tyttireeyopanishad isavasyopanishad aitareya upanishad
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Tyttireeyopanishad
IsavasyopanishadAitareya Upanishad
Kenopanishad
Chilukuru Venkateswarlu
(ii)
Tyttireeya, Isavasya, Aitareya and Kena Upanishads
© Chilukuru Venkateswarlu
Year : 2014
Copies available at :
SRI RAMAKRISHNA TAPOVANAM
Chennai – 600 032, Mobile : 9884708559
Website : sriramakrishnatapovanam.org
E-mail ID : chvenkateswarlu30@gmail.com
Typesetting by : R. Anuradha Raghuram, Hyderabad. (9441186831)
(iii)
Dedicated to my foster parents
Sri Chilukuru PunniahSmt. Chilukuru Syamalamba
Sree Chilukuru Punnaiah son of Lakshmi Narayana born at
Pidaparru, Tenali Tq. He studied Vedas and Sastras. He died at an
early age. He had no children and hence he gave the power to his wife
to adopt a son for him.
Srimathi Chilukuru Syamalamba daughter of Jandhyala Sriramalu
born at Syamalambapuram near Kaikalluru, Krishna district. She has
adopted me as her son in 1945. She did my Upanayanam, marriage
etc. She brought me up affectionately. While I moved to Chennai to
pursue my career she came and stayed with me. Before her death she
went back to Vijayawada and died in our own house. I too have great
regard and love for my foster parents. I feel I am privileged to dedicate
this Tyttireeyopanishattu to my foster parents.
- Chilukuru Venkateswarlu
(iv)
BETWEEN YOU AND ME
Society is rotten and stinking
– It is our duty to protect and preserve
it. If our body fell sick it will not affect
the society. But if the mind gets sick, the
society gets rotten. Why?
Mind is the mother of all
desires. Even the waves in a sea might
stop but the desires in a mind will not
stop. Many more desires crops up even
before the first one is fulfilled. When the
desires did not fulfil, the man gets angry.
Anger breeds hatredness. Hatredness
breeds vengeance. Vengeance gives birth
to violence. Such a person will resort to
heinous crimes to fulfill his desires.
Greed overpowers mind and encourages
achieving his desires in all unrighteous
ways. The greed will not die even if he is
imprisoned. Why a man resorts to that?
Is it due to lack of love for his own
dharma and sadacharams? or does he
disregards to the laws of land? Or does
he lacks fear for the king (Constitution)?
Or is it due to the lack of devotion to the
god?
In olden days people strive
in gurukulams till they attain perfect
knowledge. Our puranas reveals us that
Rama and Krishna also entered in
gurukulams for knowledge. Even a
hundred years ago the grand parents
(v)
used to make their kids to sit on their stomachs and teach them to
recite the morals from Neeti satakams like Vemana and sumati satakams
. They inculcate devotion in their tender minds with stories of Prahlada
and Gajendra. Thus they train their minds on Ethics on one side and
devotion on god on the other side. Oh! What a great solid system that
existed just before a century?
Now this system is disappeared under the guise of secularism.
Even grand parents do not know ethics and values of life. What can
they teach to their children? On the other hand they are questioning
“What gain my child benefit by learning time old morals? We want to
make him an actor or a doctor etc” In this manner even the parents
themselves are brain washing the child. While the Parents are dreaming
the future of their children they are missing natural love and affection
from their parents. As the parents are pushing their children to coaching
centres and for campus selection, in turn the children also are driving
their parents to old age homes when they are grown up. The undue
growth of old age homes should be an eye opener to the greedy parents.
Many Doctors, Layers, administrators politicians and many other
professionals are being produced in the above manner and ruling the
society. As a result ethical values are disappeared and jungle law
prevailed. There is no protection for a common man. Possession of
wealth, at any cost, is the order of the day.
These are all off shoots of mental sickness. They are not visible
to the doctors. Even Laws of the land also could not catch them. If one
in a million is caught, he is boasting without shame that he will come
out from the jail, like a cleaned pearal.
Unless the mind is controlled this disease can not be cured. If
mind becomes desireless it listens to sadbudhi. If it listens to sadbudhi,
chittam becomes pure and associates close to antahkaranam. (In fact
manassu, budhi, chittamu and Antahkaranam are all one and one and
to the size of an atom, situates in hrudayam).
Our society is built on Sanatana Dharma. Vedas are authority for
those dharmas. The great rishis took out the essence from Vedas and
(vi)
framed in the form of Upanishads, sastras and puranas. Those dharmas
were further simplified in the form moral poems, devotional stories
and the grand parents were taught to their kids at a very infant age.
Now that time old tradition disappeared. But it is not a difficult task for
the almighty to put it back.
In fact these thoughts are not mime. I am only an instrument, in
the hands of my guru Sri Ramakrishna Paramhansa.
Thought the society is rotten and stinking, people did not lost
devotion towards God. The unending Qs of devotees at all temples is
an evidence of their devotion towards God. This element of bhakti
bhavana is enough to retreat the lost peace and hormoney in the society.
Is not a small seed brings out a huge banian tree? Now let us came to
the point.
In marketing terminology the term P.O.P (Point of Purchase)
occupies a significant place. Which means; normally a business man
keeps many more articles useful to his customers with a view of serving
him better. If a customer comes to buy an article, he buys some more
articles also useful for him. In the same way T.T.D Board also providing
several Savas to the Lord so as the devotees can avail a seva of their
choice.
For the first time I went to Tirumala to have a darshan of Lord
Venkateswara in 1945. At that time a road was laid and dedicated for
the service of devotees. In those days one bus used to come in the
morning to Tirumala and the same bus returns to Tirupati before sunset.
Devastanam used to provide us vessels freely and we used to cook our
own food. Hardly there were 2 or 3 special services were there apart
from dharma dersanam. Now the situation is different.
Devotees are waiting in Q complex between 5 to 20 hours for
darsan. Though they are confined in their comportments physically,
but their minds are not confined at the lotus feet of Lord Venkateswara.
Unless their mind is also made confined on god related matters, they
will not get Poorna Phalam.
(vii)
Keeping in view of the above, and as guided by my Gurudev
I brought out 50 titles from Ramayanam, Bhagavatam, Mahabharatam
etc in an abridged from not expecting 150 pages. I made an appeal to
the Board of Trustees to distribute those epics freely who are all
standing in Q complexes jas long as they continue the scheme of
annadanam. In case the devotees develop taste in Sanatana dharmas,
ethics and Sadacharams they may go for its originals and enrich their
knowledge.
In fact this is a divine cause. It is the duty of the god to propagate
Sanatana dharma among the people. T.T.D has enough funds to for
Dharma Pracharam at their command. In case they need more funds,
people will stand in Q to donate for this divine cause. That is why
Mahatma Gandhi advised “Choose the right cause, means follow”.
Human mind is like a balance with two pans. As they enrich purity
of their mind by reciting these epics, the worldly desires, greed and
other impure qualities will disappear. In other words the society which
is on the verge of rotting will comeback and start practicing its time old
Sanatna dharmas.
As instructed by my Gurudev I ventured to put this proposal
before the learned T.T.D managing committee. Rest Lord Venkateswara
will take care.
- CHILUKURU VENKATESWARLU
(viii)
Free Distribution of Other Publications
as Swamivaari Prasadam
1. The above books will be available in Hindi, Tamil and Kannada very soon!
2. These books are available under subsidised rates at all book stalls of
Ramakrishna Mutt.
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English
1. Sri Ramavatara Tatwam :
BalakandamAyodhya KandamAranya KangamKishkinda KandamSundara KandamYudha KandamUttara Kandam
2. Tyteereeyopanishad
3. Prasnopanishad
4. Isavasyopanishad
5. Kenopanishad
6. Mandukyopanishad
7. Kathopanishad
8. Mundakopanishad
9. Chandogyopanishad
10. Bruhadaranyakopanishad
11. Punarapi Jananam...
12. Sri Krishna - a Diplomat and Statesman
13. Sri Krishna Tatwam
14. Mabhabharatam :
18 parvas
Contents
Dedicated to my foster parents . . . . . iv
Between You and Me . . . . . v
Tyttireeyopanishad . . . . . 1-49
Isavasyopanishad . . . . . 50-68
Aitareya Upanishad . . . . . 69-81
Kenopanishad . . . . . 82-107
Glossary . . . . . 108-122
(x)
1
Tyttireeyopanidhad
This Upanishad belongs to Krishna Yajurveda. The name
Taittireeya is said to come from Tittiri (small birds, partridges). Once,
Vysampayana, the Guru, was angry with his disciple Yagnavalkya and
directed him to give back the Vedas which the former taught him.
Yajnavalkya vomited the Yajurveda taught to him. The other disciples
(rishis) took the shape of tittiri birds and swallowed the Veda. Another
story is, a Sage by name, Tittiri was specializing in this Yajurveda and
therefore, this Upanishad came to be named after him. This Upanishad
came to be known as tyttireeya samhita. But, there is no clear and
authentic basis for either story.
This Upanishad is divided into 3 parts called Vallis (i) Siksha valli
(ii) Brahmamanda valli (3) Bhrugu valli. Each part is again sub divided
into small parts called Anuvakas.
Siksha valli focuses on “Samhitopasana” and hence is also called
Saamhitee valli. Lord Varuna gives the Upadesha(explaining) of
Brahmamanda valli and Bhrigu valli. Therefore, these two parts
together is called “Vaarunee vupanishad”.
Brahmamda valli focuses on the attainment of Brahma Jnana in
the true genre of Upanishads.But, Siksha valli is more of the type of
karma kanda, and preparation for Brahmamda valli/
Bhrugu valli adopts the method of storytelling – to explain the
procedure for attaining Brahma jnana. Lord Varuna directs his son,
Bhrugu, step by step in to tapasya on various doors of Brahma Jnana
and finally into attainment of the same.
We will now proceed to Siksha valli which can also be called
seekshaa valli , as the first word denotes it.
2
SIKSHA VALLI
Anuvakam-1
Slokam-1
May Mitra, Varuna, Aaryama, Indra, Bruhaspati and Vishnu (the
God with large feet) bless us with happiness and fortunes.
My salutations to the Brahma who is in the form of Vayu (air).
Oh Vayu! My salutations to you. You are the visible Brahmam to
me. You alone are the Rutam and Satyam.
May the Parabrahmam in the form of Vayu protect me and my
guru.
Om Santihi Om Santihi Om Santihi
Rutam means- the power which decides the permissible karmas
(and injunctions) in yagnas and similar rituals as laid down in sastras.
Sathyam means- implementing the permissible karmas or the
dharma of above rituals (called Rutam), through the power of speech
etc..
Rutam and Satyam are both seen in Vayu, the air, who is
represented as such.
The three santhis represent the removal of three obstructions
called thaapathraya. These are adhyathmika (Internal troubles, like
fevers, body pains, other physical and mental troubles); adhibhoutika
(troubles coming from our immediate surroundings & neighbours)
and adhi-daivika (acts of god like rains, cyclones etc).
The disciples pray for removal of all these three obstructions,
so that the instruction proceeds to its successful conclusion.
This is a prayer made by a disciple so as to enable him to
understand the teachings of his guru. He prayed Mitra, Varuna,
Aaryama, Indra, Bruhaspati and Vishnu who are primarily responsible
for the functioning of different organs of the body. Mitra protects the
proper movement of Prana; Varuna protects the proper movement of
Apana; Aaryama guards the function of eyes; Indra is bestower of
strength; Bruhaspati is the power of tongue and intellect; Vishnu is the
lord of consistency.
3
When the functioning of all organs are perfect and consistent,
the disciple is able to grasp and digest the teachings of the Guru. Hence,
the prayer is made to all these deities before he commences learning.
Here, Vayu or air is considered as Brahma because it is the visible
Brahmam in the form of Pranam. That is why, it is described as visible
Brahmam.
Brahmam cannot be seen with our sense organs or Indriyas.
Since air is visible, and is vital for our survival, it is construed as
Brahmam. The path to Parabrahmam is always through Upasana of
the visible forces that keep us alive and give us the power to function.
A person who seeks the audience of a king has to seek the permission
of the guard keeping the security of the King outside the palace.
Vayu is also the embodiment of Rutham and Satyam as we have
seen in the prayer. Vayu pervades all over the world and is responsible
for all life. So, the disciple considered it as Parabrahmam and prayed
that he and his guru be blessed and protected by Vayu, so that the
instruction proceeds smoothly from the Guru to the disciple.
Vayu is divided into five parts.
1. Prana Vayu: Which we breathe in and out through nose.
2. Apana Vayu: Which pervades on earth and maintains
centre of gravity. In the human being, it is in the lower part
of the trunk.
3. Vyana Vayu: It pervades all over the body.
4. Udana Vayu: It has a tendency of traveling upwards. It is
especially said to become active, when the human being
dies, and it performs certain vital functions after death.
5. Samana Vayu: It spreads all over the space. In the Body, it
maintains balance of the body.
When Brahmam is one and it is the self itself, why this Upasana?
The Upasana of such external and internal forces of nasture (called
Devatas in the Upanishads) that keep us alive, healthy and in balance
is a must. It is a necessary step for progress in the absorption of the
teaching as well.
4
Anuvakam-2
Slokam-2 :
This chapter deals with precautions and procedures to be
observed while learning Upanishads. While studying, Sadhaka must
not show either oversight or negligence. He must keep in mind the
following aspects. Siksha or teaching of Upanishads includes six
essential parts, apart from their text. These are (i) Varnam (ii) swaram
(iii) Maathra (iv) Balam (v) Saamam (vi) samthaanam
1. Varnam: clarity in pronouncing letters ‘a’ onwards. These
are the letters of Sanskrit alphabet
2. Swaram: care is to be taken in respect of
a) Udaattas= Acute accent with sharp tones.
b) Anudattas= Grave accent to be observed in reading Vedas.
c) Swaritams= Grave accent to be observed in reading Vedas.
Example: Samno Mitrasyam Varunaha. Here ‘no’ and ‘ru’ are
Swaritams. ‘mi’ is Anudattam. Rest are Udattams.
3. Matras: contain a) Hraswam b) Deergham c) Plutam. Matra
means 1/6 seconds. The letter that can be uttered in 1/6
seconds is called Hraswam. Deergham which takes double
or slightly more time of Hraswam. Plutam takes three or
more Matras time.
4. Balam :- The effort needed in uttering a letter
5. Saamam : Maintaining appropriate speed / slowness
without using too much or too low speed in uttering letters.
6. Samthaanam : Means speaking letters without DELAY.
Note: Vedas and Upanishads are to be taught by a learned guru.
The student is not expected to learn without Guru (say, from a book
or CD). Because the student has to learn with correct accent and
pronunciation and also observe the facial expressions from the guru
at the time of teaching. So I am leaving this chapter at this level.
[ Chilukuru Venkateswarlu]
5
Anuvakam-3
Slokam-3 :
[This chapter deals with Samhitopaasana. It is usual that readers
apply their mind on superficial aspects of the subject of stufy. Their
mind is not inclined to go deeper into the text and meaning. For such
readers, an attempt is made to focus their attention through Samhita.
Samhita makes readers to learn all unknown knowledge from the
known knowledge - through Asrayas or Samhitas]
The disciple prays initially for bestowing fame and Brahma
Varchas (Brightness that radiates especially on the face but also from
other parts of one’s body, when the person has attained to the
knowledge of Brahmam) on both the disciple and the Guru. Since guru
already has the knowledge of Brahmam, he has nothing further to
acquire. So, the need is only for the Disciple, though his prayer is for
both.
Samhitopasana consists of five parts. 1. Adhiloka 2. Adhijyotisha
3. Adhividya 4. Adhi Praja 5. Adhyaatma.
Samhitha essentially means a composite sound coming from the
mingling of two independent letters.
But, here, it is not a mere combination of two letters of alphabet.
It is the interconnection between two seemingly unconnected entities
– which are really closely connected through a joining entity and the
joint itself is another entity which holds the two entities together.
Sadhaka needs to learn the ability to discern, understand and
do the upasana on the first entity, the second entity, the joining entity
and the joint itself – from a competent Guru. This process requires
other Sadhanas too, like Sadhana chatushtayam, as described by Adi
Sankaracharya, for acquiring thequalification needed for Brahma
Jnana.
Now, let us see the five Great Upasanas or five Great Samhitas.
1. Loka Samhita: Sadhaka must visualize the first or Poorva entity
as earth and the second (Uttara) entity as heaven. In between
these two is the entity of space, which is said to be the Sandhih
or Joint. Air (Vayu) is the connecting factor of all these in between
the poorva and Uttara lokas for worship.
6
Such Upasana is to be learnt from a competent Guru. The Upasana
essentially focuses the vision of the disciple to see the totality of the
Samhita and then make him perform his worship on it
2. Jyotis Samhita: Here, The first(poorva) entity is Agni. The
second(later) entity is the Sun. Their joint consists of water. The joining
factor is lightning. As we see, the Agni on earth seems to have no
connection what so ever with the Sun in the sky. Likewise, water and
Agni seem to be opposites of each other. Lightning comes from the
skies to the earth. But, the Samhita says -With this knowledge of their
combination, one has to perform the worship. In reality, Sun is the
source of all Agni on earth and Agni cooled becomes liquid or water.
Lightning has relation with water (in clouds) and agni on earth both.
Such invisible inter-conenctions exist among all of them. They should
be understood and meditated upon.
3. Vidya Samhita: The first entity here is guru and the second
entity is the disciple. Knowledge is the common factor for both. The
joining factor is the modality of teaching. Vidya-Upasana is to meditate
on the combination of these four factors.
4. Praja Samhita: Praja means continuous line of succession.
Praja, in other words, is progeny. In this Samhita the former form is
mother. The later form is father. The bond between them is the child.
The factor holding all of them together is the process of srusti or
conception and delivery of the child. With this knowledge, one has to
worship or perform the Upasana.
5. Aadhyatmika Samhita: The former factor is the lower jaw.
The later factor is the upper Jaw. The bondage is in the form of speech.
The factor holding all these together is the tongue. Aadhyatmika
Samhita is to perform the Upasana understanding these linkages.
The fruits of practicing these Samhitas in the prescribed way
will be - continued and uninterrupted line of succession in the family;
all needed riches in the form of animals, food etc; and finally the
samhita practitioner will reach to the Heavens or Swarga loka with
his brilliant radiance (Brahma varchas) resulting from the study of
Vedas.
7
Anuvakam-4
Slokam-4 :
[As we have seen so far, in the first chapter, Santi Patham was
recited. In the second chapter Siksha and in the third chapter,
Samhitopasana were explained. In this fourth chapter, the significance
of Omkaram is being explained]
The sound of ‘OM’ is the very essence of Vedas, the most
essential and the all pervading sound in the Vedas, which are immortal.
Eswara is the embodiment of this pranava sound of ‘OM’.
May the Eswara bless me with the Prajna (the wisdom) needed
for acquiring and retaining Atma Jnana. While the word used in the
sloka is Indra, in this context, it is to be understood as Eswara
May this body of mine be equipped well to acquire and posses
Brahmajnana. May my tongue always speak sweet words (May my
tongue never utter harsh words). May my ears be able to receive all
the teachings of my guru. May all my sense organs and organs of
action (Karmendriyas) cooperate to receive the teachings of my guru
on Brahmajnana.
Oh, the sound of Pranava (OM) ! Like the sheath for a sword,
you are the external cover for the Brahmam. Ordinary people cannot
see you. May you see to it that the Brahmajnana I received is protected
and enhanced. May you shield my character and buddhi to keep away
from dualities of love-hate.
