ajnanenavrutam Jnanam Tena
Muhyanti Cha Jantavam Sarva Karmani Manasa Sanyasa
……………Naiva Kurvan Na Karayatu
So this is the essence of this Mantra. To put in two sentences,
Jeevatma is a mixture of Ahankara and Sakshi. Ahankara is
Kartha, Bhokta. Sakshi is Akarta, Abhokta. Now let us look at
the Mantra.
Dwa Suparna: two birds are there referring to Ahankara and
Sakshi.
Sayuja: always together, non separable. Why? Because
Sakshi is all pervading, wherever Reflected Consciousness is
there, Original Consciousness is there too.
Sakhaya: they are friends having common features. Two
individuals become friends only because of common interests
(Samana Aravyanou or Samana Ravyanou). Both are
Chaitanya, one is Bimba Chaitanyam, bright; the other is
Pratibimba Chaitanyam, also bright. Sun is bright, so is the
reflection of Sun which can also illuminate a room.
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Parishaswajate: literally means looks on.
Tayo: of these two birds
Anyaha Swadu Atti: one eats constantly with relish and
involvement.
Pippalam: fruit, here Karma Phalam. We are constantly eating
our Karma Phalam at all times except in deep sleep. Even in
Swapna, we continue to eat Karma Phalam. In fact some of
our Prarabdha Karmas are exhausted during Swapna also.
When your will is not involved, whatever happens is Karma.
Anashnan: Sakshi Chaitanyam (with respect to bird) does not
eat anything, and does not undergo any modification either
and does not perform any action. Therefore, it does not travel
to any Loka, Swarga or Naraka. Swarga and Naraka are in
that Sakshi Chaitanya, but then conditions do not affect
Sakshi Chaitanya.
In the case of Sakshi Anashnan means without experiencing
anything. It remains Abhichakashiti, witnessing the whole
process or illumining the whole process without involvement.
Both these together, we call Jeevatma. According to context,
we have to take.
The next Mantra talks more about the Sakshi.
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2. samāne vṛkṣe puruṣo nimagno’nīśayā śocati muhyamānaḥ,
juṣṭam yadā paśyaty anyam īśam asya mahimānam iti, vīta-śokah.
Now that in Samsara and what is Moksha are talked about.
Samsara and Moksha do not depend upon any action at all,
any process at all. They depend upon which part of Jeevatma
I own up. In previous Mantra I said Jeevatma has Sakshi and
Ahankara. I can claim either of them as myself.
I can say that I am Ahankara backed by Sakshi or Iam the
Sakshi functioning through Ahankara. Once I claim myself as
Ahankara, I am located, I am a Kartha, Bhokta, Punyam,
Papam, Agami, Sanchita, Prarabdha, Punarjanma, Swarga
everything is there; whether children will perform Shraddham
or not! So I am a Samsari.
When I shift my identification from Ahankara to Sakshi, there
is a shift in my vision. I am not the Ahankara, but I am the
Sakshi functioning through Ahankara, then Ahankara is like
the specs that I use to see the world. I use my Ahankara
during my waking and dream state to transact. In deep sleep,
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my Ahankara medium may be resolved, but am I there or
not? I am there.
So I am the Sakshi using the Ahankara sometimes and not
using it sometimes. I use Ahankara during waking state. You
use your Ahankara to listen to my talk. When you doze off,
your Ahankara is set aside and my poor talk is no longer
heard by you! Using Ahankara in Jagrut and Swapna, not
using it in Sushupti like using and removing spectacles
whether I claim Ahankara or Sakshi as myself, Upanishad
says is your choice! Claim yourself as Ahankara and suffer or
claim yourself as Sakshi and be free. So it is entirely in your
hands and not in husbands, wife’s or government’s hands.
Upanishad first talks about ignorant people who claim
themselves as Ahankara and suffer.
Purushaha: ignorant Jeevatma.
Samane Vrikshe: which is in the same tree as Paramatma.
Nimagnaha: immersed in Ahankara (reflection), though the
reflection connected with the reflected medium, the mind
and mind connected to the body. So I am immersed in body
mind complex and therefore all the time thinking about the
body and how to immortalize the body, which is impossible.
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Through the body, I am also involved in various relationships
and identify with all of them. Shankara writes elaborate
Bhashyam about how this is:
Putro Nashte Aham Nashtaha, Putre Pushte Aham Pushtaha.
This is called Nimagnaha or immersed (Tadatmyam).
Muhyamanaha: I am deluded, I am confused. I am subjective,
I lose my objectivity. Expectation of physical immortality is
delusion, expectation of physical immortality is delusion,
expectation of physical security is delusion. The body is the
most insecure thing in the creation. For the sake of body, we
get money, but still don’t feel secure; same with power, in
fact the more we have of these, the more insecure we feel.
Anishaya: helpless. As body mind complex, my life itself is
dependent on umpteen numbers of factors, basic being food,
clothing and shelter, then so many people with all attendant
problems. Sarvam Paravasham Dukham. The more the
dependence, the more unpredictable our life. That is
helplessness. Karpanya Doshoyahataha.
Sochati: consequence of above factors is grieving, all the
time Shoka and Moha. Ashochyan Anvashochastam
Prajnavadamchya Bhashase, Arjuna Vishada Yoga is the
result! As babies, we smiled always not requiring any joke or
reason to smile. Now even for a joke, I cannot smile! Humour
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is gone; we cannot enjoy Laurel Hardy or Charlie Chaplin!
What is the use of life if it is not enjoyed? Jnani is one who is
always happy; he does not need a reason. Everything is a
joke for him!
So Shoka is the lot of Ajnani Jeevatma. What about Jnani
Jeevatma? (OM biography!)
Yada Anyam Pashyati: when a Sadhana Chatushyaya
Sampanna Adhikari after doing sufficient Atma Anatma
Viveka, Chidabhasa Chit Viveka, Ahankara Sakshi Viveka,
Vachyartha Lakshyartha Viveka recognizes Sakshi as his
original nature and Ahankara as incidental. How do you know
what is my intrinsic and what is my incidental nature (what is
Agantukam and what is Swabhavikam). For example, hot
water is there. Here heat is the incidental nature of water (if
heat was intrinsic nature of water, it should have been hot
always like fire which is not the case).
What is incidental comes and goes. What is intrinsic is always
there. Therefore Ahankara as it comes and goes (in deep
sleep) is incidental. In Sushupthi,
Deshaha Nasti, Kalaha Nasti, Tatra Pita Apita Bhavati, Mata
Amata Bhavati, Chandalaha Achandalaha Bhavati,
Poulkyasaha Apoulkyasaha Bhavati, Shravanaha
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Ashravanaha Bhavati, Tapasaha Atapasaha Bhavati,
Brihadaranyaka says.
Because Ahankara is not intrinsic, all these are not there in
Sushupti. Pure consciousness unlocated you are in deep
sleep.
Because Sushupti is illumined, awared by that Sakshi alone.
This becomes clear only by Vicharaha.
Justam: the noble adorable one, the great one.
Nitya Shuddha Buddha Mukta Swabhavaha (recollect
Yatradaddyeshyam Agrahyam Agotram Avarnam…. From first
chapter first section)
Pujyam: that consciousness alone. This you have to compare
with the previous Ahankaraha.
Ishaha: master of the universe. Consciousness is the original
substratum of everything in which bodies arise and resolve.
Pure consciousness he recognizes.
Asya Mahimanam: recognizes that pure consciousness as the
I (Satyam Jnanam Anantam Brahma)
Wise Jeevatma says ‘Aham Brahma Asmi’.
Unwise Jeevatma says ‘Aham Bhrama Asmi’.
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A small difference!
This glory he recognizes and is therefore Vita Shokaha, free
from Shokaha. Everything is ok.
Even after recognizing the Sakshi, the Ahankara will continue
but be limited, from the point of Sakshi Swarupam.
Ahankara’s limitations appear insignificant like a pin prick.
In this third chapter, teacher is going to summarise the main
teaching. That is Brahmatma Jeevatma Aikyam. Then he will
discuss Jnana Sadhanani, the preparatory disciplines and
then Jnana Phalam, the benefit of Jnanam, namely
Jeevanmukti and Videha Mukti.
In first three Shlokas summary of Jeevatma Paramatma Aikya
Jnanam through a beautiful analogy of two birds seated on a
tree was presented. This is a well known analogy. The two
birds represent the Chidabhasa or Pratibimba Chaitanyam
and the Chit or Bimba Chaitanyam, the original
consciousness.
Chidabhasa is the reflected consciousness in the mind.
Wherever the mind is there, Chidabhasa is there. It can travel
when mind travels. Therefore it is Kartha Bhokta Amshaha.
We can say this is one of inferior nature. The same Jeevatma
also has a higher nature, which is all pervading, not confined
to the mind alone. This original consciousness does not travel
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at all, even when mind travels. There is no modification.
Therefore I am Akartha, Abhokta. One bird represents my
inferior nature (Vyavaharika), while another bird represents
my higher Paramarthika nature.
Jeevatma is a mixture of both these, I can own up any one of
these. Upanishad says unintelligent people own up the
inferior nature and suffers whereas wise ones own up the
superior nature and revel.
When I indentify with inferior nature, I own up my body, mind
and all other things, relations related to it and thus become
Samsari. Once there are associations, my life is not under my
control.
The other Justam who owns up the higher Sakshi Swarupam
(Nitya Satya Asangatva Sarvagatatvam), he transcends
sorrow.
3. yadā paśyaḥ paśyate rukma-varṇaṁ kartāram īśam puruṣam brahma-yonim,
tadā vidvān puṇya-pāpe vidhūya nirañjanaḥ paramaṁ sāmyam upaiti.
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Here first two lines deal with Jnanam and second two lines
deal with Jnana Phalam.
Pashyaha: a discriminative person. To distinguish between
Chidabhasa and Chit requires an extremely subtle intellect. It
cannot be physically done. In the waking state, I am the
located consciousness and in the sleep state, I am the
unlocated consciousness. I should not own up the located
consciousness as myself but the unlocated one as myself.
Location belongs to mind and body and not to consciousness.
Location is a sense I develop in the waking state. So the
unlocated I is my original nature, the located I is my
incidental nature only. We generally make the mistake of
taking the located. I as my intrinsic and the unlocated I as my
incidental nature. We say Vedanta is upside down, really
speaking, we are upside down! This discrimination requires a
sharp intellect (Sukshma Buddhihi) such a one is called
Pashyaha, a seer, a man of discernment, a Viveki, Sadhana
Chatustaya Samapannaha.
Pashyate: he clearly recognizes his higher nature, the Sakshi
Swarupam, the original consciousness. What is the nature of
that Sakshi? The description is Rukma Varnam, which is self
evident, does not require a special experience at all. It is
evident in and through all my experiences like the light in the
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room; everything is seen in its presence, even the empty
room (Pratibodha Viditam Matam). Literal meaning is shining
like gold. Gold is well known as that which is ever shining.
Atma is also ever evident and shining.
Kartaramisham Kartaram: this Sakshi is the creator of the
whole world (the other meaning of Kartha, one who is the
doer or Samsari should not be taken here). Another meaning
is creator of universe (Jagat Srusti Stithi Laya Karta). Then a
doubt may arise. The Scriptures say Brahman alone is
Karanam. Here you say Sakshi is Karanam. Tell me which is
correct?
The answer is ‘Sakshi Eva Brahma’. The two are one. From
the stand point of individual, what is called Sakshi is itself
from the stand point of Jagat, Brahman. (Dristi Bhavet
Namabhedaha Natu Vastubhedaha), just like the same
person is father, son, husband etc. The technical term used
for such a one is Samanadhikaranam, two words for the same
object. Dristi Bhedat or Pravruthi Nimitta Bhedat
Namabhedaha Natu Vastu Bhedaha.
Ishaha: the sustainer or the ruler also (Ishwaraha).
When we say Brahman is the creator, ruler etc. it is always
with Shakthi called Maya (whatever we say Brahman the
creator, it automatically means Shivaha Shaktyamuktaha
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Yadi Bhavati Shaktaha Prabhavitum). We don’t enumerate
Maya separately as Maya is non separate from Brahman.
Purushaha: two meanings are there.
1. Sarvam Purayati Iti Purushaha: all pervading.
2. Puri means Shariraha, Sarva Sharira Vasi, Sarva
Sharirastaha Sarva Antaryami is also called Purushaha,
one who is the indweller of every living being.
All these are descriptions of Sakshi. So the intelligent
person always sees the Sakshi which is the creator, the
effulgent, the ruler, indweller.
Brahmayonim: one which is the cause of even Brahmaji,
the creator (Chaturmukha Brahma). In Sanskrit, Brahman
refers to the Nirguna Brahma Tatva and Brahma refers to
the Saguna Brahma or Chaturmukha Brahma. Yoni means
cause. The Sakshi Chaitanyam is the cause of even
Chaturmukha Brahma. Such a Sakshi, he recognizes as
Aham.
So I am the creator, I am the sustainer. It looks
unassimilable! Remember the dream example. Here as an
aside point, when dream example is given, it should be
carefully noted, when dreamer wakes up to higher nature,
we tend to think, when I get Jnanam, suddenly one day,
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the world disappears! No, this world does not physically
disappear, but is falsified or recognized as Nama Rupa, in
my understanding. For a Jnani, in his wisdom, there is
substance Brahman but other things are Nama Rupa only.
When will physical dissolution take place? Only in Videha
Mukti when you don’t have body or mind and for you,
there is no world, that is all.
Tada: then (Atma Jnane Prapte Sati), this wise person.
Vidhuya: destroy or wipes off.
Punyapape: both Punya and Papa.
He throws away both Punyam and Papam. So Punyam also
falls within the ambit of Samsara or bondage (like iron and
gold chains, both are chains or Shackles). So Moksha is
going beyond not only Papam but Punyam also (that is
what is meant by Sarva Dharman Parityajya of Bhagawad
Gita).
How to go beyond Punaym?
To remove Papam, we do Punyam. How to destroy
Punyam? We cannot do Papam again? Shankara writes
giving up of Punya Papa is not an action. It is not a
physical process. Tada Vidvan, knowledge is the only
method which takes you beyond Punyam and Papam. So
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this Jnani wipes off Punyam and Papam and becomes
Niranjanaha, means pure, blemishless.
What are the impurities?
Punyam, Papam and one more which is the cause of both,
ignorance or Avidya, that is the basic original sin! What
they call original sin in other religions, Vedanta says your
basic sin is ignorance. It is not actually a sin because you
did not commit it, but born with it! Having ignorance is not
a sin, but perpetuating it is. The only method by which we
can overcome that is by Jnanam. Other Sadhanas will only
purify the mind, but somehow, somewhere you have to
acquire knowledge. So Niranjanaha means he bcomes
spotless, immaculate.
Pashyam Samyam Upaiti: attains total oneness in
Brahman, merges with Brahman without motion. No
physical merger because there is no physical distance
involved, it is only notional, so only dropping the notion of
division, Bedha Buddhi Nashaha Eva Ekasyam.
