The Essence of IshaVasya Upanishad- Part-1

Introduction: ईशोपनिषत्

§ The IshaVasya Upanishad is the only one which occurs in the Samhita portion of  Shukla Yajur Veda. It is one of the Ten principal Upanishads. Though,  one of the shortest Upanishads, yet it is loaded with profound thoughts.

§ Isha Upanishad is a smaller one with 18 Mantras. This appears in the final chapter of Shukla Yajurveda. Among Ten Principal Upanishads, this comes in the beginning of the list. Isha means the Lord of the Universe. 

What is Upanishad?

Upanishad is Brahmavidya:

Upanishads are ancient Texts which do not construct any complex system of ideas and beliefs. They are plain and straightforward, yet very difficult to grasp. Require repeated reading and thinking on the context [SRAVANA, MANANA & NIDIDHYASYANA]. This is the science of Mind. Upanishads are instructions of Teachers to disciples through dialog between the two.

Upanishad literally means ” To learn the teachings, sitting rear the Teacher,( or sitting near the feet of Teacher). Upanishad is Brahmavidya [ sacred knowledge]which leads the aspirant towards Brahman who are desirous of liberation. There are 108 Upanishads. Out of 108, Upanishads, Ten Upanishads are regarded as Ten Principal Upanishads. They are: 

  1. IshaVasya Upanishad
  2. Kena Upanishad
  3. Katha Upanishad
  4. Prashna Upanishad
  5. Mundaka Upanishad
  6. Mandukya Upanishad
  7. Taittiriya Upanishad
  8. Aitareya Upanishad
  9. ChAndogya Upanishad
  10. BRRihadAraNyaka Upanishad

In this part we will discuss Isha Upanishad.

Study of this Upanishad will deliver teachings on both ” Jnana Yoga” and  “Karma Yoga”. Aspirants who seek freedom from the bondage of this World will go for ” Jnana Yoga”, where renunciation is the most appropriate path to achieve goal. And ” Karma Yoga” is for the aspirants who are very desirous of attaining highest degree of closeness with GOD, such as achieving “Brahma Loka”.

This Upanishad starts with the Shanti Mantra as below:
ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ 
ॐ शांतिः शांतिः शांतिः ॥
Om poornamadah poornamidam poornaat- poornam-Udachayate; Poornasya Poorna-maadaaya Poorna-mevaa-vasishyate. Om Shanti! Shanti! Shanti!

Meaning of this mantra is :   ∞ + ∞  = ∞ 

” That is Whole, this is Whole; from the Whole, the Whole becomes manifest; from the Whole, when the Whole is negated, the Whole alone is what remains”

॥ अथ ईशोपनिषत् ॥

First mantra: The Path of Renunciation:

1) Ishavasyam idam sarvam yat kim ca jagatyam jagat; 2) tena tyaktena bhunjitha, ma gridhah kasyasvid dhanam.

Analysis: The Lord Pervades the World(s)

  1. Whatever exists in this changing Universe is full of the Lord. All this is enveloped by the Supreme being. That supreme reality pervades everything here and there. There is no such place where It is not there. It exists in everything.
  2. Protect the Self by renunciation. Claim nothing; enjoy, do not covet anybody’s property. Let go and rejoice. Be practical. It does not mean giving up.

Though it is believed that possession and acquisition lead to happiness, but possessiveness creates attachment. Attachment brings unhappiness. Renunciation is the path for true happiness. An aspirant who devotes himself or herself entirely to contemplation of the Self as the Lord, has no further need of worldly duties. This renunciation leads to the knowledge of the Self and finds immortality.

Second mantra: “Niskama Karmayoga” is the concept we get from the second mantra.

1) Kurvanneveha karmani jijivisecchatam samah; 
2) evam tvayi nanyatheto'sti na karma lipyate nare.  

Kurvanneveha karmani” means only by doing Karma [ karma means duties]( here karma means all rituals like Agnihotra etc). “jijivisecchatam samah”  means like to live for 100 years. By doing such karma , bad karma will not touch you. It is recommended that such karma should be done with constant selfless attitude. Performing duties without any motive, one will not be bounded to the actions. This path of action is known as ” Pravritti Marga”

Second mantra emphasize on doing our duty as an act for Ishwara ( means His creation) as His agent and not to act for own self, to benefit self. Doing so, live as long as you wish. 100 years of living is just symbolic here.

 All we know that , when we reach at the core of the Consciousness, the Awareness, we find there a stillness in mind which has no conflicts, no disruption in mind. We can then think of a state of ” NO MIND” what we say as ” Chitta Vritti Nirodah” the beginning of Patanjali Yoga Sutras. Here mind is calm, quite and still. In reality that is our true nature. “YOU ARE THAT’ according to ChAndagyo Upanishad. If we can live this way, karmic law can not bind us. “na karma lipyate” Therefore let go and be pleased with what you have and enjoy.

Third Mantra: 

§ The Sunless World: The path of sufferings:

1) Asurya nama te loka andhena tamasavrtah; 2) tamste pretyabhigacchanti ye ke cat mahano janah.

They that deny the Self, return after death to a godless birth, blind, enveloped in darkness. [ These births partake of the nature of Asuras, the demons”)

The third Mantra says about the darkness which has to be understood in depth. This is the world of demons filled with demoniac wealth. Asurya = a + surya: means where Sun is not there. This literally means that there is only darkness in that world. There is no light there. This darkness is meant for ignorance. Light of Wisdom shines this darkness. 

The Upanishad says this world of  darkness [ Asurya loka] as world of a) Spiritual Blindness, b) Spiritual darkness, c) Spiritual ignorance and engaging in the deeds that kill the awareness. Such darkness keeps away from the freedom of the Eternal, Immortal, Divine Self.

Here lokas are referred to those dimensions, also known as astral planes, where births takes place according to fruits of karma which are enjoyed “lokyante”. Ignorance which block the realization of one’s true nature of Self, thereby becomes the cause for repeated births according to the deeds. ” ye ke catmahano janah” : This means that those who do not know atman due to ignorance are slayers of atman(atmahanah). And for this fault of slaying atman they return to Samsara( this world).

Q) What causes rebirth? 

Answer: So long you are away from knowing your true self, you yourself is the cause of your rebirth.

 Fourth Mantra: Nature of the Self(Atman)

 1) anejadekam manaso javiyo nainaddeva apnuvanpurvamarsat ; 2) tad dhavatah anyan-atyeti tisthat tasminnapah matarisva dadhaati.

§ Unmoving, it moves swifter than thought. Remaining still, It outstrips all that run.

The Self is One. Unmoving, it moves faster than mind. The senses (Devas) lag, but Self runs ahead. Unmoving, it outruns pursuit. Out of Self comes the breath, that is the life of all things. In It, as Water by the Air, all action of all living beings are supported.

Analysis:-

This Self, the Absolute Truth, the Awareness, Infinite, Immortal, Omnipresent, indescribable, known as Brahman in Vedas is without attributes and beyond Space and Time. This Self is truly ONE, the WHOLE and therefore all-embracing.

This is to be understood that there is a centre which is not fixed in one place but it moves. Everything moves, such as this Universe is expanding. Galaxies are going far away from one another. Subatomic particles, electrons move. Mind moves. Everything moves but One remain unmoving and that is Awareness.

This Self is beyond the senses, beyond the understanding, beyond all expression. It is pure Awareness[ NIRGUNA BRAHMAN]. It is BLISS. It is ONE without SECOND. Know it Alone!

The Devas represent the mind and senses. The ignorant mind, not aware of who the Self is, tries to catch It, through different paths, different knowledge, but never succeeds. The Self, as it were, is always ahead of the mind. 

All the objects are perceived through five senses. We have limitations of perceptions. These five senses are five instruments. The Brain system processes data inputs received through these five instruments. There are creatures, whose instruments are different from us. Whether it be vision or hearing or sensing through skin etc. As like in case of snakes, which can sense 0.02 degree of difference in temperature. Similarly there are examples in case of audible sound frequencies. For vision too there are different creatures with different abilities. Therefore different impressions, and different perceptions work. Nothing is impossible. so, the interpretation of existence is quite relative according to difference in perceptions.

Essence of existence (SAT) is that It is all pervading. If we can activate the core of everything, that is Consciousness, then we can perceive some extra, more than what is ordinary. For that we must remove avidya (ignorance). We have to search for extra which can not be perceived through sense organs. That is known as “seeking the truth”. 

So nearer yet far away. For that we have to realize that : I am not separate from the Truth, the Existence(sat), the Consciousness(chit). I am the Consciousness. I am aware that I am pure Consciousness. Pure Consciousness is that Consciousness, where there is no thought.

Fifth Mantra:

§ The Self appears to move-yet It moves not. It is far distant-yet It is near. It is within all, and It is without all.

1) tat ejati tat na ejati tat doore tat u antike, 2) tat antarasya sarvasya tat u sarvasyasya bahyatah.

1) The meaning of the mantra in this part is that: the Atman moves and yet It moves not; It is far away and yet is near. 2) The second part of the mantra says: It is within all of this; and yet It is also outside of all this.

Analysis:

The Self is beyond all mental concepts. far and near, within and outside, moving and unmoving – all these are concepts of mind with respect to space and time. Mind tells us that we can not catch the Self. The mind and the Self are in two different realms of reality. But let us look into the pictures given below: 

This is how ONE became many.

 Sixth Mantra: The Jnani- Seer of the Self:

1) yas tu sarvani bhutani aatmani eva anupashyati 2) sarva bhutesu ca aatmanam tatah na vijugupsate.

1) He who sees all beings and forms in the Self, he alone really sees. 2) He also sees the Self in all beings and forms, there after he feels no hatred towards anyone.

Analysis: Everything in the creation is Atman:

The sixth mantra says that seeing all beings in the Lord, means as being superimposed on the Lord and seeing the Lord in all beings means as the substratum of all beings. God- realization ceases the existence of individuality and creates Universality. Sarvatma Bhava must be the feelings for equality. This is the true essence of God-realization. This will ensure the absence of all ill feelings in human. We should see the Virat [jagat] as our own Atman. There should be neither Raga nor Dvesa, nor the feelings of exhilaration nor grieving. When one has such an integrated vision of life, it becomes impossible to hate any being. Dislike and hatred only come when we see others as different from us.

Seventh Mantra: Freedom from Delusion and sorrow:

1) yasmin sarvani bhutany atmaivabhud vijanata 2) tatra ko mohah kahsoka hekatvam anupasyatah.

1) When all beings and forms have become one in his own Self-knowing thus; 2) how can he feel delusion and grief thereafter, who sees oneness (Non-Duality) alone everywhere.

Analysis:

When the feeling of Oneness will be permanent, the person will not consider any event or object as his or her. The thinking of mine or not mine will vanish. There will be equality in all spheres of life under all circumstances. One transcends all pain and pleasures. Then there will be no more duality of subject and object. No more experiencer, experiencing and experienced. As in an ocean, the waves are not separate from ocean. Arises in the ocean and merge there itself.

Conclusion:

Reward of Realisation: The Birth of Universal Love

When we realise the Text so far discussed above, we will be to establish an World free of Hate. The vision of Unity will prevail then. Universal Love will be seen everywhere. The experience of Oneness with all beings comes as a result of the highest knowledge by discovering the true nature of Self.

Readers are requested to read the Sanskrit version of this Upanishad from the site whose link is here:

Recommended readings:
  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Isavasya Upanishad for Beginners: By Swami Krishnananda.
  4. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  5. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  6. IshaVasya Upanishad: By Swami GuruBhaktananda.
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

 

Jesus Loves Us: A Good Friday Message:

HE is the innermost reality, and you have an innermost relationship with Him. HE is your Eternal Father, Eternal Mother, Eternal Friend, Eternal Companion. All worldly relationships are intended to devlop within you and this is Awareness which is the One and the only One, and that is GOD.

Photo by MART PRODUCTION on Pexels.com

St. Paul said:

This is what lord Jesus Christ has demonstrated by undergoing crucifixion. It is one of the gloomiest days in the human history, yet it is called “GOOD FRIDAY” because on this day Lord Jesus Christ showed that death cannot touch the Spirit. Death is for the body, not for the Divine Spirit that is ever shining within. 

Jesus Christ did not try to defend himself. He did not try to save himself, but he sacrificed His life so that human beings can find the way to immortality.

The Grace of the Lord is ever ready to descend upon you. Just open the door.

We must believe that we not only belong to this physical Universe, but we are ever with The  Supreme  Spirit that pervades the whole Universe. Just as a wave exists in the ocean, similarly we exists in the Supreme Spirit beyond time and Space.

The Pure Consciousness which is Self shining, upholds this Universe. Let us realize that, our unity with the Supreme Spirit is the ultimate truth. A person who realizes his or her unity with the Divine being sees no Death, Death is meant for the Body which is perishable. 

This is why Lord Jesus Christ did not resist. He knew that one Soul dwells in all beings. So He said: ” Resist not Evil. Return good for Evil. Love your enemies. Bless those who curse you. Do good to them who hate you. Pray for them who despitefully use you and persecute you.”  [ Matthew: 5.39 ]

That is the message Jesus Christ has given to the mankind. He has exemplified by His crucifixion. This cross is the symbol of love and forgiveness.

Hear me, O children of Immortal Bliss, those that dwell in this Universe, those that dwell in the worlds beyond, hear me; I have realized that Supreme Being, the Self-effulgent One, beyond all darkness, resplendent like the glorious SUN. By knowing HIM alone, one goes beyond death. There is no other way out of Death. [Svetaswar Upanishad. II:5; III:8]

Photo by Felipe Balduino on Pexels.com

No Eye can see Him, nor has He a face to be seen:

His Form does not exist within the range of vision; none can behold Him with eyes(senses). But, through Meditation, by controlling the mind with the Intellect, He can be found in the Feart (By intuition is He revealed ).Those who know this become Immortal. [ Katha Upanishad: Mantra-2.3.9:]

Published in your name, my Lord. I love YOU.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Awareness: The Ultimate Truth

Introduction:
Awareness: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature. It is known as “Brahman in Vedanta”

Awareness is pure Consciousness.

There is no full proof scientific definition of Awareness in general . However, according to Advaita Vedanta philosophy, Reality is identified as “Brahman” . Brahman is identified as singular in nature, identical to the Self and known as Pure Being (Sat) , Awareness (Chit) and Bliss (Ananda). The visible world(Matter) is considered to be illusory (Maya~ Mithya). Bhagavad Gita says: Awareness is one and undivided in all beings , but it appears to be divided, when shinning through many bodies and minds. [ Ch-13: 16-18.]

Awareness is that, in which all experiences appear. It is that with which all experiences are made.

The common name is “I ” or “Self”. According to Vedas (Sacred Texts of ancient India), Brahman is Infinite being. All these refer to “THAT” in which experience appears. With which it is known and out of which it is made. Conventional view is that our thoughts and feelings, perceptions appear in ourselves through awareness.

Please read the following Paragraph carefully:

If we observe carefully, we will see these thoughts appear in some kind of Field. They appear in that space. Consciousness is not though a space but say a field or space like. Now may we close our eyes and allow our thoughts to move freely wherever it goes according to previous experiences. Think for a moment. It can be observed minutely. Does my attention ever leave the field of Awareness? Thoughts inside “I AM” and sound outside “I AM” are not separate. They are linked. Allow our attention to go wherever it goes and have a single question. Does ever my attention leave the Awareness? Try to leave the field out. Imagine out of box now, such as that experience which you have not experienced earlier. or remember that you landed on the Mars. New sets of perceptions appear. Now, are these new perceptions inside Awareness or outside Awareness? Is there any feeling, perceptions outside Awareness? Can we leave our Awareness where there is no feeling?

Simply and clearly nobody has ever come in contact with any experience outside of Awareness. Strangely our entire world culture is founded on a single belief . According to Science, there is a substance which exists outside Awareness and that substance is Matter. Matter is the fundamental reality of all existence. Classical physics, reductionists and science at least believe this that Consciousness is derived from Matter. This is the primary assumption as a whole. Since the invention of matter, scientists are saying that Awareness is product of Matter.

Now question arises. Q-1) What is the nature of Universe? Q-2) How Awareness can be derived from matter? Both are contradictory. For question no. 1): Science do not ever acknowledge that we have answer. For question no. 2): How is Awareness derived from Matter (from brain arises consciousness…but brain is matter). We presumed that the stuff called matter is Universe and then we ask how Awareness derived from matter. Now, the question is how the Universe has come up?

Awareness is our experience.

Now therefore, Awareness is our subject to be known, the field of study. We are aware of what we have experienced. What is the nature of that knowing that is more important. Until we know the nature of knowing with which our experience is known, or until we know the nature of the Awareness where our experience appears we cannot know anything that is true about the body, mind and beyond.

We must first know what the nature of Awareness is?

Now if we ask ourselves ” Am I aware”? Then comes the answer “yes”. There is some gap between two thoughts. What happens is that after putting the first question “Am I aware” question makes some pause and ask the system to get the reply and there it collapses and reply the answer “yes”. During this gap of time, awareness tests itself momentarily. In the pause between the question, I am aware that I am aware. Awareness knows itself. That is the pause and it is Awareness itself who replies yes I am aware. I AM AWARE THAT I AM AWARE.

“No mind” : What is it?

Think of that which is not objective and see.

Awareness recognizes its own Being. Only awareness knows that it is awareness. No mind is the answer. Although thought is made of awareness only, yet it cannot know the stuff it is made of. Awareness is a field which is aware that it is a field adding a space like quality. It is empty from the point of view of objective. It is free from objective. It is like a screen of awareness where all the experiences appear. There is single Awareness (NON DUAL).

Awareness is fundamental:

We can say it is Universal Consciousness. It has no border, it has no shape, no form, not distinguishable, the single infinite, indivisible entity(The whole, the ONE).

Now, imagine a scene of dream. Dream breaks, then what remains in mind? What was in dream? Where is the scene seen? Seen by whom?

In the study of Awareness , there is a break through by Upanishads: NON-DUAL VEDANTA (ADVAITA VEDANTA). It is not about mystical experiences too. It is about daily experiences like awaking , dreaming and deep sleep. Now let us apply some logical thoughts and investigate.

Vedanta is an investigation to find out who or what we are? When we will realize that we are not limited to this body of flesh and blood, but we are immortal Awareness.

It is a journey from not knowing to knowing. There are methodologies to understand, to establish logics. We may refer the text “DIG DRISHYA VIVEKA which has been written some 700 years back.

  • We see the world through eyes. Eyes are distinct from what it sees. Here, eyes are the seer.
  • I am aware of the eyes , that eyes are object. Mind is seer and eyes are now object. Eyes and mind are separate.

Let us think deeply. Mind is the observer of the body , because it observes through all sense organs. it is seer here. Let us observe Mind now. Mind itself which constitutes our thoughts, feeling ,emotions , ideas are changing, which are never static. I am aware that whether,

  • I am happy or not.
  • I understand or do not understand.
  • I like or do not like.
  • I love or do not love.
  • I hate or do not hate.
  • I am angry or not angry.

All above are expressions of our mind. These are wave of thoughts. So, I am aware of all the changes in my mind. Therefore, I am the witness of the mind. Hence mind is seen by Me. Evidently , I am distinct from the MIND. I am not the mind, but witness of the mind. Seer and seen are different. I am that who illumines my MIND.

Now that I am distinct from this Body and Mind . So, Who Am I?

Answer is :– I Am the Awareness. I Am the Witness of the Body and Mind. This Self, this pure Subject, is not an object. It cannot be known. I AM always Awareness, not something else.

Conclusion:

The knowing of consciousness with which we experience, cannot be divided into parts. Trace the “I” to its origin after removing all experiences to the essence of nature of our minds, we will land into same Consciousness. Our finite minds overlap, and we call that the outside world and part of minds which do not overlap, we call it that thoughts and feelings. Our minds are the elements of the Universal consciousness. We do share the world of same Consciousness.

List of Books : Recommended For Interested Readers:

  1. Thought As a System: By DAVID BOHM
  2. BIOCENTRISM:– How life and consciousness are the keys to Understanding the True Nature of The Universe: By Robert Lanza, MD with BOB BERMAN
  3. Beyond Biocentrism- Rethinking Time, Space, Consciousness and the illusion of Death. By Robert Lanza, MD with BOB BERMAN
  4. Entangled Minds- Extra Sensory Experiences in A Quantum Reality. By DEAN RADIN.
  5. Expand Your Consciousness through DAVID K MILLER
  6. QUANTUM ENIGMA -Physics Encounter Consciousness: By Bruce Rosen Blum and Fred Kuttner.
  7. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  8. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  9. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  10. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  11. A-U-M Awakening to Reality : By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-8C

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a Second.

*Self is Atman; Atman is Brahman*

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhoomaa Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the centre of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

A) Essence of ChAndogya Upanishad: Part-8A: Section-1 to Section-3  has been published. Here is the link.

B) Essence of ChAndogya Upanishad: Part-8B: Section-4 to Section-6  has been published. Here is the link.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  4. Chapter-7 : Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A
  5. Chapter-7 : Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B
  6. Chapter-7 : Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C
  7. Chapter-7 : Section-23 to Section-27: The link is here:- Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

This post is part-3[8C] from 8th Chapter of ChAndagyo Upanishad. Section-7 to Section-11 will be discussed here. 

Section-7 [Four Mantras]: 

Prajapati’s Instruction to Indra on the Real Self:

In this section we will concentrate on stages of Consciousness. In  Mandukya Upanishad we have seen three conditions of Self waking, dreaming and deep sleep.

On one occasion, Prajapati made an announcement in his celestial assembly hall. The gods and the demons both were present there and both heard the proclamation. He proclaimed the great Truth. The announcement made is as below:

Mantra-1: Prajapati said: ‘The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires’.

Mantra-2:  Both the gods and the demons came to know from people what Prajapati had said. They said: ‘ We shall search for the Self, by knowing which we can attain all the worlds and whatever things we desire.’  With this object in view, Indra among the gods and Virochana among the demons went to Prajapati, carrying fuel in their hands. But they did not let each other know their plans.

Mantra-3: Both of them spent 32 years with Prajapati by maintaining Brahmacharins (Austerities). One day Prajapati asked them: ‘For what purpose you are here?’ They replied: “The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth. This Self has to be sought for and thoroughly known. The person who has sought for and known the Self attains all worlds and all desires-Sir this is you message. We hope to attain that Self and therefore stay.’

Mantra-4: Prajapati said those two: ‘ That which is seen in the eyes is the Self.’ He also said: “This Self is immortal and fearless. It is Brahman.’ Then they asked: ‘Lord, we see something when we look in water and again when we look in a mirror. Which is it?’ Prajapati replied: “The Self is seen in all these’.

Section-8 [Five Mantras]: 

Mantra-1: Prajapati said: ‘Look at yourself in a bowl of water, come again if you do not understand the Self. They looked into the bowl of water. Prajapati said: ‘What did you see there?’ They said: ‘ We saw ourselves, our doubles; even with our hair and nails’.

Mantra-2: Prajapati said: ‘ Shave, put on fine clothes, fine jewels, look into water again.’ They did accordingly. Prajapati said: ‘ what did you see?’

Mantra-3: They said: ‘Lord! We saw ourselves shaven, dressed, adorned. ‘Prajapati said: ‘ That is Self. That is unalarmed, immortal Self.’ They both went away satisfied.

Mantra-4: Seeing them leave, Prajapati said to himself: ‘ They are going  without finding the Self, without knowing the Self. Who follows their philosophy, whether godly or godless perishes. Virochana, the king of the demons, went back to the demons happy in mind and explained to them the Upanishad.

Mantra-5: This is why in this world even today people say, ‘Oh, he is demon,’ if that person is devoid of the feeling of charity, is called godless; for that is the philosophy of godless. When a person dies, they decorate the body with all kinds of offerings, new clothes, and jewellery, for they think that by this, the person will conquer the other world.

In this section the teachings emphasize on the fact that there are some people who pays least importance in self-discipline. Such people are primarily interested in pleasures perceived by senses only. They do not believe in the higher knowledge. They do not care for humanity, charity. No faith in GOD. Busy in doing misdeeds to meet requirements of self only. The body is everything to them. Therefore, they believe in decorating a dead man with the hope that they will be treated same in the next world. This was the practice adopted in ancient Egypt. According to Vedanta philosophy, the Self is not the body. Body decays and perishes, but the Self never. Body must be given due importance such that Prana makes the body animating and body can perform all works that are needed to sustain life.

Section-9 [Three Mantras]: 

Mantra-1: Before reaching to the gods with the Teachings received from Prajapati, Indra thought himself that the reflection is well decorated when the body is decorated. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the Self is also neat and clean. Again, suppose a person is blind, then the Self  is blind. If the body is lame, so will be the Self. If the body is crippled, Self would be crippled. If the body is dead, Self would be dead. But Self is never dead. Therefore, Indra felt inadequacy in the teaching.

Virochana was happy with the teachings. He went back without any doubt and explained everything he understood to the demons. Virochana taught that the Body was the Self, since he understood the teachings according to his own level, his own nature. But Indra was a god with higher intellect and spiritual qualities. Indra remembered what Prajapati said about the Self in the beginning. Prajapati said:The Self is free from sin, free from old age, free from death, free from sorrow, and free from hunger and thirst. It is the cause of desire for Truth and for commitment to Truth”. Therefore, Indra returned back to Prajapati to learn about True Self.