A few mantras relate to Artha or wealth. The disciple is seeking
clothes, cows, sheep, food, water etc, and their steady growth after
they come to him.
One may wonder why wealth is required for a person who is in
search of Brahmajnana. Also, why is this Karma Kanda or Veda Poorva
Bhaga type prayers in the Jnana Kanda of Upanishads?
Wealth is an important factor in the four Human Goals or
Purushaarthas. For performing yagnas and virtuous acts, wealth is
needed. Also, once a disciple approaches the Guru and Guru accepts,
8
the responsibility for taking care of him is on the Guru. Therefore,
Guru also needs wealth – to the extent needed for such purposes.
Wealth sought within the four walls of Dharma, for discharging the
needs of dharma is perfectly legitimate and does not bind a person to
them. The ancient sastras approve of this and say, there are two
legitimate uses of such wealth – Daana and Bhoga. First use is generous
distribution or Daana. Second is - personal enjoyment. If both these
are not done, such wealth faces Naasa or destruction. Thus, wealth
has only three end uses. Either it is distributed to the needy persons,
or enjoyed by the self; or else, it suffers destruction (in the form of
theft, fire and so on).
These mantras are chanted by the student who seeks good
health and Buddhi – for acquiring Brahmajnana from the Guru.
Now, the Guru is offering his prayer here :
As water flows downwards, as months get absorbed in a year,
May a large number of highly intelligent and devoted students who
are stable in Brahmacharya Vrath, who are peaceful, greed-less and
focused in studies, come to me from all over the country to learn this
Aatma Vidya.
May I become famous this way among people and people see
me as an excellent person among the wealthy persons also.
Just as water always flows down from different places to the
lower level places to finally reach the Sea – in same way, May all eligible
students seek me out and come to me for learning.
Why is the Guru offering such prayers seeking students? It is
ordained in Sastras that one who learns Vedic wisdom has also the
duty to teach it other eligible students. This knowledge must spread
to eligible students from competent Gurus.
Guru cannot deny this knowledge to any eligible disciple. But, of
course, disciple must be an eligible person who is stable in sadhana
chatushtayam. Others are not eligible for the teaching. They must first
practice sadhana Chatushtayam before approaching a Guru.
Now, when such large number of students come to him, and he
cannot deny them the teaching by him – the Guru needs enough wealth
9
to support them totally for a number of years for which their studies
continue. So, he needs enough wealth and enough fame for this
purpose.
But, we must note that the wealth he is seeking is not money,
gold, diamonds, huge mansions etc. We must know that, almost
uniformly, all Gurus lived in deep forests. They shunned towns and
cities where others lived. For example, while Dasarath and his Son
Rama lived in Ayodhya, their Guru, Sage Vasishta always lived in deep
forests. It was so with almost all Gurus, with possibly rare exceptions.
Oh the sound of Pranava! For Sadhakas, you are like a home.
You, like the home, provide peace and comforts to the Sadhakas. In
the same manner May you stay in me as Aatma Swaroopam .
May you (Pranava sound-OM) enter into me and may I enter
into you. May I become sinless and pure, in you.
Unless one destroys sins he will not become pure and eligible
for moksha. Like, unless water is clear we cannot see the reflection of
moon clearly.
In the same way, may I be very clear and peaceful so that I can
always reflect the Atma swaroopam.
Anuvakam-5
Slokam-5 :
[ This chapter deals with the worship of Vyahrutis. Vyahruti means
mystical words such as Bhooh, Bhuvaha, Suvaha, Mahaha and so on,
which are associated with the performance of Vedic karmas. These
Vyahrutis are associated with mantras pertaining to yagna, gayatri,
pranayama etc]
Originally Vyahrutis known to people were three viz Bhooh,
Bhuvaha, Suvaha.
Mahachamasya Maharshi performed a great austerity or tapasya
and found the fourth Vyahruti called Mahaha. If Maha (or Mahaha) is
considered as the main (Trunk)body, the other three vhahrutis are
like its limbs. These three Vyahrutis are thus the limbs of the Brahmam,
which is Mahaha.
Here, Mahaha and Brahmam both indicate what is the Biggest.
10
For the limited purpose of this sloks, Mahaha connotes Viraatpurusha
here as the first three lokas are considered as limbs of the Virat.
The worship of Vyahrutis is divided into four methods.
Worshipping lokas:
1. Pertaining worlds: The Vyahruti ‘Bhooh’ is to be meditated
on earth (Bhoolokam).
2. Pertaining to atmosphere: The Vyahruti ‘Bhuvaha’ is to be
meditated on atmosphere between earth and heaven.
3. Pertaining to heaven: This Vyahruti ‘Suvaha’ is to be
meditated on heaven.
4. Pertaining to Aditya loka: This Vyahruti ‘Mahaha’ is to be
meditated on Surya loka. Sun shines on all lokas. However this worship
also pertains to atmosphere.
WORSHIP OF DEVATAS :
1. Meditate on Agni with the Vyahruti of ‘Bhooh’.
2. Meditate on Vayu with the Vyahruti of ‘Bhuvaha’.
3. Meditate on Aditya with the Vyahruti of ‘Suvaha’.
4. Meditate on Chandra with the Vyahruti of ‘Mahaha’.
All splendors on earth increase because of moon. In moon itself,
the splendours improve from day 15 of the Fortnight.
WORSHIP OF VEDAS:
1. Meditate on Rig Veda with the Vyahruti of ‘Bhooh’.
2. Meditate on Sama Veda with the Vyahruti of ‘Bhuvaha’.
3. Meditate on Yajur Veda with the Vyahruti of ‘Suvaha’.
4. Meditate on Omkaram with the Vyahruti of ‘Mahaha’.
‘Om’ is added at the beginning and end, which amounts to
worshipping all Vedas. ‘Om’ is called as Brahmavedam.
WORSHIP OF PRANA :
1. Meditate on Prana Vayu with the Vyahruti of ‘Bhooh’.
11
2. Meditate on Apana Vayu with the Vyahruti of ‘Bhuvaha’.
3. Meditate on Vyana Vayu with the Vyahruti of ‘Suvaha’.
4. Meditate on Annam (food) with the Vyahruti of ‘Mahaha’.
Since all beings are thriving on Annam, Annam is to be
worshipped.
Viraat Purushaa (the Brahmam who was at the beginning of
creation) is to be assumed and worshipped with the above sixteen
Vyahrutis. Namely : 4 Lokas (+) 4 Devas (+) 4 Vedas (+) 4 Pranas = Total
16 vyahrutis.
He who knows and performs Upasana on all the sixteen
vyahrutis will be performing the Upasana of the Brahmam as said
above. All Gods or Devatas will shower their gifts on such a person.
If the worship of Brahmam is done with these sixteen Vyahrutis,
the Upasaka truly realizes the shodasa kala purna Purusha or the
Parabrahmam. Such Upasaka can see him in all his created objects
which can be seen with the sense organs.
Anuvakam-6
Slokam-6 :
[In the previous chapter we saw four different types of
vyahrutyupasana. He who worships in the above manner, actually
worships the Viraat Brahmam.
To experience Brahmam with clarity, the Sadhaka has to infer a
dwelling place for the Parabrahmam preferably within himself or a
nearest, known place and worship the Brahmam there. Those right
places are clarified in this chapter.
Sadhaka must assume Parabrahmam in his own Hrudaya- Akasa
and worship. Hridaya – Akasa means the huge space within the heart.
Heart, here, is not the physical heart performing blood circulation
functions. It is the heart where we see, hear, smell, touch and taste
and imagine everything. That unseen area within us is very huge like
the sky. Everything can fit into it. It is in that space that we contemplate
on the Para Brahmam also. He is to be understood there as Manomaya
12
(one who fills the mind with wisdom), one who is immortal, one who
is hiranmaya (extraordinarily lustrous). This visualization of the
Brahmam in the vast space in the heart is important. Those who have
done the vyahrutyupasana and the ‘OM’kaaropasana in the earlier 2
chapters can do this effortlessly. The process is a linear process from
each earlier chapter to the next one; and those who have NOT DONE
the earlier upasanas will find the later Upasanas beyond their
capability.
There is a nadi (nerve) called Sushuma. It starts from the heart;
passes through the soft palate (in the upper jaw beginning, between
the food and wind pipes), enters the brain and breaks into the skull.
The Upasaka will go out through the skull. This way, he goes out, and
gets absorbed in the Agni of the Bhooh vyahruti; in the vayu of the
Bhuvaha vyahruthi; in the sun of the suvaha vyahruthi and in the
Mahaha of the Viraat Brahmam vyahruthi .
That upaska, who has become one with Viraat Brahmam as
above by merging with the four vyahrutis, becomes the Brahmam
and gets hinto his original kingdom. He becomes the king of all the
minds, all eyes, all ears and all tongues. In other words, he becomes
the controller of these powers of thought, sight, hearing, speech and
so on.
He becomes the Brahmam, who is as huge as the space (sky);
who is the truth himself, who is the mind of total joy, totally peaceful
and absolutely immortal.
The Guru , having described the Brahmam and the Upasana to
attain to that state, is now asking the Disciple, you are fit for this
Upasana and therefore do perform this Upasana.
Anuvakam - 7
Slokam-7 :
[In the previous chapters, the Sadhaka has learnt the worship
of Brahmam with vyahrutis (speech, voice, mystical word etc) as Aatma.
In this chapter the worship of Brahmam is indicated with bhoomi and
five other paanktams or yagnas. The universe of paanktams is
Brahmam, which is the self in the form of Aatma. The person who
worships it, will attain to Hiranyagarbha in the form of Viswaroopa.
13
Hiranyagarbha is also known as Prajapathi which means he is the first
person in the creation]
The Paanktams (yagnas) are of two Varieties. 1. Bahya Paanktams,
2. Aadhyatma Paanktams.
Bahya Paanktams are three. 1. Loka Paanktams 2. Devata
Paanktams 3. Bhoota Paanktams.
Aadhyatma Paanktams are three. 1. Vayu Paanktam, 2. Indriya
Paanktam, 3. Dhatu Paanktam. Let us see their details now :
Bahya Paanktams:
1. Loka Paanktam= Prithivi (Earth), Atmosphere, Heaven,
Directions (North, South, East, West), intermediate-directions
(NE, NW, SE, SW).
2. Devata Paanktam= Agni, Vayu, Sun, Moon, Stars.
3. Bhoota Paanktam= Water, Medicinal Herbs(Oshadhis) Trees
(or total vegetation), Grains, Akasa (space), Aatma (Aatma here means
Virat ; Purusha)
Aadhyatmika Paanktams :
1. Vayu Paanktam= Prana, Vyana, Apana, Udana, Samana.
2. Indriya Paanktam= Eyes, Ears, Nose, Mind, Speech, Skin.
3. Dhatu Paanktam= Skin, Flesh, Nerves, Bones, Fats.
From this, the Sadhaka or Upasaka has to understand that the
entire universe is filled totally with Bahya and Aadhyatma Paanktams.
Beyond them there is nothing else. In other words, the composite
Swaroopam (original nature/truth) of all these Paanktams is Brahmam.
So, the Upasaka must worship Brahmam through the Upasana of these
Paanktams. This implies that - Aadhyatmika Paankta Trayam is filled
with the Bahya Paankta Trayam - which means both are one.
Since the entire universe is filled with Paanktams, whoever
worships these Paanktams, such worship is as good as worshipping
Brahmam. Such a Upasaka becomes Hiranyagarbha himself.
The Upasaka must identify the Jeeva in Aadhyatmika paanktha
14
Trayam. But, He is also dwelling in the universe filled with Bahya
Paankta Trayam. Both the universe and the Jeeva are Paanktams only
which means the nature of Jeeva or universe is one and the same.
Whoever worships such a Virat Purusha also becomes Virat Purusha.
15
Anuvakam-8
Slokam-8 :
[Omkaram is immanence which means Para Brahma Swaroopam.
All Sabda Swaroopam is spread by Omkaram which means all Vedas
and Sastras are a part, parcel and form of Omkaram. Does Omkaram
have the power of giving the fruits one who cants it desires ? One
need not have such a doubt! People who worship Salagramam as
Devata (Vishnu) Swaroopam are gaining the fruits of their worship. In
similar manner, those who assume Brahmam in Omkaram and
worship, they will also get their desired benefit. Now we will see the
greatness of Omkaram as follows]
In this chapter, the method of worshipping Omkaram is narrated.
Omkaram is Brahma Swaroopam This means all the created beings nd
objects are Omkaram.
Omkaram reveals succession. In Sanskrit Om is used for
Anukaaranam. If anybody asks “Have you committed this act?”, you
will get the answer as Om. “Will you do this act?”. You will get the
answer as Om. This is called as Anukruti Bodhakam.
This Omkaram is extensively used in performing yagnas and other
vydika karmas. This Omkaram itself makes Devatas to hear the mantras
which we recite. “Om Sravaya” means “oh Agni!
In offering Havis in Yagnas, it is said – “the time is ripe to offer
havis (offerings through Agni). So, May you arise Devatas”.
Saamagaana commences with Omkaram. The Hothaas (those
pouring havis into the Yagagni) commence their Sastrams with “Om
Sam”. The word ‘Sastrams’ means Stotra Ruks without a song like
melody. Adharvya expresses his acceptance and further
encouragement with Omkaram as “Om Damodha” (An expression of
happiness). Brahma permits rithviks to commence by saying “Om
Proksha”. Here Brahma means the chief Rithvik who gives permissions
for every Yagna Kriyas.
In this manner Om signifies Anukarana or acceptance. Omkaram
is used in several occasions with several meanings. [The priests who
perform yagna are called by different names such as Hota, Adharvya,
16
Brahma, Ruthvik]
A brahmin must learn Vedas commencing the studies with
Omkaram. Guru also must commence his teaching with Omkaram. In
this manner, all those karmas which are performed with Omkaram
certainly yield good results. Therefore Parabrahmam also is to be
worshipped as Omkaram.
Anuvakam-9
Slokam-9 :
[Some think that worship alone leads the Sadhaka to moksha.
Why should then, Sadhaka perform Srauta, Smarta karmas? To remove
such doubts, in this chapter, the highly beneficial impact of these
karmas in worshipping Brahmam are clarified. It is emphasized that
vihita karmas must be followed]
Rutham, Swadhyayam, Pravachanam are all necessarily to be
worshipped. These are ideal karmas to be done by all Sadhakas.
[Rutham= Srauta Smarta karmas as prescribed in Sastras.
Swadhyayam= Reading by himself. Pravachanam= Teaching to the
disciples.]
Satyam, Swadhyayam, Pravachanam are necessarily to be
worshipped.
Tapas (various types of penance & meditations), Swadhyayam,
Pravachanam are necessarily to be worshipped.
Damam, Swadhyayam, Pravachanam are necessarily to be
worshipped. [Damam means control of external organs]
Samam, Swadhyayam, Pravachanam are necessarily to be
worshipped. [Samam means control on internal organs] ;Note :-
Pronounce Sa, as in Satire.
Agnihotram, Swadhyayam, Pravachanam, are necessarily to be
worshipped.
Worshipping guests (Athithis), Swadhyayam, Pravachanam, are
necessarily to be worshipped.
Respecting relatives and friends, Swadhyayam, Pravachanam,
17
are necessarily to be worshipped.
Having children, Swadhyayam, Pravachanam, are necessarily to
be worshipped.
Having sex in the ruthu period with one’s own wife,
Swadhyayam, Pravachanam, are necessarily to be worshipped.
[All the above are to be necessarily followed because they all
contain yagna and yagas which falls under Srauta karmas. Worshipping
guest, marriage and others are Smarta karmas. All these Karmas are
necessary to be followed.
Swadhyayam and Pravachanam are given a prominent role in all
these vihita karmas (advisable duties). Swadhyaya implies constant
study and remembering by the self. Swadhyayam makes one thorough
with the intricacies of the subject. This means, initial learning from Guru
must be augmented subsequently through Swadhyaya. Unless one has
such thorough knowledge, one cannot have the fruits of that
knowledge, nor can he competently teach his own disciples.]
An Acharya by name Sathya Vachasu who belonged to the
Rathithara clan, has clearly stated that truthfulness is the most
important vrath and duty, for worship for all people. He gave primacy
to truth and truthfulness. It doesn’t mean all others are not important.
Each Rishi emphasized one aspect.
In the same manner, the great rishi, Taponithya, the son of
Purasisti had affirmed the importance of Tapas, Chandrayana and other
Vratas in worship.
Rishi Naakaa, the son of Mudgala Maharshi had affirmed that
Swadhyayam and Pravachanam are very essential in any worship.
Swadhyayam, Pravachanam, Tapasya are stressed in each case –
for rutham, sathyam, Tapas, sama, dama, agnihotra, agni karmas, athithi
pooja, and all other Karmas.
The names of Maharishis given here make us understand their
character and the value they assigned to a particular factor in their
life. Sathyavachasa means a Truthful person. Taponithya means one
who did tapasya every day of his life. Purasisti means one who was
trained in all Sadhacharams ( traditional habits advised by ancient rishis)
18
by his parents. Mudgala= The person who learnt the meanings of
Sastras and enlightened. His son is Moudgalya]
Anuvakam-10
Slokam-10 :
Trisamku Maharshi stated as follows:
This Samsara is like a tree. I am the creator of this Samsara.
[Samsara= worldly life with all dualities, Janmas and rebirths].
I am Brahmavetta or one with knowledge of Brahmam. (none
other than Paramatma)
My glory is as high as the peaks of the mountain. I am the purest
like the Paramathma. I am the Purest Aatma (Amruta) tatvam in the
Sun. I and the Sun have the same Aatma tatvam in both of us. I am
resplendent, I am the purest and I am the highest Paramatma.
Aatma is immortality and Amruta tatvam.
I have no death and I am the divisionless and partless whole.
Splendor and lustrousness is myself. I am changeless..
This is the Vedanta teachings of Trisamku Maharishi. This is what
the Rishi is affirming and indicates his enlightened status. He has
become a Brahma Jnani and looks at all creation as the Brahmam or
creator himself.
[These mantras are meant for and highly useful in Japam. Japa
is necessary to acquire and retain knowledge and achieves Chittha
suddhi which is essential for Moksha. One who keeps a pure mind
through Processes like Japa acquires Brahmajnana with little effort.
That is why these mantras are said in this chapter]
Anuvakam-11
Slokam-11 :
This chapter talks about the duties of the disciples who have
learnt the Knowledge so far imparted by the Guru. Before one attempts
to know the Brahmam, one has to learn the vihitha karmas or advisable
duties prescribed in Vedas and Sastras.
This chapter starts with “After teaching / narrating the Vedas”.
19
By performing yagnas one should destroy one’s sins. By
acquiring jnana, one will attain liberation or moksha. This is what
Sastras say. The person whose heart is purified with vihita karmas,
attains Chitta Suddhi and is eligible to acquire Aatmajnana with ease.
[After teaching Vedas to his disciples, the guru teaches this chapter
to his disciples who are about to leave his Gurukulam or Ashram.
Guru imparts this sound advice to his disciples before the disciples go
out and enter the world to practice their dharmas]
While in real life, the disciple comes across many difficulties and
obstacles in practicing his duties and customs, he must approach
nearby knowledgeable Brahmins and get clarifications on his doubts.
However he should perform his duties like an undeterred hero. He
should always fix his mind in dharma. He should conduct himself
without any partisan attitude. His duties and customs are as follows.