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4. prāṇo hy eṣa yaḥ sarva-bhūtair vibhāti vijānan vidvān bhavate
nātivādī,
ātma-krīḍa ātma-ratiḥ kriyāvān eṣa brahma-vidāṁ viriṣṭhah.
Again Jnanam and Jnana Phalam are given in this Mantra.
Vidvan Vijanan: the wise person recognizes, knows.
Here carefully note Pranaha means Brahman, the
Karanam, that because of which everything is alive. Here it
does not mean Pancha Pranas. Atma blesses Prana and
Prana in turn lends Chetanam to the body, thereby it is the
enlivener but ultimately Brahman alone is the Prana.
Sarvabhootevirbhati: Jnani recognizes the Brahman which
alone appears in the form of creation.
Why?
We saw before how Brahman alone is Jagatkaranam and
also how Brahman alone has become everything (Purusha
Evedam Vishvam Tapo Brahma Paramrutham in first
section, again Brahmaivamidamamrutam Purastat
Paschdbrahma….), so cause alone appears as every effect.
Whatever I see is Brahman alone in different Nama Rupa,
like they sing that Bhajan, Har Desh me tu, har vesh me
tu, tera nam anek tu ek hi ho.
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So where should I turn to see Brahman?
Everywhere, both in and out, Brahman alone is shining.
The wise person knows this, recognizes this through the
third eye of wisdom.
So what happens?
Na Ativadi Bhavati: the more wisdom one gains, the more
silent he becomes. One of the signs of Samsara is
talkativeness. It is a sign of incompleteness, the more
heart becomes full, the less the need to talk. He is not a
talkative person, feels full and complete, Mouni Bhavati.
Does not mean, he becomes totally silent. If that is the
case, how to teach? Some people quote, teaching in
silence etc! Dayananda Swamiji says, ‘Don’t take the silent
teaching in a literal sense (Mouna Vyakta Prakatid…..). No
teaching can take place in Mounam.
Even showing a Mudra does not mean anything until its
symbolism is explained with words. One person seeing the
Mudra of Dakshinamurthy concluded that Dakshinamurthy
takes snuff! So without explanation, no Mudra makes
sense. I have to give one hour explanation about
‘Chinmudra’, that is Angustam Tarjani Yoga Mudra Vyojana
Dehinam, Shrutyartha Brahma Jeevaikyam Darshayannaha
Avatat Shivaha.
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So I have to talk and explain that Mudra and only then it
becomes meaningful. If a person remains in silence, it can
be interpreted by the other person in many ways. So that
expression of silent teaching has some other significance.
Here Mouni means talking only as and when required.
Therefore he does not talk Anatma Vishaya too much
because they do not interest him. They lose their
significance.
Ativadi menas Ati Dvitavadi Na Bhavati, Advaita Vadi
Bhavati.
Atma Kreedaha: how will he get happiness? He does not
depend on the world (in Bhagawad Gita, Atmanyeva
Atmana Tushtaha….). He is satisfied with himself as he is,
not missing, not wanting anything, self fulfilled. That does
not mean he throws away everything but whatever he has,
takes it as bonus or luxury. Luxury is a thing which you
enjoy with thanks when it is available, but don’t miss when
you don’t have. It is like when you get a drop in
somebody’s car once in a way when you are prepared to
travel by bus!
Need is something which you have and have taken for
granted, and miss it when it is not there; for example,
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one’s hand and legs when they are ok. For Jnani whole life
is a luxury.
Atmaratihi: he enjoys himself, revels in himself.
Kriyavan: he is engaged in Loka Sangraha Kamani. He has
nothing to accomplish as he has already accomplished the
best possible thing, that is, Moksha, his whole life is
available to him for the sake of society (Loka Sangraha
Mevapi Sampashyan Karthrumarhasi). He is engaged in
Loka Sangraha, his very presence is a blessing to the
society. So if you ask about some Jnanis who did not
engage in Loka Sangraha by travelling all over, but
remained in one place, what Loka Sangraha did they do?
Their very presence and existence is an inspiration to
society. That Ramana Maharshi could be so full and happy
owning nothing with only Koupinam. It is an inspiration and
teaching to all of us. As Swamiji beautifully puts, ‘to be
happy you require only yourself’. Therefore he need not go
from place to place, establish Ashramas and give talks. His
very presence is Loka Sangraha.
Esham Brahmavidam Varishtaha: this person is the
greatest Jnani. When I say greatest, naturally the question
comes, is there a gradation in Jnanis, great, greater,
greatest? People may say one who goes to Samadhi now
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and then is greater and one who is always in Samadhi is
greatest! Here is the idea. When a person does Shravanam
consistently and properly, Atma Jnana can happily take
place. But the problem is that Jnanam is obstructed by two
things, one is doubt (Samshaya) and the other is the habit
of Samasara called Viparyaya (I am limited, I am useless
etc, thinking). Suppose he goes through Mananam, he is
constantly analyzing and removing his doubts until there
are no doubts at all with the teaching. So now only one
obstacle, that is, the force of habit is there.
Through Nidhidhyasanam, he has to remove habits like
jealousy, comparing with other people, inferiority complex
etc. By this even the obstacle of Viparyaya can be
removed and when that is also gone, he is called
Varishtaha (Jnana Nishta, Stitapragnaha, Brahmi Stitihi).
In the first four Mantras, teacher condenses self
knowledge. It is shifting our vision from lower self to higher
self. Lower self is identifying with body mind complex with
Ahankara, the limited Samsari I. Behind this is the original
consciousness, which is not limited by the size of body
mind complex, it is called Sakshi. The two are always
mixed together, con’t be physically separated. Whenever I
say ‘I’, it is uttered by the mixture of Ahankara and Sakshi.
Neither the pure Ahankara nor pure Sakshi by themselves
utter the word I. I can claim either of them as I. Upanishad
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says ‘don’t claim Ahankara as myself but calim Sakshi as
myself’. The reason being, Ahankara being only my
incidental nature is not permanent. In fact, it is not
available even in sleep; where as Sakshi alone is my
permanent self. The benefit of claiming myself as Sakshi is
Atma Kreedaha, Atma Ratihi, Kriyavan. Claiming the
Ahankara, I will eternally find myself lacking, finite,
eternally missing one thing or other. As Ahankara I can
never be complete in life. This feeling of incompleteness is
Samsara.
5. satyena labhyas tapasā hy eṣa ātmā samyag-jñānena brahmacharyeṇa
nityam,
antaḥ-śarīre jyotir-mayo hi śubhro yam paśyanti yatayaḥ kṣīṇadoṣāḥ.
Suppose a person wants to calim Sakshi as myself or who
wants to pursue spiritual knowledge, what are the
disciplines he should pursue?
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They are given in these two Mantras (Atmajnana
Sadhanani). Here four disciplines are going to be
highlighted.
1. Satyam
2. Tapas
3. Samyakajnanam
4. Brahmacharyam
We will see them.
Satyam: In Scriptures, this word has two meanings.
One is Parambrahma itself the reality or Truth with
capital T. It is not a means but an end in itself.
Second meaning is in the context of ethics and morality.
Here it means, it is not an end but means to an end. It
means avoidance of verbal untruth, not telling a lie. In
English truth with a small t! It is a Sadhana and not
Sadhya. Shankara does not translate Satyam as
speaking the truth but as avoidance of untruth. He says,
you may speak truth or you may observe silence.
Speaking truth, if it harms others, you may avoid
speaking, but never speak untruth (Anrutha Varjanam).
Tapaha: This also has two meanings.
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One meaning is austerities like Upavasa etc. where I
willfully forego certain physical comforts to establish my
mastery over my own body. When it is not willful, it is
not a Sadhana but a torture. In both fasting and
starving, I go without food, but in starvation, it is
imposed where as in fasting, it is a deliberate action on
my part. So one meaning of Tapaha is self imposed
deprivation.
Second meaning is concentration of mind and sense
organs. Manasascha Indiriyanascha Ekagrayam Tapaha.
In this context, (Jnanakanda of Vedas), the second
meaning is valid, where as in the Karma Kanda; Tapaha
will have the first meaning of austerities.
Brahmacharyena: chastity or sexual purity. This is an
important discipline for a Vedic student. Chastity should
be in body, mind and thought.
Samyakajnanam: proper enquiry into the nature of Self
or Vedanta Vichara. Why the term proper?
When a detective is trying to investigate a crime, he
studies the place of the crime, uses appropriate
instruments or equipments to aid in his search, and
requires proper instruments for the enquiry. If he just
sits in his room and keeps asking ‘who is the criminal?
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Who is the criminal?’ what will he get? Nothing. So
enquiry involves use of appropriate instrument.
Instrumentless enquiry leads only to speculation.
Speculation can never be knowledge.
Similarly, to know the Atma, if I don’t employ any
instrument, but simply go on asking ‘who am I? Who am
I?’ it will only lead to some speculative conclusions,
none of them can be knowledge. Therefore knowledge
requires appropriate instrument, in this case, Vedanta
Pramanam. Self enquiry therefore means Scriptural
enquiry. There is no Atma Vichara without Vedanta
Vichara.
Samyak means in the right direction. So when Vedanta
comes into the picture, Guru also automatically comes
into the picture, because the two are complementary.
Without one the other is inefficient. A Guru without
Vedanta cannot help and Vedanta without Guru is also
of no use. Both are necessary like the bulb and
electricity. Each alone is of no use, only when both are
there, there is light. Shastra is like bulb, without the
Guru, electricity to touch, it cannot be put to use! That
is why in Guru Stotram, Guru is given a beautiful
analogy ‘Vedantambuja Suryaha’. If Vedanta is like a
lotus bud, Guru is like the Surya, in whose presence, the
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lotus bud opens up and blooms into a beautiful flower, a
fully blown lotus! Vedanta is like a bud and it can
blossom and bless the seeker only when it opens up. So
when self enquiry is made with the help of Guru and
Shastram, it is called Samyak Jnanam. All these four
conditions are important.
When should I tell the truth?
Nityam, always. The Nityam should be added to all the
four disciplines. Nityam Tapasa, Nityam Samyak
Jnanena, Nityam Brahmacharyena.
Pasyanti Yatayaha: seekers, those who have direction in
life. Until we choose Moksha, there is no real direction to
life. Life is like a rudderless boat. Even though
something appears like a goal, it will not turn out to be
the real goal and then we switch to another one and so
on. If Moksha is not the goal, our goal keep on receding
and at any point of life, we will not have satisfaction. We
keep feeling that something is missing but do not know
what it is. So this struggle goes on until one discovers
Moksha as the real goal. A person who has discovered
that is called Yatihi. Once the goal is there, then
whatever you do, falls into place. It is not that after
discovering the goal as Moksha, everyone has to take
Sanyasa. Even if he enters Gruhastashram, it becomes
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very very meaningful, if Moksha is the goal, in fact only
if Moksha is the goal! So getting married, having
children and even starting industry becomes
meaningful, only when Moksha is discovered as the goal
of life. Because all of them cumulatively contribute to
my spiritual progress alone. With Bhagawad Gita,
Krishna calls such a person as one with ‘Vyayasatmika
Buddhihi’. So Yati is one who has direction. Those
Yatayaha and Ksheenadoshaha, people whose mental
impurities (Raga Dwesha) have weakened. When I say,
world is a source of joy, it is Raga and when I say world
is s source of sorrow, it is Dwesha. If some one asks
whether world is a source of joy or sorrow, Vedanta says
it is neither, world is world. I am the source of joy or
sorrow. Unknown I is ‘Dukhahetuhu’; know I is ‘Sukha
Hetuhu’ and therefore life is full of Pravrutti and Nivritti.
Raga leads me to run towards things and Dwesha
makes me run away from some other things, getting or
getting rid!
So these mature people or seekers,
Pashyanti: discover the Atma by following the above
four Sadhanas.
What type of Atma do they discover?
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Jyothirmayaha Shubhraha: consciousness is
Jyotirmayaha Shubhraha because it is pure.
Where do they discover?
Antahsharire: within their own body, within their own
mind, in the form of witness consciousness (Vruttinam
Tadabhanascham Sakshi Rupena) as the witness of
presence of thoughts as well as the absence of
thoughts.
How do they discover?
Not as an object, but as ‘I myself’ (Aparokshataya
Pashyanti, Aham Sakshi Iti Pashyanti, Aham Brahma
Asmi Iti Pashyanti).
So what is the lesson?
These four lessons are extremely important.
6. satyam eva jayate nānṛtam, satyena panthā vitato deva-yānaḥ,
yenākramanty ṛṣayo hy āpta-kāmā yatra tat satyasya paramaṁ nidhānam.
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Among the four disciplines enumerated in the previous
Mantra, the teacher emphasizes the first Sadhanam,
namely, Satyam. Though all disciplines are equally
important, in a particular context, a particular discipline
is highlighted. In the entire Scriptures, you will find the
value of telling the truth is repeated again and again so
that we know very very clearly that speaking untruth
brings me down spiritually. That is why in Mhabharatha
also, they say Dharmaputra’s chariot was not touching
the ground, but when he uttered untruth (with regard to
Ashwathama), it touched the ground, symbolic of one’s
spiritual fall. If this awareness is very much there, we
will watch our lies, study them statistically and bring
them down. If we really see, most of them are
avoidable. Only when we minimize, we can think of
‘Prayaschittam’. Otherwise we will have no time for
anything other than ‘Prayaschittam’!
That means at whatever stage of spiritual journey you
are, be it Karma Yoga, Upasana Yoga or Jnana Yoga,
Satyam is important.
Here remember certain points you have to know about
Upasakas. Upasaka means one who meditates upon the
Lord (Saguna Ishwara Dhyanam). He cannot get Moksha
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directly because any amount of Upasana cannot give
Moksha. Therefore, Upanishads recommend after
following Upasana, you should come to Jnanam (just like
you cannot sit in high school permanently). Therefore
from Upasana one is supposed to come to Jnanam. But
for some reason, he may not be able to come to Jnanam
like he did not develop full qualifications, or there was
Guru, but he did not get opportunity for Shravana,
Manana, Nidhidhyasanam or his health did not permit
this etc.
Then what?
Upanishad points out, that he can continue to be an
Upasaka for his whole life, but he should maintain his
desire for Moksha. When he dies with this desire alone,
Scriptures point out that, he will go through a special
Marga called ‘Shukla Gati’ (or Surya Dwara) here called
Devayanaha.
So, after death, Upasaka will take this Devayanaha, an
invisible path, and go to Brahmaloka. There, he will get
opportunity for Atma Jnanam. The Guru is Brahma
himself who can teach excellently. Devayana is also
possible only when one is truthful. So Upasaka also
requires truthfulness, Jnani requires truthfulness and
Jeevanmukthi also requires truthfulness.
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Margaha Saptena Vitayaha: the Devayana Marga is
paved with truthfulness. If there is no truthfulness that
Marga itself is not there. So Vitayaha menas laid with
Atmakamaha Rishayaha Ena Akramanti, Rishayaha are
Upasakas, Aptakamaha are those who have no worldly
desires, so those Mumukshu Upasakas Yena Akramanti,
they go to Brahmaloka by Devayana Marga (in English,
translated as the bright path).