Mantra-2: Indra went back to Prajapati with folded hands. Prajapati said: Indra! you went away with Virochana, perfectly satisfied. What brings you back? Indra replied: when the body is adorned, so is its reflection. When the body is in fine clothes, the reflection is also in fine clothes. When the body is neat and clean, the Self is also neat and clean. Again, suppose a person is blind, then the Self  is blind. If the body is lame, so will be the Self. If the body is crippled, Self would be crippled. If the body is dead, Self would be dead. Therefore, I do not see good in this.

Mantra-3: Prajapati said: Indra! This bodily Self is like that. Stay for another thirty-two years, I will explain more. Indra stayed for another thirty-two years.

In the next section, Indra is introduced into an experience which is not conditioned by the characters of the physical body.

Section-10 [Four Mantras]: The Self in Dreaming state.

Mantra-1: Prajapati said: ” That which you see in the dreaming state, is the Self. That is Brahman, about which I am going to explain you. That Being which rejoices and is happy in the state of dream is the Self, which is fearless and Immortal. Indra then left satisfied. But even before returning to gods, a doubt arose in his mind. He thought: ” A person may be blind, but when he is dreaming, he is not blind. He may be lame, but when he is dreaming, he is not lame. There may be some defects in his body, but his dream body is not affected by them.

Mantra-2: Self is not killed when the body is killed. He is not crippled when the body is crippled, yet he is killed and chased in dreams. It may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this.

Mantra-3: Indra went back to Prajapati with folded hands. Prajapati said: Indra! you went away with Virochana, perfectly satisfied. What brings you back? Indra replied: “Lord, a person may be blind, but when he is dreaming, he is not blind. He may be lame, but when he is dreaming, he is not lame. There may be some defects in his body, but his dream body is not affected by them.

Mantra-4: Self is not killed when the body is killed. He is not crippled when the body is crippled, yet he is killed and chased in dreams. It may seem as if there is something unpleasant. He may even seem to be weeping. I see nothing good in this. Prajapati said: Indra! This bodily Self is like that. Stay for another thirty-two years, I will explain more. Indra stayed for another thirty-two years.

Section-11 [Three Mantras]:

The Self in Deep sleep:

Mantra-1: Prajapati said: ” When the man is sleeping, at peace with himself, happy, without dream, then that is Self. It is immortal and fearless”.  Indra went away satisfied, but before reaching to the gods, he found inadequacy in teaching. He thought within himself: Man in his sleep does not even recognise that he is Self; neither does he know any other creatures around it. It is like complete annihilation, as it were. How could this be Self? That which does not know its own Self , can not be Self.

Mantra-2: Indra again went back to Prajapati with folded hands.                    Prajapati asked: ‘Indra you went satisfied, what brings you back? Indra replied, “Revered Sir, indeed in deep sleep, this one does not know Himself as “I am He”, neither does he know any creatures. He is lost. I see no good in this.

Mantra-3: Prajapati said; ‘ Indra! you are right; yet where else you can find the Self? Stay for five years more; i will explain more. Indra stayed accordingly. That makes one hundred and one years and so with regard to that people say thus, ” Verily, foe one hundred and one years Indra lived with Prajapati, the disciplined life of a celibate student of sacred knowledge.” Then Prajapati said to him: —

                                                                           …to continue

Next part will be final part : section-12 to section-15 will be published soon.

Conclusion:

One hundred and one years of austerity was performed by Indra in the abode of Prajapati to acquire Supreme knowledge. Even now people say that lord Indra, such a powerful person with such a brilliant intellect, had to live a life of tremendous austerity for 101 years for the sake of this “Brahma Vidya”, knowledge of Atman.

So, one hundred and one years of tapas did Indra perform in the abode of Prajapati for the sake of this Supreme Knowledge. Even now people say: “Indra, such a powerful person with such a brilliant intellect, had to live a life of tremendous austerity for one hundred and one years for the sake of this Atman knowledge!”

Readers are requested to know more on “deep sleep” from my blog post on maNDukya Upanishad. Mantra-2 is most important which is given below:

Mantra 2:  (Mandukya Upanishad): All this is verily Brahman. (ब्रह्मायमात्मा ब्रह्म) ” Ayam atma Brahma” There is nothing that is not Brahman. The Personal Self is the impersonal Brahman. (सोऽयमात्मा चतुष्पात् ) It has four aspects (states), also known as four quarters.

Ayam atma Brahma” is one of the four mahaVakyas from four Vedas. It signifies the realization that who I am really is that same Brahman. The word “chatuShpad” (चतुष्पात् )refers to the four aspects of Consciousness. Three states of Consciousness: 1) Waking[GROSS], 2) Dreaming [SUBTLE] and 3) Deep Sleep [CAUSAL]. Fourth is the Reality which is the Background of all states. Details to be known from the following verses.

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. ChAndogya Upanishad: Translated by Swami Gambhirananda.
  7. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  8. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  9. A-U-M Awakening to Reality: By Dennis Waite***
  10. Panchadasi: Swami Vidyaranya:
  11. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

 

Essence of ChAndogya Upanishad: Part-8B

 Course after Death

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a Second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhooma Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the center of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

Essence of ChAndogya Upanishad: Part-8A: Section-1 to Section-3 has been published. Here is the link.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  4. Chapter-7 : Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A
  5. Chapter-7 : Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B
  6. Chapter-7 : Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C
  7. Chapter-7 : Section-23 to Section-27: The link is here:- Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

This post is part-2[8B] from 8th Chapter of Chandagyo Upanishad. Section-4 to Section-6 will be discussed here. 

Section-4 [Three Mantras]: Life Beyond

Mantra-1: This Self is the Bridge[“setu”~wall] which keeps the creatures from breaking in. Day and night do not go near Him, nor age, nor death, nor grief, nor good, nor evil. Sin turns away from Him because Brahman knows no sin.

The bridge is to be considered as Atman that connects one world with another world. It is like an embankment over which days and night can not pass. Time can not touch this Realm. It is beyond Time. This mantra emphasize on the truth that in Atman there is no contact with anything that is phenomenal. Old age, death, sorrows, good, evil nothing can touch Atman. This is the Realm of pure Being. This is world of Brahman which is untouched by every kind of evil. Evil is nothing but the consciousness of Body and Objects. Therefore, Atman is free from every kind of contamination as it is beyond Time and Space.

Mantra-2: This Self is the Bridge. When man crosses that bridge, if blind, he shall see, if sick, he shall be well; if unhappy, he shall be happy. When he crosses that bridge, though it may be night, it shall be day, for “Brahmaloka” is shining always.

This is Brahmaloka: Brahmaloka does not mean some world or Realm comparable with the one in which we are living. Brahman, the Absolute Itself, is called world of Brahman. It is just symbolic way of representing its own Being as the totality of experience. The field of experience is representing “loka”, the Realm. “Sarvam khalu idam Brahma” (सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत)- All this is Brahman, everything goes back to Brahman, and everything is sustained by Brahman.

Mantra-3: Brahmaloka is for those that are masters of themselves. They can move anywhere in this world at their pleasure.

In this Mantra, Upanishad is teaching us that through ” Brahmacharya” means continence(self-control), attains the level of Brahman. We have seen in Katha Upanishad about two paths: “Sreyas” and “Preyas”. One who practices Brahmacharya takes the path of “Sreyas”. Thereby one reaches to the state of no limit in respect of powers, capacities, knowledge, and existence.

Section-5 [Four Mantras]: Importance of Brahmacharya:

Mantra-1: That which is known as Sacrifice[yajna] is Brahmacharya. This is because one who knows the Self, attains Brahmaloka through Brahmacharya. Again, that which is known as worship[ista] is Brahmacharya.

The conduct of Brahman is Brahmacharya. To live as Brahman would be Brahmacharya. It is very difficult to conceive this. This is total abstraction of the senses in a sublimation of Consciousness which recognises itself alone, to the exclusion of everything else.

Mantra-2: That which is known as “Sattarayana” [a sacrifice lasting for a long time] is Brahmacharya. Through Brahmacharya, the individual self gets liberated. Then that which is called “mauna”[silence] is Brahmacharya., for through Brahmacharya one realizes the self, and having realized the Self one remains absorbed in the thought of It.

“Sattarayana” is a kind of ritual which is equivalent to practice of continence. It is a particular sacrifice which involves the services of many priests. Upanishad explains by splitting the word “Sattarayana” = sat + trayana: means sat is Being and trayana is the way of freedom or protection from every corners. Similarly, mauna, a vow of silence is also Brahmacharya. Taking a vow of silence, a person contemplates on his identity with Brahman.

Mantra-3: That which is known as “anasakayana” [ the path of fasting] is Brahmacharya, for through Brahmacharya one attains the Self which is immortal. Then that which is called “aranyayana” [life in the forest] is Brahmacharya. Ara means an ocean and nya means an ocean; and these two oceans abide in the region of Brahman. In that third world there, one finds a lake called airammadiya, a delightful tank full of gruel, an aswattha tree from which exudes nectar, and a palace of gold built by Brahma and named Aparajita. 

Aranyayana is dwelling in forest which is vanaprastha life. leading this life in austerities with great vows is a path of Brahmacharya for the attainment of Brahman. Whatever be the austerities, self-control is the highest austerity, and nothing is comparable to it. it is said in this Mantra that there are two oceans in the realm of Brahman filled with nectar where this world and that world both come together in a fraternal embrace as if two oceans “Ara” and “Nya” merge into one. They exists in the third world, beyond this world.[Not a physical world though but it is the Spiritual world] It is immortal bliss that one would experience after reaching there. Mantra says that there is an “aswattha” tree (peepul tree), very vast in its expanse from every pore of which nectar exudes. It is the Kalpavriksha, as mentioned in puranas. Kalpavriksha is such kind of tree present there where sitting under the tree whatever you wish is  fulfilled immediately. Immortality flows from that tree. It is also mentioned that there is the city of Brahman, where there is a palace named as “prabhuvmitam” built by Brahma himself, which shines like gold. Upanishads describe these mystical experiences of Consciousness are symbolical, which are achieved by constant practice of Brahmacharya.

Mantra-4: When they attain through Brahmacharya, the two oceans “Ara” and “Nya” in Brahmaloka, that Brahmaloka is theirs, and they can then move freely in all the worlds.

Brahmaloka is not a physical region like this Earth. It is a state of being. All these would be in our reach provided we are able to withdraw our senses and mind under control to fix centre of our consciousness in nothing but Brahman. Then we are free, and this freedom is called moksha~ liberation.

Section-6 [Six Mantras]Course after Death:

Mantra-1: Orange, blue, yellow, red, are not less in man’s arteries than in the Sun.

The heart is the place where one meditates on Brahman. The heart is said to be shaped like a lotus bud, and it also has some similarities to the Sun. The sun emits its rays, which spread out in all directions. These veins are filled with a very thin substance. The substance changes its color, and along with it veins also change color. Sun also changes color likewise.

Mantra-2: As a long highway passes between two villages, one at either end, so the Sun’s rays pass between this world and the world beyond. they flow from the Sun, enter into the arteries, flow back from the arteries, enter into the Sun.

We must follow what Upanishad is saying in this Mantra. there is a real live connection between Sun and us here in this Earth. The rays are connection between Sun and this world full of living beings, starting from microbes, algae, trees etc. This connection is not an imagination. It is real and integral connection of Sun with Earth to sustain life on Earth. It is an integral system that involves Sun and its family [all being on earth]

Mantra-3: When man is asleep, enjoying his sleep, he creates no dream; his soul sleeps in the arteries. No evil can touch him, for he is filled with light.

When a person is in deep sleep, he is free from all worries. In deep sleep,  mind lies inactive, desires nothing, dreams nothing, and knows nothing. This is his intellectual condition. Because of his union with the Self and his unbroken knowledge of it, he is filled with joy. he knows his joy and his mind is illuminated.

Mantra-4: When a person is dying, those around him ask if he knows them. As long as there is life left in the body, he recognizes them.

At the time of death, mind is compelled by the pranas to withdraw itself into its source, no sensation, no thought, no recognition remains whatsoever. Then what happens to that person?

Mantra-5: But when the life leaves the body, ascending with the Sus’s rays, he meditates on OM and with the speed of thought, goes to the Sun. Sun is the gate of the Heaven, where the wise can pass.

The essence of this mantra is about the journey to Brahmaloka after death of a person. Those who knows the meaning of OM and think on OM, while leaving this body on Earth, enters into Brahmaloka. When the dying person leaves the body, he quickly goes to the Sun, ascending through Sun rays. The time taken to reach the Sun[Brahmaloka] is compared with the time taken by the mind to change from one thought to another thought. It is as fast as that. Please read Section-15 of Chandagyo Upanishad  about ” A Sick Man on his death bed”

Mantra-6: In this connection there is a sloka which says: There are a hundred and one arteries leading to the heart; one of them pierces the crown of the head. He who goes upward through it, attains immortality; he who does not, is born again.

Katha Upanishad, Mantra-2.3.16 : One among these hundred and one moves vertically, as it were towards the crown of the head. this is usually called the sushumna-nadi. If our prana and mind can travel through this central nerve current called the sushumna and up through the crown of the head, we attain immortality.

Conclusion:

The Upanishad in this section describes that there are psychic nerve centres(chakra) along the region of the spine and also “Nadis”[channels] which start from heart-space and spread all over the body in thousands, like the rays of the Sun. In Deep sleep these rays enter the heart-space, and we experience great serenity in the absence of dream and waking experiences which are the cause of sufferings. Kundalini Yoga describes tis in details.

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-8A

Introduction: Eighth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many Mantras(verses )including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda[ rituals] and Upasana Kanda [worship and meditation]. Chapter- 6, 7 and 8 form the part of Jnana Kanda[profound Self-knowledge].

The essence of the Teaching is: – “Brahma Vidya”

Brahma Vidya: It is the knowledge of the ultimate Truth which results in Self realisation. The knower of this Truth remains untouched by any situation in life.

This chapter is especially intended for those who are unable to grasp the vastness of “Absolute”, the subject like Bhooma Vidya (Infinity), taught in the previous chapter. Though this chapter confines itself to the Heart of an individual, but that does not limit itself to the body of an individual. The heart here mentioned is used as symbol as the center of the pure subjectivity in us and therefore heart refers to consciousness, which is apparently located within the walls of the body, but never limited to physical body.

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th & 7th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  4. Chapter-7 : Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A
  5. Chapter-7 : Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B
  6. Chapter-7 : Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C
  7. Chapter-7 : Section-23 to Section-27: The link is here:- Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

This post is part-1[8A] of Eighth Chapter of Chandagyo Upanishad. Section-1 to Section-3 discussed here. 

Section-1: [Six Mantras]: The Universal Self within the Heart:

In this section we will learn that there is the City of Brahman ( Brahmapuram), the Absolute, in our own Self.

Mantra-1-2: The Chidaakaash Within:

“Within the City of Brahman, which is the Body, there is the Heart, and within the Heart there is a little house. The house has the shape of a Lotus, and within it dwells that which shines by its own light which is to be sought after, inquired about, and realized. What is there in that space? One should know what is there? Why it is so important? We will try to know that from the following Mantras.

** The Body is the abode of Brahman, the Self. In that Body, the core-centre is at Heart. Within heart is a “dahara”, the space, which is not akasha , one of the five basic elements, as we have seen earlier. This akasha is “Chidaakaash”, the space of Consciousness. 

Mantra-3: Heart is emblem of the Cosmic Secret:

Teacher said: “You ask me what is inside this little space. I tell you that everything is inside there.” There is as much in that little space within the heart, as there is in the whole Universe outside. Heaven, Earth, Fire, Wind, Sun, Moon, Lightning, Stars, whatever is and whatever is not, everything is there.

[*** HOLOGRAPHIC UNIVERSE] It is an emblem of the cosmic secret. Whatever is the extent of this vast space that is outside, that is the extent of this little space in our heart also. The whole of the celestial sphere can be found inside this little space. The principles of the five elements, – earth, water, fire, air, and ether- and everything you see or do not see, all are present here in this little space.

Mantra-4-5: Teacher continues:-

What lies in that space, does not decay when the body decays, nor does it fall when the body falls. That space is the home of Brahman. Every desire is there. Self is there, beyond decay and death; sin and sorrow; hunger and thirst; His aim Truth, His will Truth. Man can live in the body as long as he obeys the law, as man may live in a certain farm, in a certain town, in a certain province, or wherever he wishes, if he obeys the law.

** Though old age comes to the body, the lotus of the heart does not grow old. When body dies, it does not die. Brahman exists there. He is untouched by any deed. Does not suffer ageing, free from hunger, grief, and thirst. His desires are right desires, and his desires are fulfilled.

Mantra-6: Swarajyam

As just in this world, the Region won by action perishes, so does perish in the other world, the Region won by righteous deeds. Earthly pleasers exhaust themselves; heavenly pleasures exhaust themselves. Wherever men go without attaining Self or knowing the Truth, they can not move at their pleasure; but after attaining Self and knowing Truth, wherever they go, they move at their pleasure.

** We know all the wealth accumulated by one exhausts or perishes with time. Likewise, heavenly enjoyments which are acquired by the good deeds( through sacrifices etc) also exhausts after certain time. Therefore, who dies without realising the Self, the Truth, can not find eternal happiness wherever he goes. But for those who know the Self can attain eternal happiness wherever he goes , means in whichever Loka he goes.

Section-2 [Ten Mantras]: Different higher worlds

Mantra-1. If a person wants to see someone, say a forefather in the other world, he can see him at once. There is no such thing as other world for a person who has Realised the “Atman”

Mantra-2. If a man wants the company of his fathers, all he need to do is to Will it. They will appear and make him happy.

Mantra-3. If  he wants the company of his mothers, all he need to do is to Will it. They will appear and make him happy.

Mantra-4. If he wants the company of his brothers, all he need to do is to Will it. They will appear and make him happy.

Mantra-5. If he wants the company of his sisters, all he need to do is to Will it. They will appear and make him happy.

Mantra-6. If he wants the company of his friends, all he need to do is to Will it. They will appear and make him happy.

Mantra-7. If he wants women, all he need to do is to Will it. They will appear and make him happy.

Mantra-8. If he wants perfume or flowers, all he need to do is to Will it. It will appear and make him happy.

Mantra-9. If he wants food and drinks, all he need to do is to Will it. It will appear and make him happy.

Mantra-10. If he wants a thing or a place, all he need to do is to Will it. It will appear and make him happy.

The above 10 mantras in this section emphasize on the subject that everything we can think of, – relatives, friends, fathers, mothers, husbands, wives, good things, great things, pleasant things, objects of desire present in this world or in the other world -whatever they be, they do not take time to manifest themselves if the will is exercised in the proper manner. That means the will has to be in tune with the law of Atman. All such desires in our hearts are really distorted forms of the manifestation of Consciousness in some way or the other. There is some defect in the movement of Consciousness when it gets lodged in the body of an individual and imagines that it is somehow or other limited to the extent of that body alone. This type of imagination is falsehood which gets mixed-up with truth and then it becomes difficult for us to know the Reality, The Truth, the Infinite.

Section-3 [Five Mantras]: The Space within the Heart:

Desires are true but covered by falsehood:

त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ
सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह
दर्शनाय लभते ॥ ८.३.१॥

Mantra-1. Those justified desires which are such, remain covered by falsehood. Falsehood is the cover for those existing true desires because whosoever of one’s relatives departs from here, is not available to be seen here again.

Unfailing desires are covered by falsehood. That means desires are indeed true, but they are covered by falsehood. Truth means vision for the things as they are in reality and falsehood means which opposes that reality. In reality things are not disconnected from one another. But for our wrong notions, we see the things different from one another in this Universe. Therefore, what we perceive as different worlds, is not different. It is for the varying consciousness of the limited self; we experience different worlds. What we consider as different “lokas”[realms of being] are actually one and present in our heart. When “jivatma” is imprisoned in a particular body, then due to finite and limited consciousness, it appears that jivatma is different from external world. But truly it is not!

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न
लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः
कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा
उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा
अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि
प्रत्यूढाः ॥ ८.३.२॥

Wise man sees everything in Self:

Mantra-2. Again, those of his relatives who are still alive and those who are dead, and also those things a person cannot get even if he wishes for them-all these he gets by going within his heart. All true desires of a person are in his heart, though they are hidden. It is like when there is gold hidden some place underground and people who are ignorant of it walk over that spot again and again, knowing nothing about it. Similarly, all these beings go to Brahmaloka every day, and yet they know nothing about it because they are covered by ignorance.

Inside the heart is the whole Universe. When we have susupti, dreamless sleep, we are then one with Brahman and one with the whole world. We are not conscious of it, because of our ignorance.

In this section the Upanishad is teaching us to understand the truth that those people who have passed on from this world, those who are born and those who are not yet born, those who have come and those who have gone to other worlds are in our own hearts. They are not outside somewhere. We carry them in our own hearts, in the space of our Consciousness. It has been said earlier that whatever is outside is also inside.

Self stays in the heart:

Mantra-3. Self stays in the heart; heart, a word that seems to say here it is. Who knows this, daily enjoys the kingdom of Heaven.

Where the Self resides? It is within. Normally people think GOD is above in sky or in temple or somewhere beyond[ In English word, GOD is known as Supreme to the people who believes in GOD]. But the truth is this that in reality, GOD is in our own heart. The heart is the seat of Self-realization. One who knows that, goes daily to the heavenly world in the deep sleep (dreamless sleep). In deep sleep he is with Brahman. that means we go into our own Self. We become one with the Self. This we have seen in Mandukya Upanishad.

Mantra-4. A wise man, leaving his body, joins the flame; is one with His own nature. That nature is Self, fearless immortal Brahman.

Knowledge is associated with light. ” Tamasah ma jyotih gamaya- lead us from darkness to light. Means lead us from darkness of ignorance to the light of knowledge. Mandukya Upanishad has explained in details that during Awaking condition we are more attached to our body and try to enjoy through our sense organs. That becomes the cause of unhappiness. When we overcome our desires [which are active during awaking condition], we find our true nature. Our true nature is free from fear and full of Bliss.

Mantra-5. Whatever binds mortal and immortal, they call truth. Who knows this, daily enjoys the Kingdom of Heaven.

This Mantra says that Sa, ti, and yam – these are the three syllables which represent Brahman. Sa = Immortal, ti = mortal, yam = controls mortal and immortal. He who knows this enjoys divine bliss everyday in dreamless sleep.

Conclusion:

This chapter states that in this Body is “City of Brahman” and in that city there is a palace shaped like a lotus. In that palace there is a little space within the Heart. It is special because the entire Universe is contained within it. If everything is in man’s body, every being, every desire, what remains when old age comes, when decay begins, when the body falls? What lies in that space, does not decay when the body decays, nor does it fall when the body falls. That space is the home of Brahman, the Supreme. Every desire is there. Self is there, beyond decay and death; sin and sorrow; hunger and thirst. Self stays in heart. Heart, a word that seems to say, “here it is”. Who knows this, daily enjoys the kingdom of Heaven [DEEP SLEEP~ “susupti”].

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

*THE CITY OF BRAHMAN*

Essence of ChAndogya Upanishad: Part-7D[FINAL PART]

Introduction: Seventh Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter- 6, 7 and 8 form the part of Jnana Kanda.

The essence of the Teaching is: – The Infinite Bliss ~ “Bhumaiva Sukham”

This post is final part [7-D] of Chapter-7 of Chandagyo Upanishad. Section-23 to Section-27. 

*First part of Chapter-7 has been published in my blog, where Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A

** Second part of Chapter-7 : From Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B

*** Third part of Chapter-7 contains discussion on  Mantras from Section-13 to Section-22: The link is here:- Essence of ChAndogya Upanishad: Part-7C

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

Part-6: Section: 23-27 (Total 6 Mantras):        ” BHOOMA~ The Infinite

We are in the final part of 7th Chapter of Chandagyo Upanishad. In this section we will learn about the characteristics of The Infinite [ Bhooma]. First two mantras give us definition, next two mantras describe the qualities, and the final two mantras give the scriptural support on the Truth.

Section-23: “Bhoomaa”– The Infinite (1 mantra):

यो वै भूमा तत्सुखं नाल्पे सुखमस्ति भूमैव सुखं
भूमा त्वेव विजिज्ञासितव्य इति भूमानं भगवो
विजिज्ञास इति ॥ ७.२३.१॥

Mantra-23.1: The Infinite alone is happiness: [त्रयोविंशः खण्डः ]

Only that which is Infinite, is true Happiness, There is no happiness in anything finite. ” The Infinite alone is Happiness. But the “Infinite” one must desire to understand.

Narada: ” Revered Sir, the Infinite I do desire to understand.

भूमैव सुखं : “Bhumaiva Sukham”: 1) That which is Infinite is true Happiness. 2) There is no Happiness in anything finite. 3) The Infinite alone is Happiness. 

Section-24: “Moksha”– Liberation (2 mantras):

Mantra-24.1: The State of Liberation:

24.1.1: The Infinite and the finite Defined:

That in which one sees nothing else, hears nothing else, and understands nothing else- That is Infinite. But that in which one sees something else, hears something else, and understands something else- that is the Finite. That which is Infinite, is alone immortal; but that which is finite, is mortal.

24.1.2: The basis of Infinite:

Narada: ” Revered Sir, In what that Infinite is established”?

Sanatkumara:” In its greatness or even not in its greatness.”

Mantra-24.2: Mutual Dependence:

The cows and horses are called “greatness” here in this world, as also elephants and gold, servants and wives, fields, and buildings. I do not call this greatness, in fact, I call what has been described above as ” mutual dependence.”