1. Speak truth.
2. Follow the path of dharma.
3. Do not neglect or forget Swadhyaya.
4. Pay appropriate Guru Dakshana- of things that the Guru
may like and find useful to him.
5. Marry with the blessings of the guru and be a good
Gruhastha.
6. Have children through the dharma pathni.
7. Take care of your physical body(and mind).
8. Enhance your wealth in Dharmic ways without neglect.
9. Do deeds useful to others with your wealth
10. Do not neglect Swadhyaya and Pravachanam.
11. Do not Neglect the worship of Devatas.
12. Do not neglect the Pithru Karma and Sraaddha Karma of
ancestors.
13. Worship and serve mother, father, and guests like gods.
14. Don’t involve in any blemishful activities (Nishiddha
Karmas). Always perform Vihitha Karmas approved by
Vedas.
15. Even if elders and Gurus commit some blemishful activities,
you must not commit such acts. You should always follow
the right customs.
20
16. When you come across a wise and respectable Brahmin,
serve him and listen to his teachings with devotion.
17. Make gifts and dakshina with devotion and bakthi. Make
such gifts within the limits of your means.
18. All donations are to be made with humility, adoration and
with your good wishes for them. Even friends and relatives
are eligible to receive such gifts.
19. Whenever you get any doubts about the Sastras, Karmas
etc – consult competent, wise, compassionate Brahmins
nearest to you for clarification. Do as they say and as they
do.
20. Likewise, when you have doubts about how to deal with
guilty persons and sinners, consult such (aforesaid
Brahmins) and do as they tell you and as they do.
This is what is your duty. This is what the Guru tells you now.
This is the essence of Vedas. This is the secret of Vedas. This is the
Guru’s Hitabodha. Therefore do adhere to all these teachings without
fail – so says the Guru to the disciples leaving the Gurukulam after
completing their education.
[The above teachings of guru are to be taken as the teachings of
Paramatma.]
Anuvakam-12
Slokam-12 :
May Mitra, Varuna, Aaryama, Indra, Bruhaspati, Vishnu bless us
with happiness. My salutations to Brahmam in the form of Vayu. Oh
Vayu! I keep you in my mind as the visible Brahmam. You are the
truth. I pray you as truth and as Rutam. You have protected me and
my guru in learning Brahma Vidya without any obstacles. My salutations
to you.
May the Aadhyatmika, Aadhibhautika, Adhidaivika, Taapams
(Obstacles and difficulties) dissolve.
Om Santi Santihi
21
Harihi Om
End of Sikshavallee
22
ANANDAVALLEE – BRAHMAVALEE
SANTI PATHAMU
Harihi Om
Slokam:
Parabrahmam may bless and protect me and my guru. May the
Parabrahmam take care of me and my guru.
May Parabrahmam bless us with the power to attain Brahma
Vidya. May the knowledge of Upanishad make us splendorous.
May the knowledge we are acquiring help us to understand it
(Braahmam) very well.
May envy never enter between us, the disciple and the Guru.
May the Aadhyatmika, Aadhibhautika and Adhidaivika, Taapams
rest in peace.
The second valli – Brahmamanda valli – comes after the disciple
has learnt samhitopasanas, vhyahrutyupasanas and paamktha
brahmopasanas in the Sikshaa valli. The Sikshaa valli is basically a
preparation for Brahmamanda Valli. In this valli, the quintessence of
Upanishadic teaching, namely, Brahma vidya, is being taught.
May no obstacles take place while teaching (By the guru) and
receiving (By the disciple) this Nirguna Brahmhopasana. You protect
me if I do not understand what my guru teaches me out of my
ignorance or if I misunderstand.
Anuvakam-1
Slokam-1 :
[In Sikshavalli, it is through Upasanas normally found in Karma
kanda of Vedas that the worshipping of Aatma was taught. Vedas advise
such upasanas and other karma kanda for the purpose of chittha
suddhi, the purification of the mind, which is essential for acquiring
jnana.
Since name and form of a visible power are at the core of
Vyahruttis, ignorance is not destroyed through them completely. This
ignorance or non-knowing of the Brahmam is Avidya. Hence, in
23
Ananadavalli, the worshipping of Brahmam who has no name and form
is taught. The destroying of Avidya itself is the benefit from acquiring
Brahmajnana. Destroying Avidya directly results in realization of
Aatma. To prepare the Sadhaka to move from the visible to the non-
visible, from known to the unknown, from form to the form-less,
initially, Vyahrutis were taught and now, worshipping of the nameless
and formless Parabrahmam is being taught. In other words the path
was paved to attain chittha suddhi first, which is essential for moksha
in Siksha valli. Ananda valli takes on further and destroys Avidya
completely, giving the sadhaka the benefit of Moksha or Brahma vidya.]
He who realizes Brahmam attains moksha, which means, he
himself becomes Brahmam. Satyam, Jnanam, Anantam are the three
other names of Brahmam.
He who attains to Brahma Jnana, realizes Brahmam in (the cave
of) his heart and he enjoys the fulfillment of all his desires. [Param
means Moksham or Para Brahmam]
From Brahmam, was born the space or Akasa. Akasa means the
Space or Soonyam. From Akasa, Vayu is born. From Vayu, Agni is born.
From Agni, water is born. From water, Pruthivi (Earth) is born.
[Sabda or sound is the characteristic of Akasa, which is the
repository of all sounds. Akasa provides space or place for all objects
and beings. Vayu has the characteristic of Touch or Sparsha. This touch
or Sparsha characteristic is the characteristic of Skin in beings.]
Vayu also is born from Brahmam, through its immediate parent,
namely Akasa. Brahmam is the kaaranam (cause) and Akasa is the
Karyam (effect). Likewise, now, Akasa is the Kaaranam and Vayu is
the karyam.
What is available in Kaaranam alone can be derived by the
Karyam. Nothing else can come to karyam – other than what
kaaranam can give to it. In that sense, Space also derives all
characteristics from Brahmam and is therefore Brahmam in itself. So
also, Vayu, derives from sky, who derives from Brahmam – and
therefore Vayu also is Brahmam only.
In like manner, Agni, water and Pruthivi are all Brahmam only.
24
Agni derives all characteristics of Sabda or sound (from sky), Sparsha
(from Vayu) and Roopam (from Agni itself) which is visibility whereas,
Akasa and Vayu are formless.
From Agni Brahmam, Jalam is born. For Jalam or water, the subtle
guna is Rasam or taste. Jalam acquires Sabda, Sparsha, roopa and, in
addition, the characteristic of Rasa. From this Jala Brahmam, Pruthivi
(earth) was born. The subtle nature of Pruthivi is Gandham or smell.
Therefore Pruthivi acquires Sabda, Sparsha, Roopa, Rasa and, in addition,
the characteristic of Smell (Gandha).
From this Pruthivi Brahmam, Oshadhees (Herbal medicines) were
born. Oshadhees also incorporate vegetation, grains etc., The ancient
wisdom is – all vegetation is medicine for some problem of the beings.
From Oshadhees, Annam (Food) is born. From Annam, sperm is born.
From sperm, Purusha is born with hands, legs and other limbs. Not
only Purusha but all creatures are created only with Annarasam. In
this way from Parabrahmam to Purusha Brahmam or Jeeva Brahmam
are evolved.
In this manner, our body is formed with Pancha bhoothas. Hence
it is called as Paancha Bhouthika Sareeram. Wherever an empty place
exists in our body, it is the Akasa there. In the same manner Vayu,
Agni, water and earth are all available in the Paancha Bhouthika
Sareeram. All these Pancha bhoothas have subtle characteristics or
gunas.
Those organs in the body that enjoy the subtle gunas and
knowledge about Pancha bhoothas are known as sense organs. The
subtle gunas of Pancha bhoothas are as follows. Akasa for speech, Skin
for touch, Eyes for form (roopam), Tongue for Rasam(taste), and Nose
for Gandham(Smell). In this order first pancha bhoothas are formed,
from them, the Oshadhees, from them the Annam (food), and from
Annam, the Purusha are created.
Now the organs of Purusha and its form are being explained to
us. Annam has transformed itself into sperm and became the cause
for creating all beings. Jeeva enters into mother’s womb. His head,
right hand, left hand, trunk with a tail are formed. This resembles
more or less a bird or a fish. Hence, while Purusha is described, these
25
limbs only are mentioned.
The Purusha’s body is drawn like a picture. In that picture,
Purusha’s head is first formed. From there, his right hand forms, like
the right wing of a bird. Left hand forms like the left wing of a bird.
The trunk of a body is Aatma, or its physical representation. Below the
naval a long and strong tail is drawn, equal to the two legs of the
purusha.
The above description is the physical body of the man. The human
organism can also be described in terms of the five sheaths, or five
kosas, with which it is formed and forms a cover over the Aatma. The
outermost layer visible to us is called Annamaya Kosa, because it is
formed from Annam or food.
Within this Annamaya Kosa, pranamaya kosa exists; within
pranamaya kosa, manomaya kosa exists, within Manomaya kosa,
vijnanamaya kosa exists and within that, the Anandamaya kosa exists,
and within that, the self (Aatma) exists. These are explained later in
detail.
We can learn more about the Brahmam from these mantras.
Brahmam means Sathyam (truth), Jnanam(consciousness), and
Anamtam(infinite). These three are not adjectives of Brahmam but
they are the Brahmam; they are different ways of looking at Brahmam.
They are the definition of Brahmam. Brahmam is same as Satyam,
which is the same as Jnanam and which is the same as Anamtam.
Question: Brahmavetta attains moksha and absorbs in Brahmam.
If that is the case, are there two entities? How can we say that Aatma
and Paramatma are one and the same? Is it not contradictory? A story
is narrated to clarify this doubt.
Ten people were traveling together. They all crossed a river by
swimming across the same, as there was no boat. After reaching the
other side, they wanted to make sure whether all of them have safely
crossed the river or not. All of them stood in a line and one of them
came out of the line and counted all in the line (except himself, who is
not in the line but is counting).
Then, another man came out and counted, again leaving himself
out. This way, all of them counted and found that only nine have
26
reached the shore. But who is the missing TENTH person? That they
could not find! They started weeping for the missing and unknown
tenth person. A wise man was passing through that side, saw their
plight and asked them the reason for their grief. They said they were
ten before crossing the river but now they were able to count only
nine. They were unable to locate who is the tenth person that drowned
in the river. Then the wise man first assured them that nobody has
drowned and the TENTH man was in fact available. They felt happy at
this declaration, but wanted him to show the tenth man. The wise
man asked all of them to stand in line and counted all the ten of them
to their satisfaction. He explained to them, how each of them was not
COUNTING HIMSELF. This was out of ignorance of the existence of
the self – that they were counting all else. Thus, their ignorance
disappeared and they felt wiser and happier that none of them
drowned in the river. The moment Avidya (Ignorance) disappeared,
they attained knowledge. This is so for all of us. We do not know our
self and we do not count our self. Once we know our self, we become
wise; we realize the self or the Brahmam and thereby we attain to the
Brahmam, who is none other than our own self. Now, let us know some
more details about the Koshas, which act as a cover for Aatma.
Brahmam is nameless, formless and has no characteristics at all.
He is nirguna. So experiencing Brahmam is not possible ordinarily,
with the five senses and the mind that we possess. For the same reason,
it is difficult to visualize the Aatma and Paramatma and their non-
dual nature. This can only be experienced with the specialized
knowledge called Brahmajnana or Brahma Vidya. To know such subtle
matters, it is necessary to teach in a subtle way only.
We can easily identify Annamaya kosa, which is our Gross Body;
but we cannot so easily visualize the other bodies, which are subtler
than the Gross body. We cannot experience the Aatma which is covered
by all the five sheaths, and is the subtlest of all. Therefore it becomes
necessary to acquire the knowledge of Annamaya, Pranamaya,
Manomaya, Vignanamaya and Anandamaya Koshas. To make it more
clear, let us look at the following example.
On Vidiya (the 2nd day after amavasya, the no-moon day), the
moon appears as an insignificant, small curve in the sky. Since it is so
27
thin on that day, it would be better to see this thin moon by focusing
through another object, like, in between two tree branches or sub-
branches. In the first place, the onlooker will look at the tree, then at
its branches, then at its sub-branches and then at its leaves, and finally
at the moon, in between those leaves.
In the same manner let us concentrate on the Annamaya Kosa
itself and try to see it as the Aatma. Once this identification is fairly
complete, we can move to the Pranamaya kosa and assume it as Aatma.
Now, both Annamaya and Pranamaya kosas look like Brahmam to us.
When this concept of Aatma moves from one Kosa to another Kosa, it
slowly fixes its concentration on Brahmam, deep within all the five kosas.
For reaching the Aatma, all the above Kosas act as steps for the
sadhaka.
We can see from another related perspective. Jeeva has three
bodies – called the Gross, subtle and causal bodies. The physical body
is the Annamaya Kosa. That means it is associated with the
Karmendriyaas or organs of action .
Subtle body: This lies within the Gross physical body. In this
subtle body Pranamaya, Manomaya and Vignanamaya Kosas reside.
The inner rudiment of the body: This Kaarana Sareera is
responsible (cause) for the formation of physical and subtle bodies.
Hence it is known as Karana Sareera or Causal Body.
Even when the physical and subtle bodies sleep, the Kaarana
Sareera is awake and is shining inside. But, Avidya (Ignorance) or lack
of knowledge of self is the reason for its innocent Aananda or shining.
This Kaarana Sareera itself is Ananadamaya Kosa. In one sense, all the
Pancha kosas (and Sareera thraya) are also Brahmam only but in
another aspect, they are not Brahmam,– because, they are covered
with Avidya.
Though the worship of Anna Brahma, Prana Brahma, Mano
Brahma, Vignana Brahma are explained in Ananadavallee, the main
object of Upanishads is to attain the Parabrahmam.
Anuvakam-2
28
Slokam-2 :
All the creatures on earth depend on it and are attached to it.
They are all created from Annam. These creatures continue to live on
Annam only. After their lifetime, they dissolve back into Annam itself
(Pancha bhoothas).
Since Annam was born first, it has become the Kaaranam for all
the beings. So, for all beings, Annam is the cause (kaaranam) of their
birth, the reason to live and finally, the reason for their death. For all
beings Annam is the medicine that relieves hunger, thirst and other
needs. He who has this knowledge of Annam and worships Annam as
Brahmam, will receive all types of Annam as much as he needs. This is
called Annabrahma Swaroopa Upasana.
Annam was born first. All other beings (bhoothas) were born
later. Since it is consumed as food by all the bhoothas , it is named as
Annam. Annam itself is also eating all the bhoothas. For this reason
also, it is known as Annam (and as annadam, as we will see later). Thus,
it is like a cycle that all bhootas eat Annam and Annam also eats all
bhootas.
The Pranamaya (Kosa) lives within the Annamayakosa (as its
Aatma). The Pranamaya Aatma fills the Annamaya kosa fully. As the
balloon is filled with air, this Pranamaya Aatma is also having its head,
hands, trunk, tail and appears like a Purusha.
In this Pranamaya Koas, Prana vayu is the head. Vyana Vayu is
right side or right hand. Apana Vayu is its left side or left arm. The
trunk is the samana vayu. Udana vayu is its handsome tail.
All these Kosas (bodies) are used here to first make visible the
Brahmam inside them. We are eliminating each Kosa by saying it is
not Brahmam, but the one that is inside it is. It is like climbing to the
roof by its steps. At each step, we say it is not the roof. Finally we
reach the roof. Finally we attain the Brahmam.
Prana Vayu= The air we breathe in with the nose.
Vyana Vayu= when the breathe is stopped, it keeps the prana
inside.
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Apana Vayu= It pulls all the weight downwards or towards the
bhoomi.
Samana Vayu= which spreads in the Akasa inside the body.
Udana Vayu= which travels upwards and helps at the time of
death.
30
Anuvakam-3
Slokam-3 :
All Devatas, and Indriyas inside the body function, based on Prana.
This is applicable for humans and all other creatures. This means that,
because of Prana only, all of our organs are working. Therefore Prana
Vayu is the life for all beings. That is why worship or Upasana of Prana
is said to ensure longevity or long life. If Prana leaves the body of a
creature, that creature dies immediately. This means that – whoever
worships the Pranamaya Aatma or Pranamaya Brahmam who resides
inside the Annamaya Aatma or Annamaya Kosa, will have long life.
Here long life is normally said to be hundred years. Whatever
characteristic one wants to improve in one’s own self, he may aspire
for that Guna and worship the Brahmam, and he will be blessed with
such effective Gunas or characteristics.
Manomaya Aatma resides inside the Pranamaya Aatma.
Manomaya Aatma is responsible for all Sankalpas and Vikalpas. It is
also known as Anthakaaranam (conscience).
Yajur Veda is the head, for manomaya Aatma. Rig Veda is the
right side. Sama Veda is the left side. Adharvana Veda is the tail.
Brahmamam (or aadesam or orders) is the trunk.
[The mantras of Yajus (details of the performance of sacrifices)
have no restriction of number of Paadhas or Aksharas. They end with
words like ‘Swaha’ while performing yagnas and are more effective
than the Rigvedic Ruks or prayers. Therefore Yajus is said to be the
head. All the mantras pertain to the mind. If these mantras are repeated
again and again, the repetition is called Japam. Manasa Japam (Silent
prayer) is prescribed in many Vedic karmas]
Anuvakam-4
Slokam-4 :
Mind, speech and other organs have no power to reach
Brahmam, but come back to their owner unsuccessfully.
But, only those who worship Brahmam and attain to him will
become fearless.
Manomaya Aatma resides in Pranamaya Aatma. Inside the
Manomaya Aatma, Vignanamaya Aatma also resides and pervades all
over Manomaya Aatma.
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[We learnt that Manomaya Aatma is itself Vedaatma. When the
Vedarthas are fixed in mind, which remains fearless and undeterred,
such a steady buddhi or intellect is called as Vignana. Learning the
meanings of Veda is different and retaining all that knowledge firmly
in mind is different. The latter is very important. Such a firm Intellect
is of the nature of Anthahkaranam. Vignana Aatma is he who decides
by such a firm Vignana. The yagnas and other Vedic rituals are
performed by Vignanamaya only]
He who attains such a Nischayatmaka buddhi (intellect with a
firm conviction) in Veda vihitha karma, develops great Sraddha which
is very important for Sadhakas. This Sraddha in the Vignanamaya
Aatma is very important for sadhaka like the head. [Sradha means
implicit faith in Sastras, in learning such Sastras and faith in practicing
them. ]
For this Vignanamaya Aatma, Rutham is on its left side. Rutham
means the prescribed course of conduct as said in Sastras
Satyam is on its right side. Here Satyam means performing by
speech and actions, of what is said by Rutham.
Yogam means, a state in which a yogi has withdrawn the whole
of his consciousness. Yogam also is Aatma. Puccham means the tail
which implies that, Mahat enables one in Yoga to stand firmly. Maha
tatvam means Hiranyagarbha. This Hiranyagarbha was born first and
all others came later. Therefore, Hiranyagarbha also is treated as
Aatma.
Anuvakam-5
Slokam-5 :
Vignana – which means vijnanamaya Kosa performs yagna and
other Veda-prescribed karmas. This means – only the possessor of
such Vignana performs Vedic and other prescribed vedic (worldly)
karmas.