Yatra: in that Brahmaloka
What will they get?
Satyasya Paramam Nidhanam Asti: Paramam Nidhanam
means the greatest benefit of truthfulness or Brahman,
namely, that ultimate benefit or Param Brahma is
attainable in Brahmaloka. Such a Loka Satyavan will go
to. So whether you want Moksha here or later, tell the
truth. So it is an extremely important value.
In the last two sections, teacher is concentrating on
Jnana Sadhanani and Jnana Phalam, namely, spiritual
disciplines necessary for Jnanam and the benefits of
Jnanam namely Jeevanmuktihi and Videhamukti. In the
previous two Mantras, four spiritual disciplines were
emphasized, namely, Satyam, Tapas, Brahmacharya
and Samyak Jnana. After this, teacher wants to
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reemphasise the discipline of Satyam. The idea is
without Satyam the Vyavaharika value; one can never
attain Brahma the absolute truth. Therefore he said
‘Satyameva Jayati Jayati’, means, truthfulness alone
wins Moksha. Untruthfulness may win in local courts etc,
but it can never win Moksha Phalam. Teacher also wants
to say that not only Jeevanmukti, even for Kramamukti,
the value of Satyam is important. Kramamukti is the
Mukti attained by Upasakas who do Nishkama Upasana,
and who does not attain knowledge in this Janma but
after death, go by Shuklagati or Devayana and reach
Brahmaloka and there attain Jnanam or Brahma. Here it
is said, the Devayana Marga is paved with Satyam.
Every truth is the brick with which, Devayana is made as
it were, so if someone does not speak truth, there are
no bricks for Devayana!
Aptakamaha Rishayaha: normally the term Aptakama
and Rishihi refers to Jnanis, but in this context it means
Upasakas. They are Atmakamaha because they have no
Ichha other than Moksha.
In Brahmaloka, they attain the ultimate benefit of their
truthfulness, that is Brahman.
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The essence of these two Mantras is, whether you want
Mukti here (Sadhomukthihi) or Krama Mukti,
truthfulness is important.
7. bṛhac ca tad divyam acintya-rūpaṁ sūkṣmāc ca tat sūkṣma-taraṁ
vibhati,
dūrāt sudūre tad ihāntike ca paśyatsv ihaiva nihitam guhāyām.
The next discipline that is going to be emphasized is a
subtle intellect to know the Atma. One requires a subtle
intellect to know the Atma.
Why do we say we require a subtle intellect?
Generally, the nature of the tool required depends on
the nature of operation, the work.
To cut a gross tree, the axe required is also huge.
Suppose a person who wants to shave his face, if he
uses the same axe, what will happen? Not only the hair,
the head itself will go! So a finer operation requires a
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finer instrument. A micro surgery in the eye requires a
very fine instrument like laser, not local blade. Now
teacher wants to say that Atma is Ati Suskhmam. The
Self is extremely fine and subtle. The instrument with
which I want to know it, that instrument of knowledge
also must be well sharpened. Do you remember the
example of bow and arrow? One has to sharpen the
intellect by Upasana. So in this seventh Mantra,
Sukshmata of Atma is pointed out, in the next eighth
Mantra, the importance of a sharp intellect is
emphasized (Buddheha Sukshmatvam Apeksha). In
Kathopanishad we will see, Drushyate Tu Agraya
Buddhaya Sukshmaya Sukshmadashibhihi.
One needs an extremely subtle intellect to know Atma
because Atma is extremely subtle. So what is the nature
of Atma?
Tat Bruhat: the Atma or Brahman is limitless and
infinite, the more pervading an object is, the more
subtle it becomes. So subtility is directly proportional to
the pervasiveness of an object. To understand this, we
take the Pancha Bhutas as the example. Each element
which is more pervasive than the other is subtler too. So
Prithvi, Jalam, Agni, Vayu, Akasha, there is a gradation
in pervasion and subtility. Prithvi is least pervasive;
therefore least subtle where as Akasha is most
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pervasive and therefore most subtle. The other
elements come inbetween. Atma is supposed to be even
more subtle than space; in fact it is the subtlest. It is
very difficult to conceive even!
Padosya Vishva Bhutani Tripadasyam…..
So Brahman is beyond even time and space. In fact
Brahman is located in space, that is what is meant in
Atyatishtaddashangulam, ten inches. The above
meaning is Brahman is beyond space! So Brahman is
more pervasive than space. Therefore
Tadbruhat Akashadihi Api Bruhat, Tasmad Akashadehi
Api Sookshmataram.
Then,
Divyam: it is self effulgent, self evident, Chaitanya
Rupam. Being self evident and therefore ever a subject,
never an object of knowledge. Every object of
knowledge is Jada; Yat Drishyam Tad Jadam. This is the
law. Anything you experience is Jada meaning inert. You
experience the world, it is inert material. Body is
Drishyam, therefore Jadam; mind is Drishyam, therefore
Jadam. Therefore whatever is Drishyam is Jadam.
Whatever is Akhandam is Adrishyam. Whatever is inert
is an object of knowledge, whatever is non inert is not
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an object of knowledge. So how will you know
something that is not an object of knowledge? It is going
to be extremely difficult. Therefore it must be very
Sookshmam. Every word indicates the Sookshamata. So
Anantatvam Sookshmam, Swayamprakashatvat
Aprameyatvat Sookshmam.
Achintya Rupam: it means inconceivable. Mind can
conceive only an object of experience. Space itself, we
find extremely difficult to conceive. Even now, there is a
controversy about the nature of space. Is it emptiness?
Is it a positive entity? If so, what is it? Science is still
inconclusive. So when space itself is inconceivable, what
to talk of Atma which is even more subtle than space!
Therefore it is inconceivable, incomprehensible,
unobjectifiable.
Sookshmat Sookshmataram: it is subtler than subtlest
object in the world that is space. Shankara writes,
Anonarapi Sookshmam Shyamakodaha Api Sookshmam,
We can say, smaller than quartz.
Vibhati means that Brahman itself appears as
everything.
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Vividham Bhati Iti Vibhati: even though it itself doen’t
have any form, in the form of five elements, five
elementals, it appears Pancha Bhautarupena, Pancha
Bhoutika Rupena Vividham Bhati.
Where is that Atma?
Durat Sudure: it is farther than the farthest. Any amount
of travel to anywhere, Vykunta, Swargaloka, Goloka,
Brindavana, Brahurloka, anywhere you go, you cannot
reach Brahman. Suppose you ask where is it?
Tad Iha Antikecha: in fact, it is nearer than the nearest.
It is all very peculiar. According to Shankara, for the
ignorant, it is farther than the farthest, for the wise, it is
nearer than the nearest. In fact the distance is zero, just
like the distance between the dreamer and waker.
How close is it?
Guhayam Nihitam: it is present in one’s own mind. I
have explained the meaning of Guha. You have to
recollect all those meanings in this context.
Pashyatsvu: in the mind of every living being.
Why living?
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Is Brahman not there in non-living also? But due to
grossness of the medium, they can only manifest the
‘sad’ aspect of Brahman, where as in living beings,
because of these finer medium, they can manifest both
the sad and ‘Chit’ aspect of Brahman.
Nihitam: available as the very Sakshi of every thought
as well as the absence of thoughts. So this is the nature
of Paramatma. Any concept is not Brahman. The
conceiver is Brahman. As long as we keep searching for
Brahman as an object, we will not find it. Once we know
Brahman as the subject, the search is over. However,
the objectifying habit is there, this is natural. That is
called grossness of the mind. Once you come to
Vedanta, you need a subtle mind. A scientific mind per
se is not a subtle mind. In Vedanta, sharpness means,
dropping the objectivity tendency; the expectation of
experiences, dropping the idea of meeting with
Brahman. So when you drop your Brahma Anubhava
expectation, you drop grossness of mind.
Then when does Brahma Anubhava come?
Brahma Anubhava is not an event. If at all it is an event,
it is the moment you stop looking forward to Brahma
Anubhava and how do you stop?
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By knowing that Brahman is not known through a
particular Anubhava. Brahman is the awareness which is
in and through every Anubhava. So why should I look for
Brahma Anubhava?
Kena says Pratibhoda Viditam; recognition of
consciousness in every Anubhava is Brahma Anubhava.
So looking for experiences is grossness of mind.
8. na cakṣuṣā gṛhyate nāpi vācā nānyair devaiḥ tapasā karmaṇā vā,
jñāna-prasādena viśuddha-sattvas tatas tu taṁ pasyate niṣkalaṁ
dhyāyamānaḥ.
In the previous Mantra, subtility of Brahman was pointed
out. Now here Upanishad says what cannot reveal
Brahman, then what can reveal it. So what cannot
reveal Brahman?
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Na Chakshusha Grhyate: the eyes cannot grasp
Brahman. That is why in Kena, it is said ‘Nedam
Yadidamupasate’.
‘Did you see that?’
‘Yes’.
Then it is not Brahman.
Was it divine?
Then it is not Brahman!
Then what about words?
Vacha Api Na Grhyate, words cannot reveal Brahman.
Then why do you talk Swamiji?
That is the joke. Words do not reveal Brahman. Words
however reveal that Brahman need not be revealed! Not
jugglery of words, please note.
It is the consciousness because of which, you are
hearing these words. So words reveal the ever present
Brahman by pointing out this fact. Therefore Vacha Api
Na Grhyate.
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Na Anyihi Devaihi: here in this context, Devaihi means
sense organs, not Gods. Even by other sense organs, it
cannot be revealed. Suppose I do Tapas, without food,
by torturing the body. That is what Buddha did and said
“I tortured my body; I came to know that torturing the
body does not give any knowledge”. But be very careful
when teacher says, Tapas cannot reveal Brahman. You
should not conclude that Tapas is useless. We should
never take a wrong corollary. It means Tapas does not
reveal Brahman. Tapas has a lot of use. Austerity brings
self control, self mastery, Satvaguna Adhikyam. Without
Tapas, Solid Tamoguna will never go. Similarly,
Karmana Va: any amount of rituals or action cannot
grasp Brahman. It again does not mean drop all rituals.
No, all the rituals are required for Chitta Shuddhi.
Chittasya Shuddhaye Karma Natu.
Vastupalabdaye: all these are not going to reveal
Brahman.
Then what is required?
Two things are required, one is Shastram and the other
is Sookshma Buddhihi.
Shastra Pramanam is required without which nothing
will happen.
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Navedavin Mamute Gam Bhruhantam.
Without the support of the Scriptures, one can never
know the Atma. So Shastram plus mind are required.
Both are important. Here, the importance of mind is
emphasized. Elsewhere, Shastram is emphasized
(Vedanta Vijnana Sunishcitartarthyaha Yogad Yatayaha
Shuddha Satvaha).
Here mind is emphasized. There is a beautiful Shloka,
Yasya Nasti Swayam Prajna Shastram Tasya Karoti Kim
Lochanabhyam Vihinasya Darpanam Kim Karishyati?
Suppose I want to look at my face. I cannot do that
unless I have an external guidance in the form of a
mirror. But is mirror alone sufficient? No, eyes are also
necessary. Only when both of them are there I will be
able to see myself. So even to see the false I, if I require
a mirror and eyes (two things), to see the real I, I
certainly require two things namely Shastram (special
mirror) and a special eye called Jnana Chakshuhu or the
subtle mind. In this Mantra mirror part is not said but is
understood, Antahkarana is emphasized.
Jnanaprasadena Vishuddhasatvam: one should have a
pure mind (Satva means mind, Vishuddha means pure).
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What is purity of mind? To know that, we should know
what are impurities of the mind? Raga and Dwesha,
likes and dislikes are the main impurities. These can be
overcome by Karma Yoga. That is understood. Here not
only Shuddhi is said but also tranquility of mind which is
indicated by the word.
Prasadaha: which means a tranquil mind or Shamaha, a
relaxed but disciplined mind.
Jnanam here means Buddhihi.
Buddhe Shamaha is Jnana Prasadaha, Antahkaranasya
Shanthihi or Manahshanthihi.
How will you get that? By Karma Yoga, you get
Vishuddha Satvaha, by Upasana, Jnana Prasadam
(either by Saguna Ishwara Dhyanam or Ashtanga
Yogaha). By these, one gets a tranquil mind. Such a
mind is called Sookshma Buddhihi. In fact, Vishuddha
Satvaha can be equated to Vairagyam qualification.
A person with these two qualifications (Vishuddha Satva
or Vairagyam and Jnana Prasadam or Shamadi Shatka
Sampathi) ultimately meaning Sadhana Chatushyaya
Samapannaha only. Such a person Tam Nishkalam
Paryate, he will recognize the Atma or Brahman.
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What type of Brahman?
Nishkalam which means partless, indivisible. This word,
we have seen in the last section. That Shastram also is
important is hinted here.
Dhyayamanaha means Jnanayogena. Jnana means
Shravana Manana Nidhidhyasana. Therefore one should
acquire Sadhana Chatushtaya and then acquire Jnanam.
So, a person with a tranquil mind and a pure mind will
recognize the partless and indivisible Brahman through
Jnanayoga.
Vedanta Shravana Manana Nidhidhyasanouhu Sadhana
Chatushtaya Sampannaha Brahma Pashyate.
Therefore one should acquire Sadhana Chatushtaya
Sampanna Antahkaranaha.
9. eṣo’ṇur ātmā cetasā veditavyo yasmin prāṇaḥ pañcadhā saṁviveśa,
āṇaiś cittaṁ sarvaṁ otam prajānām, yasmin viśuddhe vibhavaty eṣa ātmā.
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In the previous Mantra, Sookshma Buddhi as an
essential prerequisite for recognizing Atma was
emphasized. It is going to be emphasizes in this Mantra
also. Without a subtle intellect, it is impossible to
recognize Atma.
Eshaha Atma: this Atma, self evident, intimately
available Atma is
Chetasa Veditavyaha is known through the mind alone.
What type of mind?
Subtle mind. To indicate that, Upanishad gives an
adjective to Atma.
Anuhu means Sookshmaha. So this subtle Atma can be
known through subtle intellect alone. So then the
question comes. If the question does not come, we have
to raise that question.
In several other places in the Upanishad, it said, mind
cannot know the Atma. Here it is said mind alone can
know the Atma. Is it not a contradiction? How do you
reconcile the contradiction?
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For that there are different answers. I will give one
simple answer now, later I will give another answer, still
later another one.
When Upanishad says mind cannot know, it should be
understood as a gross mind cannot know. When
Upanishad says mind alone has to know, you have to
interpret as subtle mind alone can know.
Yan Manasa Na Manute means Yat Stoola Manasa Na
Manute, Yato Vacho Nivartante Aprapya Manasa Saha.
In Gita also Yatyanto Yoginshchounam, Pashyantayatma
Vyavastitam, yatantopyakrutatmanaha Nainam
Pashyanya Chetasa Yoginaha Pashyanti with Samskrita
Manaha. Those with unrefined mind cannot know.