[ The common, worldly type of greatness rests in one’s possessions. For worldly people, what one possesses determines their greatness. Greatness is a relative term. A thing can only be great in comparison to something else which is not great. Like a king is great relative to his countrymen. That is what is meant by Mutual Independence.]

Section-25: “Swaraat”– Independence (2 mantras):

Mantra-25.1: The Infinite, the ” I ” & the Self:

Mantra-25.1.1: The Infinite alone Exists:

That alone is below. That alone is above; That is behind, That is in front; That is to the south, and to the north; That Infinite alone is all this.

Mantra-25.1.2: The “I-Notion” alone Exists:

Next is the teaching with respect to the “I-Notion”. “I” alone am below, I am above; I am behind, I am in front; I am to the south, I am to the north; I alone am all this.

Mantra-25.1.3: The “Self” alone Exists:

Next is the teaching with respect to the “Self”. The Self alone is below and above, the Self is behind and in front; the Self is to the south and north; the Self alone is all this.

[ ** Infinite = "I" = Atman. 1. The Infinite Itself is all That there is. 2. The "I"- notion in the individual is Itself all That there is. 3. The Atman or Sef Itself all That there is.]

Mantra-25.2: The ” Sovereign and the Slave”:

Mantra-25.2.1: The Sovereign is free:

Verily, he who sees thus, who reflects and understands; thus, He revels and sports in the Self, he unites in and enjoy the Self. He becomes the Sovereign of all the worlds. He is free to act as he wishes.

Mantra-25.2.2: The Slave is ruled by others:

But who know other than this, they are ruled by others (the slaves), and live in perishable worlds. In all the worlds, they are not free to act as they wish.

[** Analysis:  Here sage Sanatkumara is pointing to the final state. Aatma- Ratih, Aatma- Kreedah, Aatma- Mithuna, Aatma-Anandah- this is the state he himself must be revelling in all the time. Now what is required to reach this state? It is very simple. Follow the meaning of the words: Evam Pashyan, Evam Manvaan, Evam Vijnaanan. All these means: – ” See nothing else”, “Reflect on nothing else”, and ” Understand nothing else”. Nothing other than Infinite. The state of freedom of one is then established in Infinity. All previous levels from Name to Hope, were limited to the worlds of finite. Upon reaching this state the Aspirants become ” Swaraat” – the all-powerful status of being a Self-Sovereign, independent ruler of himself.]

Section-26: The Vision of the “Ativadi”– (1 mantra):

Mantra-26.1: Greatness of the Realised Sage:

Mantra-26.1.1: The requisites for Sovereignty:

Verily, for him alone who sees thus, reflects thus, and understands thus. 

Mantra-26.1.2: The state of Sovereignty: “Atma-Svarajya”

  1. Prana Springs from the Self.
  2. Aspiration Springs from the Self.
  3. Memory Springs from the Self.
  4. Space Springs from the Self.
  5. Fire Springs from the Self.
  6. Water Springs from the Self.
  7. Appearance and disappearance Spring from the Self.
  8. Food Springs from the Self.
  9. Strength Springs from the Self.
  10. Understand Springs from the Self.
  11. Contemplation Springs from the Self.
  12. Intelligence Springs from the Self.
  13. Will Springs from the Self.
  14. Mind Springs from the Self.
  15. Speech Springs from the Self.
  16. Name Springs from the Self.
  17. Hymns (Upasana Kanda) Springs from the Self.
  18. Rites (Karma Kanda) Springs from the Self: All these Spring from the Self alone!!

Section-27: Supporting scriptural verses: “Slokas” (1 mantra):

तदेष श्लोको: On this there are scriptural verses as follows: –

तदेष श्लोको न पश्यो मृत्युं पश्यति न रोगं नोत दुःखताꣳ
सर्वꣳ ह पश्यः पश्यति सर्वमाप्नोति सर्वश इति
स एकधा भवति त्रिधा भवति पञ्चधा
सप्तधा नवधा चैव पुनश्चैकादशः स्मृतः
शतं च दश चैकश्च सहस्राणि च
विꣳशतिराहारशुद्धौ सत्त्वशुद्धौ ध्रुवा स्मृतिः
स्मृतिलम्भे सर्वग्रन्थीनां विप्रमोक्षस्तस्मै
मृदितकषायाय तमसस्पारं दर्शयति
भगवान्सनत्कुमारस्तꣳ स्कन्द इत्याचक्षते
तꣳ स्कन्द इत्याचक्षते ॥ ७.२६.२॥

Mantra-27.1: Three supporting Slokas:

Mantra-27.1.1: The Seer of the Infinite:

He who sees does not see death, nor illness, nor sorrow. he who sees this sees all things and obtains all things in all ways.

Mantra-27.1.2: One Becomes Many:

He who is One, becomes three-fold, five-fold, seven-fold and also nine-fold. Then again, he is called eleven-fold, and hundred-fold, then hundred-and-eleven-fold, twenty-thousand-fold.

** Analysis of One into Many:

One: Brahman

Three-fold: Causal, subtle, and Gross; Waking, dreaming, and Sleeping, Past, Present, and Future.

Five-fold: Five Elements, Five Koshas, Five Pranas.

Seven-fold: Sapta Dhatus, Sapta rishis, Sapta Divas, sapta Swara, sapta Lokas, Seven colors.

Nine-fold: Nava Durga, Nine doors in the Body.

Ten-fold: Disha, Avatara, Vidyas.

Eleven-fold: Rudras

And so on……

Mantra-27.1.3: Three major steps:

  • Pure food creates pure intellect.
  • Pure intellect creates strong memory.
  • Strong memory cuts all the knots of the Heart.

** Note: Cuts all the knots of the Heart means detaching Ego from Consciousness. This teaching has been seen in Katha Upanishad also [Mantra-2.3.15: Katha Upanishad: – “When the knot of the heart is cut, the mortal becomes Immortal. This alone is the Teaching”.]

THREE MAJOR STEPS

Mantra-27.1.4: The Final Stage: 

भगवान्सनत्कुमारस्तꣳ स्कन्द इत्याचक्षते
तꣳ स्कन्द इत्याचक्षते ॥ ७.२६.२॥

Sage Sanatkumara leads beyond the darkness those that have washed their impurities away. Hence men call him the Great commander, men call him the great Commander.

Conclusion:

Finally, the Great sage sanatkumara defined “Bhooma” the ABSOLUTE. This is Infinite. Here one sees nothing except one’s own Self, hears nothing except one’s own Self, understands nothing except one’s own Self, Bhooma alone is Immortal. This Eternal is Present Everywhere. It can not be that It is located in something else, and It is dependent on something else. Nor It has something else as It’s support. Neither It is not dependent on something else. This is all- being, support of all things. He who Realizes this enjoys ” Atma-Svarajya” [state of Sovereignty] means Universal Lordship. Every realm of being becomes a free passage to this great one who has acquired this knowledge. The person becomes possessed of Cosmic freedom.

End of Chapter-7 ” The Infinite Bliss”

The link for reading text in Sanskrit is here:-   Chandgoya Upanishad 

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-7C

Introduction: Seventh Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter- 6, 7 and 8 form the part of Jnana Kanda.

 There are 24 sections in Chapter Seven. Here we will discuss on Chapter-7, Section-13 to Section-22 to learn profound knowledge through a dialog between: Narada (the disciple) and Sage Sanatkumar.

The essence of the Teaching is: – The Infinite Bliss ~ “Bhumaiva Sukham”

* First part of Chapter-7 has been published in my blog, where Section-1 to Section-6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A

** Second part of Chapter-7 has been published. From Section-7 to Section-12 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7B

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

In this post we will start from Mantra-12.2.2: Is there anything above “Aakaashah”[Space]

Narada: ” Sir, Is there anything above Space”?

Sanatkumara:” Yes, there is something above”

Narada: ” Sir, then please elaborate.”

After completing section-12, we have reached to the higher level of knowledge which is beyond Space. Now let us think beyond Time. The cause and effect. If creation of Universe is an effect, then there must be some Cause. What is that? Let us try to find it out prom following sections.

Part-4: Section: 13-15 (Total 8 Mantras):        ” ISHWARA~ The Causal Being

Our existence is essential for the existence of Space. Therefore, Consciousness of Self-existence is fundamental for determining factor of the Consciousness of this vast expanse that we call Space. Hence, the word “smara” has to be understood differently. It does not merely mean a kind of memory only. Here, the essence of the section is to teach the aspirant for attaining higher levels. It is to be understood that a person should meditate on the supreme self-Consciousness, which is above Space.

Section-13: ” Smarah”- Memory[2 Verses]

Our Self-Consciousness, the self-Consciousness of every being is above Space, which determines the character of Space.

Mantra-13.1.1:  Memory is above Space.

Mantra-13.1.2 The greatness of Memory:

Take away memory from men, they no longer hear, think, or understand. Give back their memory, they hear, they think and understand. Through memory we recognise our children and cattle.

Mantra-13.1.3: Therefore, worship Memory.

Mantra-13.2: Beyond Memory:

Mantra-13.2.1: The Fruit gained by Worshiping Memory.

He, who worships Memory as brahman, attains the receptacles of light, free from sorrow, free from bondage, moves within the limits of Memory, as it may please him, provided he worships Memory as nothing but Brahman.

Mantra-13.2.2: Is there anything above “Smarah”[Memory]

Narada: ” Sir, Is there anything above Memory”?

Sanatkumara:” Yes, there is something above Memory”

Narada: ” Sir, then please elaborate.”

Section-14: ” Aashaa”- Aspiration [2 Verses]

Mantra-14.1.1:  Aspiration is above Memory.

Mantra-14.1.2 The greatness of Aspiration:

Indeed, kindled by aspiration, men recites the sacred words, does this or that, performs rites, desires children and property, longs for life here and thereafter.

Mantra-14.1.3: Therefore, worship Aspiration.

Mantra-14.2: Beyond Aspiration:

Mantra-14.2.1: The Fruit gained by Worshiping Aspiration.

He, who worships aspiration  as Brahman, gets all he wants, never goes a blessing in vain, moves within the limits of aspiration, as it may please him, provided he worships aspiration as nothing but Brahman.

Mantra-14.2.2: Is there anything above “Aashaa”[Aspiration]

Narada: ” Sir, Is there anything above Aspiration”?

Sanatkumara:” Yes, there is something above Aspiration”

Narada: ” Sir, then please elaborate.”

Section-15: ” Praanah”- Life Force[4 Verses]

Mantra-15.1.1: Life Force is above Aspiration

Mantra-15.1.2: Life Force-As spokes fastened to wheel.

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive.
Though this vital life force makes the body animated and actions are performed but this is not the “Real Self”. 

Mantra-15.1.3: Praanah~ as Mover, Life, and Giver

Everything is fixed in praanah. Praanah lives by praanah. Praanah gives for praanah. Praanah gives power.

Praanah” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates.  Same way this vital energy “Praanah” animates us, the live bodies.  It runs the 1st layer the Physical body. This praanah is external to further subtler energy which is Mind. The mind is so subtle and transparent, that  mind can reflect consciousness. 

Mantra-15.1.4: Praanah~ as Kith and kin

  • Praanah is the father.

  • Praanah is the mother.

  • Praanah is the bother.

  • Praanah is the sister.

  • Praanah is the Guru.

  • Praanah is the Acharya.

Mantra-15.2: Praanah~ Being cruel on living:

If a man speak cruel words to a father, mother, sister, brother, Guru, people say: “Shame upon you for such cruelty. You are indeed a slayer of your father; You are indeed a slayer of your brother; You are indeed a slayer of your sister; You are indeed a slayer of your Guru or Acharya!”

Mantra-15.3: Praanah~ Performing last Rites:

If, life once gone, somebody shoves them ( who are dead among kith and kin) back on to the funeral pyre with a poker, where is the cruelty? Surely no one would blame him: ” You are slayer of your father”; nor ” You are slayer of your brother”; nor ” You are slayer of your sister”; nor ” You are slayer of your Guru or Acharya”.

Mantra-15.4.1: “Ativaadi” the Realized Sage

Praanah, indeed, alone becomes all these. He indeed who sees thus (Sravana), reflects thus (Manana), and realizes thus (Nididhyasana) becomes an ” Ativaadi” the Realized Sage.

Mantra-15.4.2: “Ativaadi” The title becomes a complement:

If someone were to say to you: ” You are an Ativaadi, ” You should say, “yes, I am an Ativaadi” You should not deny it, It is a complement.

Part-5: Section: 16-23 (Total 8 Mantras):        ” Sadhana~ Spiritual Practice

Who is Ativaadi?

There are certainly some steps which are to be followed to become “Ativaadi”. The steps are to be considered as essential requirement (sadhana) to attend permanent happiness. The steps are listed below:

We will learn about the steps from the following sections:

Section-16: ” Satyam”- Truth[1 Verse]

Mantra-16.1: Who is an ativaadin?

Sanatkumara:” But he really is an ativaadin who speaks with Truth about the Truth “

Narada: ” Revered Sir, if that is so, I would speak with Truth about the Truth”

Sanatkumara:”But first, one must desire to understand the Truth”.

Narada: ” Revered Sir, I do desire to understand the Truth”.

**This earnest desire to know the Truth is called “Jijnaasa” [enquiry]

Section-17:”Vijnaanah”- Realisation [1 Verse]

Mantra-17.1: Who is a Realised One?

Sanatkumara:” Only when one is Realised, then one can declare the Truth”. Without realising, no one can declare Truth. But one must desire to understand what Realisation is!

Narada: ” Revered Sir, I do desire to understand Realisation”.

Section-18:”Matih”- Reflection [1 Verse]

Mantra-18.1: Who is qualified to Reflect?

Sanatkumara:” Only when one Reflects, then does one Realise”. No, without reflecting, one can not Realise. Only he who reflects, Realises. But one must desire to understand what Reflection is!

Narada: ” Revered Sir, I do desire to understand Reflection”.

Section-19:”Shraddha”- Faith [1 Verse]

Mantra-19.1: Who is full of Faith?

Sanatkumara:” Only when one becomes full of Faith, then can one reflect. Without Faith, no one can reflect. He who has Faith only reflects. But one must desire to understand what Faith is!

Narada: ” Revered Sir, I do desire to understand Faith”.

Section-20:”Nishthaa”- Steadfastness: Devotion [1 Verse]

Mantra-20.1: Who is full of Steadfastness?

Sanatkumara:” Only when one becomes full of steadfastness (devotion), then can one be full of faith. Without Steadfastness, no one can have faith. He who has steadfastness can  only have faith. But one must desire to understand what Steadfastness is!

Narada: ” Revered Sir, I do desire to understand Steadfastness”.

Section-21:”Kritih”- Activity:[1 Verse]

Mantra-21.1: Who is truly Active?

Sanatkumara:” Only when one is given to Action, then can one be full of Steadfastness. No, without action, one can not have steadfastness. He who acts can be steadfast. But one must desire to understand what Activity is!

Narada: ” Revered Sir, I do desire to understand Activity”.

Section-22:”Sukham”- Happiness:[1 Verse]

Mantra-22.1: Who is truly Happy?

Sanatkumara:” Only when one expects to obtain Happiness, then does one Act. Without expecting Happiness, one does not Act. Only to obtain Happiness does one Act. But one must desire to understand what Happiness is!

Narada: ” Revered Sir, I do desire to understand Happiness”.

Section-16 to Section-22 primarily teaches about three stages which are very essential for progressing in the path of acquiring Happiness. Three stages are as below:

1.Sravana Knowing the Truth: Listening to the teachings of the sages on Vedanta. Now instead of Sravana, we can use the word Study of Vedanta, because Sravana was the practice during early Vedic period as no method of writing existed.

2.Manana :Reflection is necessary: This stage is the reflection on the teachings. This means thinking about what has been heard and subjecting that into a reason based on experience gained.

3.Nididhyasana : “Faith and Steadfastness”: Stage of meditation on the Truth. It is the culmination of the practice of Sravana and Manana. We may see what BRRihadAraNyaka Upanishad says  on Nididhyasana. ” The Self , my dear Maitreyi, should be realized-should be heard of , reflected on and meditated upon; by the realization of the self, my dear”.

Sravana, Manana, Nididhyasana leads us to intuition (aparoksha Anubhuti). In this way, Brahma Kara Vritti is generated from “Sattvic anta Karana”. This “Brahma Kara Vritti” destroys the Mula-Avidya or primitive ignorance which is the root cause of all bondage, births, and deaths. When this ignorance or veil is removed, Brahman which is Self effulgent reveals itself in its pristine glory and splendour.

Conclusion:

The thirst for happiness is universal. It is the driving force behind all aspirations of human being.

Now, the question is: Where lies the happiness?

By mere empirical analysis it is difficult to find out where happiness lies, because no scientific analysis of mind can pinpoint the object of happiness. Whether it is outside or it is inside. It is neither in mind nor in any object of sense.

The answer to this question is given by the great Master Sanatkumara. Happiness neither lies in mind nor in any object, because if it is considered to be a property of mind, then it becomes finite. Same thing applies if we consider happiness as a part of object, since objects are also finite. Happiness cannot be regarded as finite because we are not satisfied with limited happiness. We are not happy with finite pleasure of this world.

In the next section: Section -23, we will learn what the Sage sanatkumara is teaching about happiness. Sanatkumara says to Narada: “Happiness is not anywhere and yet, it is everywhere. It is in a completeness of Being that you can find happiness”.

Final part of 7th Chapter The Infinite Bliss” will be published very soon !!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

The Four Great Vedic Statements [ Mahavakyas]

THE FOUR GREAT VEDIC STATEMENTS

Introduction: Four “MahaVakyas”

There are four great statements (Maha Vakyas– Great sayings), one each taken from each of four Vedas by ancient scholars. These are most famous mantras and gives the core knowledge of Veda. Traditionally these well known MahaVakyas are pointers for the aspirants seeking liberation from the cycle of births. Four MahaVakyas will be discussed in this post.

Before knowing the 4 “MahaVakyas”, let us look into one sloka from Taittiriya Upanishad.

Satyam Jnanam Anantam Brahma”:- 

Above sentence literarily means ‘the knower of “Brahman” attains the Supreme.” Taittiriya 2.1.1 which is the opening sentence of Taittiriya Upanishad. We will try to understand the essence of this sentence.

“Satyam jnanam Anantam Brahman” which means “The knower of “BRAHMAN” attains the Supreme”.  BRAHMAN is Truth, knowledge, and Infinity, which is our own very Self, the Atman.  Brahman is not an object of knowledge.  It is always witnessing subject. (দ্রষ্টা~The Seer).

First of all, we need to know the true meaning of “Brahman”.

Brahman: IT is That which is Absolute, fills all space, is complete in Itself, to which there is no second and which is continuously present in everything, in every being and everywhere. It is homogeneous in nature.

Brahman: It is the key word here!

The word “Brahman” will be used repeatedly. Meaning of Brahman is VAST. This is to be noted here that the word “Brahman” does not refer to any Cast , Creed or Sect. According to Vedanta the word ” Brahman” has been derived from the root word “brh” which means growing or expanding and suffix “man” added to it signifies absence of limitations. In Vedanta, the word Brahman is a neuter gender and hence it is referred as pronoun ” That”. It is very difficult to describe Brahman, which is ultimately indefinable, indescribable, and utterly beyond all human comprehension. Brahman can not be described through senses alone. Vedanta has however taught us how to realize Brahman which is “Supreme Consciousness”. In this article I will try to explain what I understood after reading different Scriptures. Hope readers will find it interesting and worth reading.

From Upanishads we can learn about “Brahman”.  Founder of Advaita Vedanta, 8th century scholar, Shri Adi Shankaracharya said: ” there Exists one Absolute Brahman, who is “Sat-Chit-Ananda” and homogeneous in nature .” Vedanta philosophy is part of the four Vedas are believed to be composed and orally transferred, goes back to 5000 years. The oneness of Soul(Jiva~Atman) and GOD(Param Atman), the ultimate Truth is the principal essence of Vedanta philosophy. 

The Four MahaVakyas are as follows:-

Above photo has been taken from “ANANDA DHAM”, the Ashram of my father’s Guruji. I used to visit ashram since my teen age. That time I did not understand above statements(written in Bengali script). Since then, it was in my mind to know the famous statements:

1) ” prajnAnaM brahma “:Consciousness is Infinite.

This means consciousness is Brahman. This has been taken from Rig Veda ( Aitareya Upanishad): The essence is that Brahman is Supreme knowledge. The absolute reality is the essence of what you really are.

2) ” tat-tvam-asi”: That-Thou-Art.

It means “You are that” which is from Sama Veda (ChAndogya Upanishad).

3) ” ayamAtma brahma”: This Self is the Truth.

Which means This Self is Brahman. It has been selected from Atharva Veda ( maNDukya Upanishad). Atman and Brahman are the same like the waves and the ocean are one.

4) ” aham brahmAsmi”:- I am the Infinite Reality.

Here it means “I am Brahman”. This has been taken from Yajur Veda (bRRihadAraNyaka Upanishad ).   “I AM” is that absolute reality.

Importance of the MahaVakyas:- MahaVakyas contain the essence of ageless Wisdom and Absolute Truth regarding ” Brahman” which is “SAT-CHIT-ANANDA”

To understand above four MahaVakyas, one has to study Vedanta . Vedanta consists of three basic Texts. Together they are referred as ” PRASTHANA TRAYA” , triple canon of Vedanta.

  1. Upanishads ( Shruti Prasthana):

  2. Bhagavad Gita( Smriti Prasthana : Quintessence of the teaching of entire Veda: “samasta-vedanta-sarasangraha-bhutam”).

  3. Brahma Sutra (Nyaya-Prasthana also known as uttarmimamsa sutra).

Those who wish to study the philosophy of Vedanta, may read ” The Ten Principal Upanishads” and the “Brahma Sutra” after reading the “Bhagavad Gita”. In the following paragraphs, I will write brief introduction about Brahma sutra. Rather I will emphasize on Brahma sutra because it is essential to understand the concept of Advaita Vedanta. While explaining Brahma sutra, some references of Upanishads obviously will follow.

There are four chapters in Brahma sutra. First chapter unifies Brahman. Second chapter shows no conflicts between Vedanta and other sastras (sacred texts). The third deals with practice to attain Brahman and the fourth one is result of attaining Brahman which is nothing but fruits of Self realization. The first topic of first chapter of Brahma sutra is “Jijnasadhikaranam” [ Topic-1/first chapter] which means ” The enquiry into Brahman and it’s prerequisites”. The first sentence of this chapter is ” Athato Brahmajijnasa” (Hence thereafter a deliberation on Brahman.1.1.1)

Now, this Text is for whom? A little explanation is essential here.

The Vedanta is for the person who is competent to understand and study sastras(Scriptures) ,has tranquil mind, full of faith, consistently engaged in good thoughts and associates with the knower of Truth. After attainment of certain preliminary qualifications which are known as ” SADHANA CHATUSHTAYA”~ four salvations ,one can progress towards the direction of knowing Brahman. Four salvations are:

  1. “Nitya-Anitya-vastuveveka” which means discrimination between the eternal and non eternal.
  2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
  3. ” Shatsampat : Six-fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
  4. “Mumukshautva” (Desire for liberation).

Even without possessing the knowledge of “Karma Kanda” (Rituals, religious ceremonies), a desire for attaining the knowledge of Brahman( Brahma Gyan) will arise direct from the study of “Srutis”. Therefore, I will recall here the sentence ” A man full of revelation, but without desire has equal joy.” which is written in Sanskrit as ” श्रोत्रियस्यचअकामहतस्य “ means well versed in “Srutis”. Hence it implies that the enquiry of Brahman does not depend on the performance of any act but through study of Vedas. That is the essence of the section ” Ananda Valli” of Taittiriya Upanishad.

Why should one enquire Brahman? Why?

Most of the religions believe that life in earth or life in heaven are attained on the basis of one’s virtuous deeds(“KARMA”) which is transient. But once you know Brahman, you will enjoy everlasting bliss and immortality. Knowledge of Brahman destroys ignorance which is the root cause of all sufferings.

We will continue our study of Vedanta a little more in the following paragraphs. I admit that this will be lengthy for the readers, but it is essential part of Vedas which needs to be presented.

“Janmadyadhikaranam“: Definition of Brahman[Topic-2/First chapter of Brahma sutra]. First sentence here is ” Janmadyasya yatah” 1.1.2(2) means Brahman is that from which the origin, sustenance and dissolution of this Universe proceed. Brahman is eternally pure, wise, and free. He is Omnipotent and Omniscient. One can attain knowledge of brahman through reflection on it’s attributes. Would like to refer here Taittiriya upanishad-iii-1: Conversation between Varuna and his son Bhrigu Varuni on enquiry into Brahman. Bhrigu is asking his father- ” Sir, teach me Brahman”. Varuna said, ” that from whence these beings are born, that by which, when born they live, that into which they enter at their death, try to know that“. That is Brahman.

Here the point to be noted is that the origin, sustenance, and dissolution of the Universe are characteristic of the Universe because of changing (cyclic) in nature. They do not pertain to the eternal unchanging Brahman, yet they indicate Brahman which is the cause of this universe. Sruti has another definition of Brahman. ” Satyam Jnanam Anantam Brahman” means Truth, knowledge, Infinity is Brahman.

” Sastrayonitvadhikaranam” : Brahman is realizable only through the scriptures [Topic-3/First chapter of Brahma sutra]. “Sastrayonitvat”: 1.1.3(3) means the scripter is the source of right knowledge. The scriptures illumine all things like a search light. Through scripture only we get a comprehensive understanding of the nature of Brahman. Brahman is formless, colorless, attribute less. Hence it can not be grasped by the senses alone. Brahman is ONE, infinite and without second.