Because he alone retains all the knowledge that is said in Vedas
with firm conviction, such a Vignani is Vignana Brahma. Since Vignana
Brahma was created first, Indra and other Devatas worship him. That
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is why they are rich in Vignana.
While worshipping this Vignana Brahma one should ignore
Annamaya and all other Kosas. The person who worships Vignana
Brahma exclusively, all his sins are destroyed and he will attain to the
form of Vignana Brahma himself.
[What is the basis for destroying all sins? When we have
attachment to the body, we do all karmas. Because of karmas, sins
come to the doer. If he does not have any attachment to the body and
feels he himself is Vignana Brahma, from where the sins can come
and attach to him? This means that, he destroys his sins also along
with the body. He enjoys himself being the Brahmam]
Vignanamaya Kosa is different from Vignana Brahmam. While
one is the sheath for the lower kosa, vignanna Brahmam is the Aatma
swaroopam controlling the vignana, and sadhaka can attain to such
Vignana Brahma. Anandamaya Kosa is the inner level sheath to the
Vignanamaya Kosa. This Anandamaya is also a form of Purusha.
[Here Anandamaya is not Paramatma. He is also a Jeeva like
Annamaya etc. Anandamaya means he who is enjoying bliss]
For this Vignanamaya kosa, Priyam is the head. Priyam means
the feelings of affection which Sadhaka gets while seeing his near
and dear ones and things which he likes much. Modam is its right
wing. Here Modam means - happy feeling, when Sadhaka possesses
the things which are Priyam to him. Pramodam is its left wing. This is
also another form of happiness, which Sadhaka feels when actually
enjoying the things of priyam nature and others also can see this in
him. Anandam is when the karta, the possessor, the karma, the one
which is enjoyed, and the karma, the act of enjoying become all one.
Here, there is no OTHER THING, which you enjoy. Everything is You.
This joy is Anandam and it is Aatma. This Anandam is much superior
to the expression of happiness described earlier. This is the tail for
the Brahmam.
The emphasis here is that the whole world arises from Avidya
or Ignorance. This Avidya is divided into the pancha kosas in us. And
33
they cover the Aatma – that is us. The Aatma is the reality covered by
the five kosas of Avidya.
Anuvakam-6
Slokam-6 :
Whoever says that there is no Brahmam is as good as not living.
Because he doesn’t accept Vedas and the dharmas that are instructed
in Sastras, which act as the ladder for reaching the Brahmam. In other
words he is an atheist or Naasthika.
Whoever believes in Brahmam is living. Because he accepts
Vedas and its Dharmas to reach Brahmam. He practices Purusharthas
and thus he is a theist or Asthika.
Anandamaya kosa is Aatma for Vignanamaya kosa , because
Anandamaya is residing in Vignanamaya and pervading it totally.
Anandamaya is the nearest to Brahmam and the thinnest of the kosas.
Very little separates it from Brahmam. Yet, it is also Avidya and
therefore a sheath by itself within which Brahmam resides.
Now the disciple may possibly entertain some doubts. They are
to be clarified to him.
1. If someone is not a learned person and hence does not know
Brahmam, will he attain moksha after his lifetime? Will he reach the
abode of Brahmam or not?
2. Will a learned person who understood the Brahmam, attain
moksha , after his life time here, or not?
Before we answer these questions let us decide whether
Brahmam is residing here or not. Brahmam is described as Satyam,
Jnanam, Anantham. If this Brahmam does not reside in a being who
else is breathing all the time and then leaving the Prana. Who is
responsible for the creation and living of all bhoothas? If an object is
produced, there must be a cause which is responsible for its creation.
For instance if there is a tree, there is a seed that is responsible for
the tree, because tree cannot be created from nowhere. So we have
to accept that there is a causal factor, and that only is described as
Brahmam. The soil is inanimate whereas the seed has consciousness.
Which means there is a desire in it to sprout and become a tree. The
34
desire is not lifeless. For the other two questions the answer is dealt
with in the next chapter.
Brahmam is one and alone. He made his sankalpa to become
several. For this purpose, Brahmam did tapasya and acquired
proficiency of creation. With that proficiency, the creation was made
with movables (animate) and immovables (inanimate). He created all
beings based on their karma phalams and he himself started to live in
them; which means, he who created and he who lived in all the
creatures is the Brahmam himself.
[While Brahmam was alone, all the beings were (absorbed) in
himself. He wanted to become several means he wanted to bring them
out, all the beings that are living in himself. In the beginning all the
beings were absorbed in himself whereas with his Sankalpa, he brought
them out and started living in all beings. Jnana is this thinking of
creating the beings. The created beings were placed in Desa (Place),
Kala (time), Naama(Name) and Roopa (form) wheel, based on their
karma phalams, and all the beings were ordained to enjoy day and
night]
Having created the animate and inanimate creation, he started
living in those beings. In other words before the creation he was alone.
After the creation also he alone was living in all the beings. He alone is
living in the hearts of all beings and from there he is watching, hearing,
learning, thinking, and acting in many ways. Behind all of our actions
and experiences, the real experiencer is the creator himself.
Having entered into his own creations, Brahmam became – (i)
Sath (or, moortham- which means, earth, water and fire which are
visible); (ii) Amoortham (vayu and Akasa, which are not visible)
(iii)Niruktam (definable in terms of place and time) (iv)Aniruktham
(Nor definable like niruktam) (v) Nilayam (support place, like earth,
water and fire) (vi)Anilayam (without support like Akasa and air) (vi)
Vijanana (Beings with intellect) (vii)Avijnana (lifeless things
(viii)Satyam(here, it is vyaavaharika Satyam, not absolute) and
(ix)Anrutham (means here, Prathibhasika Satyam). In other words –
35
Brahmam is everything that is. For that reason only, Brahmavettas
defined Brahmam as Satyam.
36
Anuvakam-7
Slokam-7 :
Now the questions of a disciple is being answered.
Before the creation, there was only Brahmam without form or
name. That formless and nameless Brahmam only – expressed himself
(or created himself) in the form of all beings with several names and
forms. In other words, Brahmam, in the form of Jagath, is the “self-
created” one and therefore, he is known as ‘Sukrutam’. Sukrutam
means self made.
Brahmam was born all by himself. He only is the source for the
Ananda in the Jagath. Those who attained his Ananda Swaroopa are
also attaining Ananda. If that Ananda Swaroopa is not residing in our
heart, who is doing the breathing in us? The body is eating and drinking
and acting in many ways because of Brahmam only. Who is enabling
this inert body to do all these deeds? It is Brahmam only.
Hence we have to agree that Brahmam exists. This Aatma or
Brahmam alone is keeping all lokas in comfort. The Sadhaka who firmly
believes that he and Brahmam are one and the same will have
absolutely no fear. The Sadhaka who learns that Brahmam is invisible,
is without the body, is without any changes, and is without the need
for any support is not afraid of Brahmam, especially because, he knows
that Brahmam is one without a second and he himself is a part of
Brahmam and is therefore Brahmam himself.
The Sadhaka gets entangled in fear if he differentiates himself
from Brahmam or Paramatma. In other words if one thinks that there
is someone else who destroys all the creation, that thought will land
him in fear.
1. The Sadhaka who realizes that he and the Brahmam are
one and the same will not have any fear and hence we will
be entitled for moksha.
2. A Sadhaka who looks at Brahmam as a different entity from
his own self will entangle himself in the cycle of birth and
death. Hence he will not be entitled for moksha.
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3. A Sadhaka who feels that he is separate from Brahmam
cannot be out of fear; and therefore, he also is not entitled
for moksha. In other words, unless one fixes his mind in
Advaita, he will not be entitled for moksha.
4. All Jeevas experience both Ananda (joy) and Bhaya (fear).
Both these emanate from outside the Jeeva and therefore,
from the Brahmam only – until, one realizes that one is
himself the Brahmam. Then, fear disappears totally.
Ananda does not come and go. One himself becomes
Ananda.
Anuvakam-8
Slokam-8 :
Because of the fear of Brahmam only, wind is blowing; Sun and
Moon are rising and setting in a disciplined way; and Devatas like
Indra, Agni, Yama and others are working in a disciplined manner to
carry out their duties without fail. Though all of them are Devatas,
they are working in a disciplined manner because of fear of Brahmam
who is above all of them. In a different way, we can say, because
Brahmam is the Antaryami in all these forces, these forces
automatically remain disciplined.
To understand the reason for the fear of Brahmam who is
Ananda himself, one has to learn more about the Brahmam who is
also Ananda Swaroopa. This Anandam is not worldly happiness.
Worldly happiness is like a small bridge between one grief to another
grief. The small patch of bridge in between is the worldly happiness.
Whereas Ananda of Brahmam is bliss which is eternal.
It is repeatedly said that the bliss or the eternal Ananda is eligible
for those who - 1. Perform the vihita karmas prescribed in Vedas,
thereby purifying their Minds. 2. Those who follow good practices and
habits (Sadhachara). 3. Those who have no desires.
Brahmamanda is of the highest, un-describable variety of
Aananda. But, below that level, we can differentiate several levels of
Aananda.
38
We have many worldly pleasures in this creation.
1. A human being, who has noble goals, good power of
sankalpa to achieve them, strong enough for his aims, one
who is well versed in Vedas etc, well behaved, and in the
best of youth, if he also becomes the emperor of the earth
– his Ananda, called the manushya, let us say, it is one unit.
2. There is a Mid-category between humans and a category
of Devatas called Gandharvas. These Manushya-
Gandharvas enjoy Ananda of a hundred times superior
nature compared to such best human being.
3. The actual Deva Gandharvas (born as such) enjoy hundred
times more Ananda than Manushya-Gandharvs.
4. The human ancestors who, by their Great Karmas, have
attained to some superior permanent Lokas – enjoy hundred
times more Ananda compared to Deva-Gandharvas.
5. The Ajaanajaas (a class between pitru Devatas and Devatas)
enjoy hundred times more Ananda compared to Pitru Devatas.
6. The Karma Devatas, who have achieved the status of Devatas –
enjoy hundred times more Ananda, compared to Ajaanajaas.
7. The actual Devatas (by their birth), enjoy hundred times more
Ananda, compared to Karma Devatas.
8. The King of Gods, Indra, enjoys hundred times more Ananda,
compared to other Devatas.
9. Deva Guru, Bruhaspati enjoys hundred times more Ananda,
compard to Indra.
10. Prajapati (Virat Purusha) enjoys hundred times more Ananda
than Brihaspti.
11. Hiranya Garbha, who pervades the entire vyashti and
Samashti srushti, and is also called Soothratma, enjoys
hundred times more Ananda than that of Prajapatis.
12. Here stops the comparison, because upto this level, Ananda
goes on rising, but, at all levels, it is FINITE. The next level is
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that of Brahmam, who is Ananda himself, and is infinite.
13. All this comparison is given as an illustration that there are
higher and higher levels of Ananda that a Human being is
capable of achieving by his efforts to realize Brahmam.
14. What happens, when a Sadhaka realizes Brahmam? His
Ananda becomes absolutely limitless. Reason is – he himself
becomes Ananda, The whole of Ananda resides in himself, and
as himself, and it flows to all the above levels as described.
15. Those sadhakas, Who keep aside their superior and
inferior qualities and identify totally with Satyam, Jnanam
and Anantam and completely realize that they and the
Brahmam are one and the same, they will leave this world
transcending the Annamaya Aatma., which dissolves in
Pranamaya Aatma, which dissolves in Manomaya Aatma,
which dissolves into Vignanamaya Aatma; and finally, the
Vignanamaya and Aanandamaya also dissolve and fix in
Brahmam. In this manner, gradually the dualistic thinking
dissolves totally and the Jeeva is absorbed in Brahmam.
Anuvakam-9
Slokam-9 :
We are trying to understand and know the Parabrahmam who
is Satyam, Jnanam and Anantham with the help of our mind and speech
powers. Speech can reveal anything only about tangible and limited
things. It can give limited explanations about their characteristics, in
order to identify them. Mind also can imagine and think of limited
entities and not of Ananta Brahma. So, how can we know about the
unlimited Brahmam? Our speech and mind will just return back to us,
failing in their attempt to reach or explain Brahmam. Speech and Mind
have limited capabilities and they also come from the Brahmam. They
cannot therefore know their creator who has given their powers to
them. Their Powers extend to the rest of the Universe, but not to their
creator and benefactor. They can know things which are knowable to
them. Not to the one which knows them and is their activator.
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Therefore, Brahmam is said as – “avaak-manasa Gocharaha”.
He is unknowable through speech and Mind.
Jnanam is above the speech and mind. So Jnanan has no fear to
reach Brahmam. Nothing can infuse fear into those who have realized
Brahmam, because their earlier dualistic thinking was born out of
Avidya (ignorance) and it is now no more there in them.
If there is another one, a second, that can be a cause for fear. If
only Brahmam is there, and that Brahmam is myself, where is the
cause for any fear.
For the one not yet realized of this, virtues and sins become a
cause of fear. The ignorant one will repent, why did I not commit
virtuous acts, before this death? Why did I commit sinful acts? He will
imagine the sufferings that he is going to suffer in the hell and repent.
Virtues and sins, good and bad acts, however, do not touch or
affect a Jnani, who has realized the Brahmam. Why? He understands
that both virtues and sins lead to grief only for the ignorant person.
[After enjoying the sinful karma phalam he has to undertake another
birth. In the same way, he can enjoy virtuous karma phalam also, but,
after that, he has to take another birth. The birth always ends up in
grief. A Jnani will realize this and he will keep away from both of them]
Ananda Swaroopa is above all dualities like sin and virtue, life
and death etc. The person who realizes Brahmam will strongly believe
that the virtues and sins are powerless on him. As the boiled seeds
cannot germinate, in the same manner his virtues and sins also do
not give him another birth. This secret is said in this Anandavalli portion
of this Upanishad. All his actions arise out of Jnanam and from his
realization of the Brahmam. Hence, their fruits do not come back to
him.
41
BHRUGUVALLEE
Anuvakam-1
Slokam-1 :
Bhrugu went to his father Varuna and requested him to teach
Brahma Vidya. Varuna said Annam (food), Pranam (Prana vayu), eyes,
ears, mind and speech are all the instruments , or the Doors, through
which one can have knowledge of Brahmam. Varuna also told Bhrugu
that – “that from which jeevas, or beings, take birth, that because of
which these beings continue to live, and in which these jeevas dissolve
on their death – that, verily, is the Brahmam. Realize that Brahmam
through tapasya ( great meditation and penance).
Varuna here has indicated the sequence of –annam, pranam,
eyes, ears, mind and speech – which he considers as DOORS to
Brahmam. But, the final advice is – do Tapasya and find Brahmam.
Bhrugu is now going to adopt the same sequence for finding the
Brahmam through tapasya.
Anuvakam-2
Slokam-2 :
Bhrugu performed great tapasya, focusing on the Annam (food)
and understood Annam itself as Brahmam – as Annam is responsible for
the Birth, growth and death or dissolving of all Jeevas.
All grains, plants and vegetation do come out of earth, and they
become the food. From Annam itself all creatures are born, either
directly or in a sequence of modifications. From the same Annam, all
creatures grow and at the end, all the creatures die and get absorbed
in Pruthivi itself, to become annam again. So Bhrugu realized that
Annam was the Parabrahmam.
But, these characteristics were not enough to satisfy Bhrugu.
Annam did not satisfy the three criteria of Satyam, Jnanam and
Anantam by any method. So, he again had the same doubt as earlier
and asked his father, “who is Brahmam”.
But, Varuna tells him, – know the Brahmam through Tapasya.
He is knowable only through such Tapasya.
This time, Bhrugu makes tapasya on Pranam.
42
Anuvakam-3
Slokam-3 :
After his deep tapasya on Pranam, Bhrugu realized that Prana is
Brahmam because all living beings are born from and are surviving
only on Prana. They lived in Prana and they are finally absorbed in
Prana.
But, while prana satisfied these criteria laid down by Varuna,
prana also did not satisfy the criteria of Satyam, Jnanam and Anantam
which are the embodiment of Brahmam. Prana is also not
consciousness, which the Brahmam is.
So with this doubt, he went again to his father and asked him to
teach, who is Brahmam. Then, Varuna again replied - do tapasya and
realize Brahmam. Bhrugu again went back and performed tapasya,
this time on Manomaya.
Anuvakam-4
Slokam-4 :
After tapasya, Bhrugu realized that Manas or mind is the Brahmam.
He discarded his earlier notions that Annamaya and pranamaya were
Brahmam.
Infact, all bhoothas are taking birth from the Manas. Because of
Manas only, they are living and because of it only they are dying. So
the reason for the creation of all beings is Sankalpam (desire) which
emanates in the mind. Because of Sankalpa, Prana is entering the body.
Even the desire of having children is also generated from Manas.
Therefore, Manas is responsible for birth. That means, it is the real
force behind birth and creation.
Having arrived at the conclusion that Manas is Brahmam, Bhrugu
again had doubts on his conclusion. An implement can never be
independent. It is wielded by someone else. So, manas has some other
master. So Manas is not Brahmam. All worldly activities are being done
by Manas. At the time of death, all Indriyas are entering the Manas.
That means, Indriyas stop working. So Manas is an absorbing factor.
Manas, like other Indriyas, is itself working like an instrument. Therefore
it is not independent and not Brahmam.
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With this doubt, Bhrugu again went to his father, Varuna, and
asked him – who is Brahmam. Again Varuna told Bhrugu, do tapasya
and realize the Brahmam.
Anuvakam-5
Slokam-5 :
Bhrugu did tapasya this time on vijnanamaya and realized that
Vignana was Brahmam. All beings are born from Vignana, grown up
with it and because of it; and finally get absorbed in Vignana.
Vignana is yagnam. For it, there must be a karta (doer). This
karta will have Kartrutwam, which means the feeling that, “I did it”.
Kartrutwam leads to Karmaphalam and Klesam (pain) whereas
Brahmam has neither Kartrutwam nor pain.
So Vignana cannot be Brahmam. [Vignana leads to action, action
leads to the birth of the body. that way Vignana creates beings. In the
same way it can cause destruction by way of wars etc. since Vignana
has Kartrutwam, it cannot be Brahmam. Vignana also does not satisfy
the criteria of Satyam, Jnanam and Anantam, to qualify for the status of
Brahmam]
Vignana means “ Deep knowledge of Veda and fixing the mind on
it”.
Bhrugu discards Vignanamaya also now because of this
reasoning.He goes back to Varuna with his original question – who is
Brahmam. Varuna again asks him to go and do Tapsya, to realize the
Brahmam.
Anuvakam-6
Slokam-6 :
Bhrugu again did Tapasya, this time on Anandamaya and realized
Ananda as Brahmam because all the creatures are born with Ananda.
They live with Ananda and they are always desiring for Ananda to
absorb in it and dissolve into it. This skill of mastering Ananda is called
Bhargavee Vaarunee vidya. One who masters this is said to get oneness
with Paramathma .
But, this ananda keeps coming and going and therefore cannot
be Brahmam which is permanent and unchanging. This Ananda is
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obviously not Anantam. It thrives on Avidya and not on Jnanam.
Therefore, Bhrugu feels Aanandamaya also is not Brahmam.
In this manner Bhrugu understood from his father that he tried
to realize Brahmam starting from Annamaya to Pranamaya to
Manomaya to Vijananamaya to, finally Ananadamaya Aatma. The
person who realizes that Ananadamaya Aatma is also not Brahmam
by his tapasya will really achieves oneness with Parmatma and
becomes Brahmam.
Why is AnandaMaya kosa not Brahmam?