That is why so many refinements or disciplines of the
mind are prescribed. If the mind cannot know Atma, why
should we go on refining the mind? Viveka, Vairagya,
Shama, Dama are all for the mind only.
To throw away the mind, why should we clean it?
If we want to throw away something, do we clean it with
soap and water?
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The very fact that Scriptures prescribe varieties of
Sadhanas for purifying the mind means mind has to be
employed.
Where should the Atma be recognized?
Yasmin: here it means Asmin Sharire. One has to know
the Atma in one’s own body itself. Because I can
recognize consciousness in my body alone. Even though
in your body also consciousness is there, I cannot
experience consciousness in your body. Sentiency, I can
experience only in my body. That is why Upanishad says
Asmin Sharire.
What type of body? Alive or dead?
Pranaha Panchada Samvivesha Vartate: in this physical
body where Prana is available in five fold manner. In
that live body (that in which Prana is there).
Panchada: five fold Prana, Prana, Apana, Vyana, Udana
and Samana.
In the body also where do you recognize the
consciousness?
In the mind or in the Sookshma shariram to be precise.
Why?
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Because Pranouhu Saha Sarvam Chittam Otam: the
entire mind along with all sense organs is pervaded by
the consciousness. Therefore, you can recognize
consciousness.
Where?
In your own mind. Like when you have two cups of
water, one cold and one hot water, you dip your finger
in the hot water; you feel the heat, you do not see the
fire principle, but you know that water which is
pervaded by the fire principle, that water is now hot,
and I know that heat does not intrinsically belong to
water (because the water in the other cup is cold);
therefore the experienced heat must be borrowed
principle or intrinsic? Borrowed obviously. This borrowed
principle I discern with my intellect. I don’t perceive the
fire principle, but I discern it. In the same way, when you
touch the body; it is live, it is sentient, but I know
sentiency is not the intrinsic nature of the body. If it
were so, body would be permanently alive. Therefore
body is not intrinsically alive, but is pervaded by some
other Chaitanya Tatvam. How did body get that?
Through mind. That is why it is said ‘Sarvam Prajanam
Chittam Otam’, means pervaded by, inherited by,
interpenetrated by the consciousness.
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Wherever you are experiencing the mind, you are
experiencing two things, thoughts of the mind and the
consciousness. Vrittihi and Chaitanyam. Generally we
are carried away by the dancing Vrittis. Anything
moving draws our attention. Mind keeps on sparking as
it were and is noticed. Atma which does not spark is not
discerned.
The teacher is talking about qualifications required for
self knowledge and he pointed out that a very subtle
intellect is required to gain this knowledge.
Esha Anuhu Atma Chetasa Veditavyaha: all these words
are important, because Upanishad clearly says; Self
knowledge requires a very subtle intellect, in fact as
subtle as Atma itself. Since the object of knowledge is
very subtle, the instrument of knowledge also must be
very subtle.
Where should Atma be recognized?
In a live physical body only! (That is why teacher says
Yasmin Sharire Pranaha Panyadha Sanniveshaha). That
body in which the five Pranas are functioning, meaning
a live body.
In the body where?
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In a mind which is pervaded by the consciousness
principle. (Sarvam Chittam Pranouhu Saha Chytanyena
(this has to be added by us) Otam).
Otam means pervaded, interpenetrated by. Here Prana
means Indriyas. Whenever I am experiencing the mind, I
am simultaneously experiencing two things. One is the
mind; the other is the pervading consciousness. I never
experience the pure mind but one that is soaked in
consciousness. The uniqueness here is that, the mind is
evident because of consciousness but the consciousness
is not evident because of the mind. It is self evident.
Even so, when both are evident simultaneously, mind is
all the time active. It doesn’t keep quiet. It constantly
entertains thoughts, whereas consciousness is Achalam
Nishcalam Tishtruti. Wherever there is variety and
change, our attention is attracted. In Chaitanyam, there
is no variety, no change. Therefore it is always thaken
for granted, whereas in the mind, ther is constant
movement and variety, Dwesha Vritti and Kama Vritti
etc etc are there. When someone asks what is there in
your mind, we generally say anger, love, depression, etc
etc, but never say, consciousness is there in my mind!
Therefore to avoid distraction, Scriptures present a
method. In a quiet mind, where there are no
distractions, the consciousness appears to be more
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evident not because it is not already evident, but
because there are no distracting thoughts. That is why
the example of a cinema screen is given.
When is it more evident?
When movie is on or off?
Naturally when movie is off. When movie is running also,
screen is very much there, but I am distracted by what
is going on, the hero, heroine etc. In the interval, when
there is no movie, it is more obvious, that is all.
Therefore initially to recognize the screen, I have to
show the screen when there is no movie. There
afterwards, I have to tell, even when the movie is on,
the screen continues to be there, movie comes, movie
goes, screen is there. Similarly Upanishad says Manasi
Vishuddhe Sati, when the mind is temporarily relaxed
and quiet,
Atma Vibhavati: means it is more evident, as it were.
Visheshena Bhavati: there are no distractions. One thing
we should note here. We can use the quiet mind to
identify the consciousness, but we should not expect a
permanently quiet mind. It is not possible. To recognize
the screen, initially we may need to see it without
movie, but later, we should be able to appreciate it,
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even though the movie is running. So now you
understand that screen is pure whatever may happen in
the movie. Screen is Adrishaha, Adashaha, Akoshaha etc
Nityaha, Achalaha, Sthanuhu. Movie is there, screen is
there, hero dies, screen continues, again next show hero
appears, screen continues. Similarly a quiet mind is
useful to own up the Chaitanyam in the absence of
thoughts and later in the presence of thoughts also. I
am the pure consciousness, thoughts or no thoughts.
Vishwam Darpana Dashyamana Nagari Tulyam
Nijanthirgatam Pashyannatmati Mayaya
Bahirivodbhootam Yatha Nidraya.
If I don’t understand this properly, there will be a
problem. I will expect a permanent quietitude. So, Atma
is not affected by the nature of my thoughts.
Yasmin Vishuddhe: in a quiet mind
Esham Atma Vibhavati: this Atma appears more evident,
for a beginner. For a person who is aware of
consciousness, it is always Nitya Siddhaha.
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10. yam yaṁ lokam manasā saṁvibhātiviśuddha-sattvaḥ kāmayate yāṁś
ca kāmān,
taṁ taṁ lokaṁ jāyate tāṁś ca kāmāṁs tasmād ātmajñaṁ hy arcayed
bhūti-kāmaḥ.
So a Jnani is glorified in this Mantra (Jnani Stuti), so
indirectly Jnana Stuti also. In Scriptures Jnani is glorified
from two angles or stand points. One is from the stand
point of Atma which he has discovered; he has
discovered his nature. Secondly from Anatma stand
point also. When he says Aham Brahmasmi, it means
Atma. When he says, this is my Guru, this is my Shishya,
what does ‘I’ mean? Anatma or relative Ahankara. Jnani
looks at himself both from Atma Drishti and Anatma
Drishti. When we glorify him, we do it from both Drishtis.
If you take Shankaracharya Ashtottara Namavali, you
can do a nice home work. Which Namas glorify the Atma
and which Namas glorify Anatma? Example,
Satchitananda Vigrahaya Namaha, it is obviously Atma
that is referred to.
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When it says Dwisaptati Manograte Namaha, one who
travelled all over and destroyed seventy two wrong
systems of philosophy. Is it Atma or Anatma? Obviously
Anatma. Therefore a Guru can be seen from both stand
points.
From Atma stand point, Jnani and Ishwara are totally
identical, because both are Satchitananda Atma
revealed by Tatvam Asi.
From Anatma Drishtya, can a Jnani be equal to Ishwara?
You know Jnani and Ishwara can never be identical
because Jnani Shariram is Vyasti Shariram. Ishwara’s
body is Samashti Shariram. Jnani’s body is finite in
power; Ishwara’s is omniscient and omnipotent.
Can Jnani’s mind be omniscient in the literal sense?
No, a Jnani may be well versed in Vedanta but may not
know astrophysics or something else. So Anatma
Drishtya Jnani and Ishwara are not identical, but
Scriptures say, because of his purity, Jnani is closer to
Ishwara than all other people. So, Jnani is like mini
Ishwara. Because of his purity which is needed for his
Sadhana Chatustaya Sampathi, Ishwara’s manifestation
in a Jnani is more. The Ishwara Pratibimba in a Jnani is
brighter because the reflecting medium is brighter (like
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two mirrors, one a dusty one and the other a bright
one). So Jnani becomes like a temple.
Why do you worship the Lord in a temple?
It is because of the constant chanting etc, that place is
more capable of manifesting Ishwara. Therefore
Upanishad says, like worshipping the Lord in a temple,
one can worship a Jnani also. He has less or no ego. That
is why even when he is worshipped, he does not take it
as worship to himself, but hands it over to the Lord. If
someone says you are great, he says the greatness
belongs to my Guru. If you say that to his Guru, he will
similarly attribute it to his Guru. Ultimately it goes to the
Lord. So all Gurus are like pipeline which is empty, so
Lord’s glory can flow through, where as in the case of an
Ajnani, it is like a blocked pipe, caused by thick layer of
ego, Raga and Dwesha. Bhagawan is trying to express,
but the pipeline is blocked.
Krishna having a flute indicates this when flute is empty,
without a block, nice music comes out of it. When it is
blocked, Apashruthi comes. How many holes are there
in a flute? Nine (seven holes, and one at either end, just
like human body). So we can also serve as a flute of the
Lord. To serve as a flute, what is necessary is that, we
must be empty, that is, without ego or Ahankara. Jnani
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has removed the Ahankara block so Lord’s music flows
through the Jnani. Therefore when you worship a Jnani,
as he is without any block, your worship directly reaches
the Lord, and the desires of the worshipper are fulfilled.
Bhagawan’s blessings reach the worshipper. So a Jnani
can fulfill both the material and spiritual desires of a
disciple. This Mantra says Jnani can fulfill material
desires; next Mantra says spiritual desires are fulfilled.
Now look at the Shloka, Vishuddha Satvaha, Jnani who
has a pure mind untainted by Ahankara.
Tam Tam Lokam Jayate: he can accomplish for the
devotee any Loka he wants. Not for his own sake as he
does not want anything. In short, he is Satya Kamaha,
Satya Sankalpaha.
Tamscha Kaman: not only Lokas, but any or all worldly
desires the devotee may have are fulfilled as well. Jnani
allows God to fulfill through him, all the devotee’s
desires. What Lokas and desires?
Yam Yam Lokam Manasa Kamayate: whatever desires a
devotee may entertain, a Jnani is capable of fulfilling. So
a Jnani is a mini Ishwara, a temple, whom all people can
worship and fulfill their desires.
Tasmat: therefore
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Bhutikamaha: Bhuti means Artha, Kama and Dharma or
worldly desires. Those desirous of these.
Atmajnam Archayed: they can worship a Jnani. Same
thing is said in Guru Stotra, Bhukti Mukti Pradatacha,
one who fulfills both material and spiritual desires. That
is why, in our culture, we worship Jnani’s as Guru
Brahma, Guru Vishnu, Gururdevo Maheshwaraha, Guru
Sakshath Parambrahma Tasmaishri Guruve Namaha.
So with the glorification of Jnani as Bhukti Pradata is
over. Now in the next secton, Jnani’s glorification as
Mukti pradata, a fulfiller of spiritual desires is
highlighted.
So now we enter the final part of the Upanishad,
namely, second section of third chapter.
Third Mundaka: Second Khanda
1. sa vedaitat paramam brahma dhāma yatra viśvaṁ nihitam bhāti
śubhram,
upāste puruṣam ye hy akāmās te śukram etad ativartanti dhīrāḥ.
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In the previous section, three topics, Jnana Sadhanam,
Jnana Phalam and Jnana Swarupam were talked about.
Here also same topics are discussed. Jnana Phalam was
talked about as Jeevanmukti and Videhamukti. Here also
they are said. Glory of a Jeevanmukta is talked about as
Mukti Pradata.
So who is a Jnani?
Saha Etat Paramam Brahma Ved: so this Jeevanmukta
has recognized the Paramam Brahma, the infinite
Brahman. What type of Brahma? Which is the the
substratum, the abode of what?
Yatra Vishwam Nihitam Bhati: which is the abode of the
entire creation, in which alone, entire world is resting;
not only it is Adharam, it is Shubram, which means, in
supporting the world, it does not get tainted, by any
impurities belonging to the world. Even though, it
accommodates everything, just like space, but at the
same time, it is untainted. So Yatra Vishwam Nihitam
Bhati, Yatra Shubram Paramam Brahma Dhama Etat
Brahma Saha Veda.
How does he know? That is important. If you say
Brahma is Sarva Adhara, the knowledge is incomplete
because you will say Brahma is Sarva Adharam, Brahma
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is great, Brahma is Shubram, but I am miserable. What
is the use? Therefore the knowledge is complete only
when you say that Brahman which is pure and
Sarvadharam is I, the consciousness principle.
Therefore,
Saham Ved = Atmatvena Veda, Aparokshataya Veda,
one who knows as himself. Here the word Veda is a
verb, not ‘Scriptures’, noun as in ‘Vedanta’.
Such a Jnani, if people worship, what happens?
Ye Purusham Upasate: suppose devotees worship
Brahmatma Aikyam Jnani, how?
Akamaha: without desiring material ends (Nishkama
Pooja of a Jnani), then
Te Dheeraha: they are the intelligent people because
they are utilizing a Jnani in a proper way. All others are
underutilizing or improperly utilizing a Jnani.
Very rarely, people ask for Brahma Vidya. Jnani’s have
renounced everything for the sake of Brahma Vichara;
still they have to join the Brahma Vichara of all the
people. Therefore majority is interested in Bhutikamaha.
So what will happen to Mukti Kamaha?
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Te Yetat Shukram Ativrtanti, Shukram literally means
Manushya Beejam, human seed and in this context, it
means Janma or rebirth. They transcend Punarjanma.
They are out of the birth death cycle. When they are
asking for Bhukti, Jnani has to help them by several
methods. If they want money, he can get that by the
Drishta method by asking someone to donate and give
it to him or in an Adrishta manner, through success in
his venture etc by blessing. But if a devotee is seeking
Moksha, Jnani can help in only one way by teaching
systematically. That is the only method exemplified by
the second chapter of Gita. Krishna told everything in a
systematic way, but still Arjuna keeps asking the same
questions till the eighteenth chapter. That is so with
many students. But Guru has to teach without losing his
patience, until the student understands. When Mukti is
wanted, teaching is the only method just like in school
or college. Spirituality needs the same systematic
teaching that is required for physics, chemistry,
economics or astrophysics, in fact even more
systematic. Therefore Jnani blesses by teaching.
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2. kāmān yah kāmayate manyamānaḥ sa kāmabhir jāyate tatra tatra,
paryāpta-kāmasya kṛtāmanas tu ihaiva sarve pravilīyanti kāmāḥ.
In the previous Mantra, it was said, a Jnani blesses the
disciple with Moksha by systematic teaching. It also
means he will not have Punarjanma (Te Sukram
Ativartanti).