The Self is infinite.

There is in fact no multiplicity or plurality in that ONE, Homogeneous Being, the Supreme Being and the Ultimate. Because of superimposition and our ignorance, we have forgotten our true nature.  It alone
exists as the illuminator. This “Atman” the Real “Self” in its glorious existence, reveals its own “Sat-Chit” nature which is Anandamaya. The eternal nature of Self is Bliss only.

Vedanta says that the study of scriptures helps in realization of truth, when one is equipped with necessary fourfold discipline:-
1. Discrimination between real (Nitya নিত্য~ eternal) and unreal (Anitya অনিত্য~transitory).
2. Renunciation of the unreal (Viraga~বৈরাগ্য)
3. Six-fold qualities.
4. Longing for liberation (Moksha ~মোক্ষ প্রাপ্তি : to escape from the cycle of births and deaths)

The word “Self” is generally meant to “Atman” (soul). But the Sanskrit word is “Atman”, which cannot be translated.  This Atman is deathless, birthless, eternal and real for every individual.  It is the unchanging reality (sat ~সৎ) behind the changing body, sense organs, mind, and ego. It is Spirit, which is pure Consciousness (চিত্) and is unaffected by time-space causality. It is infinite and it is ONE without the second.
As the unchanging reality in the individual is known as Atman, same way the unchanging reality in the Universe is known as “BRAHMAN”. Vedanta says This BRAHMAN and ATMAN are one and the same.

Three key words are repeatedly used in Vedanta. Those are to be understood which are conceptual.1.Brahman: Discussed above. Next two are 2.Maya and 3.Atman; discussed below.

What is Maya? (~ Sanskrit word) :– Manifested Universe is all due to “Maya”

The appearance of this world is due to Maya-the illusory power of Brahman. Maya is neither “Sat” (existent) nor “Asat” (not existent). This world is unreal. According to Vedanta, our real nature is divine, pure, perfect, eternal, and free.  We do not have to become Brahman, because we are That. But Maya is the veil which covers our real nature. Maya is beginning less. Time arises only with Maya. It is unthinkable, indescribable (Anirvachaniya). The word illusion is often used as meaning of Maya, but scholars says it is improper. There is no equivalent word in English to mean it. What is known to us, according to ancient sacred texts, that Maya disappears when we realize our true nature.

Atman : –

Atman includes everything and everyone. It is the Total of all created beings, and so it is called Brahman. The ultimate in us is Atman. The ultimate in the cosmos is Brahman. Atman is Brahman. There can not be anything other than this Universal Reality.

According to Vedanta, The ultimate in us is ATMAN. The ultimate in Cosmos is BRAHMAN. This is the Universal Reality. Total Substance is Brahman. The same substance, when conceived as the essence of particular being is Atman. The Universe has been manifested out of this Total Substance can be said as Brahman. This is Atman, the Self of the universe. This Brahman is without a prior or a posterior, without interior or exterior. This Atman is Brahman, the perceiver of everything.

Conclusion:-

It is believed that Four MahaVakyas were chosen by Acharya Adi Sankara, and he attached 4 Mantras to 4 “Matha”s (Pitha)” in the four corners of India. Each four MahaVakyas are taken from each Veda. 

” prajnAnaM brahma “:Consciousness is Infinite [RIG VEDA]; It is connected to Govardhana Pitha

” tat-tvam-asi”: That-Thou-Art [ SAMA VEDA]; Connected to Dwarka Pitha

” ayamAtma brahma”: This Self is the Truth [ATHARVA VEDA]; Connected to Jyotirmath Pitha.                            

” aham brahmAsmi”:- I am the Infinite Reality [YAJUR VEDA]; It is connected with Sringeri Sharada Pitha

My request to the readers: Please go through some of my blogs which are relevant and specific to know more on the subject: Links are as below. 

  1. Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]
  2. Essence of Aitareya Upanishad: Part-B: 
  3. MaNDukya Upanishad- The Nature of OM: – Part-1
  4. The Divine Art !!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. Mandukya Upanishad: By Swami GuruBhaktananda.
  6. BRRihadAraNyaka Upanishad: By Swami GuruBhaktananda.
  7. Aitareya Upanishad: By Swami GuruBhaktananda.
  8. ChAndogya Upanishad: By Swami GuruBhaktananda.
  9. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  10. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  11. A-U-M Awakening to Reality: By Dennis Waite***
  12. Panchadasi: Swami Vidyaranya:
  13. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-7B

THE EXPANDING UNIVERSE

Introduction: Seventh Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. 

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter- 6, 7 and 8 form the part of Jnana Kanda.

 There are 24 sections in Chapter Seven. Here we will discuss on Chapter-7, Section-7 to Section-12 to learn profound knowledge through a dialog between: Narada (the disciple) and Sage Sanatkumar, where knowledge has been imparted in steps. Each step itself is a kind of meditation. Crossing each step, one can go higher and higher and finally to the Infinity, beyond which there is nothing. That is unlimited and immortal. 

First part of Chapter-7 has been published in my blog, where Section 1 to Section 6 has been discussed. The link is here:- Essence of ChAndogya Upanishad: Part-7A

The essence of the Teaching is: – The Infinite Bliss ~ “Bhumaiva Sukham”

Journey:-    Gross → Subtle → Causal → Absolute

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

Mathematically, consider "Name" as an elementary set and it is subset of Speech. In this way each step are to be considered as subset of the next. Finally, all the subsets become elements of Universal set. Each stage has its significance and important to live life. Please try to understand the concept.

Part-2: Section: 6-8 (Total 6 Mantras): “DHARMA-the Universal Law”

Mantra-6.2.2: What is above Contemplation?

Narada: ” Sir, Is there anything above Contemplation”?

Sanatkumara:” Yes, than contemplation, there is something greater.”

Narada: ” Sir, then please elaborate.”

Section-7: “Vijnaanam”- Wisdom [2 Mantras]

Mantra-7.1: What is above Contemplation?

Mantra-7.1.1 Wisdom [understanding] is above Contemplation.

**Note:   Understanding of scriptures is necessary for contemplation. Through understanding, one achieves Wisdom.

Mantra-7.1.2: All sciences are understood by Wisdom.

Wisdom is above Contemplation. By wisdom alone can the Rig- Veda be understood. This is true for the Yajur Veda, Saama Veda, Atharva Veda as the fourth. the History and Puranas as the fifth, the Veda of Vedas-grammar, the rules for the worship of ancestors, mathematics, the science of portents, the science of treasures, logic, the science of ethics, the science of gods, the ancillary knowledge of the Vedas, physical science, the science of War, the science of the stars, the science related to serpents, the fine arts(celestials)

Mantra-7.1.3: All elements and Creatures are understood.

By Wisdom also understood the following subjects: All Elements: Air and Space, Water and Fire, gods and men, all creatures such as animals and birds, grasses and trees, beasts down to worms, flying insects and ants.

Mantra-7.1.4: All values, Food and Worlds are understood.

By wisdom we understand merit and demerit (all values) true and false, good, and bad, pleasant, and unpleasant, food and drink, this World and the next.

Mantra-7.1.5: Therefore, worship Wisdom.

Mantra- 7.2: Beyond Wisdom:

Mantra-7.2.1: Fruit gained by Wisdom.

Who worships Wisdom as Brahman, attains all knowledge and experience, moves within the limits of its subject, as it may please him, provided he worships Wisdom as nothing but Brahman.

Mantra-7.2.2: What is above Wisdom?

Narada: ” Sir, Is there anything above Wisdom”?

Sanatkumara:” Yes, Power is above Wisdom”

Narada: ” Sir, then please elaborate.”

Section-8: ” Balaam”- Strength (Power) [2 Verses]

Mantra-8.1.1:  Power (Strength) is above Wisdom.

Mantra-8.1.2: Greatness of a Powerful man:

One powerful man terrifies a hundred wise men.

Mantra-8.1.3:  Power helps on Spiritual Journey from beginning to End:

When man becomes powerful (gains great strength), he rises (gains spiritual power); as he rises, he serves (Karma Yoga). as he serves, he associates with wise (Discipleship), he sees, hears (Sravana), thinks (Manana), knows (Nididhyasana), acts (intense Tapas), and he realizes (Attains Self).

** Note: Power or Strength whatever the word be, “Balaam” is the Sanskrit word. Here strength does not mean just physical strength. Intellectual strength also is to be considered here. 

Mantra-8.1.4:  Power holds everything firm:

Through power we are masters of Earth, sky, heaven, mountain, men, gods, cattle, herbs, trees, beasts, worms, midges, and ants.

Mantra-8.1.5: Therefore, Worship Power.

Mantra-8.2: Beyond Power

Mantra-8.2.1: The Fruit gained from Power.

Who worships power as Brahman, moves within the limits of the powerful, as it may please him, provided he worships power as nothing but Brahman.

** Note: The word Power (or Strength) used here is not just the strength of the Body. It is to be understood as deep inner spiritual Power or strength. The primary means to obtain this power is ” Brahmacharya” [ Brahmacharya- celibacy:-  Right use of energy: sutra 2.38 says ” Brahmacharya pratisthayam viryalabhah”.  It is about controlled and disciplined sex. Brahmacharya does not mean cut off from sex. According to explanations of the above sutras by the scholars it is said that “Virya” , the seminal fluid is our life. If stored properly, it can generate lot of energy. When absorbed into the system it gets transformed into prana. Conserved sexual energy in woman also gets transformed. Seminal fluid gives stamina and strength to the brain and nerves. ## To know more:–Readers are requested to read my post on Ashtanga Yoga: Part-3]

Mantra-8.2.2: Is there anything above Power (Strength)?

Narada: ” Sir, Is there anything above Power”?

Sanatkumara:” Yes, than Power there is something above”

Narada: ” Sir, then please elaborate.”

Part-3: Section: 9-12 (Total 8 Mantras):                          ” JAGAT-the Universe”

**Note: In part-1, we have seen discussion on levels from Name up to Intelligence. In this part we have seen development of Individual’s potential. In part-2 we have seen development of Principle of righteousness. In the following part, part-3 we will see how the fundamental Elements: Food, Fire and Earth contribute our development in the level of Universe. Here we will learn how to establish connection with the entire manifested Universe. This knowledge will strengthen further for smooth Spiritual journey to reach the Goal.

Section-9: ” Annam”- Food [2 Verses]

Mantra-9.1.1:  Food is above Strength (Power).

Mantra-9.1.2:  Effect of not Eating:

If a man abstains from food for even 10 days, though he may live, he cannot see, hear, think, discriminate, act, or learn.

Importance of Food: This we have seen in many parts of different Upanishads. In Chandagyo Upanishad; Chapter-6; Khanda-7 sage Uddalaka has given lesson to Svetaketu. Please read this section: Link is here: Mantra-7.1: Svetaketu was instructed to Fast:

Mantra-9.1.3:  Effect of Eating:

When he eats, he will see, hear, think, discriminate, act, and know.

Mantra-9.1.4: Therefore, Worship Food.

Mantra-9.2: Beyond Food:

Mantra-9.2.1: The Fruit gained by Worshiping Food.

Who worships Food as Brahman, he obtains Food and drink as much as he likes, moves within the limit of all that eat, as it may please him, provided he worships food as nothing but Brahman.

Mantra-9.2.2: Is there anything above Power (Strength)?

Narada: ” Sir, Is there anything above Food”?

Sanatkumara:” Yes, than Food, there is something above”

Narada: ” Sir, then please elaborate.”

Section-10: ” Aapah”- Water [2 Verses]

** Point to be noted here: The Elements mentioned in the following sections are all equally important. Hence the sequence of superiority may be treated as secondary matter. In the process of creation, all the five basic Elements, from subtle to gross are equally important for the sustenance and maintenance of Life and the Creation.

Mantra-10.1.1:  Water is above Food.

Mantra-10.1.2:  The greatness of Rain.

In absence of Rain, creatures fall sick for lack of food. But when plentiful rain is there, living creatures become joyous, thinking, ” There will be plenty of Food.”

Mantra-10.1.3:  The greatness of Water.

All are images made of Water, Earth, Sky, Heaven, Mountain, Men, gods, cattle, herbs, trees, beasts, down to worms, midges, ants, Worship water.

Mantra-10.1.4:  Therefore, Worship Water.

Mantra-10.2: Beyond Water:

Mantra-10.2.1: The Fruit gained by Worshiping Water.

He who worships water as Brahman, he obtains all desires, becomes satisfied, and attains the sphere reached by wate. He is free to act as he wishes. Such is he worships water as nothing but Brahman.

Mantra-10.2.2: Is there anything above Water

Narada: ” Sir, Is there anything above Water”?

Sanatkumara:” Yes, than Water, there is something above”

Narada: ” Sir, then please elaborate.”

Section-11: ” Tejah”- Energy(Fire) [2 Verses]

Photo by Bradley Hook on Pexels.com

Mantra-11.1.1:  Fire is above Water

Mantra-11.1.2:  Fire (Tejah) produces Rain.

It is this Fire that, having seized the Air, warms up the space. People then say, ” It is hot, it is burning hot, there will be rain surely. Therefore, first we see Fire and then Rain follows.

Mantra-11.1.3:  Lightning flashes before Rain.

Fire creates heat. Heat makes thunder roll, makes lightning strike, whether above or below. People say: ” There is Thunder, it will rain.” It is Fire first, then water!

** Note: ” Tejah” : Commonly we use the word Fire. Sometime the word Light is also used to glorify the Sanskrit word ” Tejah”. This fire is the symbol of knowledge as well as symbol of purity. Fire burns all impurities. 

Mantra-11.1.4:  Therefore, Worship Fire.

Mantra-11.2: Beyond Fire:

Mantra-11.2.1: The Fruit gained by Worshiping Fire

Who meditates on Fire as Brahman, becomes bright, attains the receptacles of Light, full of brilliance without darkness; moves within the limits of all that is bright as it may please him, provided he worships Fire as nothing but Brahman.

** Pointes to be noted here: The word Fire may not be alone sufficient to describe “Tejah”. Light also can be used instead. However, this Tejah is meant for SUN. Different Upanishads described the significance of Tejah and SUN. Air, Space, Water, cloud, Rain, lightning etc. all are related in the Solar System. As such SuryaLoka which is none other than BrahmaLoka is the highest world of 14 Worlds (Loka) described in Vedas. Liberation is assured for sadhakas who reaches BrahmaLoka. Of course, this Liberation is “Karma Mukti”, not the “Jivan Mukti”

Mantra-11.2.2: Is there anything above “Tejah”[ Fire]

Narada: ” Sir, Is there anything above Fire”?

Sanatkumara:” Yes, than Fire, there is something above”

Narada: ” Sir, then please elaborate.”

Section-12:” Aakaashah”- Space” [2 Verses]

Mantra-12.1.1:  Space is above Fire.

Mantra-12.1.2:  Space makes room for everything.

In space, indeed, exist the SUN, the Moon, lightning, Stars and Fire.

Mantra-12.1.3: The Greatness of Space.

Through Space sound travels, through Space one hears, through Space the reply comes. In Space one rejoices, in space another does not rejoice. In Space a thing is born and grows after birth.

Mantra-12.1.4:  Therefore, Worship Space.

Mantra-12.2: Beyond Space:

Mantra-12.2.1: The Fruit gained by Worshiping Space.

He, who worships Space as brahman, attains the receptacles of light, free from sorrow, free from bondage, moves within the limits of Space, as it may please him, provided he worships space as nothing but Brahman.

Mantra-12.2.2: Is there anything above “Aakaashah”[Space]

Narada: ” Sir, Is there anything above Space”?

Sanatkumara:” Yes, there is something above”

Narada: ” Sir, then please elaborate.”

Conclusion:-

The entire chapter is conceptual. Aim is to gain higher knowledge.

Knowledge is gained in stages. The order of knowledge given by Sanatkumara is from Gross to Subtle to Subtlest[finer to finest] and then to Causal. And finally, Causal to Absolute. It must be understood that as the knowledge goes higher, the mastery over the previous knowledge is included in the next stage. See below: How you gain height of knowledge from “Name and Fame” to Ultimate Reality:- 

Next two parts of 7th Chapter will be published soon !!!

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-7A

Introduction: Seventh Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter).

**This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter- 6, 7 and 8 form the part of Jnana Kanda.

 There are 24 sections in Chapter Seven. Here we will discuss on Chapter-7, Section-1 to Section-6 to learn profound knowledge, the Highest knowledge, through a dialog between: Narada (the disciple) and Sage Sanatkumar.

This chapter will be published in 4 Parts:

The essence of the Teaching is: – The Infinite Happiness ~ “Bhumaiva Sukham”

A request to my readers: Please read my previous posts on ChAndogya Upanishad, especially 6th chapter. Links are given below:

  1. Chapter Six: Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6
  2. Chapter Six: Section-5 to Section-8(Khanda-5 to Khanda-8). The link is here: Essence of ChAndogya Upanishad: Part-6B of 6
  3. Chapter Six: Section-9 to Section-16(Khanda-9 to Khanda-16). The link is here: Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

॥ छान्दोग्योपनिषत्  –  सप्तमोऽध्यायः ॥

Structure of 7th Chapter!

Entire 7th Chapter is focused on ” Bhumavidya” means the knowledge of Infinity: “Brahma Gyan”. The knowledge has been imparted by the sage Sanatkumar to the sage Narada, step wise. Each step itself is a kind of meditation. Crossing each step one can go higher and higher and finally to the Infinity, beyond which nothing is there. That is unlimited and immortal.

Part-1: Section: 1-5 (Total 15 Mantras):                          ” The Individual SOUL

Mantra1.1: Narada’s request to Sanatkumara:

OM; “Revered Sir, teach me”, thus did Narada approach Sanatkumara. Sanatkumara replied: ” Declaring what you already know, come to me. I shall tell you what is beyond.

Mantra1.2: Narada’s Qualification:

Narada then said: ” Revered Sir, I know the Rig Veda, the Yajur Veda, and the Sama Vedas, the Atharva as the fourth. The Itihasas and Puranas as the fifth; Vedic grammar; forms of ancestor worship; mathematics; the science of portents; the science of treasures; logic; the science of ethics; etymology; the preliminary Vedas; physical science; the science of serpents; and of celestials-all this I know, Revered Sir.

Mantra1.3: Narada’s Quest:

1.3.1: Narada Seeks Knowledge

“Revered Sir, I am only knower of verbal Texts, not a knower of the Self. Indeed, I have heard from persons like your revered Self thar a knower of the Self goes beyond grief.”

1.3.2: Narada wants escape from the ocean of grief.

“I am in such a state of grief. May your Revered Self take me across this ocean of grief.”

1.3.3: Guru’s Assessment:

Sage Sanatkumara replied to Narada: ” Whatever you have studied so far is really, nothing but a Name only. [ mere certificates]

[Knower of the Brahman is Brahman:]

Mantra1.4: The greatness of Name:

1.4.1: The Value of Education

Name: Indeed is: The Rig Veda, The Yajur Veda, and the Sama Vedas, the Atharva as the fourth. The Itihasas and Puranas as the fifth; Vedic grammar; forms of ancestor worship; mathematics; the science of portents; the science of treasures; logic; the science of ethics; etymology; the preliminary Vedas; physical science; the science of the war; the science of the stars; the science related to serpents; the science of the celestials i.e. fine arts.

1.4.2: Therefore, worship the Name:

Name alone is Brahman, so worship the Name.

Mantra1.5: Beyond the Name:

1.5.1: The fruit gained by the mastery of Name:

He who in Name, worships the Infinite, attains the sphere within reach of Name. He is free to act as he wishes. Such is he who in Name worships the Infinite!

स यो नाम ब्रह्मेत्युपास्ते यावन्नाम्नो गतं तत्रास्य यथाकामचारो भवति यो नाम ब्रह्मेत्युपास्तेऽस्ति भगवो नाम्नो भूय इति नाम्नो वाव भूयोऽस्तीति तन्मे भगवान्ब्रवीत्विति ॥ ७.१.५॥

1.5.2: What is greater than Name?

Narada: ” Sir, Is there anything greater than Name”?

Sanatkumara:” Yes, than Name, there is something greater.

Narada: ” Sir, please elaborate”

Section-2: Vaak- speech (2 mantras):

Mantra-2.1: What is greater than Name?

2.1.1: Speech surely is greater than name.

2.1.2: The Greatness of Speech:

Speech makes us understand the Rig Veda; the Yajur Veda and the Sama Vedas, the Atharva as the fourth. The Itihasas and Puranas as the fifth; Vedic grammar; forms of ancestor worship; mathematics; the science of portents; the science of treasures; logic; the science of ethics; etymology; the ancillary knowledge of Vedas; physical science; the science of the war; the science of the stars; the science related to serpents; the science of the celestials i.e. fine arts. Also, Heaven and Earth [ All elements], Air, Space, and Water, Fire, [All creatures], animals, birds, grasses and trees, beasts down to warms, flying insects and ants, merit, and demerit; [ All Values]; the true and false; the good and bad; the pleasant and unpleasant. Verily, if speech did not exist, all values: neither merit, nor demerit would we understand; neither true nor false; neither good nor bad; neither pleasant nor unpleasant.

2.1.3: Therefore, worship Speech:

All this Speech alone makes us understand. Hence, worship Speech.

Mantra-2.2: Beyond Speech:

2.2.1: The fruit gained by the mastery of Speech:

He who in Speech, worships the Infinite, attains the sphere within reach of Speech. He is free to act as he wishes. Such is he who in Speech worships the Infinite!

2.2.1: What is greater than Speech?

Narada: ” Sir, Is there anything greater than Speech”?

Sanatkumara:” Yes, than Speech, there is something greater.”

Narada: ” Sir, please elaborate.”

Section-3: “Manah”-Mind (2 mantras):

Mantra-3.1: What is greater than Speech?

3.1.1:  Mind surely is greater than Speech.

3.1.2:  Mind encompasses its Predecessors:

Just as two amalakas, or two kolas or two akshas are encompassed by closed fist; so also, both Speech and Name are encompassed by the Mind.

[ In this Mantra, the significance of example is that the Mind is the Palm, and the two fruits are the Speech and Name. Name and Speech are the tools used by the Mind to express itself]

3.1.3:  Mind makes the intention:

When by the mind one intends, ” Let me learn the Mantras”, then he learns; ” Let me do sacrificial acts”, then he does; ” Let me desire offspring and cattle”, then he desires; ” Let me desire this world and the next”, then he desires.

3.1.4:  Worship the Mind:

Mind indeed is the Self; Mind indeed is the world. Mind indeed is the Infinite Truth. Hence, worship with the Mind.

Mantra-3.2: Beyond Mind:

3.2.1: The fruit gained by the mastery of Mind:

He who in Mind, worships the Infinite, attains the sphere within reach of Mind. He is free to act as he wishes. Such is he who in Mind worships the Infinite!

3.2.1: What is greater than Mind?

Narada: ” Sir, Is there anything greater than Mind”?

Sanatkumara:” Yes, than Mind, there is something greater.”

Narada: ” Sir, then please elaborate.”

Section-4: “Sankalpa”-Will (3 mantras):

Mantra-4.1: What is greater than Mind?

4.1.1:  Will surely is greater than Mind.

** Note: Though mind is very important, but it needs to be guided by the Will (Sankalpa). Mind is always wavering. It cannot decide. Will determines what actions are required to achieve the goal.

4.1.2: From Will arise all Predecessors.

Verily, when one wills, then he intends in his Mind. He sends forth his Speech. Of course, he sends forth in a Name. In the Name the Mantras are formed, and in the Mantras the Sacrifices are formed.

Mantra-4.2: The Greatness of Will:

Mantra-4.2.1: Will is the Origin of its Predecessors:

All these, indeed, merge in the Will, are made up of the Will, and abide in the Will.

Mantra-4.2.2: Will at the Causal Level:

Heaven and Earth willed; Air and Space Willed; Water and Fire willed.

***NOTE: This we have seen in multiple occasions throughout Upanishads. Will is the root of the earth, heaven, of all Worlds, Of space, Air, Fire, water, Food, life, and all that works. The will is the origin and end of the phenomenal world. Because of will, each force of nature plays its role.

Mantra-4.2.3: The Chain of Will at the Subtle & Gross Level.

By the Will of these, Rain wills. By the Will of Rain, Food wills. By the Will of Food, Pranas will. By the Will of the Pranas, Mantras will. By the Will of Mantras, Sacrificial acts will, by the Will of Sacrificial acts, the World Wills, by the Will of the world, all things Will.

Mantra-4.2.4: Therefore, Worship Will.

This is the great power of the Will. Hence, worship in the Will.

John Wheeler suggested that reality is created by observers and that ” no phenomenon is a real phenomenon until it is an observed phenomenon. John Wheeler indeed firmly believed that we live in a very interactive Universe, implying that Humans and probably other intelligent species function as observers. They thereby influence the Universe at the most fundamental level and actively participate in the fabric of reality and evolution of the Universe. He also proposed that Universe is a self-synthesized information system.

Mantra-4.3: Beyond Will

Mantra-4.3.1: Mastery Over Will:

He who in Will, worships the Infinite.

Mantra-4.3.2: As is the Goal, so the attainment.

Indeed, the worlds willed by Him, being permanent, the permanent worlds; being well-founded, the well-founded worlds, being Un distressed, the Un distressed worlds; these he attains.

Mantra-4.3.3: Fruit gained by Mastery of Will.