It also has vikaras or changes and therefore, it is not Satyam. It
thrives on Avidya and not on Jnanam. It is also limited and not
Anantam. But, this realization gives the Sadhaka huge benefits and is
therefore called Bhargavee Vaarunee Vidya – a skill taught by Varuna
to his Son, Bhrugu.
But, is that all that the Sadhaka needs to know? The Upanishad
tells us certain important Sadhanas etc from the seventh Anuvakam
below :
Anuvakam-7
Slokam-7 :
(i) Food should never be criticized or abused. This is an
important Vrath or sadhana for the Brahmopasaka. To
achieve Brahmajnana, Annam is an important instrument
or Door, as stated by Varuna, the father of Bhrugu. So
Annam is very important and Sadhaka should never blame
the food. Brahmavettas view this Sadhana as a Vrath.
Actually, everyone in India is taught from Childhood to first
pray the food and then consume it as Brahmam’s prasada.
It is first made as naivedyam or Arpana to Brahmam,
signifying that all belongs to Brahmam. Then, it is taken
from Brahmam as Prasada, a benefit given by Brahmam’s
grace and then enjoyed. This is built into Indian culture
and should be practiced by all homes.
(ii) This body exists in Prana. And Prana also exists in the body.
Therefore, one type of Annam exists in another type of
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Annam. So Prana also is Annam. This body and Prana both
are Annam for each other. Since they both are
interdependent they are also becoming Annaadam.
Annaadam essentially means- the efficiency and ability to
enjoy the desired thing.
He who knows this and worships Annam and Pranam also as
Annam becomes well established in it and will have abundance of
Annam, Annaadam, children, cattle, and other wealth. Abundance here,
means – sufficient for all of his needs.
Anuvakam-8
Slokam-8 :
Annam should not be discarded and wasted. That is also a Vrath
for the Sadhaka. Water also is Annam. Agni is Annaadam, the ability to
consume Annam.
Agni is ingrained in water and in turn, water is ingrained in Agni.
Each of them is Annam for the other and each also becomes annaadam
for the other.
[The water (and Annam also) that we take are digested because
of Jatharagni, the fire in the Belly. So Jalam is Annam. Jatharagni is
Annaadam. Water also is the source of Jatharagni or the fire inside
the food sack. One is Agni for the other, and one is also food for the
other. Because of Agni, water comes out in the form of sweat and
water consumes the heat and reduces the Agni. In this manner water
and Agni- are both Annam and Annaadam for each other. That means
they are interdependent on each other]
Whoever worships with this knowledge gets sufficient Annam
and other needs. He becomes a good Annaadam. The person with this
knowledge will have Brahmavarchas and becomes a glorious person.
Anuvakam-9
Slokam-9 :
Why a man should acquire more Annam? He has to secure his
needs for himself, for his guests, for his family and others. How to
secure food? It should be secured in a righteous way.
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For a Upasaka, and Brahmavetta, land is Annam. Akasa is
Annaadam. Actually, Akasa is on the Bhumi, while Bhumi also is on
Akasa. Each one is becoming a support for the other. This means,
Bhumi and Akasa are Annam for each other and annadam for each
other both. They are thus inter-dependent on each other.
Those who worship Pruthivi and Akasa in this manner, with this
knowledge, will get sufficient Annam, wealth etc. He becomes a good
Annaadam as well. He shines with Brahmavarchas and becomes
glorious.
Anuvakam-10
Slokam-10 :
As explained in chapter-9, those who worship earth and sky must
also respect their guests by providing food and shelter to them.
Worshipping guest is an ancient, continuing Indian tradition. To pursue
this objective, one has to secure as much food as needed for these
objectives in a righteous way.
The benefits of worshipping guests is stated as below.
One should worship the guest as a god. In whatever manner, at
whatever timings, and with whatever thoughts, we serve a guest that
same treatment, we, as the host, will get back the same honour in his
same or the next birth even from our childhood. Worshippng Gust
like as God who has come to us is the Sathvic Guna way of serving
Food.
In case, a guest is accommodated with hesitation and with a
feeling of compulsion, such a host will get sufficient food and wealth,
but only at his middle age in his next birth. This is the Rajasic way of
serving food. In case, one refuses to offer food to a guest and finally
gives some alms with a heavy heart, such a person will get food at the
end of his life in next birth, with great difficulty. This is the tamasic
way of treating a guest with food.
Now, we must imagine what will befall that person, who does
not offer any food to any guest in his life time!
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Anuvakam-11
Slokam-11 :
In this chapter we are taught the way in which we have to assume
Brahmam and worship.
Yogam means = Getting to posses what we are not possessing.
Kshemam means = Protecting what we already have secured.
How to worship Brahmam at all times, in all places and in all
actions?
In speech, we must always speak of welfare of all (or, the Good
of all) and see Brahmam in it.
In Inhalation and exhalation, Prana and apana, we must assume
Brahmam as possessing (Yogam) and securing (kshemam). Yogam
and kshemam generally connote that we receive God’s blessings as
Yogam and we keep it as Prasada or kshemam.
We must worship all actions performed by hour ands seeing in
them Brahmam all the time.
We must worship Brahmam as the power of movement in our
legs.
We must worship the excretion process in the anus as Brahmam.
The above are Upasanas pertaining to our body – or adhyathmika
Upasanas. Now will see adhi-daivika Upasanas- pertaining to acts of
God.
We must see Brahmam in the form of our happiness and
contentment in the rains that come.
We must see the strength of Lightening as symbolic of Brahmam
and worship Brahmam in it.
In olden days cattle was considered as wealth. By sacrificing their
wealth in yagnas, people achieved glory. We must worship Brahmam
in the cattle wealth and their glory for us. Basically, these are all stated
to emphasize that Brahmam is the giver of all wealth forms and it all
belongs to him.
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We are benefited with the light from stars (including sun and
moon). So we must worship Brahmam in the light from all of them.
We derive Ananda from the birth of the children and we are
relieved from the parental debt of our ancestors. Children originate
in the organs of reproduction. Therefore, the process of reproduction,
the organs of reproduction, and the children they give must all be
worshipped as Brahmam.
Akasa is a great source for Upasana. We have to assume Akasa
as Brahmam and worship Akasa. It can be worshipped as Brahmam,
as Mahat or as Manas –each of which gives different fruits of worship.
It can also be worshipped as the memory power, as Namaskara power,
and so on.
It can be worshipped straight as Brahmam, which makes the
Upasaka a brahmajnani. It can also be worshipped as the weapon of
destruction of the Brahmam, in which case, the enemies will get
destroyed.
In the worship of Akasa as Brahmam, the fruit (phalam) is
Brahmam itself. By worshipping Brahmam in this manner, the
worshipper is becoming Brahmam.
Anuvakam-12
Slokam-12 :
The Aatma in Purusha and the Aatma in Sun are one and the
same.
The Sadhaka who has worshipped Brahmam in this form, after
his death, will transcend Annamaya, Pranamaya Manomaya,
Vignanamaya and Anandamaya Aatmas and becomes one with
Brahmam.
He can go on travelling all over the different worlds, singing the
Saamagana (the song of Saama Veda) as “ This is the wonder! I am the
purest, liberated swaroopa Aatma, myself. I, the paramatma is myself
the Annam, I am also the Annandam, I am also the bhakta, I am the
composite form”.
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I am the Hiranyagarbha who prevailed even before this creation
with form and formless state. Whoever feeds me, who is the Annam
to the needy persons, I will become the source of that Annam for him.
Because I am the Annam and the centre for Amruta Tatwam.
Whoever eats without feeding others, I will eat such a person.
I am the winner and destroyer of all lokas. My brightness is as
bright as that of the Sun Whoever worships me, understanding all
this greatness of me, as Brahmam, he also becomes a jeevan-mukta
(liberated before death) much like me.
This is the end of the Upanishad.
Here ends the Bhruguvallee amd the Taittireeya Upanishad.
Uttara Santi Pathamu
Om Santihi Santhi Santihi
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Isavasyopanishad
This Upanishad starts with the mantra of ‘Esavasyamidhagum
Sarvam’. It is for this reason that it is called Easopanishad or
Easavasyopanishad. This belongs to Sukla Yajur Veda and finds a place
in the vajasaneya samhita in it.
Depending on the time of their creation, historians say that
Tyttireeya, Bruhadaranyaka, Chandogya, Itareya, Kauseetaki are the most
ancient Upanishads.
Eesavasya, Katha, Swetashwatara and Mandookya – are said to be
later Upanishads.
The mantras in Easavasyopanishad reveal to us the reality of the
Aatma in us via a vis the Brahman in the Universe, as there is always a
confusion about these entities.
This Upanishad, like most other Upanishads, is mainly intended
to remove our ignorance (avidya) and pave the way for realizing the
Self or Aatma.
The Upanishad finally reveals to us that Aatma and Paramatma
are one and the same, though we tend to mistake one with the
individual self and think it as different from the cosmic self.
There are eighteen mantras in Easavasya. Though the Upanishad
is small, its contents are highly valuable for the Sadhaka / Seeker of
this divine knowledge.
Let us try to learn in a simple way what is revealed in these
eighteen mantras.
1. Teaches about Easa, which means the Brahman.
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2. Karma is recommended for those who are conscious of body.
3. Condemns ignorance and highlights its adverse effects.
4-5. The reality and the Nature of Aatma.
6-7. The state of a Jnani who does not differentiate.
8. One who has realized the Aatma and is Established in it.
9. Condemning the performance of Karma and worship - one
without the other.
10. The fruits of karma and worship.
11. Fruits of Coordination of karma and worship.
12. Worship of Vyakta and Avyakta separately.
13. The results of the above worship in Mantra-12.
14. Co-ordination of Vyakta and Avyakta.
15-16. Prayer of the worshiper to show him the path.
17-18. Prayer (Worship) of a person to the God of Sun and to the
God of Agni .
Santi Paatam
Om Santihi Santihi Santihi
The Paramatma is complete and infinite (Poornam). So is the
Aatma (Or Aaatman), which also is poornam. From the Paramathma,
which is poornam, is born the Aatma, which is also Poornam by itself.
After the Aatma is born out of Paramathma, the Parmathma still
remains poornam.
Poornam is also called Paripoornam or sampoornam, and means
complete in all respects. In the context in which it is used in this Santi
Paatam, it also implies Anantam or Infinitiy.
Para Brahmam, which is the supreme entity is Anantham (infinite)
and Paripoornam (complete).
Aatma (which guides the body-mind complex of the Individual),
is also Anantham and paripoornam.
From the Para Brahmam, which is paripoornam, comes the Aatma,
which is also paripoornam in all respects.
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After the Aatma emerges from the Parabrahmam, both Aatma and
Parabrahman still remain infinite and complete.
Thus, both the Para Brahmam and the Aatma are complete and
infinite individually and together.
With the pure knowledge that arises in the self when Aatma is
realized, the individual comes to know that Paramatma and Aatma
are one and the same.
Therefore, it is said that Aatma and Pramathma are both
Anantham (Infinity), Satyam (Eternal truth), and Jnanam (Absolute
wisdom).
At the time of Pralaya, all mortal bodies are dissolved totally and
they disappear into para Brahmam.
Individual consciousness also merges into Para Brahmam and
becomes one with it. After and before Merger, they both are complete
and infinite – which means, they are both poornam, individually and
together.
We see a rope and mistake it as a serpent. When we go nearer
and examine it, we come to know that it is not serpent but only a rope.
Once that illusion or ignorance leaves us, we realize the fact that it is a
rope. Real knowledge removes the illusion (or ignorance) and makes
us know that it is only a rope and not a snake.
Out of ignorance, we assume that all the world that we see is
Poornam. At the time of Pralaya, this world merges into the real
Poornam which is the Parabrahmam and becomes one with it.
Therefore what then remains is only the Poornam which is Paramatma
(or Para Brahmam).
At the end of the Santi Paatam “Santihi” word is repeated thrice.
This is to remove the Taapaas (or Taapams) of three types from us.
Taapa in this context, means difficulty or obstacle. The three Taapaas
are,
1. Adhibhoutika = problems which come from other living beings.
2. Adhyatma = Problems born within us like physical and mental
Diseases etc.
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3. Adhidaivika s= Calamities like Earthquakes, famines etc, which
come from super human or natural forces – which are considered as
acts of God.
Mantra-1
The world is always changing. May everything in this world be
filled with the Paramathma! May you experience everything in this
world in this manner always. May you not seek (or covet) the wealth
of others.
All movables and immovables on earth are created by
Paramatma. They do not and cannot belong to any one individually.
This thought is an illusion. None that we think we own, comes anywhere
with us. They stay wherever they are – except in our imagination.
Even when we die, they stay where they are and do not bother about
us at all.
If we realize this fact, we are release from this illusion. We will
then keep away from all the attachments to such things. Let us not
envy others because of their wealth. After all, whose wealth it is?
Neither theirs, nor ours.; all the wealth belongs to the Paramatma.
When we fixed our mind on it, we will not find any difference
between our individual self and the Para Brahmam. As such we will
not feel any deep attachments to any such things and we will not have
envy others for their wealth / other possessions.
We now understand that that all movables and immovables
belong to Paramatma.
However they are all basically engulfed in Avidya or ignorance.
So, we see them in different names, forms and actions. The waves and
the ocean are one and the same. All the qualities of ocean are there in
the waves. When a wave subsides, it merges back into the ocean. In
other words, it loses its identity. In the same way, our attachments
towards the spouse, children, and wealth are all like waves in the sea
of Para brahmam, and must be relinquished so that we keep the
totality of Para Brahmam in our view. Then, we come out from their
bondage.
In this manner we should save ourselves from Avidya
(ignorance) and stop running run behind wealth. Wealth doesn’t
belong to anyone.
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If we can think of the entire creation as our own self and see
ourself in the entire creation, we will not suffer from any attachment
towards any such impermanent wealth. Since entire creation belongs
to Paramatma it is better to do all acts without desire and attachment.
It is better to remain satisfied with what we have.
Mantra-2
As you desire to enjoy the worldly attachments, you can live for
a hundred years too, performing the desirable (or scripture-specified)
actions and duties only, and deriving their fruits. For living in such
worldly attachments and actions, this is the way, and there is no other.
These permitted karmas do not create bondages.
This mantra speaks of the person, who wants to live a life of
worldly attachments and actions.
For him karmas, which are desirable, and are scripture-permitted,
are proposed. In other words he is not to take the path of Jnana, for
which, he is not yet fit. He is to live performing the scripture-prescribed
course of actions.
Those who choose this path of karma, may pray for living
hundred years by performing such scripture-ordained Karma like,
yagnas and yagas. By this prayer, such person does not get attracted
to prohibited karmas, as said in Vedas.
The earlier Mantra was meant for one who seeks the eternal
wisdom of Upanishads. But, this Mantra is suggested for a person
who has not developed the spirit of detachment as yet.
How to differentiate between the two paths?
The difference between the karma and a Jnana path is distinct
and clear. It is not impossible to develop a spirit of detachment. In this
Mantra, it is said that the person, whose mind is inclined towards
karma, has to continue to live, performing the scripture-specified,
desirable karma and avoid the forbidden (Nishiddha)Karma.
In Mantra.1, it was said that the entire universe is filled with
Paramatma. One must see the Paramatma in everything and must not
be confused and lured by the forms of wealth around. One must keep
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away from the bondage to such wealth forms and protect himself
from such bondage.
Karma also acts as an instrument to know the reality of Aatma,
when one confines himself to the prescribed, vihita karma or desirable
karma. Such persons do karmas to become pure and sinless and
unattached to any bondages.
The aspirant of Jnana who strongly desires to relinquish
ignorance must however assume, “I am the Brahman, I am changeless
and I am permanent”. The difference between these two paths is
explained in the next Mantra.
Mantra-3
This Mantra says that - the worlds or places of abode (lokas) of
the daemons (Rakshasas) is engulfed in the deepest darkness. Those
who kill their own self are also thrown into such daemonic lokas.
Here, the deepest darkness represents the state of deep
ignorance (or avidya). The darkest lokas (or worlds) belong to the
asuras or Rakshasas who reside there.
Asuras means Rakshasas or the enemies of the Gods (the Suras).
But,, we must not go by this plain, external connotation of the terms
asura, loka etc.
Those who are in deepest darkness means and implies those
who are in Ajnana or Avidya. Those who do not know the existential
(eternal) truth of the oneness of Brahman are represented as the
people in deepest darkness.
Those who do not have the faith that Aatma and Paramatma are
the same oneness are said to be in ignorance. Even if they are Gods
(Devaas), if they do not have this knowledge, they are in deep
ignorance.
These ignorant persons, who do not know their Aatma are akin
to those who have virtually killed themselves. Self killing means not
knowing the self in body or mind. They are in darkness (Ignorance)
of their own self, so long as they do not know Aatma (or Aatman).
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Mantra-4
Aatma is motionless. Yet, it is much faster than the mind. Aatma
is just one single entity.
The Indriyaas can never reach to it. Even while being motionless,
Aatma moves faster than all others. It is far faster than all moving
beings and things. Because of the Aatma’s presence only, the Prana
can make all other organs of the body and mind function well.
The Mantra talks of many apparent yet not real, contradictions
here. It says that Aatma is motionless and it also says that it is faster
than the mind. These two statements superficially appear to be
contradictory. But if we realize that Aatma and Paramatma are a single
entity and all pervading, we understand that they are at all places.
Wherever Mind goes, Aatma is already present there, much before
the mind. In fact, it is always present everywhere.
Prana is moving in all organs of the body and giving them the
needed energy to perform their functions. But, Prana can do so, only
in presence of the Aatma, which is the cause of the energy of Prana
itself.
When Aatma is present, prana will be moving about in the body
and all other organs will function.
Because of Aatma only the Vayu in Antariksham (atmosphere)
in the form of Prana Vayu enters in all living beings and make them to
function.
Aatma itself keeps the power of Prana in the Vayu that is inhaled
and makes all living beings retain their consciousness. This
consciousness is necessary for all living beings to act in Pravrutti marga
(worldly way).
Mantra-5
Aatma is both motionless and moving. It is far away and very
near too. It is inside everything, and also outside everything.
This is another beautiful Mantra which explains the seemingly
contradictory nature of Aatma.
It reveals some more fascinating features of Aatma – which
outwardly seem contradictory.
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Aatma is motionless and at the same time, it moves faster than
all other things. It is far away but is also very near. It is inside all
beings; but, it is also outside of all the beings.
This contradiction can never be easily understood by avidya
(ignorance) and it is always known to the Jnani.
Aatma and Paramatma are one and the same entity. It is all
pervading, which means, it is everywhere. There is no place where it
is not present. When Aatma is inside the body, it is said to be inside.
But, when body dies, it is seen outside. But, all the time, it is both
outside and inside.
Also, since it is available at all places, wherever the mind goes,
Aatma is already present there. It is there where the mind (or any
moving object) starts its journey, and it is already there where the
mind reaches. So, it is non-moving; yet it seems to be moving. It seems
to be far away; yet it is also very near. It seems to be only inside us;
Yet it is also outside us.
This is our impression. But, the only quality of Aatma in reality
is – it is at all places, all the time.
For Jnanis it is easily accessible and cognizable whereas, the
ignorant persons cannot realize its presence and proximity for any
number of births.
Mantra-6
One who experiences all beings in the self, and the self in all
beings, cannot hate (dislike) any being.
In this mantra the state of a person who is a Samadarsi is
described.
