Unveiling Ancient Wisdom: Exploring Eastern Philosophy, Advaita Vedanta, Yoga, Consciousness, and the True Nature of Self.
I had a blissful time by presenting a brief introduction on Upanishads (#Vedanta) in a club house at Bangalore City in India
It was an awesome event with all aspirants to know about the Highest knowledge.
Few photos are taken by organising team
In the profound wisdom of Vedanta, the essence of self-identity lies in recognizing the true nature of the Self. Beyond the transient roles we play and the ever-changing aspects of our existence, the Self is immortal and infinite. It transcends the limitations of time and space, existing beyond the confines of the physical realm.
Through four Mahavakyas, the Vedas guide us to discover our true self-identity, revealing that our essence is immortal, infinite, and beyond the limitations of time and space. Realizing this profound truth leads to liberation and the experience of ultimate bliss and unity with the universe.
There are four great statements (MahaVakyas– 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.
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).
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.
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.
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.
It means “You are that” which is from Sama Veda (ChAndogya Upanishad).
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.
Here it means “I am Brahman”. This has been taken from Yajur Veda (bRRihadAraNyaka Upanishad ). “I AM” is that absolute reality.
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.
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)
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:
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.
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.
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.
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 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.
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
Recommended readings:
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:
Here we will see Section-11 to Section-16 to learn profound knowledge through dialog between Sage Uddalaka and his son Svetaketu.
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.]
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.
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.”
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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!”
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)
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.
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.”
Father: Throw this water away and come to me. He did as he was told. Boy: The salt is there throughout.
To him the Father said: Indeed, it is there! Existence, dear boy, also you do not see; but It is there all the same!
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.”
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.
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.
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.”
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.
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.
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.
Svetaketu understood what he said, yes, he understood what his father Uddalaka said.
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).
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”
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.
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.
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.
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.
Hence, dear boy, MIND is made up of Food; PRANA is made up of Water and SPEECH is made up of Fire.
Svetaketu asks: ” Revered Sir, wont you again explain it to me”. The father replies “Be it so my boy”.
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.
In the same way, dear boy, of the Food that is being eaten, that which is subtlest part rises upwards, and becomes the Mind.
Dear boy, of the water that is being drunk, that which is the subtlest part rises upwards, and becomes the Prana.
Dear boy, of the Fire, that is being burnt, that which is the subtlest part rises upwards, and becomes Speech.
Hence, dear boy, Mind is made up of Food; Prana is made up of Water and Speech is made up of Fire.
Svetaketu again asks: ” Revered Sir, further explain it to me”. The father replies “Be it so dear boy”.
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.
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.”
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.
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.”
Svetaketu then ate well, and approached his father again. This time, whatever the father asked him, he answered them all well.
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.
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!
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!
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
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.
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.
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.
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.
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.
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.
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.
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.
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
“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.
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.”
Even so, dear boy, all these creatures, having merged into Existence, do not know, ” We have merger into Existence.
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.
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.”
Even so, dear boy, all these creatures, having merged into Existence, do not know, ” We have merger into Existence.
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.
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.
Svetaketu asks:” Revered Sir, won’t you please explain it further to me?” The father replies: ” Be it so, dear boy.”
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.
[pg-339: Death by Black Hole]
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”
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.
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.
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.
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.
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 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.
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.
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.
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’.
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.”
‘ 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.)
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.
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.
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.
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.
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.
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.