How can Jnanam destroy Punarjanma?
What is the connection between Jnanm and freedom
from Punarjanma?
For this, different reasons can be given. Upanishad gives
a particular reason here. In the Scriptures, it is said; our
Punarjanma is determined by our intense desire.
Because even in this Janma, our future is determined by
our intense desire. Because desire leads to action,
action leads to results, results determine your future.
That is why somebody said, watch your thoughts
because your thoughts will become your actions, watch
your actions as your actions will become your character,
watch your character because they determine your
personality. Wach your personality because it
determines your future. So in this Janma itself if future
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depends on my present desire, then by extending the
same logic, our desire determines our next Jnama also.
Krishna tells this very clearly in eighth chapter of
Bhagawad Gita.
Tasmat Sarveshu Kaleshu Mamanusmara Yudhyache
……
So we have so many desires and gradually in life, some
desires become strong and swallow all others, as we
reach old age, one desire will be very strong, and that
desire will be the fuel for my next Janma. In case of a
Jnani, though this rule holds good, since he does not
have any desires he merges into Brahman and hence
there is no Punarjanma.
The last section of this Upanishad begins with
glorification of Jnani who can bless seekers with both
material and spiritual ends; he is a Bukti Mukti Pradata.
What he gives depends on the seeker. In first Mantra, it
was said; to Mumukshus he gives Moksha by teaching
them and making them Jnanis too, not a lesser Jnani
than himself! But as much a Jnani as himself! The
example of one flame being used to light another flame
is very apt here. The second flame once lit, is as bright
as the first one, and if you have not actually seen the
process of lighting, you can never make out which was
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the original flame and which one was lighted later.
Similarly in Guru Shishya Parampara also, we say
Shankara is Guru and Sureshwara is Shishya, but when
you look at their works, both are of such high quality, it
is impossible to say one is Guru and other is Shishya. So
thus, Jnani makes his disciples also Jnanis and thus
releases them from rebirth.
Then the question comes, how does the knowledge of
Brahman protect a person from rebirth? For that, the
second Mantra gives the answer. Rebirth is determined
by the intense yearning of a person. The intense desire
of a Jeeva determines the travel. This is not surprising.
For example, why do we go out? It is either because I
want to attend Upanishad class, or meet some one or
buy something. So my desire determines my travel and
also its direction. So Karma is backed by Kama.
Extending the same principle, rebirth is also decided by
Kama. In the case of a Jnani, as he is totally devoid of
Kama (prajahati Yada Kaman, Sarvan Partha
Manogatan, Atmanyeva Atmana Tushtaha).
He drops all desires, not as suppression, because
suppressions is dangerous. In fact, desires, get dropped
because he is so full. Just as a person who has eaten a
sumptuous lunch refuses even an attractive dish like a
jamun, because he simply cannot eat. Same way, a
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Jnani is so full, he cannot have any desires! That is said
in this beautiful Mantra.
Kaman Yaha Kamayate: suppose a person thinks of
varieties of sense objects. We have many desires, but
some become very dominant.
How?
By repeatedly thinking of them (Dhyayate
Vishayanpumsaha) and feel, minus that object, I am
incomplete. This kind of thinking gradually becomes
very intense yearning for both positive and negative
things. Even the intense desire for Moksha is no
different.
Manyamanaha: by this repeated dwelling on the same
desire, it becomes a deep thirst. So what happens?
Saha Tatra Tatra Jayate: so he takes birth in a situation
where such desire can be fulfilled.
Kamabhihi: when born with a new body, the desire of
the previous Janma takes over. That is how different
people have different inclinations. As Krishna says in
Bhagawad Gita, Tatra Tam Buddhisamyogam Labhate
Pourva Dehikam. He may not know the details of the
Purva Janma, but something forces him to pursue that.
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That is how, some people are interested in Swamijis,
philosophy etc at an early age! When many youngsters
of the same age are after Rajnikanth and Tendulkar and
all those people, for this one, Shankaracharya is the
hero! So, as the desire, so the Janma, that is the law.
One may argue, I will pursue all material ends in my
early age and then desire Moksha in the end, and
thereby have best of both the worlds! Here teacher
indicates how it is not possible because, desire at the
end of life will be a cumulative effect of the whole (type
of) life he has led. That is why Krishna tells in Bhagawad
Gita, Tasman Sarveshu Kaleshu Mamanusmarayudhya
Cha. You cannot cheat me; only if you have noble
thoughts and noble ambitions, your last wish will be
noble. That is what is meant by Tatra Tatra Jayate. For
Jnani therefore this law becomes irrelevant.
How?
Kritatmamastu: Kritatma means one who has fulfilled
himself totally. Paramatmatvena Kruthaha Jivatmena
Yasya Saha, meaning one who is with converted into
Paramatma Jeevatma! (Compound Bahuvreehi).
How?
Jnanena Krutaha, by knowledge.
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Paryaptakamasya: whose desires are all fulfilled, one
who has already discovered completeness in himself,
why should he, desire something?
Here we have to know basic principle. Nobody desires
any object in the world, though superficially, it appears
as though people want this and that. Then what does
every body desire? A person has a feeling of
imcompleteness which is expressed as a desire for
something. By getting that something I hope to become
complete. I feel my life is not made without a Benz car! I
keep thinking of that and feel my life will be complete
with Benz! So that means what? I am not seeking the
Benz car, but the feeling of completeness which I hope
to get by acquiring the Benz. The same is the case with
husband, wife, children, money, position, possessions
etc etc. It is the feeling of completeness that I am after
(Purnatvam). So the only desire of every one is
Purnatvam. Without knowing this, we grope everywhere
and struggle for fulfillment. When Jnani has found that
fulfillment, why should he seek something! So he is
fulfilled or Paryaptakamaha. In Taittereya, it says Saha
Ashnute Sarvan Kaman Saha. He has fulfilled all his
desires in life by knowledge.
Sarve Kamaha Ihaiva Praviliyante: all the desires will
dissolve here itself. There afterwards, if at all he has
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desires, they are not for fulfillment, but out of
fulfillment. The desire to bless the world, help people,
out of compassion. Fullness based activity is different
from emptiness based activity. All Jnani’s actitivities are
fullness based activities. All Ajnani’s activities are
emptiness based activities.
How do you know that?
Krishna in Bhagawad Gita says Naiva Tasya
Kritenarthaha Nakruteneh Kaschan….
Fullness based activity means its success or failure does
not matter to me. I enjoy the success, but am not
weighed down by the failure. Both can neither increase
nor decrease my Purnatvam (Na Karmana Vardhate No
Kvaniyat). In emptiness activity, success takes me to
the top of the world, and failure to the bottom.
Therefore Jnani does not have emptiness backed desires
or binding desires. They are non binding desires, that is
Muktihi.
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3. nāyam ātmā pravacanena labhyo na medhayā, na bahunā śrutena,
yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanūṁ svām.
In these next two Mantras, we get some Sadhanas or
disciplines required for a seeker, which alone give
spiritual success. Here teacher talks about
disqualifications. From them, positive things have to be
inferred. Here teacher wants to say, one particular
Sadhana is very important, in the presence of which
only all other Sadhanas become valid.
What is that one single Sadhana which validates all
other Sadhanas?
Teacher says that is intense desire for Moksha or Teevra
Mumukshutvam. The example of a person under water
struggling to breathe is given. If that is not there, all
other Sadhanas will not give full benefit, though some
benefit is there.
Ayam Atma Pravachanena Na Labhyaha: the Atma
cannot be attained by any amout of spiritual study
alone. To be fruitful, the study must be backed by
Teevra Mumukshatvam. Be careful. It is not said that
study of Scriptures is useless. Only study without
intense desire will not give full benefit, study is very
important, but it should be backed by Teevra
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Mumukshatvam which is here called Atma Varanam,
which means choosing Atma/Moksha as top priority in
life. That the problem is not with the world, but with me.
The weak ‘I’ is Samsara and the strong ‘I’ is Moksha. So
what is required is converting the weak ‘I’ to strong ‘I’.
This, I must be thoroughly convinced. Vedanta does not
want to enforce this idea. It says if you are not
convinced, go and experiment with the world,
manipulating and changing everything. Nothing
happens. From that you infer, something is wrong with
me, because wherever I go, whatever I do, that noise is
always there like a Tambura Shrithi that I am
incomplete. In all different situations, the common
factor is I. So that noise must be from myself (inner
Santrupthihi). So that conviction must come. Let it take
ten years or ten Janmas, but it has to come. If it has not
come,
Pravachanena Na Labhyaha: Atma is not attained by
study. It becomes only an academic pursuit. Only ego
fattens.
Na Medhaya: mere memorization is also not useful.
Memory is useful but mere memory, not backed by
Mumukshatvam is not fruitful. Medha is Granthyartha
Dharana Shakthihi.
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What about repeated Shravanam?
Na Bahuna Shrutena: mere Shravanam, listening to
Scriptures through a Guru will not help without
Mumukshatvam.
To whom does it come then?
Tasya Esha Atma Svam Tanum Vrupute: Paramatma
reveals its nature only to sincere seekers.
Who is sincere?
One who has chosen Paramatma as the only
Purushartha in life. Dharma, Artha and Kama are all
means but not an end. Moksha is the only Purushartha
which is not a means but an end. Spiritual goal is the
only goal. One who has chosen this, to him, Paramatma
reveals itself.
Tena Labhyaha: by him alone, it is known.
Dayananda Swamiji used to say, Purushartha Nischaya
is being clear about priorities in life. Shankara highlights
one more factor here. Moksha is in our hands only. It is
not God’s will etc. For this, other people blame Advaithis
saying ‘they don’t believe in Lord’s grace for Moksha’.
So they are not Bhaktas. For that, the answer is,
Advaithis are the greatest Bhaktas also. Shankara says,
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Lord’s grace is always there, just like the sun showers
his light impartially over the whole earth whether it is
river Ganga or a local drain, whether it is a rich area or a
poor area. Similarly, Lord’s grace is always there. It is
upto us to make the effort to tap the grace for Moksha.
Udghareth Atmanatmanam: Moksha is determined by
your free will. Lord’s grace is important. Shankara says,
should we ask the sun to send us light? Sun cannot but
give light, as he is the embodiment of light. Therefore
Bhagawan’s grace is always there.
Then what is required?
Our effort which is what is meant by Yamevaisha
Vrunute.
4. nāyam ātmā bala-hīnena labhyo na ca pramādāt tapso vāpy aliṅgāt,
etair upāyair yatate yas tu vidvāṁs tasyaiṣa ātmā viśate brahma-dhāma.
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Here, teacher is going to talk about four qualifications
without which one will not get Moksha. They are
1. Balam: strength,
2. Apramada: alertness, not being mechanical,
3. Tapaha: in this context Jnana,
4. Lingaha: in this context Vairagyaha or Sanyasaha
as said by Shankara.
1. Strength is not physical but intellectual (Buddhi
Balam) because the whole process is knowledge
based and not emotion absed like Puranas etc.
Vedanta is clear knowledge of a subject which is very
subtle and contrary to our general knowledge. The
basic tenets of Vedanta are Brahma Satyam
Jaganmithya Jeevo Brahmaivanaparaha. It talks about
Ishwara, world and I. I am God while I think I am a
DOG. Guru says I am GOD. It says world is not real
when it keeps creating problems for me! It says I am
Brahman, whom I have never seen! Every basic
dictum is contrary to my perception. It is not a matter
of belief, but knowing and assimilating. So teaching is
involved, doubts galore will come, clearing them all is
involved. At every step Buddhi is to be very active
without a good thinking capacity, one cannot have
this knowledge.
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2. Apramadaha: alertness, not losing sight of the goal,
even though there are sufficient distractions is our
life. Therefore in and through all our pursuits, we
should be alert about our goal of Moksha.
Chittaekagrata or Citta Samadhanaha is called
Apramadaha.
3. Tapaha: Jnanam or Vedanta Vichara, scriptural study
under the guidance of a competent Guru. Never think
it is a mere intellectual pursuit. When I look into a
mirror, the more I look the more I see myself only.
Only when I wipe the dust off the mirror, clearer is the
vision of myself. The study is not an extrovert pursuit.
The understanding of Scriptures is understanding of
myself. Shastra Jnanam Eva Atma Jnanam. If I am
doing some extra analysis to remove my doubts, it is
also not mere intellectual gymnastics, but it is like
dusting the mirror, so my knowledge of myself
becomes clearer and clearer. So Scriptural enquiry is
self enquiry.
4. Lingam: Sanyasa or Vairagyaha, Detachment. It does
not mean hatred. It is Raga Dwesha Atitatvam. I don’t
have Raga, I don’t have Dwesha. Dayanandaji gives
the example of marbles. I was attached to them as a
child. During exams, mother says you should not
play, so I go away to avoid temptation. The same
child when he is 50, what is his attitude to marbles?
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Its presence does not pose a temptation and its
absence does not pose a vacuum. So he has got
maturity towards objects that is growing out of
attachments, that is called Lingaha or Sanyasa here.
All these four are important. Teacher wants to
emphasize them by putting in double negative
knowledge. Without these four, one cannot attain
liberation. With these you can attain is positively putting
it. Without these, you cannot attain is double negative
and therefore more emphatic.
Balaheenena Ayamatma Na Labhyaha: without Buddhi
Balam or intellectual strength, this Paramatma cannot
be attained.
Na cha Pramadat Labhyaha: without alertness,
Paramatma cannot be attained because he will be
distracted all over.
Alinganat Tapasaha Va: Paramatma cannot be attained
by study without Vairagyaha or Sanyasa. Vairagya
Rahita Jnanat Na Labhyate. Knowledge without
Vairagyam will only be a scholarly knowledge without
assimilation.
Etair Upayair Yatate Yas Tu Vidvan: that intelligent
person who strives with these four qualifications, his
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Atma will merge into Paramatma, Tasyaisha Atma
Vishate Brahmadhama.
This is the concluding portion of Mundaka Upanishad.
The main teaching has already been given in the form of
answer to the question ‘Kasmin Bhagavo Vijnate
Sarvamidam Vijnatam Bhavati?’ posed by Shounaka to
Guru Angiras. The answer is ‘by knowing Brahman
which alone is the truth or substance behind this
manifold creation, everything is as good as known
(Brahma Jnanena Sarva Vijnanam Bhavati); just like by
knowing water, ocean, river, froth, wave are all known’.
Similarly, what we call elements, elementals etc etc are
only names, the basic substance being Brahman alone.
In this section, teacher wants to wind up the teaching by
discussing three topics.
1. Summary of the teaching that is Brahma Vidya in
brief.
2. Jnana Sadhanani, preparatory steps.
3. Jnanaphalam, the benefit of acquiring this
knowledge.
Of these, the first one, namely Brahma Vidya was
already discussed. The Jnana Sadhanani have also been
talked about, Atma Varanam or deep thirst for the
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knowledge being the most important. Three other
Sadhanas were Balam or inner strength, alertness or
Apramada and Sanyasa Sahita or Vairagya Sahita Jnana
that is enquiry backed by detachment. Both should go
hand in hand. Now teacher enters the topic of Jnana
Phalamin the following Mantra.