He sees his inner self and the cosmic self in the same way.
Such a person who sees all creatures in himself and himself in
all creatures will not hate anyone.
Samadarsi is the Jnani who sees himself everywhere in all beings
(bhootas) and all beings everywhere in himself. Because of Jnana, he
does not differentiate between himself and others.
He does not keep any mental reservations, bias, phobias or other
weaknesses. The very same fact is also stated in Bhagavad Geeta
(5-18) about the Jnani. “He will not differentiate between a brahmin,
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a cow, an elephant, a dog and the person who eats the dog’s meat.
Such a person is said as Pandita or Jnani”. Such persons are known as
Samadarsis.
Mantra-7
For the person (or Jnani) who has realized that it is the Aatma
which has replicated itself as various bhootas (Beings) in the world,
how can there be any likes, longings and sorrows?
The Jnani who has attained Aatmajnana and knows his true nature,
looks at all bhoothas as his own self. Such a person is devoid of Avidya
(or ignorance), likes, illusions and grief.
Only a Samadarsi can keep away from such mental ailments such
as illusion, longing and grief.
The Jnani who knows that he is in all bhoothas will not have any
likes and desires. As a result he will not have either ignorance or grief,
which are the products of ignorance.
Mantra-8
Such a Jnani has understood the deeper significance of
everything and every being. His mind is under his own complete
control. The whole existential wisdom is his already. He is his own
controller and does not belong to any one. He only reaches to the
Paramatma, who is effulgent, without form and shape, total and
complete in himself, undivided and, absolutely pure and sinless.
Aatma is all-pervading like the Aakasa (Space). It is pure and
without form and shape (bodyless). Aatma is also Sinless and
blameless and has total control on the mind functions. The one who
has realized this is the Jnani.
Such a Jnani transcends birth and death. Avrana means complete
in itself; Asnaaviram means partless or undivided. The Jnani reaches
to such Paramatma, who is effulgent, formless, complete in himself,
divisionless in himself and above all pains and pleasures.
Paramatma is Swayambhoo, which means, he is born by himself.
All the creation, moving and non-moving, are under his control. He
regulates all functions in a disciplined manner. None can violate his
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dictates and discipline. Paramatma is likened to a Kavi, meaning, a
poet. Like Paramatma for the creation, Kavi acts as a creator for the
world of words. Thus, like a poet, he has created the Sabda Prapancham.
Like a human, he also made it as Artha Prapancham.(world of things)
Mantra-9
Whoever participates in and adores Avidya (or karma performed
in ignorance), falls into the deepest darkness. Whoever participates
in and pursues vidya (knowledge without karma) also drowns into
greater darkness.
In this mantra, worship of action (without knowledge) and
worship of knowledge (without action) are explained. It says that both
action and knowledge pursued one without the other, are insufficient
and leads to the continuation of life and death cycle incessantly.
They both are to be coordinated and performed together in such
a manner that both yield the right fruits to the seeker.
Those who worship Avidya (karma without understanding /
knowledge) invariably get into sorrow and pain in this life and life
after life and they sink lower and lower. This is what is meant by
‘immersed into darkness’.
Those who worship and pursue vidya (knowledge without
action) also get into pain and problems.
Gita advocates performance of karma, knowing where it leads
us. Likewise, Gita advocates acquisition of the right Jnana, even while
making the manas (mind) purer by the right karma and making it fit
for receiving the light of knowledge constantly.
This means that the right mix of both, i.e., performing right karmas
and pursuing right knowledge as prescribed in sastras is necessary.
Then only the sadhaka reaps the right fruits of his actions and
knowledge.
Mantra-10
The fruits of pursuit of vidya (knowledge) are of one kind. The
fruits of pursuit of avidya (Karma) is of a different kind. Great people
(Rishis) of the past explained their nature and it has been heard from
them like this- says the Guru.
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Upanishadic text is usually very brief and when a disciple goes
to a Guru, the Guru explains the Upanishad and clarifies all doubts
raised by the disciples. These are of course explained in greater detail
in other scriptures like Brahma sutras and Bhagavad Gita.
Karma or action performed without the requisite knowledge
always results in pain and suffering, not only in current birth, but in
future births too. It is well explained in the Gita and other scriptures.
Karma leads to three immediate results. (1) Duhkha misritatvam
(2) Bandhakatvam (3) atruptikarathvam. There is another result too,
which is called adrusta phalam. Every karma performed with a motive
and with kartritva bhavana gives a result which cannot directly be
linked and seen as the result of that particular karma.
There is no karma, which gives only happiness. All actions bring
pain and suffering also in varying degrees, along with some happiness
or other result. Every karma also creates a habit and binds the karta
to it. He is tempted to do that sort of karma again and again. No matter
how many times the karta does similar action, he will never feel totally
satisfied. He will feel discontentment to some level at least. These three
qualities are invariably found with the result of every karma –
performed with karthrutva bhavana (meaning, I am the one doing it –
for so and so result).
Most karmas also have a positive or negative motive, which
classifies the karma under dharmic or adharmic (Punya or paapa)
category. Now, this motive leads to an adrishta phalam, which will
come to the karta later on. One may get unexpected profits or losses
or accidents or diseases and so on at unexpected times, by such
motivated actions. The karma phalams are accumulated as sanchita
karma, and one has to carry it along with him even to next birth.
All this means, every karma leads the karta into problems and
deeper darkness of unhappiness.
What about the one who pursues and worships knowledge –
without action. It is still worse. Karma is a necessary ingredient to the
pursuit of knowledge, because, right knowledge comes only when
mind is pure. Mind becomes pure only by right actions. Else, knowledge
produces huge ego in the individual –which leads him into greater
problems than what avidya leads him into.
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Vidya and Avidya both lead to bondage individually. Neither of
them will lead to liberation and Paramatma. Even those who go to
Devalokam (Heaven) and Pitrulokam (the heavenly place for ancestors),
will have to return to earth after exhausting their punya phalam.
Thus, we find, Vidya gives one type of results and Avidya gives
another type. So, how should one view these two – vidya and avidya?
The answer comes next.
Mantra-11
One who pursues both karma and knowledge in the right mix
and understands both in the right mix, he transcends mortality through
karma and achieves immortality through vidya (Knowledge).
This Mantram says that - the samanvayam (coordination) of Vidya
and Avidya in the right mix is the right answer to the seeker who faces
the dilemma stated in previous Mantra..
The person who practices both in the right mix and right manner,
will transcend death through Avidya (mind purifying Karma, known
through knowledge), which would have otherwise bound him to life
and death cycle.
Performing mind purifying karmas and then, seeking vidya (or,
worshipping) with such purified mind leads to immortality or divinity
for the seeker.
Therefore, performing karmas and seeking vidya (or
worshipping) are both equally important to reach the goal.
Both Vidya and Avidya are the realities of Paramatma only.
Therefore both must be worshipped with same respect and devotion
in the right mix..
Mantra-12
Whoever worships the Paramatma as avyakta (Niraakaara)
submerges in great Darkness. Whoever worships Paramatma as
vyaktha (Saakaara) fall into greater darkness.
In this Mantra, both Sambhooti and Asambhooti (Vyakta and
Avyakta) worship methods are rejected. Those who worship
Asambhooti (Parabrahmam in niraakaara way), fall into great ignorance
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or darkness. Those who worship Sambhooti (Para Brahmam in
saakaara form) also fall into furthermost darkness.
Sambhooti= The Created form which has birth and death and all
other dualities. Worship of any such form and shape creates an illusion
of worshipping the ultimate reality, due to worship of Hiranyagarbha
with name and form.
Asambhooti= That which is not born, which is Paramatma
(Satswaroopam) which has no birth and death and such other dualities,
which is also known as Avyakruta Prakruti.
The essence of the above two mantras is the same. Performing
prescribed karmas for purification of self and pursuing knowledge
with purified mind, both simultaneously and together, is stressed
earlier.
In this mantra, it is explained further with a specific example.
When someone worships the formless (niraakaar) Brahman, he really
does not know whom he is worshipping. He has no knowledge of the
Brahman at all.
Likewise, one who worships only the idols (Saakaar, the almighty
with some form and shape), without seeing the Brahman therein, he
also does not really understand what he is worshipping.
Therefore, both of them are in darkness. Then, what is the way-
out and what is the best form of worship? The answer comes in the
next mantra.
Mantra-13
The worship of the almighty in some form and shape – gives the
Upaasaka (Worshipper) one type of result. Worshipping the formless
Brahman gives a different type of result. This is what the ancient Rishis
tell us.
In this mantra the results of worship of the Vyakta and Avyakta
forms is further clarified as above
The vyakta form worship does have a result. The avyakta form
worship also has a result, but an entirely different one. The ancient
Rishis, after great observation, thinking and realizing, have
communicated this difference to their disciples.
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By worshipping Sambhooti, the one with form and shape, earthly
results will flow. Here, usually, there is also a desire and demand in
the Upaasaka. This arises clearly out of the seeker’s ignorance.
By worshipping asambhooti form, results of a different variety
come. They also keep the worshipper in darkness as he cannot retain
focus on his worship. So, let us see, how a combination of both work
for the Upaasaka.
Mantra-14
That upaasaka (seeker, worshipper) who worships the formless
Brahman and also the almighty with any form and shape in a suitable,
harmonious mix and realizes the true nature of Brahman through
them – transcends death through the worship of the vyakta form, and
attains to immortality through his worship of the avyakta form.
In this Mantra, the need for a suitable combination of both
methods is emphasized. Vyakta is Hiranyagarbha. Avyakta is Prakruti.
Whoever knows both, will win over the death easily, attain divinity
(immortality) and dissolve himself in the infinity.
The ultimate result is to attain Taadaatmyam (merging with the
infinite) with the help of human action and resources and with the
blessings of almighty. This is what is said in Vedas also. Land, cattle,
gold and others are said to be human resources. Devotion, worship
and others are said to be divine resources.
As we can recall, it was said in the seventh mantra that, the Jnani
will see all living beings in himself and himself in all living beings.
Worshipping with desire and without desires is also a point to
talk about. Usually worship of form and shape is with desires and
with greater ignorance. But, niraakaara upasana requires great
knowledge of the Brahman, even if there is no earthly desire. Else, it
is not very fruitful and will lead to similar or greater ignorance.
Hence, this Mantra clarifies to us that both of them are needed
to purify the mind and realize the Brahman.
This path is further clarified in the next Mantra. Surya is
Satyaswaroopa and is Para Brahmam. In the human, he himself is
situated in the right eye. By worshipping both as Satyaswaroopa and
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perform all prescribed duties one will attain the knowledge of Aatma.
The seeker should also worship and ask for the knowledge of Aatma
even at the time of death. The way of prayer is clarified like this, further
in the next Mantra.
Mantra-15
The Mantra is actually a prayer to the God of Sun.
The seeker says – Oh God of Sun, the Truth is totally covered by
the dazzling screen of gold (rays of Sun). I am a truth-abiding seeker.
O God of Sun, remove from my eyes, the screen of earthly treasures
which is covering the eternal truth. Let me see the eternal truth covered
by this screen, O God of Sun!
The Sadhaka must pray in this manner for the knowledge of
Aatma. In the next Mantra also, the prayer continues.
The face of Satyaswaroopa (Aatma) who is in the God of Sun, as
we see him in the day time sky each day, is covered with
Hiranmayapaathra.
This means a dazzling screen covering the reality of Aatma,
though the word by itself means, a vessel of gold.
“Oh Aditya! I, the Satyavrata, request you to kindly remove this
dazzling cover and enable me to see the truth (the existential, eternal
truth) – says the seeker. Here, the seeker affirms, I am the disciplined
follower of the truth, thereby implying that he is eligible for this favour
from the Sun God.
‘Satyadharmaya’ means and implies that the sadhaka performs
karmas as prescribed in Sastras and adheres to the vow of truth.
The Sadhaka has so far learned the truth of how Vidya and Avidya
and vyakta-avyakta aradhana differ from each other; and he is now
firmly aware of the wisdom of how to adhere to the eternal truth.
With the Sun God’s Grace (light), his ignorance or Agnana is
removed. He is seeing Satya Surya in front of him. Surya is obviously
a Satyadharma follower and the Sadhaka also a Satyadharma follower.
To enable the Sadhaka to see the existential truth with clarity,
He seeks from the God of Sun now to remove the cover of
Hiranmayapaathra or the dazzling screen of gold.
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In other words the sadhaka is requesting the God of Sun to
withdraw the splendor of his dazzling Sun rays. The Hiranmayapaathra
is really the sadhaka’s own Ego or ahankaram in the form of Vyashti
(individual) and Samishti (whole) differentiation. If the Sadhaka removes
this differentiation from his mindset, the Vyashti bhedam will go. This
process is made clearer in next Mantra.
Mantra-16
The sadhaka’s prayer is continuing in this Mantra too as follows:
Oh Surya! You are the Poshaka, the one who takes care of and
protects me. You are protecting the whole world. You travel alone.
You are Yama, the ruler. You absorb everything. You are the son of
Prajapati.
Kindly reduce the severity of your Great rays, withdraw them to
some extent and also reduce the brilliance of your bright form.
Kindly enable me, thereby, to see your auspicious form.
It is to be understood here that the God of Sun has graced the
sadhaka and granted his request.. This is made clear by the further
words of the sadhaka.
The seeker goes further in his prayer and says as follows :
By your grace, I am now able to see your great, splendorous
form. I now find, that the truth residing in you, the God of Sun is also
my own Self !
I see my own self in you, O God of Sun – says the sadhaka, with
the realization of the Aatma pervading both himself and the Sun God.
I am the one in you, means I am the same Aatma, as you are.
The Purusha in Surya mandala, Bhooh, Bhuvaha, Suvaha, and all
other Vyahruttis has them as its organs.
Therefore purusha has a visible form. That is why it is named
and addressed as Purusha. Because of Purusha only, the intellect and
Pranas are retained in the beings. All this implies that Purusha is my
own self.
Ekarshi, Pooshana, Yama, Surya, Praajapati are all different names
of Surya. The Sadhaka has realized that the Aatma in his own self and
the Aatma in Surya are one and the same.
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He who protects is known as Pooshana. Sun God looks after and
protects everything on earth and is therefore called Pooshana. He is
called Ekarshi because, Sun travels alone in the high skys. Since he
declares and decides dharma and adharma of all beings he is also
known as Yama. Since he keeps every living being in action, he is known
as Surya. He is the son of Prajapati; so he is also known as Praajapati.
Since the Sadhaka has no feeling of duality now, the Sadhaka’s
prayers are now complete.
Mantra-17
This Mantra is really an address by Sadhaka to himself, at the
time of leaving the mortal body, that is, the time of death.
He says – Now, my body will burn away and become ash. The
prana from this body will leave it and merge with the infinite, deathless
Prana in the universe.
Therefore, O my manas (mind)! Remember now, all that I (the
mind) have done in my life.
The body will turn into ash and merge with the earth or prithivi.
The prana will get absorbed in the limitless Hiranyagarbha.
But the mind was responsible for all Sankalapas and Vikalpas.
Now at least, it must remember what all it did in the life time of the
Sadhaka! The time is ripe for it to remember all those Sankalpa Vikalpas
which are the memories since childhood till now.
Now, why this prayer, at the time of leaving the body? This is
emphasized here for awakening all other Sadhakas about the mind’s
activities during the life time and keeping them on the right path all
the time.
In fact, most Gurus insist on dying every day to the past
(mentally), so that every day begins with freshness and new life. This
means, before ending each day, one must ask his mind to recall all
that it has done during the day and correct his course wherever
necessary, for the life from then on.
Omkaram is said to be Para Brahma, Satyaswaroopam. Hence the
Sadhaka can pray with Omkaram before he ends the day, or when he
finally ends his life. Till then, he is in a state of bondage.
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The body has fastened him so far; and it is now offered to flames.
The prana is merging with the universal prana. Therefore, there is no
more work left for the Sadhaka.
But, what should the Sadhaka keep in mind each day of his life
before the death? We find the answer in the next which is also the last
Mantra of this Easavasyopanishad.
Mantra-18
The Sadhaka now prays to the God of Fire, the Agni, as follows :
Oh Agni! You are aware of all the karmas that I performed. These
may be good karmas such as yagna, yaga and others or even Bad
karmas.
Kindly lead me in a good path to avail the karma phalam or the
results of my actions, which have matured in this life as my Prarabdha.
Kindly destroy all of my sins and keep me away from the sinful
path.
I pray to you and submit my obeisance to you, O God of Agni!
This is obviously the prayer of the Sadhaka to Agni God.
Agni is called Viswa Saakshi or the universal witness. That is
why, many spiritual karmas keep Agni as witness. This includes
marriages, Yaagaas and many other rituals.
In all these rituals, similar prayer as in this final Mantram of this
Upanishad are repeated.
We always request the God of Agni to lead us in the best and
most ethical way so that the prarabdha karma phalam will aid us in
leading a spiritual and virtuous life and lead us towards realization of
the self.
The belief is that - When Agni is made the Saakshi or witness, he
burns in us and forces us into righteous path whenever we stray into
sinful path.
When some one’s words are doubted to be lies, he is asked to
take a vow with Agni (burning Camphor) on hand.
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All these practices flow from the prayers in these Upanishads.
Just as we witnessed the Brahman in the Sun God in the previous
Mantra, here, we are actually witnessing the same Brahman and
offering prayers to him through the God of Agni.
These practices are as valid, purposeful and result oriented even
today – as they were in the Upanishadic days.
May we all follow the path that this Easavasyopanishad lays down
for us!
Uttara Santi Paatamu
Om Santihi Santihi Santihi
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Aitareya Upanishad
This Upanishad has been taken from Rig Veda, Itareya
Brahmanam, second Aranyakam, chapters 4, 5, and 6.
In this Upanishad, the first chapter deals with creation. The
creation of Indriyas, their presiding deities, the creation of Annam
(Food) etc. are described.
The second and third chapters describe the true knowledge and
non dualistic doctrines and the true nature of Aatma with examples.
Three births of a man is described in a heartwarming and beautiful
manner.
Chapter-1
Santi Patham
1-1-0
May my words follow my mind! May my mind support my
speech! May words reveal what my mind wants to express! May my
mind also think in the manner and in support of my speech! [It
expresses the desire to have coordination and synchronicity between
the mind and speech. If the coordination between the two fails, it
amounts to untruth]
Oh Paramatma! Kindly grace me with your appearance! Oh my
speech and my mind! For my sake, kindly bring the Vedas to my
memory! May the knowledge I acquired not leave me! Let me have
their memory forever! In reciting the sastras, may make day and night
into one! In other words, May I recite sastras without break, whether
it is day or night! I shall tell truth only, through my speech! Ihqall tell
truth only, through my mind also. May the Para Brahman protect me!
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May the Para Brahman protect my guru! May Para Brahman may
protect me and my guru!
May the three sorrows or taapaas called Aadhyatmika,
Aadibhautika, Adhidaivika cool down and be in total peace!
Om Santihi Santihi Santihi
May there always be peace, peace, peace
KHANDAM-1:
1-1-1 :
The order of the creation: Aatma, through its power of samkalpa
or thought, created the worlds. Before that creation, the worlds with
present forms and names existed only within and as, Aatma. There
was nothing other than Aatma before Aatma created the worlds. Aatma
only, made the samkalpa to create the worlds.