He who in Will, worships the Infinite, attains the sphere within reach of Will. He is free to act as he wishes. Such is he who in Will worships the Infinite!

Mantra-4.3.4: What is greater than Will?

Narada: ” Sir, Is there anything greater than Will”?

Sanatkumara:” Yes, than Will, there is something greater.”

Narada: ” Sir, then please elaborate.”

Section-5: “Chittam”-Intelligence (3 mantras):

Mantra-5.1: What is greater than Will?

Mantra-5.1.1: Intelligence is greater than Will?

Mantra-5.1.2: From Intelligence arise all Predecessors:

Verily, when one understands, then he wills, then he intends in Mind, then he sends forth Speech, and he sends it forth in a Name. In the name the Mantras become one, and in Mantras the Sacrifices become one.

Mantra-5.2: Greatness of Intelligence:

** Note: Will (Sankalpa) is good but suppose you cannot discriminate, and you will (determine) for an Evil deed, then that kind of will certainly not good for the mankind. Hence Intelligence must guide the will. Intelligence is the power to judge what is good and bad, what is right and wrong, and then a person makes an appropriate decision. That is the greatness of intelligence over will.

Mantra-5.2.1: Intelligence is above all its predecessors.

All these, indeed, merge in Intelligence, are made up of it, and abide in it.

Mantra-5.2.2: The apparently and truly Intelligent:

Therefore, even a man who knows a lot, but if he is without Intelligence, as ” He does not exist,” – this is how people speak of him. If he does really know, if he were really learned, he would not be without intelligence. On the other hand, though knowing little, if he is endowed with intelligence, him, we note, that people are keen to hear.

Mantra-5.2.3: Therefore, worship Intelligence:

Intelligence, indeed, of the others so far is the one abode of mergence for them all. Intelligence is their Soul and their support. Hence, worship with Intelligence.

Mantra-5.3: Beyond Intelligence:

Mantra-5.3.1: Mastery over Intelligence:

He worships the Infinite with Intelligence.

Mantra-5.3.2: As is the Goal, so the Attainment.

Indeed, the worlds of intelligence, being permanent, the permanent worlds; being well-founded, the well-founded worlds, being Un distressed, the Un distressed worlds; these he attains.

Mantra-5.3.3: Fruit gained by Mastery of Intelligence.

He reaches the sphere of Intelligence. He is free to act as he wishes. Such is he who with Intelligence worships the Infinite.

Mantra-5.3.4: What is greater than Intelligence?

Narada: ” Sir, Is there anything greater than Intelligence”?

Sanatkumara:” Yes, than Intelligence, there is something greater.”

Narada: ” Sir, then please elaborate.”

Part-2: Section: 6-8 (Total 6 Mantras):                          ” DHARMA-the Universal Law”

Section-6: “Dhyaanam- Contemplation [2 Verses]

Mantra-6.1: What is greater than Intelligence?

Mantra-6.1.1: Contemplation is greater than Intelligence?

Mantra-6.1.2: Greatness of Contemplation:

The Earth contemplates as it were. The sky contemplates as it were. Heaven contemplates as it were. Water contemplates as it were. The Mountains contemplate as it were. Divine beings and men contemplate as it were.

Mantra-6.1.3: The Great compared to the mean-minded.

Therefore, verily, among men here, of those who attain greatness, a share of the result of contemplation they seem to have obtained. How small-minded are the, the abusive and the slanderous, in comparison to the genuinely great ones! Truly, a share of the result of contemplation they seem to have obtained.

Mantra-6.1.4: Therefore, worship Contemplation.

Mantra-6.2: Beyond Contemplation:

Mantra-6.2.1: Fruit gained by Mastery of Contemplation.

Who worships the Infinite with Contemplation, goes to the Sphere reached by Contemplation. He is free to act as he wishes. Such is he who worships the Infinite with Contemplation.

Mantra-6.2.2: What is greater than Contemplation?

Narada: ” Sir, Is there anything greater than Contemplation”?

Sanatkumara:” Yes, than contemplation, there is something greater.”

Narada: ” Sir, then please elaborate.”

Section-7: “Vijnaanam”- Wisdom [2 Mantras]: to be continued….[Next Part:-  coming soon!!]

Conclusion:

In this section we have seen that sage Narada was proficient in Vedas, Epics, Puranas, rule of grammar, Ethics, Politics, Physical science, music, art, astrology, astronomy, six auxiliary limbs of Vedas, and all science related to this world and beyond. Sage Narada realised that these Qualifications are mere Name only. Yet, he was not satisfied with his knowledge, because he wanted to have knowledge which will give him permanent Happiness. Therefore, Narada approached Sanatkumara to learn “Bhooma Vidya”. Narada surrendered before Sanatkumar, saying : ” I have heard from other people that a person who knows the Self, crosses over sorrow. What is this Self? I am in sorrow. I am in a state of grief in spite of all this learning that I have. I have come to you, great master, with a request to take me beyond the ocean of sorrow”.

Recommended readings:
  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-6C of 6[END OF 6TH CHAPTER]

Introduction: Sixth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word “Chanda” (Rhythm~ poetic meter). This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms the part of Karma Kanda and Upasana Kanda. Chapter Six, Seven and Eight form the part of Jnana Kanda.
Sage Uddalaka’s son Svetaketu , having gone when 12 years old returned from Gurukul when he was 24 yrs. old, having studied all the Vedas.
Chapter Six contains Sixteen sections. On chapter Six, I have already covered Section-1 to Section-10 (Khanda-1 to Khanda-10). Please read my previous posts on Chapter Six: the links of which are given below:

  1. Essence of ChAndogya Upanishad: Part-6A of 6
  2. Essence of ChAndogya Upanishad: Part-6B of 6

Here we will see Section-11 to Section-16 to learn profound knowledge through dialog between Sage Uddalaka and his son Svetaketu.

Section-11: (Four Mantras).

The Sap of Life:

Mantra-11.1: Simile: Sap is all pervading!

Of this large Tree, dear boy, if anyone were to strike at its root, it would exude sap, a sign that is alive; if anyone were to strike in the middle, it would exude sap, a sign that it is alive; if anyone were to strike at the top, it would exude sap, a sign that it is alive. This tree by the living, sap is pervaded. Drinking constantly, it stands firm, rejoicing.

[** Every part of the Tree: “the root, the middle and the top”- is bursting with the juice of life. The tree feels this life-force and rejoices, not just now and then but constantly. It is “drinking”, i.e. always celebrating life. Why cannot we follow the example of the Tree? The existence of the Tree, the working of the Tree, the living of the Tree is due to this vitality which is referable back to Pure Being, “The Sat” which is present not only in Tree but in everything else.]

Mantra-11.2: Simile: Sap gives life!

If from one branch of this tree the life leaves, then the branch dies up. If from a second branch it leaves, then the branch, too, dries up. If from the third branch it leaves, then the branch, too, dries up. If from the whole tree life leaves, then the whole tree dries up.

[**What we call death is the departing of life from a particular body. So, death is not the death of life principle itself. ]

Mantra-11.3: Application: The Self is life-Giving Sap!

Even so, my dear boy, know thus, said the Father, ” Left by the living Self, this body surely dies, but the living Self does not die.”

Mantra-11.4a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as itself, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-11.4b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-12: (Four Mantras).

The Seed and the Banyan Tree:

Mantra-12.1: Simile: the Banyan Tree!

Father: ” Bring a fruit from Banyan Tree. Boy: ” Here it is, Revered Sir!
Father: ” Break it Boy: ” It is broken, Revered Sir!
Father: “What do you see in this? Boy: “These small particles of seeds, Sir!”
Father: ” Break one of these, my child. Boy: ” It is broken, Revered Sir!”
Father: “What do you see in it? Boy: “Nothing, Revered Sir!”

Mantra-12.2: Simile: Power locked in a Seed!

To his son the Father said: ” This subtle essence, dear boy, you do not perceive. Growing from this subtle essence, dear boy, is this huge Banyan Tree which now stands before us. Have Faith dear boy.”

** Elaboration: This little so-called subtle essence is pervading the entire Tree. What makes it possible that an atomic little speck pervades the large expanse of the Tree? The so-called large Tree is nothing but whatever is contained inside one seed, a jelly like substance. That is The Being, essence of the vast Tree of this Universe. This Being is the essence of the whole Universe. As such, we can say that ‘Being’ is one’s own Self” Tat-Tvam-Asi”. Every branch of the Tree, every leaf of the Tree, flowers of the Tree and each part of the Tree is that Essence. The same Being. This is true all of us, all individuals (Atman)

Mantra-12.3a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-12.3b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-13: (Three Mantras):

The Dissolved Salt: Salt solution analogy:

Mantra-13.1: Simile: Salt dissolved into water!

The father said to the boy:” Put this salt into water and then come to me in the morning. The boy did as he was advised.
The father said in the next morning:” Last night the salt which you put into the water, please bring it, my child.” Having searched for it, he did not find it, as it had completely dissolved.

Mantra-13.2: Application: The Salt is the Self!

i) All- pervasiveness of the Salt:

Father said:” My child, from the top of this water take a sip. How is it? Boy: ” It is saline.”
Father said:” Take a sip from the middle. How is it? Boy: ” It is saline.”
Father said:” Take a sip from the bottom. How is it? Boy: ” It is saline.”

ii) Invisibility of the Salt

Father: Throw this water away and come to me. He did as he was told. Boy: The salt is there throughout.

iii) Conclusion Drawn:

To him the Father said: Indeed, it is there! Existence, dear boy, also you do not see; but It is there all the same!

Mantra-13.3a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-13.3b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-14: (Three Mantras):

The Blindfolded Captive.

Mantra-14.1a: A man is blindfolded and abandoned:

For example, dear boy, if a man from the Gandhara province were taken to and abandoned in a forest blindfolded. There whether he is facing the north, or the east, or the south, or the west- he would shout for help: ” I have been brought here blindfolded and abandoned.”

Mantra-14.1b: The man gets direction and reaches destination:

Now imagine that thereupon some good man might take off the eye-bandage and instruct him; ” The Gandhara region is in this direction, kindly proceed along this direction, village to village, by enquiry, instructions and judgement”. Ultimately the Man returns the Gandhara region.

Mantra-14.2: Necessity of a Guide:

Even so, in this world, one who has a guide such a man gets to know the right direction. For him, the only delay now is that of taking the steps to get liberated and then merging in the Truth.

Mantra-14.3a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-14.3b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-15: (Three Mantras):

A Sick Man on his Death Bed:

Mantra-15.1: Simile: A dying man!

Dear boy, take an example of a sick man, where all his relatives assemble and ask him:” Do you remember me?” As long as his speech is not merged in the Mind, the mind in Prana, prana in Fire and fire in the Supreme Deity (Existence~ SAT), so long he knows them.

Mantra-15.2: Application: Merging into The Absolute: Supreme Deity (Existence~ SAT)!

When his Speech is merged in the Mind, mind in Prana, Prana in fire, and Fire in the Supreme Deity (Existence), therefore, he really knows them not!

Points to be noted: For a sage, the process of dying described in the example above, signifies the cessation of ignorance. The outcome is Enlightenment. The whole meaning is philosophical which represents Self-Realisation. Speech represents all the organs of senses. When Speech is merged, mind still functions. but when mind is merged in Prana, it is the stage of samadhi. all thoughts are diminished, except the finest of them.

Mantra-15.3a: The Conclusion- ” Tat-Tvam-Asi”
That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-15.3b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-16: (Three Mantras):

The Heated AXE:

Mantra-16.1: How guilt is proven?

i) A suspect is arrested:

Dear boy, another man with hands bound, is charged with: ” He is a thief. ” He is accused of committing a theft: ” Heat the axe for him.”

ii) A Self-Test to prove Guilt:

If he is the doer of the crime, then his falsity is proven by this self-test. If he is connected to falsehood, by that falsehood itself he enshrouds himself. As he grasps the heated axe, he is burnt, and thus he is punished.

Mantra-16.2: How innocence is proven?

If he has not committed the theft, he is true to himself and with truth for his protector, grasps the heated axe, he is not burnt, and thus he is acquitted. The man that was not burnt, lived in Truth. Remember that the Truth (Sat) and Self are One.

Mantra-16.3a: The Conclusion- ” Tat-Tvam-Asi”

That Existence is this same subtle essence. Superimposed on IT is this entire world. (The entire world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-16.3b: Svetaketu now convinced:

Svetaketu understood what he said, yes, he understood what his father Uddalaka said.

[ Finally, Svetaketu is convinced of the procedure he has to follow to reach the Source of Being, The Self. ]

Finally, what is the meaning of “Tat-Tvam-Asi”?

Tat-Tvam-Asi = Sat-Chit-Ananda.

Tat-Tvam-Asi=YOU ARE THAT: This statement relates the Individual Self to the Universal Self. The direct Knowledge of that total Identity is the immediate means to Liberation (Moksha).

Link for: – Sanskrit version of ChAndagyo Upanishad.

॥ इति षोडशः खण्डः ॥ ॥ इति षष्ठोऽध्यायः ॥

**THE END OF CHAPTER- 6**

Conclusion:-

Chhandagyo Upanishad investigates philosophically the most meaningful and most conceptualized thoughts in Indology such as Cosmology, Metaphysics, Theology, Transcendentalism, Phenomenology, and Epistemology. However, the concept of Brahman has undoubtedly been the fundamental element or minor root of the Chhandagyo Upanishad. In this connection, I would request my esteemed readers to read one special post ” The Divine Art” which is highly conceptual and intellectual. Link is here: ” The Divine Art”

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite. **
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality: By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya:
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be incredibly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is: arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-6B of 6

Introduction: Sixth Chapter:

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the most largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter). This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms  the part of Karma Kanda and Upasana Kanda. Chapter Six, Seven and Eight form the part of Jnana Kanda.

Sage Uddalaka’s  son Svetaketu , having gone when 12 years old returned from Gurukul when he was 24 yrs old , having studied all the Vedas.

Chapter Six contains Sixteen sections. My previous post was on Chapter Six, Section-1 to Section-4(Khanda-1 to Khanda-4). The link is here:  Essence of ChAndogya Upanishad: Part-6A of 6

Here we will see Section-5 to Section-8 to learn profound knowledge through dialog between Sage Uddalaka and his son Svetaketu.

Here in section-8, we will see one of the four MahaVakyas: “Tat-Tvam-Asi” .

The Essence of Self Knowledge:

Section:-5: (Five Mantras).

Mantra-5.1: The Triplication of Food

Food, when eaten, becomes divided into three parts: i} That which is its grossest ingredient becomes the faecal matter. ii) Its middling part becomes flesh and iii) its subtlest part becomes the MIND.

Mantra-5.2: The Triplication of Water.

Water, when drunk, becomes divided into three parts: i) What is its grossest ingredient becomes the Urine; ii) Its middling part becomes blood; iii) Its subtlest part becomes the PRANA.

Mantra-5.3: The Triplication of Fire.

Fire, when consumed, becomes divided into three parts: i) What is grossest ingredient becomes the bones; ii) Its middling part becomes marrow; iii) Its subtlest part becomes Speech.

Mantra-5.4: Summary: The subtlest effects:

Hence, dear boy, MIND is made up of Food; PRANA is made up of Water and SPEECH is made up of Fire.

Mantra-5.5.: Svetaketu wants further elaboration:

Svetaketu asks: ” Revered Sir, wont you again explain it to me”. The father replies “Be it so my boy”.

Section-6: (Six Mantras).

Mantra-6.1: Simile of Curd transforms into Butter

Dear boy, of the CURD, that is being churned, that which is the subtlest part rises upwards, and becomes clarified BUTTER.

From curd to Butter: The Butter is always present in the Curd, but it could not be seen until the process of churning took place. The churning separated the Butter.

Mantra-6.2: Food transforms into Mind

In the same way, dear boy, of the Food that is being eaten, that which is subtlest part rises upwards, and becomes the Mind.

Mantra-6.3: Water transforms into Prana

Dear boy, of the water that is being drunk, that which is the subtlest part rises upwards, and becomes the Prana.

Mantra-6.4: Fire transforms into Speech

Dear boy, of the Fire, that is being burnt, that which is the subtlest part rises upwards, and becomes Speech.

Mantra-6.5: The Subtlest Effects:

Hence, dear boy, Mind is made up of Food; Prana is made up of Water and Speech is made up of Fire.

Mantra-6.6: Svetaketu wants more clarity:

Svetaketu again asks: ” Revered Sir, further explain it to me”. The father replies “Be it so dear boy”.

Section-7: (Six Mantras).

An Experiment on Life:

Mantra-7.1: Svetaketu was instructed to Fast:

Dear boy, man consists of sixteen parts. For fifteen days do not eat. Drink as much as water as you like, for Prana is made up of water. If one does not drink, his Prana is cut off.

Mantra-7.2: The Effect of Fasting:

For fifteen days, Svetaketu did not eat. Then he approached his father, saying: ” Revered Sir, what shall I say?”. “My dear boy, now chant the Rig, Yajur and Sama Vedas.” said the father. The boy said: ” They do not at all arise in me, Revered Sir.”

Mantra-7.3a: Simile for loss of Speech:

The father said:” Dear boy, just as, from a large burning Fire, a single ember, the size of a fire fly that is left over, by an amount that is certainly not as great as before, it will now burn.

Mantra-7.3b: Application of the Simile :

Even so, dear boy, of your sixteen parts, only one part is left over now; and by means of that alone, you can not perceive the Vedas. Eat, then you will understand me.”

Mantra-7.4 : Svetaketu eats and recovers his mind:

Svetaketu then ate well, and approached his father again. This time, whatever the father asked him, he answered them all well.

Mantra-7.5a: Simile for recovery of Speech:

The father said:” Dear boy, just as from a large burning Fire, a single ember, the size of a fire fly that is left over, by adding straw to it, it is made to blaze up again; by an amount that is evergreen than before, will it now burn.

Mantra-7.5b: Application of the Simile :

Even so, dear boy, of your sixteen parts, only one part had remained; and that part, being nourished by food, has been made to blaze up once more; and by means of that alone you are now able to know the Vedas!

Mantra-7.6: Conclusion– The Subtlest Effects:

Hence, dear boy, Mind is made up of food; the Prana is made up of Water and Speech is made up of Fire. From his words Svetaketu understood it- Yes he understood it!

Section-8: (Seven Mantras).

Retracing from Effect to Cause:

Adhyaropa or Superimposition: This process takes us downwards from the Cause to its numerous effects. There is another term in Vedanta, known as Apavada or De-superimposition which is reverse to that of Adhyaropa. In this section we will learn the reverse process. We trace our steps upwards from the effects that we know, to the Cause that we do not know

Mantra-8.1: Example-1:Experience of Deep Sleep:

“Sata Saumya tada sampanno bhavati” : One gets absorbed into the true being that one is .

Once the Sage Uddalaka Aruni said to his son Svetaketu: ” Dear boy, know from me the true nature of Sleep. When a man is sleeping, he is said then to be with with ‘Existence’ dear boy. He has become united with It and is resting in his own nature. ” Hence, ” He is sleeping” – thus do people speak of him, for , indeed, he rests in his own nature.

In sleep, you get into yourself, you enter yourself, you become yourself, and know nothing but yourself. This is sleep. You have withdrawn yourself from all outside connections and relationships.

Mantra-8.2: Example-2:Birds Returning to Roost:

Photo by luizclas on Pexels.com

Just as a Bird, tied to a string, after flying in various directions; finding no resting place elsewhere, where it is tied, is where it takes refuge; Even so dear boy, it is with the Mind; after flying in various directions, finding no resting place elsewhere, in Prana alone does it take refuge, for tied to the Prana, dear boy, is the Mind.

Mantra-8.3: Example-3:A message from Hunger:

The nature of hunger and Thirst- know this from me, dear boy. When a man is Hungry, it is said that then Water has led a way what he has eaten. Just as people speak of the leader of cows, the leader of horses, and of men; even so, they speak of Water as the leader of food. A ‘shoot’ is pushed forth from below. One can not know this directly, dear boy; surely there must be some ‘root’ present.

Mantra-8.4: Example-4: The Root and the Shoot:

Where could the root of the Body be apart from food? Even so, dear boy, with Food as the shoot, look for water as the root; with water as the shoot, dear boy, look for fire as the root; and with Fire as the shoot, dear boy, look for Existence as the root. All these creatures, dear boy, have Existence as their root, as their abode, and as their support.

Mantra-8.5: Example-5: A message from Thirst:

Again, when a man is Thirsty, it is said that then Fire has led away what has been drunk. Just as people speak of the leader of cows, the leader of horses, and leader of men; even so they speak of that Fire as the leader of water. A ‘shoot’ is pushed forth from below. One cannot know this directly, dear boy; surely there must be some ‘root’ present.

Mantra-8.6a: Adhyaropa- Tracing the Root:

Where could the root of Food be apart from water? With water as the shoot, dear boy, look for fire as the root; and with Fire as the shoot, dear boy, look for Existence as the root. All these creatures, dear boy, have Existence as their root, have Existence as their abode, and have Existence as their support.

Mantra-8.6b:  The Creation and Dissolution of Man:

How, indeed, dear boy, these three Elements, on reaching man, each one becomes threefold triplicated, that has already been explained to you. Dear boy, at the time of a man’s departure, his speech merges in mind! Mind merges in Prana, Prana in fire, and Fire in the Supreme Deity, Existence.

§: The effect is consumed by the cause and is absorbed into its own Self

By the way of the analysis of the constituents of the individual, it has thus been pointed out by Uddalaka, the sage, that everything in this personality is made up of the essence of the three elements, -Fire, Water and Earth.  And what we call hunger is nothing but the dissolution of the physical food by the element of water and the absorption into the system. What you call Thirst is similarly the absorption of the Water element in the system by the Fire principle within us. The effect is consumed by the cause and is absorbed into its own Self. This process continues until all effects are absorbed into the final Cause of all things, where they abide absolutely and completely.

Mantra-8.7a: Conclusion — “Tat Tvam Asi” ~ Maha Vakya:

That Existence is this same subtle essence. Superimposed on It, is this whole World: Tat Tvam Asi, Svetaketu. That is the Self. That Thou Art, O Svetaketu.

Mantra-8.7b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-9: (Four Mantras).

Photo by Swapnil Sharma on Pexels.com

Photo by David Hablu00fctzel on Pexels.com

Honey from different Trees:

“Tat Tvam Asi” ~ Maha Vakya: This we have first seen in Section Eight. Now from section Nine onwards up to section sixteen we will see same Maha Vakya :”Tat Tvam Asi” eight more times.

Mantra-9.1: Simile: Many Trees, One Honey.

Dear boy, consider this example: Bees procure(dislodge) Honey from different trees, by collecting their juices and reducing then into one essence. Then, these juices have no differentiation, such as ” I am the juice of this tree, I am the juice of that tree.”

Mantra-9.2: Application: Many Creatures, One Existence.

Even so, dear boy, all these creatures, having merged into Existence, do not know, ” We have merger into Existence.

Mantra-9.3: Endless Rebirth for the ignorant.

These creatures that are here(in ignorance), the tiger or lion, the wolf or boar, the worm or flying insect, the gnat or mosquito- whatever they are that they become again.

Mantra-9.4a: Conclusion — “Tat Tvam Asi”

That Existence is this same subtle essence. Superimposed on It, is this whole world.(The whole world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-9.4b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

Section-10: (Four Mantras).

Rivers merge into Ocean:

Mantra-10.1: Simile: Many Rivers, One Ocean.

These rivers, dear boy, flowing to the east are called ‘ Eastern’ rivers and flowing west, ‘western’ rivers. They rise from the Ocean and merge in the ocean, becoming the Ocean once again. There these rivers, as themselves, they do not know “I am this river, I am that river.”

Mantra-10.2: Application: Many forms, One Existence.

Even so, dear boy, all these creatures, having merged into Existence, do not know, ” We have merger into Existence.

Mantra-10.3: Endless Rebirth for the ignorant.

These creatures that are here(in ignorance), the tiger or lion, the wolf or boar, the worm or flying insect, the gnat or mosquito- whatever they are that they become again.

Mantra-10.4a: Conclusion — “Tat Tvam Asi”

That Existence is this same subtle essence. Superimposed on It, is this whole world.(The whole world has That as its Self, its Essence.) That is the Truth; That is the Self. ” That Thou Art”, O Svetaketu.

Mantra-10.4b: Svetaketu wants more Clarity:

Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”

§§: Ultimate cause dissolves in the Absolute:

What is the ultimate cause? The cause ultimate can only be that which is not absorbed into a higher cause. The absorption process ceases when the ultimate cause is reached. The grosser forms get absorbed into the subtler ones, and the subtler ones reach the causal state, the so called ultimate cause from the empirical point of view. This ultimate cause dissolves in the Absolute. There, everything comes to a cessation. The individuality gets dissolved, as it were. It gets tuned up to the ultimate Reality. So, there is an absorption of the grosser element of the earth into the water element, the water element  into the fire element and the fire element into the ultimate Reality which is called Sat, pure Being.

End of section-10 of 6th Chapter of Chhandagyo Upanishad:

“The most familiar form of Energy is the Photon, a massless, irreducible particles of light”.

[pg-339: Death by Black Hole]

Conclusion:-

Chhandagyo Upanishad investigates philosophically the most meaningful and most conceptualised thoughts in Indology such as Cosmology, Metaphysics, Theology, Transcendentalism, Phenomenology, and Epistemology. However the concept of Brahman has undoubtedly been the fundamental element or minor root of the Chhandagyo Upanishad. In this connection, I would request my esteemed readers to read one special post    ” The Divine Art” which is highly conceptual and intellectual. Link is here: ” The Divine Art”

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality : By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Essence of ChAndogya Upanishad: Part-6A of 6

“Tat-Tvam-Asi”~ YOU ARE THAT!!