5. samprāpyainam ṛṣayo jñāna-tṛptāḥ kṛtātmāno vīta-rāgāḥ praśāntāḥ,
te sarvagaṁ sarvataḥ prāpya dhīrā yuktātmānas sarvam evāviśanti.
Janan Phalam is going to be presented in two ways,
Jeevanmukthihi and Videhamukthihi.
Jeevanmukthihi is inner freedom even when person is
alive without changing has Ashrama or profession, one
can enjoy inner freedom from Kama, Krodha, Lobha,
Moha, Mada, Matsarya etc, all the inner pains. (In
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Bhagawad Gita, Dukheshu Anudvigna Manaha Sukheshu
Vigataspruhaha Veetaraga Bhaya Krodhaha
Stitadhirmuniruchyate) Freedom from inner turmoil is
not due to change in the outer set up which is
determined by Prarabdha. Only Jnani has the raincoat of
Jnanam, so any amount of rain, he does not get wet.
That is Jeevanmukthi. That is one result.
Secondly, after death, the Jnani is not reborn because
he merges with the Lord (Ishwara Aikyam or Brahma
Aikyam) or Janma Abhavaha. In this Mantra Upanishad
beautifully talks about the stages which the seeker goes
through. It is a gradual growth the stages of which, the
seeker goes through. Let us rearrange the words in the
Mantra.
First is Dheeraha. It means one who has recognized the
fact that spiritual growth is the only real
accomplishment in life. Material accomplishments are
incidental, but they are not the main goal. That is called
switching the priorities of life. Generally in the beginning
stages of life, our priorities are in Artha Kama. A person
has to convert from a materialistic to a spiritual person.
Such a person is called Dhiraha or Viveki, one who
knows that spirituality is more important than
materialism. How to bring about this? That is not spelt
out here. It is brought about by a religious life. Without a
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religious life, a person cannot convert himself. Even
religion in the early stage is used for money only. God is
also made a partner in our ventures! But the beauty of
religion is, unknowingly in course of time, one gets
converted from materialistic religion to spiritual religion.
Initially Veda does not forbid materialism, but the
religions in due course, become religiously spiritual.
Once we grow mentally, the next stage is Vita Raga.
Viveka will naturally lead to Vairagyam. What is
Vairagya? All things other than Moksha become
secondary. Money is also required for Moksha. How is
that? Shankara says, only when money is there, you can
do noble Karmas, rituals, Danam, social service etc. So
money is used for Moksha. Similarly family life also. Wife
is Saha Dharmacharini not Saha Arthacharini or Saha
Kamacharini. So that is also for spiritual growth. So the
attitude that Artha Kama as subservient to Dharma,
Moksha, that is called Vairagya, growing out of petty
things in life.
Next is Prashanthaha, one with a non extrovert mind, a
mind which is tranquil and turned inwards, no more
restless and wandering (Shamadi Shatka Sampannaha).
This again requires effort like Japa, Pooja, Ashtanga
Yoga.
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Next is Rishayaha, means Jnaninaha. Once I have
Viveka, Vairagya and Shamadi Shatka Sampathi, next is
acquisition of knowledge. This is done by systematic and
consistent study of Scriptures for a length of time under
the guidance of a competent Guru. Each term is
important here. If a person does that, he becomes a
Rishihi.
Rishu means to know, Rishati Janati Atmatatvam Iti
Rishihi, a Jnani, a knower, a seer. So how beautifully
stages are talked about!
First you become Dheeraha,
Then Prashanthaha,
Then Rishihi,
Next is Krutatmanaha.
Those who have converted Jeevatma into Paramatma
(Paramatmatvena Kruthaha Jeevatma Yasya, compound
Bahurvihi).
Krutam means converted, Atma Jeevatma.
What type of conversion?
To paramatma.
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How? Is it a physical conversion?
Not at all, because Jeevatma has always been
Paramatma. It is only changing my misconception (from
wrongly understood Jeevatma to rightly understood
Paramatma). So the conversion is at the level of
understanding. Rightly understood Jeevatma is
Paramatma. Like converting our snake into rope. Rope
was mistaken as snake due to dim light. By gaining
correct knowledge, smake is converted to rope.
Similarly ignorance is converted to knowledge (Asatoma
Sadgamaya, Tamasoma Jyothirgamaya, Mrityorma
Amritangamaya). Therefore, they have become
Paramatma. Next stage is,
Jnanatruptaha: as long as I am Jeevatma, I am Nitya
Atruptaha. I can never be totally satisfied. There is no
time in life when everything is all right and ideal like
that ideal gas equation where PV=RT. Such a gas does
not exist. Similarly, there will be always some complaint.
So Jeevatma can never get total satisfaction. Only when
I recognize my Paramatma nature, will I have total
satisfaction as Paramatma, not because surroundings
are fine but inspite of them. This is called Jnanena
Truptihi.
How is it possible?
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When you look at a problem or anything from a
particular angle, it looks very big. But when you look
from a higher perspective (a tree looks big from the
ground, but the same tree when looked at from a
helicopter looks insignificant!). From the vision of
knowledge, our problems become insignificant. This is
Jeevanmuktihi. Jnanatrupta means Jeevanmuktaha.
Next is Videha Muktihi.
Te Yuktatmanaha: they (Jnanatruptaha) continue in this
knowledge without slipping down. So Yukta Atmanaha
means Jnana Nishtaha (they don’t lose sight of the
knowledge). They should be all the time in Shravanam,
Mananam and Nidhidhyasanam, Patanam, Paatanam, all
the time dwell in the knowledge. So what will happen to
such Jnana Nishtaha?
Sarvataha Sarvagam Prapya: at the time of death, at
the end of their Prarabdha, Sarvagam Prapya, merge
into the all pervading Brahman.
How?
Sarvataha: totally without any distinction.
Sarvameva Aavishanti: they pervade thus the whole
creation having become one with Brahman, is all
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pervading. In short, they will attain brahma Aikyam.
Though it is said, ‘they merge into Brahman’, merger
should not be taken as a physical event.
Why?
Because if Brahman is physically away, all pervading,
there is no question of actual merging.
Then, why use the word merging?
That is why Shastra gives example of pot space and
total space. When pot is broken the space inside the pot
is said to merge into the total space; but actually what
did the space do? Nothing. The pot when it eixisted,
enclosed space, now it is unenclosed, that is all. So it is
only a seeming individuality. When it is broken, theat
seeming individuality is gone.
Similarly, consciousness is like space, body is like the
pot. This consciousness space in body pot had a name.
When the body is gone, consciousness has no more
name, it is called Brahman. This is called Sarvarthaha
Sarvagam Prapya.
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6. vedāntā-vijñāna-suniścitārthāḥ saṁnyāsa-yogād yatayaḥ śuddhasttvāḥ,
te brahma-lokeṣu parāntakāle parāṁṛtāḥ parimucyanti sarve.
In this popular Mantra also, Upanishad talks about
Jeevanmukti and Videha Mukti Phalam as a result of Self
knowledge. Here also stages through which seeker goes
through are pointed out. For sake of convenience, we
will rearrange words.
Shuddhasatvaha: First stage in spirituality is a pure
mind. Satva here means pure not Satva Guna, one
whose Raga and Dwesha are subservient to one’s mind.
For a pure mind, two conditions are required. Raga
Dweshas also have to be pure which means they are
legitimate and not illegitimate.
What is that?
That I should be healthy, family should be healthy,
children should grow up well; all these are legitimate
desires, nothing wrong in them. Similarly legitimate
Dweshas are like I don’t want to be sick. Secondly, I
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should not be the slave of Raga Dweshas, they are
under manageable conditions. This is called Shuddha
Satvaha (Krishan says Indriyassamindriyarthe
Ragadweshou Vyavastitou). Don’t be a slave of Raga
Dwesha. That is why I say; convert your needs into
preferences. It should not be ‘I need a cup of coffee, but
I prefer a cup of coffee. If it is there, ok; if it is not there
also ok.’ Similarly at every stage, convert your Raga
Dweshas nto preferences. Calmness of mind is an
indication of purity. An impure mind is restless, agitated,
grumbling, criticizing, and always disturbed. A person
with a calm mind is not only calm himself, but radiates
his inner calmness, so that even another disturned
person who comes near will become calmer. Kalidasa
very beautifully describes this when Dushyantha comes
to Kanva Ashrama. He says, ‘my mind somehow has
become very calm. I see evn traditional rivals among
wild animals, are moving around without attacking each
other. So there must be an Ashrama here (Shantamidam
Ashrama Padam)’. So you can say, equanimity, balance
of mind is the sign of purity. Purity alone can give
equanimity not intelligence. Intelligence and academic
education does not promise peace, purity alone gives
peace. Once mind is pure, it is ready for knowledge.
So what is the next stage?
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Yatataha: Yati means Sanyasi, literally meaning
committed pursuit of knowledge. The very purpose of
Sanyasa is this person is freed from all duties. Veda
gives him freedom from religious duties, family duties
and also social and political duties. A Sanyasi con’t even
vote! He has a civil death. Why? So he can pursue
Shravana Manana Nidhidhyasana all the time. Sanyasa
means pure Jnana Yoga. So Yatayaha means committed
seekers. Like an amateur person turning professional!
Before, he used to play for fun, but once he turns pro,
he has to commit totally. So what do Yatis practice?
Sanyasa Yogaha: means Jnana Yogaha as that is the
primary duty of a Sanyasi. So if he takes Sanyasa and
does some other pursuit, Veda will not be happy. It is
like, you send your child to college, and he instead of
studying well, becomes a student union leader. Will you
be happy? So by following Vedanta Vichara
committedly, what will happen?
Vedanta Vichara Sunischita Arthaha: means Jnaninam
Bhavanti, they become wise people.
Vedanta: Upanishad, Vichara: Shastra, Arthaha: central
teaching of Scriptures namely Jeevatma Paramatma
Aikyam, Sunischitaha: clearly doubtlessly known. That
person to whom the central theme of Upanishad.
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Shastras namely, Jivatma Pramatma Aikyam is clearly
known. So how does he get it?
Shravanam: to get knowledge,
Mananam: to remove intellectual problems (doubts),
and
Nidhidhyasanam: to remove emotional problems.
We all have deep complaints about ourselves and
others. Whenever ideal conditions come, they show up;
though we normally feel we have overcome them. These
inner pains can surface at any time. So you have to
accept things and enjoy what you have. These inner
pains should be flushed out by Nidhidhyasanam. As long
as they are there, on one side I say Brahmananda and
another side I weep. So these things should not nag my
mind. This requires special effort. We have to always
own up Aham Brahmasmi, realize that all the pains I
underwent are for my growth only and resolve all my
conflicts with myself; no revenge either.
Lokaha Samastha Sukhino Bhuvantu.
Next is Paramrutha: as the result of this, Jnani’s become
one with the immortal Brahman (Param: Brahman,
Amruta: immortal). Again ‘become’ is within quotes like
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dreamer and waker. This is Jeevanmuktihi. They live as
long as Prarabdha allows. After that,
Parantakale: at the time of their final death;
Why final?
Because till now, death was always associated with
rebirth! Only after Jnanam, it is not so. Death of an
ignorant person is only Antakala; where as Jnani’s death
is Parantakala.
Sarvai To Brahmaloke Parimuchyanti: so they merge
into Brahman Chiatanya (not Brahma Loka here), like
pot space merging into total space.
So Jeevanmukti and Videhamukti are the Phalam of
Jnanam. This is going to be clarified in the next Mantras
with an example of how rivers, when they join ocean,
lose their individuality and become one with ocean.
They are no longer Ganga, Yamuna or Saraswathi, but
only water of ocean.
In this last section of Upanishad, teacher is giving Jnana
Phalam in the form of Jeevanmuktihi and Videha
Muktihi.
Jeevanmuktihi: is enjoying inner freedom even while
alive, inspite of various situations in life caused by
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Prarabdha. Videha Muktihi means, at the time of death,
the liberated person gives up all the three bodies
namely, Sthoola, Sookshma and Karana which make him
into a limited Jiva and merges into the Paramatma, thus
freeing him from any limitation. The example of a pot
broken, which makes the pot space merge into the total
space without any movement is apt. Merger without
movement, losing individuality is Videha Muktihi. This
was talked about in the following Mantras, where same
idea is presented.
7. gatāḥ kalāḥ pañcadaśa pratiṣṭhā devāś ca sarve prati-devatāsu,
karmāñi vijñānamayaś ca ātmā pare’vyaye sarve ekī-bhavanti.
So in this Mantra also, the merger of the individual with
the total is pointed out. Prasnopanishad says that the
individual personality is divided into sixteen facets
known as Shodashakala. Here in this Mantra, it says, of
these sixteen Kalas, fifteen merge into corresponding
total aspect of creation.
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Panchadasha Kalaha: fifteen aspects of the personality.
Pratishtaha: merge into the corresponding macro aspect
of creation. Body has five elements which merge into
corresponding total five elements, similarly elementals
etc. The question is, when Prasna Upanishad talks of
sixteen Kalas, why is it said fifteen Kalas merge? What
about the sixteenth? Shankara writes in his commentary
that the sixteenth Kala refers to the name, the
Vyavahara Nama of a person which remains in the
memory of other people even after the person is gone.
A name makes a person unique among so may people.
So except name, the other fifteen Kalas go back to the
totality.
Devascha Sarve Pratidevatasu Gataha: here Devas refer
to sense organs. They merge into corresponding
presiding deities, Chakshushaha, Surya Devatha,
Shrotrasya Digdevatha etc. They will merge into
Adhistana Devatha. Shankara writes, in every sense
organ there is a blessing given by the corresponding
Devatha, which remains in that organ in the form of
Shakthi, enabling the organ to function. So part of Surya
Shakthi is in the eye; without this, the sense organs
cannot function. That is why in 18
th
chapter of
Bhagawad Gita, Krishna says, Adhistanam Tatha Karta
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Karanam Cha Pruthagvidam, Vividha Cha Pruthkshesta
Daivam Chaivathru Panyamam.
Daivam: means power or blessing of the Devatha. This
blessing which was in the sense organ will merge into
the Devatha itself. Then what about Karmani?
Karmas also (Sanchita and Agami) will not be retained
as Prarabdha need not merge because only when it is
exhausted, a person dies (we are now talking about
Videha Mukti).
Therefore at the time of death of a Jnani, Prarabdha is
already exhausted, only the other two (Sanchita and
Agami) will merge into Ishwara or totality.
Vijnanamayaha Atma: In the first notion, which makes
me a distinct individual, only a human being has a very
strong ‘I’ notion. Here the word Atma refers to Ahankara
only and not Paramatma. So Vijnananmayaha Atma
means the strong sense of ‘I’. So this Vijnanamaya Atma
also called Karta Pramata, Bhokta, Ahankaraha also
merges into the total.
Sarva Api Eki Bhavanti: all of them will merge in the
case of a Jnani. In Ajnani, only physical body dissolves.