1-1-2 :
Aatma only created the four worlds called Ambhas, Mareechi,
Mara and Aapah. The world of Ambhas is on the other side of the
Dyulokam. Heaven is the support for the loka of Ambhas. Mareechi is
the loka below the Dyulokam. Below Mareechi also is the loka of Mara
or Bhoolokam. This means Mara or Bhooloka has the characteristic
of death. Therefore, Death is the nature of all the creatures in this
loka. Below the Bhooloka or earth is the Aapoloka (or the world of
water). Since it is being received by the lokas at the bottom of, it has
the name Aapoloka. Though all these lokas are created by pancha
bhootas their names are made based on their special nature and
specific gunas.
1-1-3 :
The creation of Loka Palakas: Aatma thought further in this
manner “I have created the lokas. Now I must create protectors for
all these lokas. Otherwise these will be destroyed.” Thinking in this
manner, it took the primary bhootha of Water and from it, created a
human form with all Indriyas. This means, the Aatma created the Virat
form in this manner with Water or Aaapas as the main ingredient.
This human-like form itself is known as Virat Purusha.
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1-1-4 :
In this mantra, the creation of Indriyas and their presiding deities
is described:
Paramatma, keeping in view the Virat Purusha, which was initially
in the form of a Pinda, performed tapasya on it with his Samkalpa.
This means that, he desired to bring out a purusha form, from that
pindam. With his sankalpa (tapasya) the pindam broke like an egg,
and the mouth of the virat purusha came out from it; from that mouth,
speech came out and from that speech (presiding deity), agni was
born. From the holes of his nose, which were created later, prana
was formed and the power of breathing in and out took shape. This
means that, from the breath, the power of smelling also took birth.
The vayu for breathing was born with that. After that, globe-like eye
structures were formed in the virat purusha’s face. From those globe-
like eye structures, the sense of seeing and the complete external eyes
were born. From these indriyaas called eyes, Aditya (Sun God) was
born. After that two indriyaas of ears were born for the Virat Purusha’s
pinda and from them, all the directions were formed.
After that, the indriya of sense or skin was formed. From that
skin, were born the romas (hair) to enable the touch sensation in the
Virat Purusha. From the sense of organ of touch of the Virat Purusha,
oshadhis (Meedicines) and herbals were formed.
After that, the heart was formed for that Virat Purusha. From
that the hrudayam sense organ, or the mind was born. From that
mind organ, the moon was born.
After that, the naval organ was formed for that Virat Purusha.
From that naval, Apanam was born. From Apanam, Mruthyu was born.
After that, the male sex organ (Jananendriyam) was born to that Virat
Purusha. From that Jananendriyam, semen (with sperm) was formed.
From that semen with sperm, its presiding deity of water was born.
[Here it is to be noted that the creation was started with water
and the withdrawal of all creation through pralayam also happens
through the water]
In this manner from virat Purusha, his organs and the presiding
deities of those organs were created.
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KHANDAM-2:
Ch.1-2-1. In this manner, Agni and other presiding deities fell
into this ocean, which means the ocean of water containing Avidya,
karma, kaama, grief etc – in which are ever present diseases, old age
and death, which swallow the beings from life. This ocean is an endless
ocean. There is no place in it for anyone to take rest. All these are
created with sensual pleasures and their resultant waves of sin which
are all temporary.
The Paramatma then created hunger and thirst for that Virat
Purusha. All presiding devatas of the Indriyaas then asked Paramatma
“We are all hungry. Therefore, please provide us a place to sit and eat
our food. Provide us proper place to live”.
[If hunger and thirst are unavoidable even for the Virat Purusha,
in the same manner these are unavoidable for the devatas presiding
over the Indriyaas and are born to the virat Purusha. They therefore
need food to quench their hunger and thirst. But all Indriyas, though
hungry and thirsty, they are not all of the same nature. So, their Annam
also has to be different and their place of enjoyment also has to be
different]
1-2-2 :
On hearing the devatas’ request ,Paramatma produced a pindam
in the shape of a cow, from the waters. Devatas said that it was
insufficient for them. Paramatma again created a pindam in the image
of a horse from the waters. Devatas again said that, that too was not
sufficient for them. [Here it is not sufficient means that it is not
convenient for them to sit and eat their food comfortably. So they
wanted a better and comfortable place and method to eat]
1-2-3 :
Then, Paramatma created another image which resembled the
virat Purusha form itself. Devatas were happy with that image. That
image truly like the Purusha form. They felt it was the most appropriate
and beautiful form. That form was also what the Paramatma created
for himself.
Paramatma then directed all the devatas to enter into that form
and settle down in their respective places. The Devataas called that
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form as Sukrutam which means, a form made very beautifully; it was
indeed a great and a good deed. Paramatma made that form as
Sukrutam; and it is doing good deeds even to this day. This image was
created by Paramatma with his mystic powers.
1-2-4 :
Agni who is the presiding deity of speech entered into the mouth
of that form (Sukrutam). Vayu entered in the form of Prana into its
nostrils. Aditya (Sun) entered in the form of sight into its eyes. The
deities of all directions entered into the ears of that form of Sukrutam.
Vegetation, grains, trees and other Oshadees formed as the hair on
his skin. Moon entered in the form of mind into his heart. Mruthyu
devata entered into the Naabhi or Navel , in the form of Apana Vayu.
Water entered in the form of semen (with sperm) into the
Jananendriyam of that person.
1-2-5 :
All the devatas thus entered into their respective places in the
Virat Purusha and settled down. The only two remaining ones, without
a place or protection to live were the hunger and the thirst. They both
requested the Paramatma “Kindly show us also a proper place to settle
and live in the Virat Purusha”. Then, Paramatma told them, “I will make
you both a part and parcel of all these presiding deities. As a result,
whichever deity receives oblation (to satisfy hunger and thirst), in
that oblation, you (hunger and thirst) will also receive a share each
time”. This institution was created by Paramatma which is even now
the same as what we are seeing.
[When the eyes feel hungry, they try to see good sceneries and
their hunger and thirst are thus satisfied. When the ears feel hungry,
they satisfy their hunger and thirst through hearing pleasant words
or music etc. In this manner, the hunger and thirst of all organs were
satisfied by Paramatma]
KHANDAM-3:
1-3-1.
Then Paramatma thought within himself “I have created Indriyas
and their presiding deities. Now I have to create Annam (food) for
these lokas and loka palakas (presiding deities)”.
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This is necessary because, Paramatma has also added hunger
and thirst to them and they need satisfaction.
1-3-2 :
Thinking as above, Paramatma now, made samkalpa (decision)
and desired to create Annam for the presiding deities and therefore,
meditated again on water. As a result of his meditation, a frozen,
solidified form came out from the waters. That form was capable of
supporting the moving and non-moving entities. That was Annam.
1-3-3 :
The Annam that was created by Paramatma saw the devatas
and started running away from them because of its fear of death. This
was because, the Devatas were the intended eaters of the Annam.
The Purusha created by Paramatma tried to stop the Annam with the
power of his speech. But he could not stop it with the power of his
speech.
[If he could stop the Annam with his speech on that day, even
today we could satisfy our hunger by merely saying the words
“Annam(food)”. However since the Adi purusha could not succeed
that day, we are also not able to procure Annam and satisfy the hunger
by just the speech power]
1-3-4 :
Then, the Adi Purusha tried to stop and take the Annam with his
power of Prana (power of smell) in his nostrils. But he could not
succeed in this too. Had he succeeded in taking food with his breath
power at that time, now, we would be able to satisfy our hunger by
merely smelling annam. That was not to be.
1-3-5 :
Then, the Adi purusha tried to stop and take the Annam by eyes.
But he could not succeed in this too. Had he succeeded in taking food
with his power of sight of the eyes at that time, now, we would be able
to satisfy our hunger by merely seeing the annam. That also did not
happen.
1-3-6 :
Then, the Adi purusha tried to stop and take Annam with the
ears. But he could not succeed in this too.
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1-3-7 :
Then, he wanted to catch and eat Annam with his skin. But he
could not succeed in this too.
1-3-8 :
He thought of catch and eat Annam with mind. But he could not
succeed in this also.
1-3-9 :
He wanted to catch and eat the annam with his Jananendriyam
or sex organ but in this also, he could not succeed.
1-3-10 :
In this manner Adi Purusha again tried to catch and eat Annam
with the Apanam. He could succeed in taking in the food with this
Indriya of Apanam only. From then onwards Annam is caught and
taken in by only the Apana Vayu. The Vayu that we breathe inside is
Apana Vayu. The same Apana also catches and takes in Annam from
then onwards. Hence Apanam is the real bhokta (One who eats) of
the annam. But the Bhokta is not Aatma.
1-3-11 :
Paramatma thus created the pindam with all indriyas and their
presiding devatas which are all depending on Annam. Then, he began
thinking of what use, this pindam with all Indriyaas and annam was
going to be, if he was not there in it?
[When there is a town and there are people living in it, then the
town also needs a ruler. Otherwise the town will become very unruly
and all confusion will be created. In the same manner, if Para Brahman
or Aatma does not exist in this body, all that he has created will become
waste. If so, in which of the two ways, should he enter into this purusha?
This was what the Para Brahmqan was thinking]
He also thought “If the speech, the smell, the touch, the thought
and other powers can all function by themselves and perform their
duties such as speech, breathing, touch and memory power
independently and by themselves, then, what role shall I play in such
a body?” I must be there in this Purusha.
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But, of the two ways available, from which way shall I enter into
the body of the purusha? The first way part is from the foot and the
second way is from the head.
1- 3-12 :
Paramatma thought of all this, broke the skull and entered into
all the indriyas of the purusha. That way of entering was called
“vidruthi” and is the superior way of entering into the Virat Purusha’s
body. That is the reason why people apply oil on the skull so that it
reaches all indriyas in the face such as eyes, nose and ears. In the same
way if head-bath is taken, it amounts to taking bath for all indriyas.
“Vidruthi” is the way to have the darshan of Paramatma. Therefore, it
gives great joy or ananda. Therefore, it is also known as Nandanam.
After entering into the body, Paramatma resides in it in three primary
places. All the three places are different types of dream places or
Swapna sthanas. One is the Netra sthanam, called as Jagrat Avastha or
waking state.This is this wakeful world. Second is the kantha sthanam,
called as Swapnavastha – or the Dream world. The third is the hrudaya
sthanam, or the sushupthi sthaanam – or the deep sleep state
1-3-13 :
In this manner, the Paramatma entered into the body of the
Purusha and became part of all pancha bhoothas or indriyas. He
resides in them as though, he says and feels like “I am seeing, I am
hearing, I am smelling, I am comfortable and so on.” In other words, the
formless Paramatma has now possessed a form and acts as Jeeva. This
Jeeva, with the help of guru, acquires wisdom (Jnanam) and comes to
know that, there is no one in this body, except himself. He knows now,
“Who else is there in the Purusha, except me? I have seen and
experienced this purusha. This purusha is Poorna (complete)
Brahman”.
In this manner, by getting wisdom from Guru, the Jeeva gets out
of all the delusion and becomes one with the Paramatma.
1-3-14 :
For this reason, the Paramatma is called “Idamdra” and is famous
in all the worlds by that name. The Devatas like to be indirect
worshippers and therefore they like to worship with this name.
Therefore, they, knowing the Brahman well, also call the “Idamdra”
by the name “Indra”.
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The sum and substance: Para Brahman is responsible for
creation, rule and destruction of all lokas. He is Sarvagna (Omniscient)
and Sarvaamtaryami (Omni-present). He started creating all worlds
from Aakasham onwards and all the remaining objects without the
help of any external objects. After that, he created all living creatures.
He then entered into all those creatures so that they could recognize
each other. After understanding all these happenings with the help of
the guru, the Jeeva could now see himself in all. He recognized the
fact, “Aham Brahmasmi” or “I am myself the Brahman”. So Para
Brahman is himself residing in all creatures. Except Para Brahman,
there is no one else in this world.
Prior to the creation, there was nothing except Aatma. He himself
spread all over like the vast sky (aakasham). In his statement that, “I
have experienced the Para Brahman; I am myself the Para Brahman”,
the entire internal secret of all creation is simply revealed.
In this manner the creation of all lokas is described in this
chapter. In substance, the true knowledge of Brahman alone is goal
of all life.
Chapter-2
KHANDAM-1:
Ch-2-1-1.
The Purusha in one sense means a human Male. In another sense,
it covers any human being. The human being is having three types of
birth. In the form of semen with sperm it takes birth in the body of a
man. This semen (with sperm) is the essence of the man collected
from all indriyas of his body and is in the form of lustrous essence or
tejas. The man is retaining it in himself and growing the ‘form’ of his
Aatma in himself. The semen with sperm that is germinated in his
body is finally deposited by the man in the woman’s body and is thus
creating the pinda. In this manner the semen with sperm is transferred
from within himself in to the body of the woman, which actually
becomes the first birth of the man as his own son.
[In this manner the man is re-producing himself in his wife in
the form of the fertilized sperm. That is why, the sruti says in respect
of the putra as, “Aatmaavyputranamasi.”]
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2-1-2 :
This sperm that is deposited in the woman, will also beget all the
indriyas like a man or woman. The pregnancy will not gave any great
hardship to the woman because all the indriyas that the pinda forms
for itself will become similar to her own indriyas and also identify
with her different indriyaas.
The woman starts protecting and growing the pinda that has
entered into her body from her husband’s body, with appropriate food
and other comforts. This is all the process of the first birth of the
human.
2-1-3 :
Till the child is delivered, the woman will protect and grow the
child in her womb. After she delivers the child, the father will perform
all Samskaras to the new born child, such as Jataka karma. In other
words the father is performing all such Samskaras for himself or his
own form in his son. In this manner, by producing children and grand
children through the children, the world and humanity will grow. The
second birth of the human really is the receiving of all samskaras
from the father, after the human comes into this world following the
delivery from the mother’s womb.
The relative roles of the father and mother are stated here in
his evolutionary process.
2-1-4
The father’s Aatma itself is re-born in the form of the son. With
the Samskaras performed on him, the new child becomes the
representative for his father. After that, the form of the father’s Aatma
in the Son grows further and he goes away from there to another
place to enjoy his karmaphalam. This way, he is taking his third birth,
away from the father and the mother. This going away is like the leech
leaving one live being to catch hold of another. This is thus the third
birth of the human being.
Thus, we find, the Jeeva goes from father’s Garbha (semen with
sperm), to the mother’s womb and from there to the physical world,
where the father performs Katakarmas etc – giving him a new birth.
From there he goes away again, which is his third birth. The births
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are over now and death comes, which leads him into a father’s garbha
again. This cycle of “punarapi jananam punarapi maranam, punarapi
jananee jathare sayanam” continues until the jeeva attains pure
consciousness or the true knowledge, which will be talked about in
coming mantras.
2-1-5 I
(Vamadeva) learnt all the secrets of the birth of all devatas (Like
speech and its presiding deity the agni) while I was in my mother’s
womb. Before getting liberated from the cycle of birth and deaths,
I had entered several births which were binding me like iron chains.
I broke away from all those strong chains which were binding me,
with the help of this tatwa Janana (wisdom of the true self) and pierced
out from them like an eagle. Vamadeva felt all this and said so, while
he was lying in his mother’s stomach.
The example of Vamadeva is cited in this Mantra. He learnt the
secrets of all deities controlling the indriyaas even when he was in
the mother’s womb. How did he do it? Was there a Guru for him in
the womb? For this, there are other indicators in other scriptures.
Someone who has progressed a certain level in Jnana or Yoga Path,
retains that knowledge in his next birth also, and starts his journey
on this path from where he left it off in previous Janma. Lord Krishna
also says this in his Gita Message.
2-1-6 :
Vamadeva thus realized that the Aatma itself is the Brahman.
He, after fulfilling all the desires of this physical world of the indriyas,
left his physical body to reach the abode of Aatma. The abode of Aatma
is beyond all Indriyas and the joys there are also beyond the indriyas.
With this Aatma Jnana, Vamadeva having realized all these joys of the
world of Aatma, became Jeevan Muktha.
This Mantra gives the example of the great sage, Vamadeva, a
realized being, as proof of what happens when all the desires are
completely fulfilled, which implies, one has become absolutely
desireless in the process. A totally desire-less person becomes Jeevan
Mukta.
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Chapter-3
KHANDAM-1:
3-1-1 :
What is that Aatma that we are worshipping or that, which we
trying to worship? We are always seeing both the cause and action.
Which of the two – the physical doer and the causal factor - is the
Aatma?
Which is that Aatma because of which the living being or the
Jeeva is able to see, hear, smell and discriminate between sounds, and
also between tasty and tasteless things? What are its characteristics?
We seem to discern two Aatmas in this body. One is the
instrument (Indriyas) which is divided into several forms. With the
help of that instrument, the man is seeing, hearing, tasting and
discriminating but that is not Aatma. The one who is the real seer, or
the real witness who is experiencing all external things through the
indriyas is the Aatma.
A person has lost his eyesight in the middle of his life. He is still
able to remember all those objects which he has seen when he had
the eyesight. In the same manner he is able to recognize the person
by hearing his present sounds (or speech) and by tallying them with
the ones he had heard from the same person when he had the power
of hearing. Unless the original seer or witness in the body is one and
the same, one cannot enjoy such power of discernment from different
experiences of the past now. So all the indriyas of hearing, seeing,
touching, smelling, discriminating etc are not Aatma. But only the
witness, seeing through all of them is the Aatma.
In this Mantra, the importance of the witnessing is stressed. One
must go beyond the world of indriyaas, dis-identify with them and
become identified with the real witness who gives the indriyaas their
power and who really is the experiencer of everything
3-1-2 :
In human beings, the tejas or the lustrous essence is what we
call as the heart or the manas. That itself is the consciousness or
Chaitanyam. That alone is the ruler.
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Vignanam (wisdom), pragnanam (knowledge of all
brahmandams), medha (mind), drushti (Power of seeing), dhruti
(courage), mati(thought power), maneesha (Humaneness), all mental
ailment in the form of sorrow, smruti (remembrance), sankalpam
(decision making), kratu (Sacred rites), praanam (Life force or vayu),
kaamam (desire), other desires arising out of touch sensation etc are
all the names for that same pragnanam.
3-1-3
This Aatma in the form of prajnanam itself is Brahman.
Hiranyagarbha (also called Indra), Prajapati (Or Virat Purusha,
the one who is Saguna), the presiding deities of Indriyaas like Agni
were all born from the same Aatma.
This Aatma is in the form of pragnanam itself. This prajnanam
itself is all the devatas like Agni, Prithivi, pancha bhootas, horses, cows,
elephants, humans, birds etc. This itself is also all the creatures born
from the wombs, from the earth, from the eggs and from the sweat. It
itself is in the form of immovables like trees. In this manner, all lokas
are only pragnanam. Pragnanam itself is the place into which all lokas
get withdrawn.
So Pragnanam is the Brahma. This mantra is considered very
important as it contains the Mahavakya, “Prajnanam Brahma,” which
defines the Brahman as Prajnanam, or objectless, pure, consciousness.
But, the Mantra calls everything that we see and experience as only
Prajnanam. In other words, it says, there is nothing other than
Prajnanam. All that we experience are fleeting and impermanent and
they exist against the permanent back drop of Prajnanam, which is
Brahman.
3-1-4 :
Vamadeva reached the abode of Brahma which is beyond the
world of Indriyas, in the form of the chetanatma or pure consciousness.
He fulfilled all his desires in the heaven and became immortal. He is
immortal.