Introduction: 

The ChAndogya Upanishad is part of ChAndogya Brahmana of the Sama Veda which is one of the most largest important Upanishads with Eight Chapters (Prapathakas) with many verses including some stories as themes to gain Upanishadic knowledge. This Upanishad is placed in the 9th position in the list of Ten Principal Upanishads. The name of the Upanishad is derived from the word   “Chanda” (Rhythm~ poetic meter). This Upanishad directly deals with the true nature of Brahman, the Supreme Self, without a second.

ChAndogya Upanishad consists of Eight chapters. The first five chapters forms  the part of Karma Kanda and Upasana Kanda. Chapter Six, Seven and Eight form the part of Jnana Kanda. Here we will discuss on Chapter Six which contains Sixteen sections. Therefore I will make my blog into three parts. From this chapter Six we learn profound knowledge through dialog between Sage Uddalaka and his son Svetaketu.

The Essence of Self Knowledge:

Svetakutu’s Thirst for Knowledge:

Sage Uddalaka’s  son Svetaketu , having gone when 12 years old returned from Gurukul when he was 24 yrs old , having studied all the Vedas.

Section-1

Invocation of Peace Mantra from Sama Veda:

OM! May these grow vigorous in me; my limbs, speech and vital energies; my eyes and ears; and the strength in all my sense-organs. All is Brahman of the Upanishads; may I never deny Brahman; may Brahman never spurn me; may there be no denial of Brahman; may there be no spurning by Brahman!      Delighting in the Atman (Self), all the virtues sung by the Upanishads - may they repose in me, May they repose in me! OM! Peace, peace, peace.

Mantra1.1-2

OM! Once upon a time there was one Svetaketu, son of Uddalaka, the grand son of Aruna. Uddalaka said: ‘My son! find a teacher, learn; none of our family has remained a Brahmin in name only.’

At twelve he found his teacher, at twenty-four, having completed the study of Vedas, he returned home, stiff-necked, arrogant, self-willed.

Mantra-1.3-4

“That through which the unheard becomes heard, the unthought-of becomes thought of, know what is not known?”

Uddalaka said:’ My Son! You think such a lot yourself, but did you ask your teacher about that initiation, which makes a man hear what is not heard, think what is not thought, know what is not known.?’ What is that initiation, Lord? said Svetaketu.

The Teachings begin with Examples of Clay, Gold and Metal:

Mantra-1.5-7:

Product (Effect) is non-different from its material (cause):

 

 

 

 

 

Uddalaka said:’ Dear Son! By knowing a lump of clay, you know all things all things are made of clay, they differ from one another as it were in language and in name, having no reality but their clay.

 

 

 

 

 

 

By knowing one nugget of Gold, you know all things made of that Gold. They differ from one another as it were in language and in name, having no reality but their Gold.

All products, being due to words, a mere name:

By knowing one piece of base metal, you know all things made of that metal. They differ from one another as it were in language and in name, having no reality but their metal.

For the like reason, after that initiation, you know everything.

Svetaketu admits Ignorance:

Svetaketu replies:’ Surely my revered teachers did not know that teaching, for if they had known it, why should they have not imparted me that knowledge. However, revered father, please teach it to me.” I will tech it my dear boy,” said the father.

Section-2: Birth of Three Elements:-

Mantra-2.1-4:

My Son! In the beginning, there was “Existence alone”, mere Being, one without a second. Some say there was mere nothing, nothing whatsoever; that everything has come out of nothing.

How could Existence arise from Non-Existence?

But how can that be  true, my son,’ said Uddalaka, ‘how could that which is, come from that which is not?’ I put it otherwise, in the beginning there was mere Being, one without a second.

One Becomes Many!

He created light!!!

That Being thought” ” Would that I were many! I will create” He created light. Light thought: ” Would that I were many! I will create!” Light created the waters. When anybody weeps or sweats, the tears and the sweat are created by light.

Those waters thought” Would that we were many! We will create!” They created food. Whenever and whatever it rains, food is abundant. Food is from water!

Discussion:

In another Vedic Text, it has been declared that ‘ From Self was produced Akasa.’ (Taittiriya Upanishad: 2.1.1). From Akasa, Air, and then from Air, Fire’, which is the third product here.

We may consider this way: That Fire as well as Akasa, both are created from same source. The order of sequence in the creation is not what is meant to be asserted here; all that is meant to be asserted is that ” all this is the product of Being (Entity) and hence, all is Being alone, one, without a second’.

Section-3: The Origin of Life:

Mantra-3.1-4:

There are Three classes of creatures: the egg-born, the womb-born, the soil-born.

That Divine Being thought: ” I will go into the three gods-light, water, food. I will give them not only life, but names and shapes.”

The process of Triplication:

‘ He said: ” I will make each of them threefold.” He and life went into three gods, and He gave them names and shapes.

‘You shall hear, my son, how He divides each of the three gods into three, and each of these three into three again.’

These Elements as mentioned here, — Fire, water and Earth, are what we usually known as subtle Elements. They are the pure principles of creation. Later on they get mixed in certain proportions for the manifestation of grosser elements, namely, The Fire, The Water and the Earth that we see with our eyes. So, what the Upanishad speaks of here as Fire, Water and Earth are not the physical Fire, Water and Earth that we see. They are the super physical elements called Tanmatras. These Tanmatras are mixed or blended in certain proportions. This is called Trivritkarana in Sanskrit(This means Triplication- the mixing of three attributes, three substances, in certain proportions.)

Section-4: Essential Truth of the Three Elements:-

Mantra-4.1:

In Fire, the Red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Fire from Fire, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Truth about The SUN:

Mantra-4.2:

In The SUN, the Red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of SUN from SUN, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Mantra-4.3:

In The MOON, the Red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of MOON from MOON, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Mantra-4.4:

In  Lightning, the Red colour is the form of Fire; that which is white belongs to WATER; that which is black belongs to FOOD. Thus vanishes the quality of Lightning from it, for, based upon words, all modifications are but name and the Three forms. This alone is the Truth.

Mantra-4.5:

It was indeed on knowing this process that the ancients spoke the following:-  The ancients being the great house holders and the great Vedic scholars. To us at present there is nothing unheard, unthought or unknown, that anyone can point out. For from these they understood everything.

Mantra-4.6:

Whatever else appeared Red thus, as the colour of Subtle Fire thus did they understand it to be. 
Whatever else appeared White thus, as the colour of Subtle Water thus did they understand it to be. 
Whatever else appeared Black thus, as the colour of Subtle Food thus did they understand it to be. 

Every object in creation has been reduced to its constituents, and it has been discovered that there is nothing in an object except its constituents. This is a law that can apply to every object, whatever its character be. The difference in the contour or the shape of the object is not very important. What is important is the nature of the substance out of which it is formed.

Conclusion:

In this manner, Sage Uddalaka directs the attention of Svetaketu on the essence underlying each object in creation. By taking our minds away from the physical or external qualities of name and form, we are guided to focus on the Absolute Existence (SAT) behind all three elements. In this manner we will understand the real meaning of  “Tat Tvam Asi” which is ultimate Reality. In this manner the theme of one of the MahaVakyas : “Tat Tvam Asi” in next section.

“Eva Satyam” : Truth alone exists. Finally even the three Elements have to be Transcended and we have to see the Pure Existence alone in everything.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality : By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

 

My journey through Books: Part-2

Preface:

In this part I will start with the summary of the books which helped in growing towards Enlightenment. How Books can have positive impact is projected here. I will request the esteemed readers to kindly go through this post. Please read!!!

The first book that triggered was: “Who will cry when you die” and will brief a bit about other books that helped me in overcoming mental sufferings .

Certain event in my personal life shattered me. I was not able to bear with. I started thinking that the main part of my life is going to be ruined. Situation was very difficult to cope up with my job (Job was of great responsibilities being in Air Navigation System for safe Air Traffic). I had tremendous mental pressure which I could not express and share . During that time, I came across with the Book  “Who will cry when you die” which was a kick start for me to a new direction.

Actually, I was wrong in my thinking, that I understood after opening the book.

Before reading the book my thought patterns were different. Possessiveness was a major component of thoughts which is the main cause of human sufferings. I was emotional and so I started thinking that I will be no more here and no one will cry for me. May be for some days, they will mourn and just put a garland on death anniversary what we see usually. What more one can expect even after death.

“Who will cry when you die” is a different story. My mind made a space for acting on the simple tips and guidance given in the book. It showed me the light for removing all insignificant worries for living a true Life.

The points I noted as important Tips are here:

  • We should do what we love to.
  • Separate the essential and non essential activities.
  • Be humble, forgiving, and thankful.
  • Increase deposits into your love account.
  • Be Kind and joyous.
  • Worry less and live more.
  • Think positive and attract positivity.
  • Prioritize your Time.
  • Carry a Goal Card
  • Pain is Teacher
  • Take care of your Body and Mind.

After effect: I gifted books to a few for finding happiness.

The Second book that added more power: The Monk Who sold his Ferrari: By Robin Sharma.

Following points gave me more strength.

  • Master your Mind.
  • Follow your Purpose.
  • The Ten Ancient Rituals for Radiant Living.
  • Power of Discipline and it’s Mantras. 
  • If you Die today! [ Your actions, if today is your last day of living life]
  • Live like a Child.
  • Embrace the Present.
  • Grow your Destiny.

The Result: As a whole my life got a positive direction and started new living. Gifted the book “The Monk Who sold his Ferrari” to many, such that they get direction too.

The Third book: The Power of your Subconscious Mind: By Joseph Murphy
The book explains and guides how to access the untapped potential of our Subconscious Mind. Immediately after completion of the book “The Power of your Subconscious Mind”, I found there is a dramatic change in my thinking pattern. Teachings of all the above books were in action. I understood the law of attraction is working. I am attracting what I thought for. I realized that I am able to attract positive if I wish. Yes, that started happening. Same thing happened earlier also in my college days or in my service life. But I did not realize that I attracted what I achieved. Very simple is that.

Above mentioned three books changed my life to a new direction and thereby a new journey started in my life. These three books along with other books worked as savior in my life. These three books were the pioneer to build an interest in the field of Vedanta and Modern Science[ Quantum Physics and Quantum Biology]. 

*#* Law of attraction works. I will write separately on the theory of law of attraction based on my experiences.

Power of my Subconscious mind picked up next Powerful and Specific Books that are: – One after One.

The most important scientific Book helped me was:  THE BIOLOGY OF BELIEF: 10th Anniversary Edition: Unleashing the Power of Consciousness, Matter & Miracles: Lipton Bruce H.

Summary: Cells as Miniature Human:

Bruce H Lipton, an American cell biologist, notable for his views on Epigenetics. In his book, he claims that ” Beliefs control human biology rather than DNA and inheritance. According to Lipton, A human is a co-operative of 50 Trillion cells. Human Beings are simply the consequence of ” Collective amoebic Consciousness” Having harmonious relation of the 50 trillion cells, a human can take control of his/her life. Each sell is an intelligent being that can survive on it’s own, as scientists demonstrate when they remove individual cells from the body and grow them in a culture. Bruce concluded that we are not victims of our genes, but masters of our fates, able to create lives overflowing with peace, happiness, and love.

After effect: I started following lectures of Dr. Lipton

Please watch this video, the link given below:

Bruce Lipton The Biology of Belief Full Lecture

The other Book: Evolve your Brain: The Science of Changing your Mind: By Joe Dispenza: 

Brief Summary of the above:

Dr. Joe holds a Bachelor of Science degree and is a Doctor of Chiropractic. His post graduate training includes the fields of neuroscience and neuroplasticity. Through his research, he explores the science behind spontaneous remissions to empower people to change from the inside out. Combining the fields of Quantum Physics, Neuroscience, Brain chemistry, Biology and Genetics, Dr. Dispenza explores the effects of Meditation on how people can heal themselves of Chronic and Terminal diseases. This book helped me in developing constant thoughts of positivity.

Video link: Evolve Your Brain with Joe Dispenza.

PART-A: List of the books I have gone through initially:

  1. Who will cry when you die : By Robin Sharma: 21-12-2016
  2. The Monk Who sold his Ferrari: By Robin Sharma: 21-12-2016
  3. The Power of your Subconscious Mind: By Joseph Murphy: 21-3-2017
  4. Subconscious Mind Power: How to use the Hidden Power of your Subconscious mind: By Thompson James: 24-10-2017
  5. Master your Mind, Master your Life:15 Mind set hacks That will unleash your full potential Today: By Magnus Steele:05-12-2017
  6. The Shift: Taking your life from your Ambition to Meaning: By Wayne W. Dyer: 08-01-2018
  7. Evolve your Brain: The Science of Changing your Mind: By Joe Dispenja: 31-12-2017
  8. I am The Mind: By Deep Trivedi: April:2017
  9. I AM: The Power of Discovering Who you Really are: By FALCO HOWARD: 15-6-2017
  10. THE BIOLOGY OF BELIEF: 10th Anniversary Edition: Unleashing the Power of Consciousness, Matter & Miracles: Lipton Bruce H.
  11. MINDSET : How Positive thinking will set you Free & Help you achieve massive success in your life. By Benjamin smith.
  12. How to Eliminate Negative Thoughts and Emotions. By beau Norton, the CEO & Founder of ” Perfectly at Peace”.
  13. How to Transform your life: A blissful journey : Geshe Kelsang Gyasto
  14. Raise your Vibration: 111 Practices to increase your Spiritual connection: By Kyle Gray.
  15. Raise your Vibration: By Sabrina Reber
  16. Death by Black Hole and other COSMIC QUANDARIES: By Neil De Grasse Tyson
  17. The power of Truth: by William George Jordan
  18. Back to the Truth: 500 years of ADVAITA
  19. The Secret of Infinite Intelligence: By Antar
  20. THE DIVINE MATRIX: Bridging Time, Space, Miracles, and Belief. By GREGG BRADEN
  21. THE TEN PRINCIPAL UPANISHADS.****** Translated By: Shree Purohit Swami and W.B.YEATS.
  22. BLACK HOLES: The BBC Reith Lectures : Stephen Hawking.
  23. Taking the Quantum Leap: The new Physics for Non scientists: By Fred Alan Wolf
  24. You are the Universe by Deepak Chopra and Menas Kafatos.
  25. BIOCENTRISM : How life and Consciousness are the keys to understanding the True nature of the Universe: By Robert Lanza MD with BOB BERMAN
  26. The Self Aware Universe: How Consciousness creates the material world: By Amit Goswami, Ph.D.
  27. THE HOLOGRAPHIC UNIVERSE: By Michael Talbot.

In the next parts I will write more about other books on my life changing events. 

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Essence of Katha Upanishad :Part 4C of 4: -The Concluding Part-

Nachiketas at the door of Death

Preface: Patience is essential to read this article:

  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented  with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • ☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
  • ♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

Introduction: Death is a Teacher:

Katha Upanishad (Kathopanishad) is one among ten principal Upanishads and part of Krishna Yajurveda. Katha Upanishad consists of two Adhayas (Chapters). Each Chapter has three Vallis (sections). This is a legendary story of a little boy Nachiketas, barely ten years old, son of Sage Vajasravasa (also known as sage Gautama), who meets Yama (The Death God in Hindu philosophy). Through conversation, Yama reveals Supreme Knowledge to Nachiketas, the knowledge of the nature Atman and the path to gain Wisdom,  Moksha (liberation from the cycle of birth and death).

Earlier I have published Valli-1 to Valli-3 of Book-1 and Valli-1, Valli-2 of Book-2. The links are given below:-

1.Essence of Katha Upanishad: Part-1 of 4

2.Essence of Katha Upanishad: Part-2 of 4

3.Essence of Katha Upanishad: Part-3 of 4

4.Essence of Katha Upanishad : Part-4A of 4

5.Essence of Katha Upanishad :part 4B of 4

In this final part, I will discuss in details on BOOK-2; Valli -3.

The entire Sanskrit version of Katha Upanishad (Sanskrit Mantras) are available in this site: Link is Here:

Glorify The Supreme:

In the previous chapters we have seen that Lord Yama has answered to all the boons of Nachiketas, where Third Boon was the main for attaining Supreme “Brahman”. In the Book-2, Section-2, we have seen that answer to the Third Boon has two distinct stages for the attainment of The Supreme.

  1. Sadhana: The path where the seeker struggles for Self improvement.
  2. Attainment of the Goal of Non-Duality.

In this final section we will see the Glorious Vision of Life:

Eternal creation is a Tree:

Mantra-2.3.1: Eternal creation is a Tree, having its roots above and branches below; This is the ancient Ashwattha (peepul) Tree. That is verily Purity Itself, living in all things and beyond. That is Brahman. That is also called the Immortal. In That rest all the worlds; and none can Transcend That. This is verily That!

The “Terror of the Thunderbolt”!

Mantra-2.3.2: This whole Universe, with whatever is in it, emerges from Brahman and vibrates with Prana. It instils great terror, hangs like a thunderbolt overhead. Those who know this become Immortal.

Order in the Cosmos!

Mantra-2.3.3: For fear of Him, Fire burns; for fear of Him, the SUN shines; for fear of Him rain pours, proceed Indra and Vayu; for fear of Him proceeds Death, the Fifth (Panchamah).

Rebirth continues until Realization.

Mantra-2.3.4: If one does not succeed in realizing Him, before the fall of the Body, then in the worlds of created things, a rebirth for the Body is ordained.

“Four Worlds of Reality”

Mantra-2.3.5: As in the mirror, so it is within one’s own Self; as in a dream, so in the world of forefathers; as in a reflection seen in water, so in the world of the Gandharvas; as between light and shade, so in the world of Brahma.

The Dissimilarity of the Senses & Self:

Mantra-2.3.6: Having known, the senses does not belong to the Self, but to the Elements; as also their rising and setting, and that they all have separate origins, the man of intelligence does not come to grief.

Steps from Sense Organs towards Total Mind:

Mind is above Sense:

Mantra-2.3.7: The mind is superior to the sense organs; the intellect is superior to the mind; Nature (“Mahat”) is superior to the intellect; the Unmanifested is superior to the Nature(“Mahat”).

Ladder from Total Mind(Hiranyagarbha) to Attriubuteless Brahman:

Mantra-2.3.8: But superior to the Unmanifested is the Purusha; who is unconditioned,  filling all things and indeed without attributes, knowing whom, a man becomes freed and moves towards Immortality.

No Eye can see Him, nor has He a face to be seen:

Mantra-2.3.9: His Form does not exist within the range of vision; none can behold Him with eyes(senses). But, through Meditation, by controlling the mind with the Intellect, He can be found in the Feart (By intuition is He revealed ).Those who know this become Immortal.

Total withdrawal of the Senses:

Mantra-2.3.10: When mind and senses are at rest, when the discrimination of the Intellect is finished, when the “Five” come to rest, the Five senses together with the mind, and the intellect, too stops its functioning, that state (state of intuition) is said to be the highest, the Final Condition.

Yoga Brings – A Quite Mind:

Mantra-2.3.11: That is Yoga, declare the wise ones, where there is firm control over the senses, and one is freed from the fluctuations of the mind. When that condition is reached, the Yogi can do no wrong. Before it is reached, Yoga seems union and again disunion.

The Final Gate into Eternity:

Mantra-2.3.12: He can not be known through Discourse, nor through speech, nor through mind, nor through the eye can It be attained. Apart from Him who speaks of It as ” He Exists” finds Him. How can a man who does not believe so find Him?

Faith Earns Favour to go Further:

Mantra-2.3.13: i) The Self should be realized first as ” It Exists”; and then, ii) as ” It Really is” in essence. Of these two, when “It Exists” is believed or accepted on faith, then ” It Really is ” become more favourable to one, the Truth dawns.

When the Desires of Heart is finished, it becomes Immortal:

Mantra-2.3.14: When the desires are given up totally, man still in the Body, is united with the Self and the mortal becomes Immortal, and he attains Brahman even here, while living.

 This alone is the Law:

Mantra-2.3.15: When the knot of the heart is cut, the mortal becomes Immortal. This alone is the Teaching.

[Above Mantra has an inner meaning. Knot of the Heart is symbolical. It is meant to separate Ego from the Consciousness.]

Mantra-2.3.16: A hundred and one in number are the channels of the Heart; Of them, towards the crown of the Head passes through one of them (the Sushumna). Going up through that channel, one gets Immortality. The others that have different directions, become the causes of Death.

Final Teaching

Mantra-2.3.17: God, the innermost Self, Of the size of the Thumb, the Purusha, the indwelling Self, is ever seated in the hearts of men. One should separate Him from One’s body; as the arrow maker strip the reed. Him, one should know as pure and Immortal. Him, one should know as pure as Immortal.

Conclusion of the Upanishad

Mantra-2.3.18: Nachiketas has been instructed by Lord Yama. He attained the Knowledge of the Self and also the whole process of Yoga. A knower of Brahman, free from all impurities, he has become freed forever from the grip of Death. Any other seeker, too, can become the same if he knows the inner Self in the same way.

Peace Mantra:

Mantra-2.3.19: May He protect us both ( by revealing knowledge)! May He take pleasure in us both! May we show courage together! May Spiritual Knowledge shine before us. May we never hate one another! OM! Peace, Peace and Peace be everywhere.

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Katha Upanishad: By Swami Krishnananda.
  5. Katha Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  9. MANDUKYA Upanishad By Swami GuruBhaktananda.
  10. A-U-M Awakening to Reality : By Dennis Waite***
  11. Panchadasi: Swami Vidyaranya: 
  12. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

 

Essence of Katha Upanishad :part 4B of 4

Preface: Patience is essential to read this article:

  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented  with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • ☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
  • ♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

Introduction: Death is a Teacher:

Katha Upanishad belongs to Katha Branch of Krishna Yajurveda. Katha Upanishad is a favorite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

“Katha Upanishad” is divided in two parts( Adhyaya), each part consists of three Vallis(Sections). So far, I have published Valli-1 to Valli-3 of Book-1 and Valli-1 of Book-2. The links are given below:-

1.Essence of Katha Upanishad: Part-1 of 4

2.Essence of Katha Upanishad: Part-2 of 4

3.Essence of Katha Upanishad: Part-3 of 4

4.Essence of Katha Upanishad : Part-4A of 4

In this part, I will discuss in details on BOOK-2; Valli -2

॥ काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Mantra-1: A City with eleven gates (this body) belongs to the Unborn, Un flickering Consciousness. By meditating on HIM, one does not grieve, He is liberated and being free, He gains emancipation. [  एतद्वै तत् ] This is verily That !

Ekaa-dasha Dwaaram: The Eleven gates of the Body are: Seven openings on the Head[2 Eyes, 2 Ears, 2 Nostrils and 1 Mouth]; Three openings in the lower Body{The Naval, The Genital organ and The Anus}; One opening which is non-physical, positioned at the Crown of the Head, called Brahma-Randhra. 

Brahman: Everything and Everywhere!

Mantra-2: As the SUN, He dwells in the Heavens; as the AIR, He dwells in the Sky; as the FIRE, He dwells in the sacrificial alter (or on Earth); as a guest He dwells in a house. He dwells in Man, He dwells in the Gods, He dwells in the sacrifices, and He dwells in the Sky. He is born in the Water, on the Earth, from the sacrifice, and on the Mountains. HE is all that is True and Great.

Above Mantra teaches on Upasana( Meditation). It reminds that the Self is the same in all beings. That Self has no limits, no boundaries. The Whole Universe is it’s dwelling place.

Brahman: – Director of Prana & Deities:

Mantra-3: He( Brahman) sends Prana upwards; He throws the Apana downwards; that Adorable One seated in the Centre is He, that is worshipped by all the Gods.

Above Mantra gives a focus on the most important function of Supreme Self in our Body which animates by the power and energy provided by Prana, the Vital Life force. There are Five Pranas, among which two are most import which represent the incoming and outgoing Breath. Obviously other three Pranas are implied.

When the Body is negated, what remains?

Mantr-4: As this gets loosened or detached, the embodied Self, the indweller of the Body gets freed from the body. What then remains here? [एतद्वै तत् ] This is verily That !

When Prana is Negated, What Remains?

Mantra-5: Not by Prana, nor by Apana; does any mortal live; but it is some other that they live, on which these two depend.

When the Body Departs, What Remains?

Mantra-6: Well, now I will explain to thee this mysterious and ancient truth about Brahman. You wished to know, when death takes place, what becomes of the Soul? O Gautama?

Following Mantra gives the answer for the Boon-3, which was asked by Nachiketas, which was about the mystery, the secret behind life and death.

Perspective-1: While in ignorance:

Mantra-7: Entering a womb, some embodied Souls are destined to have a Body; other Souls continue only as plants. It all happens as person’s Karma and Knowledge.

Perspective-2: When Knowledge Dawns:

The Purusha remains awake, while we are in sleep, He shapes the countless objects of our desire. He alone is Pure, He is Brahman; He alone is known as the Immortal. In Him rest all the worlds; verily, there is none who can transcend Him. [  एतद्वै तत् ]This is verily That !

The Transcendent Brahman:

Mantra-9 to Mantra-15 will now take you to the Transcendental Realm.

Mantra-9: Just as Fire, though one, entering the world, assumes various forms and shapes; so also the immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them(is Transcendent) .