The subtle body, causal body, the individuality, all
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survive which also they call the sould and this takes
rebirth.
Where?
Pare Avyaye: in the totality, in the infinite Brahman it
merges. To convey this idea an example is going to be
given in the next Mantra.
8. yathā nadyas syandamānās samudre astam gacchanti nāma-rūpe vihāya,
tathā vidvān nāma-rūpād vimuktaḥ parāt-param puruṣam upaiti divyam.
The example is the river merging into the ocean. So
rivers are many in number and have all originated from
the ocean only. Now imagine having originated from the
ocean, they forget that fact and think they have
originated from the mountains (immediate parents).
That is why a river is called Adrija, though ultimately
they come from the clouds which in turn originate from
ocean only! But forgetting these, rivers if they feel they
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are from mountains and forget the original source, the
ocean and have become many, and each has an
individuality like Ganga, Yamuna, Saraswathi etc etc,
their names and forms are different. Some of them may
have lot of impurities, some may be pure, some may
have some elements like copper in Tamraparni, some
are sacred and some are not, all this as long as they
retain their individuality. But knowingly or unknowingly,
they are rushing towards their source the ocean. So how
long are they going to retain their individuality? Only till
they merge into the ocean. Once they merge, the Nama,
Rupa, everything is gone, only the ocean is there. That
is why bath in the ocean is considered sacred as it
contains the water of all rivers.
Similarly, we have all come from one Ishwara, and our
essential nature is same as that of Ishawara just like
both ocean and river have water and therefore both are
essentially one. Just like the river, we have forgotten our
source which is Brahman except the Jnani. He
remembers through knowledge, merges into Brahman;
Nama, Rupa and individuality, he drops. Going to God is
a happy event, not a sorrowful event. So for a Jnani, it is
merger into the Lord, Moksha.
Syandamanaha Yata Nadhyaha: So all the rivers which
are rushing towards the ocean, they merge into the
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ocean, even though their individuality is gone like
Nama, Rupa and properties, the essential nature of
water, continues to exist. So
Namarupe Vihaya: leaving their name, form and
individuality.
Samudre Astam Gachanti: they merge into the ocean.
Tatha: similarly,
Vidvan Namarupad Vimuktaha: this wise person drops
the name, form and individuality which are purely
associated with the body. Essentially I cannot have a
name. If at all, my name should be ‘Chaitanyam’, but
then so would everybody’s name which poses
transactional problems. That is why in Brihadaranyaka
Upanishad, the Namakarana ceremony is talked about.
There, parents name the child ‘Veda’ as the first name
always (Veda means Chaitanyam or Brahman) (Vedosi
Atharath Nama Karoti). Veda tells us what is a fact. ‘You
are consciousness my child’. Parent may not know what
it is (Tadasya Tad Grihameva Nama Bhavati). That
becomes the secret name of the child.
Why secret?
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Because of transactional problems! If all rivers are
called water, how to differentiate between one and the
other? That is why secondary names are given. Jnani
drops the secondary name which is of the body alone. It
is the same thing with gender also; male and female is
only with respect to the body. Chaitanyam is neither
male nor female. So having dropped Nama and Rupa,
Vidwan: the wise one.
Purusham Upaiti: merger into Purusha, the total
consciousness without motion.
What type of total consciousness?
Paravaram: which is beyond the creation, beyond
ignorance, beyond Maya, beyond matter, beyond space,
the absolute. The first Para refers to Maya and second
Para refers to beyond, Maya is matter, so beyond
matter.
What type of spirit is it?
Divyam, Chaitanya Swaroopam, the sacred Brahman.
Upaiti: merges.
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9. sa yo ha vai tat paramam brahma veda brahmaiva bhavati,
nāsyābrahma-vit kule bhavati,
tarati śokaṁ tarati pāpmānaṁ guhā-granthibhyo vimukto’mṛto bhavati.
Once again Jeevanmuktihi and Videha Mukti are talked
about.
Sa Yo Vai Tat Paramam Brahma Veda: suppose a person
knows the Parambrahma, the substratum of the
universe, the benefit is he himself becomes the
Brahman. This is very often quoted statement and basis
of Advaitic teaching. Shankaracharya quotes this
umpteen number of times. The one who knows
Brahman, himself becomes Brahman. It has a lot of
significance. Normally when we know something, we do
not become that thing. In fact, it can cause problems in
our day to day life if it were so! Shankaracharya says
elsewhere, that it is possible under only one condition
that is that ‘I am already Brahman, but I am ignorant of
this fact’. Therefore I have disowned my own
Brahmanhood and seeking that outside. So here the
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very knowledge itself is the accomplishment, just like
Karna became Kshatriya merely by knowing! Knowledge
makes me Brahman because I am already Brahman, but
disowned this fact. That is why what we require is
knowledge or owning up. Any other method you try will
not work. If you are not Brahman already, whatever you
do, you will never become Brahman.
Do you know why?
Brahman means infinite; if you are not Brahman
already, you are finite in nature. If you want to become
Brahman, a finite you have to become infinite Brahman,
which is impossible. Logic is finite cannot become
infinite, infinite need not become infinite; then what is
required? The infinite which is not aware of its nature
has to own up the fact that it is infinite. The whole
Vedanta is not one of becoming but knowing and
owning. That alone is the Sadhana. That is why
Upanishad says, Brahmavid Brahmaiva Bhavati. It says
not only Jnani becomes Brahman; he converts everyone
around him into Jnanis.
Asya Kule Abrahmavit Na Bhavati: in his family or
Ashram, depending on whether Jnani is Grihasta or
Sanyasi, an Ajnani cannot be there because his
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influence is so powerful; he will convert every one into
Jnanis.
Guha Grantibhyaha Vimuktaha Bhavati: he becomes
free form the knot of the heart. The knot and Guha have
already been discussed.
Granthaha: means knot, self ignorance. I thought I was
the shell called the body, but came to know I am the
consciousness principle, so have grown out of
attachment to the body. This itself is Grantibhyaha
Vimuktaha. I use the shell temporarily as long as it is
available.
Tarati Papmanam: free from Papas. As papa belongs to
the realm of Ahankaraha and since Jnani has freed
himself from Ahankaraha, he is free from Papas. The
example given is, suppose I commit some crime in a
dream and am arrested. When I wake up, I know I am no
longer the criminal and all that was a dream alone.
Similarly, this Ahankara belongs to another field called
Vyavaharika Swapna. When I wake up to my actual
nature, through knowledge, I grow out of Vyavaharika
Swapna; I own up my Paramarthika Swarupa, all Papas
are gone. Then,
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Tarati Shokam: sorrows caused by Papas, in short
Samsara is gone for him. This is Jeevanmukti. How long
will this be? As long as Prarabdha continues. When it is
over,
Amritam Bhavati: will get Videha Mukti also; that is
becomes one with immortal Brahman.
10. tad etat ṛcābhyuktam:
kriyāvantas śrotriyā brahmaniṣṭhās svayaṁ juhvata ekaṛṣim
śraddhayantaḥ,
teṣam evaitām brahma-vidyāṁ vadeta śirovrataṁ vidhivad yais tu cīrṇam.
So with previous Verse, Jnana Phalam topic is over. Now
here, Upanishad wants to talk about preparatory
qualifications required on the part of the student to gain
this knowledge. Even the best seed can grow only when
the ground is prepared. Similarly though teaching is
good, Guru is sowing the seed of Jnanam, which should
fructify into the Moksha tree and give Ananda Phalam.
But sometimes, the teaching takes place, but Phalam
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does not come. Generally we are very good at blaming
others, so we blame Guru, Shastra, everything. Shastra
therefore asks “Did you observe the conditions?”
The mind should have the necessary conditions namely
Sadhana Chatustaya Sampathihi, Cittashuddhihi, Chitta
Ekagrata, Chitta Vishalatha, and then Chitta Stairyam.
Without these, Vedanta, if studied, it will just remain,
but only when above conditions are fulfilled, it will begin
to click.
Here, this Atharvana Veda Upanishad is quoting a
Mantra from Rig Veda.
Tad Etat Ruchya Abhyuktam: here is what the Rig
Mantra says, what is that?
That the students must have the following qualifications.
1. Kriyavantaha: Scriptures prescribe certain
practices for spiritual growth, Pancha Maha
Yagnaha. Even while you fulfil your material
desires, you have to allot time for these spiritual
disciplines. Such people who practice Karma Yoga
are Kriyavantaha.
2. Shrotriyaha: they must study Scriptures. No other
Sadhana is valid without this. Without the
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necessary theoretical background what Sadhana
can I practice? Without Scriptural study, how will I
know where I stand? Do I require Puja, Japa,
Dhyana, pilgrimage? What Sadhana do I have to
undertake, for how long, when to go to the next
step?
Therefore Scriptural study is the first Sadhana, which is
unfortunately not emphasized at all! To know the theory
first is important in any field. Even in Yoga Shastra,
Swadhyaya is prescribed (Shoucha, Santosha, Tapas,
Swadhyaya, and Ishwara Pranidhana). First, but
unfortunately it is never done. Yogasanas are done
without preliminary disciplines.
Why Scriptural study is emphasized so much?
Because only Scriptures point out that Scriptural growth
is as or even more important than material growth and
accomplishments. No other book will say that. All others
will tell about making money, having a gala time, all
Artha, Kama Pradhana life. Dharma and Moksha are
talked about only in Scriptures. Only when I study
Scriptures, will it remind me, ‘am I giving over
importance to material accomplishments and not
enough to spiritual accomplishments?’ So constantly
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some one should remind you about this. This is done
through Scriptural study.
Brahmanishtaha: committed to the pursuit of Brahma
Jnanam. In and through all our other pursuits,
remembering that my ultimate goal is Brahman only. In
other words, Mumukshavaha.
Ekarsham Jahante Swayamshraddhavantaha: certain
special rituals are prescribed for Atharvana Veda
students to study Atharvana Veda (like certain special
entrance exams). Here is a ritual called Ekarshi ritual.
That had to be practiced with faith in efficacy of the
ritual.
Yaihi Tu Shirovratam Cheernam: this Shirovratam was
one other ritual which had to be properly performed.
That is why this Upanishad is called Mundaka Upanishad
(Mundaka means Shiraha). After the Vratham, this
Upanishad had to be studied.
Tesham Evam Brahmavida Vadet: only for such students
this Upanishad could be taught. Now a days, as it is
Kaliyuga, all concessions are given. So we compensate
by our prayers ‘Kalou Kalmasha Chittanam, Papa
Dravyopajivinam Kriyavihinanam, Gatirgovinda Govinda
Kirtanam’ said by Krisha not in Gita, elsewhere. If you
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cannot perform rituals, at least chant the name of the
Lord. It means only those who have purified their mind,
to them alone, this teaching is to be given.
Next is the concluding Mantra of of the Upanishad.
11. tad etat satyam ṛṣir aṅgirāḥ purovāca, naitad a-cīrṇa-vrato’dhīte,
namaḥ parama-ṛṣibhyo namaḥ parma-rṣibhyaḥ.
Rishirangiraha Purovacha: given by the Rishi Angira to
the Shishya Shounaka, long long ago. Even though it is
the most ancient teaching, it has not become obsolete,
unlike other things. It never becomes outdated, but is
ever valid.
Tadetat Satyam: it is ever valid even in 21
st
century; it
can give you peace of mind. But one thing, to give
results, one must follow disciplines prescribed.
Achirnavratam Na Udhite: without proper preparation by
following the necessary disciplines, one will not be able
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to appreciate the teaching in the proper perspective.
Instead of developing detachment to other things, one
may develop detachment to Vedanta itself. Therefore
better you qualify. Having given the required
qualifications, Upanishad concludes by offering
Namaskara to Rishi Parampara.
Namaha Parama Rishibhyaha: our prostrations to our
Rishi Parampara.
Why?
Because they have preserved and propagated this
wisdom. You are able to hear because of me, I am able
to teach because of my Guru, he because of his Guru
and so on. Therefore this teaching survives because of
Rishi Parampara only. That is why we say ‘Sadashiva
Samarambham Shankaracharya Madhyamam,
Asmadacharya Paryantam Onde Guru Paramparam’,our
gratitude to the Rishis. This is repeated once again to
emphasise the point.
Now we will conclude by chanting
ओम्� भद्रं� क्णेरि�भ� शृ�णे�या�म् देवाः�� ।
भद्रं� पश्याम्�शिशृभ्या�जत्राः�� ॥
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MUNDAKA UPANISHAD by Swami Paramarthanandaji
ि�स्थ����गै�स्तु�ष्टु�वाः��स्स्तुनूि#$भ� ।
व्यशृम् देनूिवाःहतु� यादे�या�� ॥
स्विस्वाःस्तु # इन्द्रं* वाः�द्धश्रवाः�� ।
स्विस्वाःस्तु #� प$षा� ि�वाःश्ववाःदे�� ॥
स्विस्वाःस्तु#स्तु��क्श्या*� अि0�ष्टुनूि#म्� ।
स्विस्वाःस्त्#*� बृ�हस्वि3त्दे�धा�तु� ॥
ॐ शिशृ�न्तु� शिशृ�न्तु� शिशृ�न्तु�॥
Om! Bhadram Karnebhih: Shrunuyaama Devaah:
Bhadram Pashyemaakshabhir Yajathraah: |
Sthirairangai Sthushthuvaagum Sastanoobhih:
Yashema Devahitham Yadhaayuh: |
Svasthi Na Indhro Vriddhashravaah:
Svasthi Nah Pooshaa Vishva Vedaah: |
Svasthi Nasthaakshyo Arishtanemih:
Summary
Today I will give you a summary of Mundaka Upanishad.
The Upanishad belonging to Atharvana Veda has three
chapters. Each chapter has two sections, thus there are
totally six sections. Each chapter is called a Mundaka and
each section has two Khandas. We will see the gist of each
section.
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The first section begins with glorification of the teaching to
be given. Teaching is going to be of Brahma Vidya, the
knowledge of Brahman, and this is glorified by pointing out
that this Vidya has been initiated by Brahmaji himself.
Therefore it should be a great teaching undoubtedly. Not
only that, this teaching started by Brahmaji, has been
coming down through the Guru Shishya Parampara, a
lineage which is available even now in 21
st
century. So it is
a most ancient and time tested wisdom. The initiator is
great, the wisdom is ancient and it is this wisdom which
makes all other knowledge meaningful or purposeful. Any
other science is validated only when it ultimately leads to
Brahma Vidya. It is one science which validates all other
sciences. Without this science, the others are all useless;
(Sarva Vidya Pratishta), just like any number of zeroes are
validated only by a number preceding them. Similarly all
your education, if it does not culminate in Brahman, is
useless according to Scriptures.
So thus in first three Verses, brahma Vidya is glorified. In
next part of the first section, teacher gives the whole
teaching in a nut shell, an overview of the whole teaching
that is going to come, just like in Bhagawad Gita, the
second chapter gives the gist of the entire Gita, here, this
section gives the entire teaching (4
th
to 9
th
Mantras).
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Teaching is given in the form of a dialogue between
Shounaka, the disciple and Angiras, the Guru.