Mantra-10: Just as AIR, though one, entering the world, assumes various forms and shapes; so also, the  immanent Self of all beings, though one, assumes the form according to each shape it enters, and yet It remains beyond them(it is Transcendent) .

Mantra-11: Just as the SUN, the eye of the whole world, is not tainted by sight and external defects, the immanent Self of all beings, though one, is not tainted by the sorrows of the world, as it is external to them, (it is Transcendent).

Above three verses teaches us the Upasana on three basic Elements in nature Fire(Agni), Air(Vayu) and The Sun (Sooryah). They are also regarded as the foremost among the Immanence and the Transcendence of the Supreme Self.  Immanence is the Self within a person and Transcendence is the Omnipresent Self.

Being One, Controlling All !

Mantra-12: One Supreme Ruler is the inner Self of all; This one quality appears in all individuals. The wise realize Him in their own hearts. To them belong Eternal Joy, to none else.

Mantra-13: He is the Eternal among the non-eternals, the Intelligence among the intelligent ones; Though One, He fulfil many desires. The wise realize Him in their own hearts. To them is Eternal peace, to none else.

The “Self” is Self-Luminous & Shines Variously:

Mantra-14: Nachiketas asks: “[  एतद्वै तत् ]  “This is That”- thus do the sages perceive; That indescribable highest Bliss. How shall I know That? Does It shine of Itself or does it shine by another light?”

Mantra-15: Lord Yama answers : ” The SUN does not shine there, nor the moon, nor the stars; nor the lightning, much less this lamp. When He shines, everything shines after HIM; by His light, all these Shine!”

॥ इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

End of Katha Upanishad Second Book- Section-II(Dwitiya Adhaya: Valli-II)

काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली 
        
पुरमेकादशद्वारमजस्यावक्रचेतसः ।
अनुष्ठाय न शोचति विमुक्तश्च विमुच्यते । एतद्वै तत् ॥ १॥

हँसः शुचिषद्वसुरन्तरिक्षसद्-
    होता वेदिषदतिथिर्दुरोणसत् ।
नृषद्वरसदृतसद्व्योमसद्
    अब्जा गोजा ऋतजा अद्रिजा ऋतं बृहत् ॥ २॥

ऊर्ध्वं प्राणमुन्नयत्यपानं प्रत्यगस्यति ।
मध्ये वामनमासीनं विश्वे देवा उपासते ॥ ३॥

अस्य विस्रंसमानस्य शरीरस्थस्य देहिनः ।
देहाद्विमुच्यमानस्य किमत्र परिशिष्यते । एतद्वै तत् ॥ ४॥

न प्राणेन नापानेन मर्त्यो जीवति कश्चन ।
इतरेण तु जीवन्ति यस्मिन्नेतावुपाश्रितौ ॥ ५॥

हन्त त इदं प्रवक्ष्यामि गुह्यं ब्रह्म सनातनम् ।
यथा च मरणं प्राप्य आत्मा भवति गौतम ॥ ६॥

योनिमन्ये प्रपद्यन्ते शरीरत्वाय देहिनः ।
स्थाणुमन्येऽनुसंयन्ति यथाकर्म यथाश्रुतम् ॥ ७॥

य एष सुप्तेषु जागर्ति कामं कामं पुरुषो निर्मिमाणः ।
तदेव शुक्रं तद्ब्रह्म तदेवामृतमुच्यते ।
तस्मिँल्लोकाः श्रिताः सर्वे तदु नात्येति कश्चन । एतद्वै तत् ॥ ८॥

अग्निर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥

वायुर्यथैको भुवनं प्रविष्टो
    रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
    रूपं रूपं प्रतिरूपो बहिश्च ॥ १०॥

सूर्यो यथा सर्वलोकस्य चक्षुः
    न लिप्यते चाक्षुषैर्बाह्यदोषैः ।
एकस्तथा सर्वभूतान्तरात्मा
    न लिप्यते लोकदुःखेन बाह्यः ॥ ११॥

एको वशी सर्वभूतान्तरात्मा
    एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां सुखं शाश्वतं नेतरेषाम् ॥ १२॥

नित्योऽनित्यानां चेतनश्चेतनानाम्
    एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः
    तेषां शान्तिः  शाश्वती नेतरेषाम् ॥ १३॥

तदेतदिति मन्यन्तेऽनिर्देश्यं परमं सुखम् ।
कथं नु तद्विजानीयां किमु भाति विभाति वा ॥ १४॥

न तत्र सूर्यो भाति न चन्द्रतारकं
    नेमा विद्युतो भान्ति कुतोऽयमग्निः ।
तमेव भान्तमनुभाति सर्वं
    तस्य भासा सर्वमिदं विभाति ॥ १५॥

  इति काठकोपनिषदि द्वितीयाध्याये द्वितीया वल्ली ॥

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Katha Upanishad: By Swami Krishnananda.
  5. Katha Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  9. MANDUKYA Upanishad By Swami GuruBhaktananda.
  10. A-U-M Awakening to Reality : By Dennis Waite***
  11. Panchadasi: Swami Vidyaranya: 
  12. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

Essence of Katha Upanishad :part 4A of 4

Nachiketas at the door of Death

Preface: Patience is essential to read this article:

  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented  with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • ☆ The term “MAN” wherever used in this entire text is intended to consider as “HUMAN” irrespective of gender differences.
  • ♡ Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

Introduction: Death is a Teacher:

Katha Upanishad belongs to Katha Branch of Krishna Yajurveda. Katha Upanishad is a favorite one in all ages and it is placed in third position in the list of Ten Principal Upanishads.

“Kata Upanishad” is divided in two ” parts( Adhyaya). Book-1 & Book-2. I have published  Essence of Book-1 in three parts. The links are given below:-

1.Essence of Katha Upanishad: Part-1 of 4

2.Essence of Katha Upanishad: Part-2 of 4

3.Essence of Katha Upanishad: Part-3 of 4

In this part, I will discuss in details on BOOK-2; Valli -1

काठकोपनिषदि द्वितीयाध्याये – प्रथमा वल्ली :–

“Path to realization of Atman”

The Nature of Atman: 

Book-2 has 49 verses in total. It is subdivided into three chapters(Valli). This part contains 15 Mantras of Prathama Valli.

Know the Power of Knowledge:– But before that let us know two obstacles to Knowledge.

We the Human face two obstacles in life. Both are obstacles in the path of Enlightenment. They are:——–

a) The External world of Senses.

b) The internal world of Mind. 

BOOK-2 CHAPTER-1 :(Adhyaya-2: Valli-1)

पराञ्चि खानि व्यतृणत् स्वयम्भू-
    स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
    दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥

Mantra1: Lord of Death Yama Said:” The Self-Existent created the senses out-going, therefore one looks outward, not into the atman within. A rare discriminating man arises, desirous of immortality, sees the atman within.”

Mantra-2: The ignorant man runs after pleasures, sinks into the entanglement of death; but the wise man seeking the immortality, does not run among things that die.

The Cognizer of Sense Experiences:

येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् । 
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥

Mantra-3: By , that they are cognized. whatever form, taste, smell, sound, touch and sexual joy one encounters, is by that alone. What is there unknowable to That in this world? This is verily That. (एतद्वै तत् ~This is Mahavakya of this Text)

Witness of the Three States.

Mantra-4: The wise man by meditating upon the all pervading Self, understands the objects of Dream and those of Waking State. That Great Omnipresent Atman, Having realized this , the wise man goes beyond sorrow.

[We may refer Mandukya Upanishad, from where we can know about the different states of Consciousness: 1} Waking, 2) Dreaming, 3) Deep Sleep and 4) Turiya] Interested readers may please read my blog on Mandukya Upanishad:  The Link is Here:-- 

Mantra-4 presents the Self as the Witness of the three states of waking, dream and deep sleep. The Deep Sleep state is not mentioned as no objects are perceived in it. The perceiver is indicated as being the Self.

Mantra-5: He who knows that the enjoyer of this honey is one’s own dear Atman, the sustainer of his life, the Lord of the past and the future, no more thereafter does he ” wish to save himself”

Knowing the Truth, that the Individual Self, the eater of the fruit of action, is the Universal Self, maker of past and future, knows that he has nothing to fear.

Hiranyagarbha ~ Brahman in Subtle Creation:

Mantra-6: He is the “First-Born” of the Austerity of Brahma; He is born prior to the five elements; He enters and take his seat in the heart cavity, in the midst of the elements- He now truly Sees. This is verily That! [एतद्वै तत्]

This means that: the boundless power, source of every power, manifesting Itself as Life, entering into every Heart, living there among the elements, that is Self: “Brahman”

Mantra-7: It is She (Hiranyagarbha) from whom Prana is Born; She is the Enjoyer in the form of the Devas; She enters and takes her seat in the heart of cavity, in the midst of the elements-She is now truly Born. This is verily That![एतद्वै तत्]

The essence of the Mantra-6 & 7 has to be understood minutely.

यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत । 
गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६॥

 या प्राणेन संभवत्यदितिर्देवतामयी ।
 गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७॥

Mantra: 6 reflects the views in the perspective of Brahman and Mantra:7 views in the perspective of Human in the Earth.

“Hiranyagarbha” is Brahman Himself in a conditioned form. Hiranyagarbha is to be known as ” the First Born”(Poorvam Jaatam). ” Pranena Sambhavati” means from whom Prana is born.

The Tapasvin in Brahman is called Ishwara, which combines with the creative power called Maya at the Causal level. The first fruit of this union is “Hiranyagarbha”, which also is known as “Cosmic Womb” at the subtle level, who represents the Female potential to produce creation.

To understand the concept of Brahman-Ishwara-Hiranyagarbha-Virat(The creation), I request to read my another blog " The Divine Art", the link is here:--

Three types of Worshippers:

अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः 
। दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८॥

Mantra-8: Lodged between two pieces of wood(known as Arani), is the Fire of Knowledge that signifies Omniscience. It is like a foetus that is well-protected(nourished), there in womb of pregnant women. Day by day, it is carefully tended and adored(worshipped). i) By the sleepless one (the awakened in his contemplations);ii) by the offers of oblations(the householder) and iii) by the men (Upasakas) who worship triple Fire               (Nachiketas Fire). This is verily That! [एतद्वै तत्]

Here is the mystic meaning of the above Mantra.

In ancient time, Fire was created by the ignition of two sticks-the upper and lower aranis are the two sections of the mathava which ignites fire and keeps it hidden in them. One stick can not generate Fire, but two are necessary. Jatavedas means Agni (Fire). Just as rubbing is necessary to ignite Fire, some sort of igniting force is necessary to manifest Hiranyagarbha. We have Him in us; we carry Him with us always; just as pregnant women carry the foetus in their wombs wherever they go, we move about with Him, and we cannot live without Him. The Agni (Fire) is symbolically worshipped by the householders as the fivefold Agni which has become a Ritual only. People mistake this Agni, Earthly Fire as the real, instead of recognizing it as the Universal Fire. The Agni we worship is a symbol of the Vaishvanara-agni. Prana is Life manifesting itself as energies of various kinds, just as electricity can be manifest as heating or mechanical or other works. This mysterious living Being within individual bodies is That answer to Nachiketas’ question about Hiranyagarbha.

Essence of Mantra-6,7 & 8: The whole of Virat, the gross manifestation, has to be considered as being nothing but Brahman Himself. The same applied earlier to Hiranyagarbha. Now this is extended to include that even Virat too stand for Brahman alone.

Brahman- The Absolute:

Mantra-9: That from which the SUN (Hiranyagarbha) arises, and into which it merges or sets- That upon which depend all the Deities. None ever transcends That (The Supreme Brahman). This is verily That! [एतद्वै तत्]

Brahman is Both Here & Thereafter:

Mantra-10: That which is here is thereafter; whatever is there, is likewise here. He goes from death to death[Transmigrates], who sees any difference between there and here.

One should not differentiate and categorize “Brahman”-the Supreme. Brahman is Non-Dual and therefore can not be differentiated. He can only be known as one Homogenous Whole. He is both ” There and Here” . He is both in conditioned and unconditioned state. He is transcendent as well as immanent respectively. He is beyond as well as within.

Train your Mind that– there is but ONE; he  who divides the ONE, moves from Death to Death.

Mantra-11: This is to attained through the Mind alone; There is no diversity here whatsoever. He goes from death to death; who sees any difference between “Here & There”.

The “Thumb-Sized Brahman”

Why and whom to fear?

Mantra-12: The Purusha of the size of a thumb; resides in the middle(core) of the body. He is the Lord of the past and future; knowing Him one does not fear thereafter. This is verily That! [एतद्वै तत्]

Mantra-13: The Purusha of the size of a thumb; is like a light without smoke. He is the Lord of the past and future. He Exists today, and He will exist tomorrow. This is verily That! [एतद्वै तत्]

Mantra-14: Just as water rained on inaccessible height, gets dispersed as it runs to lower regions; so also one who perceives the selves differently, cannot avoid running after them endlessly.

The Self of the wise men remains pure.

Mantra-15: Just as pure water when into pure ; it is poured, it becomes verily pure water only; so also the pure thoughts of men of knowledge, poured on the Self, remain pure, O Gautama.


  *काठकोपनिषदि द्वितीयाध्याये - प्रथमा वल्ली*

पराञ्चि खानि व्यतृणत् स्वयम्भू-
    स्तस्मात्पराङ्पश्यति नान्तरात्मन् ।
कश्चिद्धीरः प्रत्यगात्मानमैक्ष-
    दावृत्तचक्षुरमृतत्वमिच्छन् ॥ १॥

पराचः कामाननुयन्ति बाला-
    स्ते मृत्योर्यन्ति विततस्य पाशम् ।
अथ धीरा अमृतत्वं विदित्वा
    ध्रुवमध्रुवेष्विह न प्रार्थयन्ते ॥ २॥

येन रूपं रसं गन्धं शब्दान् स्पर्शाꣳश्च मैथुनान् ।
एतेनैव विजानाति किमत्र परिशिष्यते । एतद्वै तत् ॥ ३॥

स्वप्नान्तं जागरितान्तं चोभौ येनानुपश्यति ।
महान्तं विभुमात्मानं मत्वा धीरो न शोचति ॥ ४॥

य इमं मध्वदं वेद आत्मानं जीवमन्तिकात् ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ ५॥

यः पूर्वं तपसो जातमद्भ्यः पूर्वमजायत ।
गुहां प्रविश्य तिष्ठन्तं यो भूतेभिर्व्यपश्यत । एतद्वै तत् ॥ ६॥

या प्राणेन संभवत्यदितिर्देवतामयी ।
गुहां प्रविश्य तिष्ठन्तीं या भूतेभिर्व्यजायत । एतद्वै तत् ॥ ७॥

अरण्योर्निहितो जातवेदा गर्भ इव सुभृतो गर्भिणीभिः ।
दिवे दिवे ईड्यो जागृवद्भिर्हविष्मद्भिर्मनुष्येभिरग्निः । एतद्वै तत् ॥ ८॥

यतश्चोदेति सूर्योऽस्तं यत्र च गच्छति ।
तं देवाः सर्वेऽर्पितास्तदु नात्येति कश्चन । एतद्वै तत् ॥ ९॥

यदेवेह तदमुत्र यदमुत्र तदन्विह ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥ १०॥

मनसैवेदमाप्तव्यं नेह नानाऽस्ति किंचन ।
मृत्योः स मृत्युं गच्छति य इह नानेव पश्यति ॥ ११॥

अङ्गुष्ठमात्रः पुरुषो मध्य आत्मनि तिष्ठति ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते । एतद्वै तत् ॥ १२॥

अङ्गुष्ठमात्रः पुरुषो ज्योतिरिवाधूमकः ।
ईशानो भूतभव्यस्य स एवाद्य स उ श्वः । एतद्वै तत् ॥ १३॥

यथोदकं दुर्गे वृष्टं पर्वतेषु विधावति ।
एवं धर्मान् पृथक् पश्यंस्तानेवानुविधावति ॥ १४॥

यथोदकं शुद्धे शुद्धमासिक्तं तादृगेव भवति ।
एवं मुनेर्विजानत आत्मा भवति गौतम ॥ १५॥

  इति काठकोपनिषदि द्वितीयाध्याये प्रथमा वल्ली ॥

Conclusion:

Failure to comprehend the Essential Unity of Being is the Cause of Rebirth.

Why do we take rebirth or otherwise we can say we move from death to death. Why? It is due to wish of fulfilling desires that remain till death. But if we can realize the True Reality of the Self, the Eternal Self, from whom everything manifests, the desires get vanished, get dried up. All desires melt is the light of the Self. This is Nirvana. Nachiketas wanted to know, what happens to the Souls after death. Lord of Death ” Yama ” explained the reality through conversations between them. That is the Essence of Katha Upanishad.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Katha Upanishad: By Swami Krishnananda.
  5. Katha Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Commentary of Mandukya Upanishad: By Swami Krishnananda.
  9. MANDUKYA Upanishad By Swami GuruBhaktananda.
  10. A-U-M Awakening to Reality : By Dennis Waite***
  11. Panchadasi: Swami Vidyaranya: 
  12. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

 

Story of “King Janasruti and Raikva, a cart puller”

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Story of Janasruti and Raikva.

Introduction:

This story of  King Janasruti and Raikva, the poor cart puller appears in Fourth Chapter (4.1 to 4.3) of the ChAndogya Upanishad. Raikva imparted “Samvarga Vidya” to the King Janasruti.

Samvarga Vidya: ~ All Absorbent Meditation.

Sage Raikva, apparently was a poor man having nothing but a cart, unknown to the people and no body recognized him as such. But he had one specialty, a power which was such that he could absorb all things into himself by a special technique of Meditation (a Vidya). He practiced this Vidya which was known as “Samvarga Vidya–the all-absorbent Meditation”

The Story:

Once upon a time there was a king named Janasruti, the great grandson of Janasruta. He was a highly charitable person who used to make large donations with due love and respect. He used to arrange huge quantity of cooked food for the people and he made many rest houses all over his kingdom. He enjoyed people coming, staying in rest houses and enjoying his food that was served.

4.1.1-7: One evening the king was resting on the roof of his place and he noticed a couple of swans flying above him in the sky. These swans were actually sages or gods in disguise. Just then the swan flying behind made a joke, called out to the one ahead: ‘ Hey, you short-sided one! Don’t you see that the brightness of Janasruti has spread all over the sky like daylight? Beware you do not touch it. See that it does not burn you”.

The swan in front replied: Say who is this king Janasruti? The way you are saying one would assume he is equal to Raikva with the cart’. Then the other swan asked, ‘ And who is this Raikva with a cart you are referring to?’

The Swan then replied,” Just as in a game of Dice, when a person wins the toss called Krta, he automatically wins the lower tosses also, in the same way whatever good work people do goes to the credit of Raikva. If anyone knows what Raikva knows, he becomes like Raikva. This is how I would describe Raikva.”

This remark of one of the birds was heard by the king. King Janasruti felt humiliated by what the swans had said about him. Maybe he could not be compared with Raikva, but in what way did Raikva excel over him? Who was this Raikva with a cart? Janasruti had a sleepless night. The next morning when he got up, the first thing he did was to question his attendant about this Raikva. He wanted to somehow find out in what respect Raikva was superior to him.

Having looked for him, the attendant could not find Raikva and reported back to the King. Janasruti then said,” Well , why don’t you go to the places where Brahmins are found like in forest. Look for him there.

4.1.8: The attendant finally saw that a man sitting under a cart, scratching a rash on his body. Sitting down close to him, the attendant asked,” Sir, are you Raikva with the cart” The man replied, Yes I am. The attendant thought, I have found him and returned to the King.

4.2.1–5: Then the King Janasruti went to that place with six hundred cows, a gold necklace, and a chariot drawn by mules (so that Raikva would teach him). He said to Raikva: ” O Raikva, all these six hundred cows, a gold necklace, and a chariot drawn by mules are for you. Please tell me about the God you worship.” Raikva was annoyed and refused to teach King, because the King tried to offer wealth.

King then tried to tempt Raikva. King said to Raikva” I am giving you these thousand cows, the gold necklace, this chariot drawn by mules, this daughter of mine to be your wife, and also this village in which you live. Now , Sir, please teach me.

Lifting the face of the princes, Raikva said: ” You have brought me many things, but they are not making me speak. It is the face of the princes making me speak.” The villages in the Mahavrsa province, where Raikva lived, were known thenceforth as Raikvaparna. Raikva agreed to teach.

Raikva started spiritual teachings[ Samvarga Vidya]

4.3.1-2: Raikva said: ” The Air swallows everything. When fire extinguishes, it disappears into the Air. When the Sun sets, it disappears into the Air. And when the moon sets, it disappears into the Air. When water dries up, it disappears into the Air. The air swallows all these. This is the worship of forces of nature(Adhidaivata)

4.3.3-8: Raikva continued: ” Next is the worship concerning the body. Prana swallows. When a person sleeps, speech, the eyes, the ears, and the mind all these go into the prana. Prana swallows all these. Air and Prana swallow everything. Air among the gods and Prana among the organs. Once Saunaka, the son of Kapi, and Abhipratarin, the son of Kaksasena, were being served their meals when a Brahmacharin appeared and begged for some food. They however, refused to give him any. The Brahmacharin said: ” One god has swallowed four sages. Who is he who protects this world? O’ Kapeya, O’ Abhipratarin, that god exists in many forms, but human beings can not see him. The food is meant for him, but you are not giving it to him.” Saunaka replied: “It is not correct that we do not know him. He is Prajapati. He creates and also destroys everything.  He is the Self of all, and He is also the destroyer of all. He is Supreme. All wise people worship Him. Saunaka then advised his servant to give some food to the Brahmacharin. Then they gave him alms. The first five(Vayu, fire, the Sun, the moon, and water) and the second five(Prana, speech, the eyes, the ears and the mind) together they make Ten. That is Krta. These ten are the ten directions, and they are the food. The Krta is Virat. As Virat is all pervasive, everything is its food. By that Virat, all this is seen. He who knows this Virat becomes Virat himself. He becomes all pervasive and everything becomes his food.

Conclusion:

Raikva said, ” In this creation there are many elements which are worshipped as gods. There is wind that sweeps everything. The fire burns up whatever comes in contact with it. There is also the vital breath which activates a living being. It exists by itself. And yet it creates and sustains the creation. Thus the entire creation is a complex instrument that is carrying out its work at the behest of the Spirit.”

” O King! Have neither pride nor vanity for the charities that you dispense. Go thou, great king, to thy palace. Give but not pride. Give generously but not with  egotism. Give freely but not with an aim to gain fame. Give but not as something that is yours, but as something given to you by the Spirit for giving to others. He who sees this truth becomes a seer and to him nothing is wanting and he becomes the enjoyer of things.”

The King was extremely satisfied with these words of wisdom that came from Raikva. While departing he gave a thousand cattle, numerous gold coins and chariots, and his own daughter in marriage to Raikva. This time Raikva did not reject all these. 

 What is Samvarga Vidya?:

Everyone of us is pulled towards the objects of sense, where as we can not pull anything into our own selves. Senses are always outward. We are like slave of the outwardly pleasures of sense. Therefore we are slave of worldly pleasures. How can we absorb these outwardly pleasures, desires? How can we make these desires our slaves? If we can understand the teachings imparted by Raikva, we can control our desires and make them our slaves. Therefore consuming (controlling) desires and merging them inside, we can make them our slaves. They will be at our feet. This Vidya is known as Samvarga Vidya, a technique of Meditation.

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  5. ChAndogya Upanishad: By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. A-U-M Awakening to Reality : By Dennis Waite***
  9. Panchadasi: Swami Vidyaranya: 
  10. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Photo by Bradley Hook on Pexels.com

Essence of Prashna Upanishad: Part-3 of 6

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Introduction:   

Prashna Upanishad comes from the Brahmana portion of the Atharva Veda, belonging to Pippaladasakha. It has 67 mantras spread over six chapters. Each chapter contains one question. Prashna means question.  The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe.

This Upanishad leads the aspirant from the known to the unknown, from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness’.

Here we will discuss only about the Third Question (तृतीयः प्रश्नः). In this part, I have included Sanskrit version of the Mantras for the interested readers. The First Question and the Second Question have been discussed earlier in my previous blogs. The Links are here:

First Question: Essence of Prashna Upanishad: Part-1 of 6

Second Question: Essence of Prashna Upanishad: Part-2 of 6

तृतीयः प्रश्नः Third Question:

Verse: 3.1: Kausalya, the son of Asvalaya, put forward this third question:

1.From whom does this Prana take its birth?       

2. How does it get into body?                                     

3. How does it there after dividing itself?                                 

4. How does it get out of the body?                                     

5.How does it support all that is outside and all that is inside? 

अथ हैनं कौशल्यश्चाश्वलायनः पप्रच्छ । भगवन् कुत एष प्राणो जायते कथमायात्यस्मिञ्शरीर आत्मानं  वा प्रविभज्य कथं प्रतिष्ठते केनोत्क्रमते कथं बाह्यमभिधत्ते कथमध्यात्ममिति ॥ ३.१॥ तस्मै स होवाचातिप्रश्नान् पृच्छसि ब्रह्मिष्ठोऽसीति तस्मात्तेऽहं ब्रवीमि ॥ ३.२॥ 

Difficult Question:

Verse: 3.2:  Sage replied: ” Indeed the question is transcendental. You dig into the root. However, as you are an earnest seeker of Brahman (ब्रह्मिष्ठोऽसीति), so I shall explain it to you.”