Shounaka asks the question “What is it, by knowing which;
everything in the creation is understood?”
To this, the teacher answers by pointing out that, only by
knowing the ‘Mula Karanam’ of this creation, that is the
absolute cause of the universe, everything is known. There
is one basic principle.
What is it?
The one cause alone manifests in different forms of
effects.
Gold alone manifests in the form of different ornaments.
Eka Karanameva Aneka Karya Rupena Bhati. Since
Karanam alone appears as many Karyas, Eka Karana
Vijnanena Aneka Karya Vijnanam Bhavati. Therefore,
teacher wants to give the Karanam that is called Aksharam
here. Therefore Brahma Vijnanena Sarva Vijnanam
Bhavati.
Then teacher gives the definition of Brahman,
yat tad adreśyam, agrāhyam, agotram, avarṇam,
acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam
vibhum sarva-gataṁ susūkṣmaṁ tad avyayam
yad bhūta-yonim paripaśyanti dhīrāḥ
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The nature of Brahman is brilliantly described by the
teacher and says this Brahman is the cause of the
universe, by knowing which, you have understood
everything. He goes on to say that this Brahman is such a
wonderful cause, that it is both the intelligent and material
cause. Normally when an ornament is made, the intelligent
cause namely gold smith is different from the material
cause namely gold. Normally the material world of ours,
this is the case. But Upanishad points out, in the case of
universe, both the technically Abinna Nimitta Upadana
Karanam is Brahma. By knowing this Brahman, Sarvam
Vijanatam Bhavati. To convey this idea, the teacher gives
the example of the spider. It happens to be a unique case
where it is itself the maker and material for the web it
creates. Similarly Bhagawan is comparable to that. The
knowledge of this Brahman is called para Vidya or higher
knowledge and all other knowledge comes under Apara
Vidya or inferior knowledge. So both Para Vidya and Apara
Vidya are introduced. This is the essence of the first
section.
The following Mantras are worth noting and getting by
heart.
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śaunako ha vai mahāśalo’ṅgirasaṁ vidhivad upasannaḥ papraccha, kasmin nu
bhagavo vijñāte sarvam idaṁ vijñātam bhavati iti.
This is the first basic question which is the foundation of
the whole Upanishad.
yat tad adreśyam, agrāhyam, agotram, avarṇam, acakṣuḥ-śrotraṁ tad apāṇi-padam, nityam vibhum sarva-gataṁ susūkṣmaṁ tad avyayam yad bhūta-yonim paripaśyanti dhīrāḥ.
This is the definition of Brahman.
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yathorṇa-nābhiḥ sṛjate gṛhṇate ca, yathā pṛthivayām oṣadhayas sambhavanti,
yathā sataḥ puruṣāt keśalomāni tathākṣarāt sambhavatīha viśvam.
Second Section
Here the teacher concentrates on Apara Vidya, all material
sciences. All material sciences can be represented by two
groups, Karmas, all actions including rituals and Upasanas
which are all types of meditation. The teacher talks about
both the positive and negative points of both Karmas and
Upasanas. If they are practiced, they can give two types of
results. Firstly, if practiced with material desires
(Sakamataya), they give finite results by fulfilling material
desires not only for this Janma but also future Janmas and
give different Lokas. Upasana can give the result of going
to higher Lokas.
If they are practiced without any material desire, but only
as a service to others or Ishawara Preethyartham, they
produce purification of mind and inner growth. Moral
values get promoted, unhealthy mental traits will diminish,
virtuous mind develops, and that is Chitta Shuddhihi.
On the negative side, Karma and Upasana done whether
with or without desires, can never produce knowledge or
liberation. Upto a particular level, they help, but can never
give Brahma Vidya. Therefore they are not the cause of
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Moksha. Even so, by producing purification of mind, they
help me to come to Moksha.
So naturally, the question is, if Karma and Upasana cannot
produce knowledge, then what can produce knowledge?
For that, the answer is, only Guru, Shastra Sravanam will
produce knowledge. Systematic study of Scriptures, for a
length of time, under the guidance of a competent Guru
alone will give knowledge. This is called Jnana Yoga. Karma
and Upasana can prepare one for Jnana Yoga, but cannot
replace Jnana Yoga.
Therefore, teacher elaborately talks about Karma and
Upasanas upto eleventh Mantra. Then in twelth and
thirteenth Mantras, teacher advises, all of you should
practice Karmas and Upasanas, first with material desires,
nothing wrong; one need not feel guilty. Veda allows
Sakama Karma and Upasana initially. When you go
through them, sooner or later, you will discover the
limitations of those material pleasures.
The biggest limition is they are all subject to loss one day
or other. When they are lost, they produce pain/sorrow
directly proportional to the pleasure they gave. So they are
all potential sources of sorrow. This you discover by
getting enough kicks. Once you have understood this,
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what will you do? Again continue Karma and Upasana, but
instead of Sakama, switch to Nishkama. Continue going to
temple, but instead of asking for money, possessions,
pleasure etc, ask for Jnana and Vairagya.
Then third phase is, drop or minimize both Karma and
Upasana, and dedicate your life to Brahma Vichara. So this
shifting of priorities in life is highlighted in the Mantra
twelve which is the most important Mantra in the
Upanishad.
parīkṣya lokān karmancitān brāhmaṇo nirvedam āyān nāsty akṛtah kṛtena, tad
vijñānārthaṁ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham.
So, go to a teacher, surrender to him, learn Brahma Vidya
and get liberation. So these are the topics of the second
section.
Third Section
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Teacher introduces Para Vidya, which alone is the central
theme of the Upanishad. The whole third section deals
with this main topic, and the fourth section also deals with
it.
In this section, as part of Para Vidya, teacher introduces
Brahman as the cause of the universe. How the entire
universe arises out of Brahman is elaborated in nine
Mantras (Srushti Prakarana).
How does creation come?
First, five subtle elements come (invisible).
From them, subtle universe is born which includes all our
minds, senses, Pancha Pranas, Sukshma Sharira etc.
Then gross elements and all gross bodies are born out of
Brahman, not only that, both Chara and Achara, sensient
and insentient, all are born out of Brahman. Even
Scriptures originate from Brahman alone. They are not
born out of human intellect.
Thus in tenth Mantra, the conclusion is given which is the
most important thing. That Brahman is Karana, Prapancha
is Karyam, and if Brahman is Karanam and world is
Karyam, the important corollary is, there is no world at all
other than Brahman, like there is no ornament without
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gold. There is no substance in the ornament or creation
but only name and form. Substance is Brahman alone, gold
alone. So all products have only verbal existence
(Sarvesham Karyanam Nama Matra Satta). Therefore
teacher says, the whole world being a product is nothing
but verbal. There is no substance called space, no
substance called air, no substance called fire, water or
earth. They are all words and forms only, substance being
Brahman alone.
But you say, “Swamiji, you say they are not there, but they
are so tangible!”
The tangibility does not belong to the effect; it always
belongs to the cause!
When I say desk is big or heavy, these characters belong
to wood alone and not to the desk which is only name and
form. The tangibility of the world belongs to Brahman, and
there is and will be only Brahman. In between we
introduce a word and we ourselves withdraw the word.
Therefore the essence of the teaching is Sarvam
Brahmamayam Jagat. This is conveyed in the tenth Mantra
which is most important in this section.
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11. puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam,
etad yo veda nihitaṁ guhāyāṁ so’vidyā-granthiṁ vikiratīha, saumya.
By teaching this, the teacher has answered the student’s
question also. So what was the student’s question?
“What is that, by knowing which, everything is known?”
The teacher has answered “By knowing one Brahman, you
have known the whole creation”.
All this is Brahman with name and form only. This is the
essence of the third section.
Important Mantras are:
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2. tad etat satyam:
yathā sudīptāt pāvakād visphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ,
tathākṣarād vividhāḥ, saumya, bhāvāḥ prajāyante tatra caivāpi yanti.
This point out that Brahman is Srishti Stithi Laya Karanam
with an example of fire and sparks.
3. divyo hy amūrtaḥ puruṣah sa bāhyābhyantaro hy ajaḥ,
aprāṇo hy amanāḥ śubhro akṣarāt paratah paraḥ.
This is a beautiful definition of Brahman very often quoted
by Shankaracharya and even taken for analysis in Brahma
Sutras.
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12. puruṣa evedaṁ viśvaṁ karma tapo brahma parāmṛtam,
etad yo veda nihitaṁ guhāyāṁ so’vidyā-granthiṁ vikiratīha, saumya.
This is also important because idea to be derived is given.
Fourth Section
The topic of para Vidya continues.
How can one recognize that Brahman?
How can one know the karana, when Karyas are there in
front of me?
Suppose ornaments are there in front of me. How to
discern gold?
Very simple. Gold is that which is permanent even when
ornaments are subject to arrival and departure. So you
have to look for some permanent feature.
Gold the Karanam is in which ornament?
In every ornament gold is there. Look for that which is
permanent.
Look for that which is all pervading, in and through all
ornaments and what do you find? Gold alone. Though
ornaments are many, gold is one.
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So if you have to discern the Karanam, these are to be
noted. It is Ekam, Nityam and Sarvagatam where as names
are Anekan, Anityam and Alpagatam. Discard the name
and form and discern that which is Ekam Nityam
Sarvagatam which is Karanam Brahma. In this creation,
there is only one thing, which fits into these. When I see a
wall, I say there is a wall, similarly there is a man, there is
a table etc. ‘IS’ is common to all. Everything ‘IS’. Therefore
existence is Ekam, existence is Sarvagatam and existence
is Nityam. Even if you break a pot, pieces are there, and
then mud is there, and so on. Previously it was ‘pot is’,
now it is ‘mud is’. So Brahman is Sat.
So how to discern Brahman?
In the form of Sat.
Where?
Ask a counter question. Where is it not?
So if it is everywhere, it has to be in me also.
So, what is that, which is permanent in me?
For sometime I said I was a boy, then a youth, then old.
Body is changing, emotions are changing. What is there
permanently in me?
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Only one thing, the witness consciousness which is aware
of all the changes, is the only permanent thing in me.
That I am consciousness is always there. Therefore,
Upanishad says, the Sat Brahmna is present in you as the
witness or Atma. Therefore Brahmaiva Chit Atma. So know
Brahman as the I, the consciousness principle. What I am
conscious of is Karyam, the I is spiriti/consciousness or
Karanam. This knowledge is called Jeevatma Paramatma
Aikyam. So this is the central theme and most important
part of this section. Teacher incidentally introduces one
more topic, that is the type of mind required to know this
knowledge. Whatever preparations an archer requires to
shoot an arrow are required here too. They are:
1. Lakshya Nirnaya: target must be clear.
2. Until I strike the target, my mind should be
focused on that. That is concentration or focusing.
3. Withdrawal from all other distractions.
4. Arrow must be sharp and fine.
5. Arrow must be straight.
Similarly for success in Vedanta, the goal in life must
be clear. That Brahman is the goal, must be clear.
One may marry, earn money, get children etc etc,
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but in and through all that, the goal of Moksha must
be very clear.
Don’t be distracted by worldly pursuits. Develop a
sharp and subtle mind as the topic is subtle. Above
all one must be honest and straightforward. One,
who is not morally upright, will never succeed in
Brahma Vidya. Most important is the ‘bow’ which is
compared to the Scriptures. Just as the bow helps the
arrow in reaching the target, Scriptures help us to
reach Brahman, the target. All this is brilliantly
conveyed through the archery example. Fourth
section has four important Mantras.
praṇavo dhanuḥ, śaro hy ātmā, brahma tal lakṣyam ucyate,
apramattena veddhavyam, śaravat tanmayo bhavet.
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hiraṇmaye pare kośe virajaṁ brahma niṣkaram
tac chubhraṁ jyotiṣāṁ jyotiḥ tad yad ātma-vido viduḥ.
This tells about the benefits of knowledge and is often
quoted.
na tatra sūryo bhāti, na candra-tārakam, nemā vidyuto bhānti, kuto’yam
agniḥ,
tam eva bhāntam anubhāti sarvam, tasya bhāsā sarvam, idaṁ vibhāti.
This is another popular Mantra.
brahmaivedam amṛtam purastād brahma, paścad brahma, dakṣinataś
cottareṇa,
adhaścordhvaṁ ca prasṛtam brahmaivedaṁ viśvam idaṁ variṣṭham.
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It says that there is nothing other than Brahman. An ignorant
man says there are waves, whereas an intelligent one says
there is water.
Fifth Section
Summarises Brahma Vidya and talks about Sadhanas. It
highlights moral values. Without moral values, study of
philosophy is uttely useless. The value of ‘Satyam’ or
truthfulness is emphasized. Brahma Vidya is also summarized
through the example of two birds. One is the Jivatma bird and
another is the Paramatma bird, the difference between them
being ignorance when Jivatma bird recognizes the
Paramatma bird, there is no difference between them. One
bird eats the fruit; he is the Kartah Bhaktha because of
Dehabhimana. Once Abhimana is given up, Jeevatma owns
up his true nature, that is Paramatma. Brahma Vidya Saraha
and Sdhanas are given.
Important Mantras are:
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dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣam pariṣasvajāte
tayor anyaḥ pippalaṁ svādv attyanaśnann anyo’bhicakaśīti.
bṛhac ca tad divyam acintya-rūpaṁ sūkṣmāc ca tat sūkṣma-taraṁ vibhati,
dūrāt sudūre tad ihāntike ca paśyatsv ihaiva nihitam guhāyām.
This gives definition of Brahma once again.
Sixth Section
Here preparatory disciplines are highlighted and the
benefits of this knowledge are talked about.
Highlighting of values continues in this section also,
importance given to intense urge for freedom (Teevra
Mumukshatvam). Casual approach is not of much benefit.
Benefit is in the form of Jeevanmukthi, inner freedom even
while alive. I am free from the tryrrany of my own mind like
depression, anxiety etc. and Videha Mukti, one is free from
Punarjanma.
Important Mantras are:
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vedāntā-vijñāna-suniścitārthāḥ saṁnyāsa-yogād yatayaḥ śuddhasttvāḥ,
te brahma-lokeṣu parāntakāle parāṁṛtāḥ parimucyanti sarve.
This is chanted when a Sanyasi comes.
yathā nadyas syandamānās samudre astam gacchanti nāma-rūpe vihāya,
tathā vidvān nāma-rūpād vimuktaḥ parāt-param puruṣam upaiti divyam.
Analogy of rivers merging into ocean given.
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10. sa yo ha vai tat paramam brahma veda brahmaiva bhavati,
nāsyābrahma-vit kule bhavati,
tarati śokaṁ tarati pāpmānaṁ guhā-granthibhyo vimukto’mṛto bhavati.
One who knows Brahman becomes Brahman. So this is a
complete Upanishad, where the teaching, Sadhana and
benefits are beautifully presented. The examples of spider,
archery and two birds on a tree are unique to this
Upanishad. It is called Mundaka because of a splendid
Vratham called Shirovratham to be practiced by students of
Atharvana Veda.
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