आत्मन एष प्राणो जायते ।
यथैषा पुरुषे छायैतस्मिन्नेतदाततं
मनोकृतेनायात्यस्मिञ्शरीरे ॥ ३.३॥

यथा सम्रादेवाधिकृतान् विनियुङ्क्ते ।
एतन् ग्रामानोतान् ग्रामानधितिष्ठस्वेत्येवमेवैष
प्राण इतरान् प्राणान् पृथक् पृथगेव सन्निधत्ते ॥ ३.४॥

Verse: 3.3: How does prana come to abide in this Body?

 This prana is born of Atman(Self). (आत्मन एष प्राणो जायते ) Life falls from the Self as shadow falls from the man. (यथैषा पुरुषे छायै तस्मिन्नेतदाततं ) By the action of the mind, it enters into this Body.  (मनोकृतेनायात्यस्मिञ्शरीरे )

Prana is the basic Energy of the Universe. Prana originates from prana. Life originates from life. Prana has mind and wisdom. Prana decides to take birth.

It is the mind which makes the prana identify itself with a particular body only, and no other. Life and Self are interwoven, but Life comes into the body that the desires of the mind may be satisfied. [( Reason:- Causal ! Ref: BG: 8.5-6) ]

Following two are the Shlokas from Bhagavad Gita, Chapter: 8.5-6:

अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् |
य: प्रयाति स मद्भावं याति नास्त्यत्र संशय: || 8.5||

Those who relinquish the body while remembering Me at the moment of death, will come to Me. There is certainly no doubt about this.[8.5]

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम् |
तं तमेवैति कौन्तेय सदा तद्भावभावित: || 8.6||

Whatever one remembers upon giving up the body at the time of death, O son of Kunti, one attains that state, being always absorbed in such contemplation.[8.6]

Verse:3.4: Delegation of power:

As the king portions out his kingdom under different officials , lordly prana portions out and assign duties to his five other assistants to maintain respective departments.

Verse: 3.5: The Apana, prana and samana, the assistants:

पायूपस्थेऽपानं चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः
स्वयं प्रातिष्ठते मध्ये तु समानः ।
एष ह्येतद्धुतमन्नं समं नयति तस्मादेताः सप्तार्चिषो भवन्ति ॥ ३.५॥

Five Pranas:

Apana : The organs of excretion and generation under the downward stream.  (पायूपस्थेऽपानं ) [ Relates with Earth~ gravitational pull for elimination] Prana: Sun maintains Prana of the eye. Functions of eye, ear, mouth and nostrils, where He lives himself under prana.(चक्षुःश्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते ).  SamanaAir , filler of the all. Lying in the middle of the body(ध्ये तु समानः) is responsible for swallowing the food, distributing nutrients equally and kindler of the seven flames (प्तार्चिषो भवन्ति ) (2 eyes, 2 ears, 2 nostrils and mouth). 

हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनां तासां शतं
शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः प्रतिशाखानाडीसहस्राणि
भवन्त्यासु व्यानश्चरति ॥ ३.६॥

अथैकयोर्ध्व उदानः पुण्येन पुण्यं लोकं नयति पापेन
पापमुभाभ्यामेव मनुष्यलोकम् ॥ ३.७॥

Verse: 3.6 The Vyana: Governs circulatory system.

Self lives in the heart.(हृदि ह्येष आत्मा )There are a hundred and one arteries,(अत्रैतदेकशतं नाडीनां ) from every artery start one hundred veins, from every vein seventy two thousand smaller veins.(तासां शतंशतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः) All these are under the Vyana.(प्रतिशाखानाडीसहस्राणिभवन्त्यासु व्यानश्चरति )It governs the circulatory system.

Verse: 3.7: The Udana: Leads energy from lower to upper level of consciousness.

The special nerve mentioned here is Sushumna Nadi. Climbing through one of those 72 crores nadis, the upward stream, Udana leads the meritorious man to his reward; the sinful man to his punishment; if his merit and demerit are mixed, back to the world. (पुण्येन पुण्यं लोकं नयति पापेनपापमुभाभ्यामेव मनुष्यलोकम् )Leads from lower to upper levels of consciousness. Udana takes away the subtle body at the time of death.

आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः । पृथिव्यां या देवता सैषा पुरुषस्य
अपानमवष्टभ्यान्तरा यदाकाशः स समानो वायुर्व्यानः ॥ ३.८॥

तेजो ह वा उदानस्तस्मादुपशान्ततेजाः ।
पुनर्भवमिन्द्रियैर्मनसि सम्पद्यमानैः ॥ ३.९॥

Verse: 3.8-9: Coupling of inner with outer Upa-pranas.

The SUN is verily the external counter part of the Prana that rises up in this body. (आदित्यो ह वै बाह्यः प्राण उदयत्येष ह्येनं चाक्षुषं प्राणमनुगृह्णानः)  Rising Sun is the symbol of life. Sun maintains Prana of the eye. Earth draws down Apana. Air, filler of all maintains samana and external wind relates to vyana. That external Fire relates to this internal Udana.(तेजो ह वा उदानस्तस्मादुपशान्ततेजाः )When light is out, sense dissolves in mind, man is born again. 

यच्चित्तस्तेनैष प्राणमायाति । प्राणस्तेजसा युक्तः सहात्मना
तथासङ्कल्पितं लोकं नयति ॥ ३.१०॥

य एवं विद्वान् प्राणं वेद न हास्य प्रजा हीयतेऽमृतो
भवति तदेषः श्लोकः ॥ ३.११॥

Verse: 3.10: How Does Prana Go Out?

Udana united to the mind’s desire at the moment of death, returns to life and life. (यच्चित्तस्तेनैष प्राणमायाति ) Udana lighting the way, brings the soul to whatever place it deserves.(according to desires = तथासङ्कल्पितं लोकं नयति)

Verse: 3.11 : The fruit of knowledge on prana:

The man who knows this , knows the meaning of life, his children are never lost. 

उत्पत्तिमायतिं स्थानं विभुत्वं चैव पञ्चधा ।
अध्यात्मं चैव प्राणस्य
विज्ञायामृतमश्नुते विज्ञायामृतमश्नुत इति ॥ ३.१२॥

3.12: Shruti Quotation: A Summary:

“He who knows the sources and power of Life, how it enters, where it lives, how it divides itself into five, how it is related to the Self, attains immortality; yes!  attains immortality”

            इति प्रश्नोपनिषदि तृतीयः प्रश्नः ॥

It is believed that Prana controls the Universal energy. It moves the whole Universe. According to ancient Texts, the whole of the manifested Universe is divided into two:

1) Akasha: the ultimate or basic stuff, out of which all the gross forms, from galaxies to atoms, from microscopic cells to the major animals and Human. Takes shape, and into which they resolve, and dissolve at the end to it’s pristine condition. Akasha, the matrix of all forms, can not itself be perceived. It is experienced only as its gross effects or combinations.

Please visit the site: [ Particle physics of you** ]

2) Prana: What works upon the Akasha and shapes it into all forms or manifestations is called prana.

“Prana” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates.  Same way this vital energy “Prana” animates us, the live bodies.  It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. The mind is so subtle and transparent, that  mind can reflect consciousness. 

Prana (Breath) is verily the life of beings and hence it is called the Universal life. It is matter of common knowledge that life becomes possible only so long as the vital energy keeps the different organs of the organism alive. ” Though this vital life force makes the body animated and actions are performed but this is not the Real Self. This Prana separates life from death once the “Prana” leaves the body. Prana as a whole is  composed of five Pranas (prana, Udana, vyana, samana, Apana). These pranas have their own importance to operate The Body perfectly. Through practice of Pranayama (pranayama is breathing exercise, part of Yoga as described in the ancient texts) , we can transcend to the next layer. Pancha Kosha Tattva (Wisdom of five sheaths explains about the layers before and after Pranamaya kosha.

Prana and Cosmic Vibration: 

To the Yogi, the whole Universe is his Body. The matter which composes his Body is the same that evolved the Universe. It is by the power of controlled prana, faith healing is effected due to certain state of vibration. Also remote healing of others can be made by conveying similar vibration. It is also the secret of the power of the great men of the world. Thought is the highest expression of prana. Its expression is three fold. Unconscious, Conscious and Super Conscious. All manipulations of the subtle forces of the body, which are different manifestations of the prana, give a push to the mind to assume vibrations, which reveal facts of subtle levels of existence. The whole Universe is one unbroken mass of matter in flux beaten into different states of vibration by the prana. When the action of prana on akasha is most subtle, it is mind. Mind is also one unbroken continuum. The Universal Mind. If one gets into that subtle vibration through the regulation of prana within oneself, then the whole universe is seen as composed of subtle vibrations of thought. Samadhi brings the individual’s mind to those vibrations which enable it to apprehend the facts of these subtle levels of existence. He who has grasped this Prana, has grasped the very core of cosmic life. Through Pranayama, Yogi controls the prana.

Conclusions: A Look : In the perspective of Modern Science:

Efficiency of the Human Body

SELECTED VERSES FROM ATMA BODHA

Recommended readings:

  1. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  2. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  3. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  4. Commentary of Prashna Upanishad: By Swami Krishnananda.
  5. Prashna Upanishad By Swami GuruBhaktananda.
  6. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  7. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  8. Information available on internet.

             It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is :   arun7663@gmail.com 

Essence of Prashna Upanishad: Part-2 of 6

Preface:

  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented  with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

” Prana” is The Universal Energy, which moves the Whole Universe.

Introduction:

Prashna Upanishad comes from the Brahmana portion of the Atharva Veda, belonging to Pippalada Sakha. It has 67 mantras spread over six chapters. Each chapter contains one question. Prashna means question.  The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe.

This Upanishad leads the aspirant from the known to the unknown, from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness’.

We will discuss only about the Second Question in this part.
The First Question has been discussed in my previous blog. The Link is here: Essence of Prashna Upanishad: Part-1 of 6

Peace invocation:-

ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥

स्वस्ति न इन्द्रो वृद्धश्रवाः
      स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
      स्वस्ति नो बृहस्पतिर्दधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

In this Upanishad, there are six disciples. Each asks a question to the Guru and Guru answers them. Each question and answer becomes a chapter. The first question refers to the origin of the created beings, the second to the constituents of Human personality, the third to the nature of origin of Prana, the fourth is about the psychological aspect of the Human personality , the fifth is about “pranava” and the sixth is about the metaphysical principle in man. The need of faith, austerity and continence of body and mind for spiritual knowledge is emphasized.

Here we will look into the discussion of Prana, the invisible Power by which material life is sustained. From this chapter onwards we will study about the true Spiritual path, towards the realm of the Spirit, called Prana.

The Second question by Bhargava:

Mantra 2.1:  Bhargava of Vidarbha questioned the Master” O Venerable Sir, How many Devas (Or Deities) support the living being? Which of them gives Life to this Body? Again, who among them is the greatest?

We see here that the question no-2 is on microcosm, where as question no-1 was on macrocosm. From the creation of the world as well as living beings, the question has now shifted to how each individual is really governed? The student here wants to know the administrative setup how the tiny part of the Universe is governed. Who is behind this animating body?

§ Each Deity (Deva) claimed to be Supreme.

Mantra 2.2: The Master replied ” Indeed Space is the foremost Deity (Deva); then come Air, Fire, Water and Earth; Next come Speech, Mind, Eye and Ear too.” Wanting to show their glory, they quarrelled among themselves.

§ Who is Chief among them?

Mantra 2.3: Prana the chief of them, said ” Be not lost in delusion, it is I alone, dividing myself fivefold who keeps this body going and gives the support needed by it”. But they had no faith in Prana’s word.

§ Prana goes on Strike!

Prana got agitated and threatened to quit.   As he got up to leave from the body, the other organs followed suit. When it settled down they all settled down with it. As bees go out when their queen goes out and return when she returns, even so did speech, mind, eye, ear and the rest. They, being satisfied, praised Prana.

The organs realized, that if Prana did leave, they would have to depart from the body, for they can not survive without the presence of Life!

§ Glorification of Prana:

Mantra 2.5: As Fire, Prana burns: This is energy aspect. It is seen the Sun. It is the rain and clouds in it’s aspect as Air and Water; Earth is it’s matter aspect, seen as the Moon. So Prana is formless and has form too. It is Immortal!

§ Prana as All Knowledge and Administration:

Mantra 2.6: As Spokes in the hub of a Wheel, everything rests on Prana, including the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Kshattriyas and the Brahmanas.

§ Prana as All living creatures.

Mantra 2.7: Life, Prajapati (Lord of creation), moving in the womb, master of five streams! All things offer you their tribute.

From above verse we understand that the sense organs bring offerings to Prana. Prana dwelling in the body is like a King (Prajapati)and the sense organs are like his Subjects. Offerings are token of love, reverence and respect to another. By Prana are all senses and mind supported.

§ Prana as a ” Courier Service”

Mantra 2.8: ” You are the Chief carrier of offerings to the Gods and carry the first oblations to the forefathers. You are the Truth that sages practice. You also help guide the organs so that they function correctly.

§ Life! Creator , protector, Destroyer ! Sun in Heavenly circuit! Master of Stars!

Mantra 2.9: ” O Prana, You are Indra; you are Rudra too in prowess. You are also their Protector. As the Sun you move about in the sky and you are the Lord of all luminous bodies.

§ Prana as the Giver of Rain.

Mantra 2.10: ” When you cause the Rain, O Prana, all livings are delighted, who think that there will be as much food as they would like to have.”

§ Prana  is ” Vishvasya Sat-patih”

Mantra 2.11″ ” O Prana, you are pure by nature. You are the sacred ekarshi fire, the consumer of everything, the gracious Lord of the world. We offer you oblations, O all pervading Air, you are our father.

§ Prayer to Prana

Mantra 2.12: Make that auspicious form of yours which abides in our speech, hearing, sight, and which also pervades the mind and never forsake us.

Mantra 2.13: May Life, Master of the three worlds, protect us as a mother protect her children. Grant us Wisdom, grant us prosperity.

Note: Concept of Prana is explained in “Tattva Bodha”

Conclusion:-

Prana” is vital energy and invisible to us. It is like Electric Power ,which gives life to the machines and machines run, animates.  Same way this vital energy “Prana” animates us, the live bodies.  It runs the 1st layer the Physical body. This prana is external to further subtler energy which is Mind. 

** Upanishad do not say any word which may create hatred about anything living or non-living.

Books of Related Interest:

  1. THE DIVINE MATRIX: Bridging Time, Space, Miracles and Belief. By GREGG BRADEN
  2. THE TEN PRINCIPAL UPANISHADS.****** Translated By: Shree Purohit Swami and W.B.YEATS.
  3. BLACK HOLES: The BBC Reith Lectures : Stephen Hawking.
  4. Taking the Quantum Leap: The new Physics for Non scientists: By Fred Alan Wolf
  5. You are the Universe by Deepak Chopra and Menas Kafatos.
  6. BIOCENTRISM : How life and Consciousness are the keys to understanding the True nature of the Universe: By Robert Lanza MD with BOB BERMAN
  7. The Self Aware Universe: How Consciousness creates the material world: By Amit Goswami, Ph.D.
  8. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  9. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  10. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  11. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  12. ChAndogya Upanishad: By Swami GuruBhaktananda.
  13. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  14. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  15. A-U-M Awakening to Reality : By Dennis Waite***
  16. Panchadasi: Swami Vidyaranya: 
  17. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com

Essence of Prashna Upanishad: Part-1 of 6

Preface:

  • The article is based on my studies, my concept, my thoughts on the subject. It is further supplemented with my experiences and self realization.
  • ☆I found some link between modern science(Quantum mechanics) and teachings of ancient sages as mentioned in Vedanta, regarding Universe, Supreme Consciousness or the Ultimate truth , the Ultimate Reality whatever we say.
  • Having gone through the Vedanta/ancient texts, commentaries, translated by different writers, translators, publishers on the same topic, I have tried my best to share the subject matter as I understood and convinced too. My intention is to reach to you with the topic that I found very useful for human lives. I am not good in English literature. Please give your valuable suggestions for the improvement and valuable inputs to make the text beneficial for mankind.
  • ☆ The Spiritual context is purely based on ancient sacred texts. Sanskrit slokas are taken from books and websites. There may be little variation in the translations and commentaries. I have shared my own views and explanations according to my concept gathered in the subject through experience and intuitions. There is no discrimination against any religion, race, cast or creed.
  • Your feedback will be highly appreciated. I am sure that the subject matter is highly logical and does not bring any conflict. Hope you will enjoy reading. Regards. NAMASTE. I can be reached at : arun7663@gmail.com

** Upanishad do not say any word which may create hatred about anything living or non-living.

Introduction:

Prashna Upanishad comes from the Brahmana portion of the Atharva Veda, belonging to Pippalada Sakha. It has 67 mantras spread over six chapters. Each chapter contains one question. Prashna means question. The scientific approach of Vedanta is the basis of the Prashna Upanishad, where the teacher and the students are engaged in an enquiry into the nature of Universe. This Upanishad leads the aspirant from the known to the unknown, from the manifest to the unmanifest, from the grossly materialistic mind to the Supremely subtle, Absolute and Pure Consciousness’.

प्रश्नोपनिषत्

ॐ भद्रं कर्णेभिः श‍ृणुयाम देवा
भद्रं पश्येमाक्षभिर्यजत्राः ।
स्थिरैरङ्गैस्तुष्तुवाꣳसस्तनूभिर्व्यशेम देवहितं यदायुः ॥

स्वस्ति न इन्द्रो वृद्धश्रवाः
      स्वस्ति नः पूषा विश्ववेदाः ।
स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः
      स्वस्ति नो बृहस्पतिर्दधातु ॥

ॐ शान्तिः शान्तिः शान्तिः ॥

In this Upanishad, there are six disciples. Each asks a question to the Guru and Guru answers them. Each question and answer becomes a chapter. The first question refers to the origin of the created beings, the second to the constituents of Human personality, the third to the nature of origin of Prana, the fourth is about the psychological aspect of the Human personality , the fifth is about pranava and the sixth is about the metaphysical principle in man. The need of faith, austerity and continence of body and mind for spiritual knowledge is emphasized.

We will discuss only about the First Question in this part.

प्रथमः प्रश्नः । THE FIRST QUESTION:

Vedanta says that this Universe is a manifestation, a projection. It is not a creation like a potter making a pot. It is an Autonomous System. The Universe is projected from Prajapati and again it is withdrawn and back unto Him.

The First question was about the Creation of Universe and the Sustaining Power of Existence.

The Disciples come with Firewood (offerings~** ):

Verse-1.1: Om! Sukesa, the son of Bharadvja, Satyakama, the son of Sibi, Sauryayani, belonging to the family of Garga, Kausalya, the son of Asvala, Bhargava, the son of Bhrigu of Vidarbha, and Kabandhi, the son of Katyana- all these students and Devotees, seeking the supreme Brahman, approached, with their offerings and their faith to Sage Pippalada.

[~** ” Firewood in hand means the tradition was that the disciples should carry firewood to the teacher.]
Verse-1.2: The Sage said: ” Stay with me for a year, practice faith, austerity, continence, then ask what question you like.

Verse-1.3: At the end of the year, Kabandhi Katyana asked the sage ” O Revered, venerable Master, whence are all these creatures born?”

Twin aspect of creation: Matter(Rayi) and the Energy( Prana): E = mc2

Verse-1.4: The Sage said: ” The Creator , His Mind’s eye on the world made a couple in meditation, life and matter, thinking they would do the rest. He brought the mutual union of Matter and Life-force (Prana).

To understand well, we may refer “Tattva Bodha”, where we know that hierarchy downwards from Brahman:
1) Brahman: The Supreme Being, Non-Dual Reality; Pure Consciousness.
2) Brahman+ Maya = Ishwara: The Causal Consciousness, The Unmanifest Seed: Ishwara, the Supreme Creator, Ishwara also stands for the Consciousness in association with the causal body. A step below that is
3) Hiranyagarbha (The cosmic womb): The Manifested means Ishwara in association with Subtle body. Then comes the third step.
3) Prajapati: ” The Creator of Living Beings” : Here, this is same Consciousness in association with Hiranyagarbha and the total mind.

The Equality of Rayi & Prana-1: E = mc2

Verse-1.5: Rayi and prana, both are aspect of creation. In this verse we see that Rayi and Prana are considered to be partners on equal terms. One is with form and the other is formless. both are manifestations from the standpoint of Prajapati, their originator. both arise from the Tanmatras or subtle elements.

The Equality of Rayi & Prana-2.

Verse-1.6: The message out of this lesson is that it is the same life-principle in all creatures. There is no longer the individualistic view of life. Guru is trying to show that all Life is one; that there is one universal Life-force, and it manifests through all life forms. The Sun is indeed Prana, life, Energy; the Moon is Rayi, food, matter. All that have form means gross and all that is formless means subtle is matter and therefore anything having a form is indeed Matter. Rayi and Prana are two forms. Creation moves and maintains its continuity by an interaction of these dual principles. According to modern science, Four fundamental forces of nature govern this Universe. Prana is the Sun; Rayi is the Moon. Matter is solid, matter is subtle. Therefore Rayi is present everywhere. Sun gives light and life to all who live. East and West, North and South, above and below, it is Prana of the Universe.

VaishvAnara:- The immediate Source of Prana & Rayi:

Photo by Bradley Hook on Pexels.com

Verse-1.7-8: He is this VaishvAnara (The sum total of all beings), assuming all forms; Prana is the fire that rises everyday. This is supported by a Rig Veda Mantra: “The wise knows Him, the all pervading, all illuminating, all knowing, the One, upholder of all, and say that He rises as the Sun that He may warm everything, go into everything, it is particular life.”

The Southern path (Dakshinayan)of Return: This course is “Pitriyana”

Verse 1.9: The year is indeed Prajapati. There are two paths-The southern and the northern. Those who follow the Path of Desiree alone by the performance of Sacrificial and pious acts, obtain only the world of Moon which is the realm of Transmigration and certainly they do return here(get reborn). Therefore the worshippers who desire to have offspring take this southern route. For Rayi (Matter) is verily the Path of Forefathers.

*** For the verses 1.9 and 1.10, I request the readers to read my another Blog, which part of ChAndogya Upanishad : The Link:>> "WISDOM OF FIVE FIRES~ Panchagni Vidya" 

The Northern Path of ” No Return” This course is “Devayana”

Verse 1.10: The Solar path(Northern path ~Uttarayana) is for those who practices austerity, celibacy, who have faith and pursue knowledge because they seek the Atman(The Self) and obtained the world of Sun. This is the home of all living creatures. It is immortal, a place without fear. It is the highest goal from there they do not return again.

The year as a Time cycle:

Verse 1.11: This mantra glorifies the SUN as the father of all, the provider of life sustaining rains, and other support on which this Solar system and life on Earth is sustained. It describes the SUN as Lord of Time. Sun gives us seasons and twelve months.

We may relate above Texts with the BIGBANG theory as below. It is reader’s choice how they relate.

The Universe is Conscious. The Sun has intelligence: Please see the video:

BIGBANG

BIG BANG~ CREATION OF THE UNIVERSE: 13.7 BILLION YEARS AGO

GRAND UNIFIED THEORY:

Expanding and Collapsing Universe:

According to Unified Quantum field theory by Dr. John Hagelin, Ph.D. :

“The experience of the Unified field of Consciousness, in which the observer, the process of observation and the observed are unified, is considered to be a means of realizing the ultimate inseparability of the observer and the observed, leading to a completely unified view of Self and the environment traditionally known as ” Enlightenment” or ” Unity Consciousness” “

Books of Related Interest:

  1. THE DIVINE MATRIX: Bridging Time, Space, Miracles and Belief. By GREGG BRADEN
  2. THE TEN PRINCIPAL UPANISHADS.****** Translated By: Shree Purohit Swami and W.B.YEATS.
  3. BLACK HOLES: The BBC Reith Lectures : Stephen Hawking.
  4. Taking the Quantum Leap: The new Physics for Non scientists: By Fred Alan Wolf
  5. You are the Universe by Deepak Chopra and Menas Kafatos.
  6. BIOCENTRISM : How life and Consciousness are the keys to understanding the True nature of the Universe: By Robert Lanza MD with BOB BERMAN
  7. The Self Aware Universe: How Consciousness creates the material world: By Amit Goswami, Ph.D.
  8. Back to the Truth: 5000 years of ADVAITA by Dennis Waite.**
  9. THE TEN PRINCIPAL UPANISHADS: Translated by Shree Purohit** Swami and W.B.Yeats
  10. Brahma Sutra Bhasya of Sankaracharya: Translated by Swami Gambhirananda.**
  11. Commentary of ChAndogya Upanishad: By Swami Krishnananda.
  12. ChAndogya Upanishad: By Swami GuruBhaktananda.
  13. EIGHT UPANISADS -VOL-1 with commentary of Sankaracharya, Translated by SWAMI GAMBHIRANANDA.
  14. THE TAITTIRIYA UPANISHAD: SHIKSHAVALLI-ANANDAVALLI-BHRIGUVALLI with Sri Shankara’s Commentary By Sri Swami Satchidanandera Saraswati.
  15. A-U-M Awakening to Reality : By Dennis Waite***
  16. Panchadasi: Swami Vidyaranya:
  17. Information available on internet.

It is my sincere request to the esteemed readers to share their opinion or queries if any. Suggestions to make the site attractive will be highly helpful for me. Readers are requested to read all the posts to have continuation of the topic from the beginning. My mail ID is : arun7663@gmail.com