Uttara Santi Patham
(same as first santi patha at the beginning)
Om Santihi Santihi Santihi
May there be peace, peace,peace
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Kenopanishad
Kenopanishad comes from the root word Kena, which means – by
whom. Kenopanishad belongs to the talavakara Brahmana of the Sama
Veda (9th chapter). Therefore, it is also called Talavakaropanishad.
Another name for talavakara Brahmana is Jaimini Brahmana.
This Upanishad seeks to answer one of the most common
questions that arises in human mind. In the human body, various parts
like sense organs(Jnanendriyas like eyes, ears, nose, tongue and skin)
and organs of action (karmendriyas like tongue,hands, legs etc ) are
functioning in various ways. Many times, we, as individuals assume
that we are the Karthas ( responsible for) making them work. Is this
really so?
Note : Tongue as tasting organ (rasanendriya) is a jnanendriya but,
when it talks, it is a karmendriya (vak-indriya).
Are these organs really functioning under our orders and our
control? A little, thoughtful search tells us that they are neither working
autonomously (independently), nor are they obeying the mind of the
Individual. There is a power beyond the body and mind, which enables
them to function as they do. What is that Power?
Kenopanishad has 35 Mantras divided into 4 parts (called 4
khandas). Like every other Upanishad, Kena also starts with a Santi
Mantram (or Santi Paatam), which has 2 Mantras.
Upanishadic teachings are all called Mantras and not slokas.
Part.1 has 9 Mantras + Part.2 has 5 + Part.3 has 12 + Part 4
has 9 = Total 35. The Santi mantras are additional.
Some explanations will be in order before we proceed into the
Upanishad.
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All actions performed by us are divisible into three types.
(1)Kaayika Karma (Actions performed by Body); (2) Vaachika Karma
(Actions performed through words); (3) Maansika Karma (Actions of
the Mind). Mind-body complex enables us to perform all these actions.
Mind-body complex, as we know, takes birth, grows, decays and dies.
It comes totally from the pancha bhoothas (Space, air, fire, water and
earth). The pacha bhoothas are themselves inert and therefore, their
product, the mind-body complex is also inert. So how is all the
movement and all the action in us happening?
Being a product of the pancha bhoothas, the body-mind complex
also is always seeking affinity with the same in the outside world. All
sensory organs and organs of action explore the outside world only.
They have no capability to turn inward and explore the power which
enables them to function.
All of our actions and their fruits have three draw-backs or
Doshas.
(1) Dukha Misritatvam : Whatever we attain in this world is
invariably filled with certain element of sorrow. Nothing
that we get in this world is all happiness and comfort. In
attaining, in maintaining, and in finally losing what we had
attained – at all stages, there is stress and sorrow.
(2) Atruptikarathvam : All things that we attain – leave some
element of dissatisfaction in us. There is nothing in the
world, that gives us total satisfaction and only satisfaction.
There is no such thing.
(3) Bandhakathvam : All things that we attain in this world –
also create BONDAGES to us – and they bind us to
themselves, in terms of time, effort, concentration, money
and so on. We may feel, we own them – but in reality, they
own us too. Our money, our house and everything else –
do not come with us – but we have to guard them all the
time.
This means – that nothing that we achieve is an unmixed blessing.
Therefore, the effort of the Upanishads is to know that which is free
from all these Doshas. That is known as the Brahman.
Every Upanishad also tells us the utility of its teaching to us and
how we can attain to it. Kenopanishad explains beautifully how
Brahman can be known, and what benefits flow to the seeker.
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But, Upanishadic teaching requires every seeker to become a
devoted disciple and ardently pursue the method given – to achieve
the supreme Goal. This devoted pursuit is a must for success. Readers
are therefore humbly advised to keep this in mind and make their
effort a success.
Kenopanishad also prescribes at the end of part.4, the Sadhanas
needed for the disciple. The Tapas mentioned therein simply implies
“sravanam, mananam, Nidhidhyasanam”, which means, listening to the
Upanishad, constantly remembering it, and frequently meditating on
its meaning – until it becomes an ingrained part of him. One must start
practicing the precept during such Tapas.
Now, we will move into the Santi Paatam.
SANTI PAATAM
Mantra.1 : May we , the Guru and the Disciple, be both protected
(by the Brahman ). May we both be taken care of, in our needs. May
we both strive with great (upward mobile) energy. May our study
become fruitful and giving us the light of wisdom. May we never give
rise to any ill-will between us.
Mantra.2 : May all my organs be strong and energetic! May my
tongue (Vak-Indriya), my prana (life energy), my eyes, my ears and all
of my sense & action organs (Indriyaas) be strong and energetic.
Brahman, who is eulogized and brought to our knowledge by the
Upanishads is our everything. May I not deny him. Likewise, may the
Brahman not deny me. Let there be no denial for me from the Brahman
nor shall there be any denial from me. That Brahman (Same as Atman)
whom I seek, and who is eulogized by all the Dharmas in the
Upanishads, may he be always in and with me.
“Om, May there be peace, peace , peace. “.
Each of the above two mantras end with this seeking of peace
three times. And, it is preceded by the word, Om. Om is the sound
which signifies the Brahman in sound form. The ancient scriptural
saying is, “Om, ithyekaksharam Brahma”. This one sound called OM, is
Brahman. We are seeking from this Brahman, three types of peace.
Our peace is usually disturbed by three types of obstacles. The
first is Adhyathmikam - caused by physical and mental problems and
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diseases. The second is Adhi-bhouthikam, which is caused by living
and non-living things around us. The third is Adhi-daivikam, caused
by the powers of nature ( like fire accidents, floods and so on). All
these peace-less states, also called “taapaas” – are sought to be
overcome through this mantra.
In the Upanishads, Brahman and Atman are terms that represent
the same supreme entity – and are used inter-changeably. There is,
for all practical purposes, no differences between the two and all
Upanishads use the two terms in the same meaning. Rarely, for
convenience sake, some people use Brahman for representing the
Brihat – the all pervading form, while Atman is used to represent the
same Brahman in the individual consciousness.
All Upanishads describe and explain the nature of this supreme
entity called Brahman in different ways. The Upanishads use the ancient
Gurukula method of teaching, in which the Guru teaches the disciples,
while the disciples ask questions and seek to get their doubts clarified
by the Guru. It is a Question and Answer type of dialogue between the
teacher and the student that goes on in any typical Upanishad and the
same is true of Kenopanishad as well.
Part (Khanda)-1
1. The disciple is initiating the dialogue with a deep, searching
question to the Guru as follows :
By whom is the mind empowered in performing its actions
and thoughts ?
By whom is the primary prana Energy empowered to move
about and perform its functions in us?
By whom is the power of speech enabled in us?
By whom is the Power of seeing (Eyes) and listening (ears)
enabled in us?
Which Deva (God) enables them and makes them do their
work ?
These are fundamental Questions that arise in the mind when
we seek to understand ourselves. Though only eyes, ears and the
speech organ are specifically mentioned, the question, by implication,
includes all sense organs (Jnanendriyas) and organs of action
(Karmendriyas).
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We know that - we see with eyes, hear with ears, talk with the
tongue and think and feel with the mind. We know that life energy
travels in all parts of us.
Where from do these organs get these wonderful Powers? Who
gave them these powers?
The external eye is only a carrier of external information to the
mind. But, wherefrom does it get this power?
The vision centre in the mind is the real sense organ of vision,
not the external eye. Where from does the vision centre in the brain
get its power to absorb, synthesize and assimilate the visual inputs?
By themselves, all these external organs and their connected
mind-centres are all inert and have no individual capacity to do what
they are doing. So, it is natural for the disciple is to seek to know the
real power which enables them to do what they do.
The disciple’s question has deeper sub questions. Eyes can see –
but their power is limited to seeing; but, that too, within a certain range.
Ears can hear – but their power is limited to hearing, and even that,
within a certain upper and lower limits. All human organs have such
powers, with such limitations. They can’t do the functions of other
organs, nor can they function beyond their limits. For instance, eyes
can’t hear and ears can’t see. The mind-centres for each organ are
inert piece of mass, which, by itself, has no power to do anything.
Therefore, the disciple is troubled by the thought – which power stands
behind them and make them do all those wonderful things that they
do.
From whom do they derive their powers? This is the question.
The disciple is deeply interested in knowing how his body and
mind function, and the power behind their functioning. He is not
interested, as yet, about how the whole world functions, how all other
beings function and which power links all their functions. He is
interested in the microcosm, not in the macrocosm, as yet.
Adi Sankaracharya says that the first quality required of the
seeker of Upanishadic wisdom is – nitya-anitya- viveka vichara. The
seeker must be intent on acquiring wisdom that is of everlasting value;
and he must not be going after things of temporary value.
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Organs are given to us, but they go away in time. Mind is given. It
too will go away some time. These organs have some power which is
useful. But, they are impermanent. The Power which enables these
organs to perform their actions – is however likely to be permanent,
and is constantly behind all individuals and all organs.
Which is THAT POWER which is permanent and which enables
all these organs, including the mind, the sense organs, the Life energy
etc in us perform their functions?
Mantra 2
That power is Atman, which stands as the ear of the ears, mind
(manas) of the mind, speech power behind the power of speech, and
prana (life energy) of the prana. The really awakened person
understands this truth, stands aloof from the sense perceived world,
and attains to immortal status.
The disciple’s question is answered here by the Guru in a subtle
way. He says, the ear is not the real power of hearing in us. There is
another ear behind our ear – which is the real power of hearing behind
our physical ear (and the hearing centre in brain), which bestows the
power of hearing on the ear and enables it to function as the hearing
organ. The same is the case with all other organs, including the prana
and manas.
That power is the ATMAN, which, the awakened and conscious
individual comes to know. He becomes unattached to worldly activity
and attains to immortality. While all of our organs are of inert (achetana)
nature, Atman alone is the chetana nature that governs all of them.
Like the same electricity expressing itself as circular movement
in the fan, linear movement in the train, light in the bulb and heat in
the heater, so also, Atman expresses itself as the ear behind the ear,
eye behind the eyes, prana behind the prana and speech behind the
speech organs.
Once this realization dawns on a seeker, his mortality associated
with the mortal body-mind complex ceases and remains in his immortal
state.
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Mantra 3
Eyes cannot travel to it and see it. Speech cannot go and talk
with it. The mind too cannot reach to the Atman. Therefore, we do not
know how and what the Atman looks like. How to explain the Atman to
others also is unknown to us.
The Guru states very honestly in this mantra that Atman is beyond
the cognizing capabilities of all sense organs and the mind.
He also confesses that as Gurus, they also are unaware of how
to explain its nature in words etc – which cannot reach to the Atman.
All of our knowing and learning comes from the inputs that the
five sense organs carry from external world into the mind and through
the mind which synthesizes the inputs, arranges them in a form familiar
to it.
Therefore, what the eyes cannot see, the mind also cannot see.
What the ears cannot hear, mind also cannot hear. So is the case with
all sense experiences. For the external object, the eyes are the SEER.
But, for the eyes, the mind is the seer. All knowledge travels from
external world into the mind through these five sense organs.
Mind can of course make its own permutations and combinations
out of this knowledge. But, in case of the ATMAN, the mind also is totally
powerless to understand it. What eyes cannot see, ears cannot hear
and mind cannot understand, how can the tongue explain? Our
instruments being limited to these only, we cannot know the atman
through the mind or the sense organs for this reason.
What we cannot know through them, we cannot explain to others.
The Guru admits his incapability to explain the atman directly – in terms
of the knowledge and experience gained through the five senses and
the mind.
Mantra 4
This Atman is entirely different everything that is known to us. It
is also different from(and superior to) all that, which is unknown to
us. About this Atman, we have heard from our ancient Gurus, in this
way (which the Guru is going to explain in future Mantras).
There are many things in this world about which we know in
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many ways. This includes things in the external world, as well as our
own body-mind complex. But nothing of these can compare in any
way with the Atman.
There are also many things in this world, about which we do not
yet know. The distant stars, Galaxies, the world of viruses, bacteria and
such other things of the macro and micro levels of the world are
unknown to us.
We need to understand here that – when we say, “they are
unknown to us”, it implies that we do not know them YET. Not that
they are totally unknowable; just that they are unknown to us now
and so far.
Atman, the power behind all these known and unknown things,
is completely different from all of them. It is also far superior to all of
them.
The Guru says, we have heard of Atman in this way from our
ancestors, the ancient Gurus. The Guru will explain what they have
heard from the ancient Gurus in subsequent Mantras.
This implies that – there is no knowledge that is available to our
senses and the mind – to reach the ATMAN. Atman is neither the known
nor the unknown and the unknowable, from the sensory perception
view.
But then, is there a way to know it? The Guru explains this in
next Mantra.
Mantra 5
Atman is that -which cannot be expressed and explained by the
Power of speech, but that which illuminates and explains the speech
power itself. Here, that which we adore and prey (through the power
of speech) is not Atman. Know this to be the truth.
In Mantra.4, Guru has emphatically stated that that we cannot
know ATMAN through the sense instruments and the mind. In Mantra.5,
he explains another aspect of ATMAN.
Atman is that about which speech cannot either express or
explain; but by which speech itself gets explained. This means that, the
power which enables the speech power to function on the tongue is
Atman.
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We use the speech power to worship; but that which is
worshipped through such speech power is not Atman.
Upasana, or, worship, needs some understanding. We adore the
faculties of our senses. We love the senses, treasure them, and if we
lose them, we become sorrowful. This is also a sort of worship.
In this process, we worship the power of our senses and mind,
assuming that their power is purely theirs. We seek to enhance their
power through such prayer.
In reality, they are inert by nature and have no power of their
own. The power through which they gain their faculties is not
understood through the senses or the mind. Therefore, that, which is
worshipped through them is not BRAHMAN.
Worship may be done of any objects outside, which the sense
faculties perceive. That too is not true worship. Whatever is worshipped
with the sense faculties, is therefore, not Brahman.
The same concept is further explained in the Mantras below :
Mantra 6
Atman is that - which cannot be cognized by the Mind, but through
the power of which which Mind itself gets cognized. That which is
worshipped here (by the mind power ) is not Brahman. Know this to
be the truth.
Mind functions only through the senses, but, it has some
synthesizing, interpreting and imagining power based on the sensory
input. But, Mind cannot reach out to the Brahman and know it. It is
beyond its capacity.
On the other hand, it is the Atman, which cognizes the mind and
everything else in the world through the mind. We know the existence
of mind itself because of the power of Brahman which is acting behind
the mind.
Mind is itself a worshipper. But, what mind worships is not
Brahman. Mind can never know the Brahman, which is far beyond its
capability to know. Therefore, that which is worshipped by the mind
is not Brahman. Know that- that through which the mind itself becomes
known to us – is the Brahman – says the Guru.
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Mantra 7
Atman is that, which cannot be seen by the eyes; but, that by the
power of which, the eyes can see the world. That which is worshipped
here (by the eyes) is not Brahman. Know this to be the truth.
As in the earlier case, Eyes can see the external world. But, it
cannot see the Atman. Atman is the power which sees through the
eyes and gives it the power of seeing.
We use our eyes to worship and adore – but what we worship
thus is not Brahman. It is far beyond the capability of eyes to see and
comprehend. So, what is worshipped by the eyes, know that, that too
is not Atman.
Mantra 8
Atman is that which cannot be heard or known by the ears but
is that through which the ears and the power of hearing are
themselves known to us. What we worship through the power of
hearing is not the Atman. Know this to be the truth.
Explanation : All sense organs are inert by nature. This includes
ears too. It gets the power of hearing from the Atman. It is Atman who
is functioning through the Ears.
Ears also, are used to worship, through the power of hearing.
What is worshipped through the power of hearing of the ears is not
the Brahman, because, Brahman is beyond the capability of the ears
to know. The ears cannot reach and understand the source of their
Power – as in the case of other sense faculties.
Mantra 9
Atman is that - which cannot be understood through the Power
of Prana, but that through which the prana itself gets its power and
through which the Atman functions (as the power behind prana). What
we worship through the power of prana also is not the Brahman, Know
this to be the truth.
Prana is used in the sense of inhalation and exhalation, or, breath;
It is also in the sense of the life energy that the breath carries into and
out of us. It is also through the same breathing process that mind
knows all smells of the objects. In essence, this Mantra speaks of the
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power of Prana energy. Prana here is used essentially to signify the
life energy which travels in and out through the breath.
For lack of appropriate word in English, it is preferable to use
the word Prana itself. That which cannot be understood and taken in
through prana; but that through which, the prana itself gets its power
of traversing throughout the body and infusing life into all cells of our
body ; know that as the Brahman, says the Guru.
In summary, this first Part tells us that – the faculties of the senses
and mind which we experience and which we tend to adore and
worship as those of the senses are not really theirs. That which we
worship outside through the senses and the mind – also is not
Brahman.
Brahman is that because of which and from which the senses
and mind derive their respective powers.
We cannot see, hear, touch, smell, inhale, or express (through
speech) – this Brahman, as Brahman is beyond our sensory capability
to experience .
In this part, the Upanishadic rishis have used two types of logic
to explain the Atman (or, Brahman, which is the same). First is – Not
this..Not this…Not this.. This is the process of negation of what is not
Brahman. Whatever the senses and mind can experience directly is
not Brahman. Whatever we pray and adore through them is also not
Brahman. This has been emphasized through this logic.
The second logic is – this is… this is…this is.. This is the affirmative
logic. This logic says that – that power through which we experience
the senses, the mind and their sensory and thinking faculties – that
power which gives them these respective powers – that is Brahman.
Is this enough for us to understand the Brahman? No. Therefore,
the Guru’s instruction continues further in the part.2
Part -2
Mantra 1
The Guru says : If you think that you have known the Atman
clearly, what you have known is but very less. Therefore explore this
among the Devas (Gods) much more, to know more and more about
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this. The Sishya replies,”I think, I have understood the Atman”.
The Guru has explained the nature of Brahman (or Atman) to
some extent in Part.1. But, he knows that explanation is insufficient to
understand the Brahman. So, he clarifies instantly that – if you think
that you know the Atman well already, it is a mistaken impression. You
know very little, at this point of time. He also advises that the disciple
must explore the nature of Brahman among the Gods much more.
Why so? Man has very limited powers – of his senses and the
mind. The Guru has emphatically said earlier that these powers of the
senses and mind are not theirs really. The Power behind them and
through which we come to know them is the Atman. That atman is
beyond the cognizing capability of the senses and mind.
Having said that, the Guru exhorts the disciple to look at the
superior powers of the Devas (the Gods). Perhaps he may know a
little more about the Brahman from them.
But, the Sishya says , I think, I already understood the Brahman.
Here, the Guru is trying to remove the common illusion that this
or that Deva (or God) is the Brahman. This is not the case. One needs
to explore more deeply into the powers of these Devas, and what
they actually perform.
Whoever has a limited duty to perform – also will enjoy limited
powers, even if such powers may seem very vast to us. How can that
Deva be the Brahman, who is behind all the powers that exist, and
from whom all powers are derived.
If one says “I know the Brahman very well”, it obviously means,
one knows too little of the limitless Brahman. To erase such
misconceptions, therefore, one needs to study the Devas much more
closely. No Deva (God) has totality of powers or responsibilities. No
Deva is the power from which all other powers are derived, since
each God himself has limited Power.
Delve deeper, and deeper.... is the advice of the Guru, to the disciple
who says, I think, I have known Brahman.
This process is the typical vedantic, process of sravanam,
mananam and Nidhidhyasanam. The disciple must “ Listen, memorize
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and meditate” on each concept and idea taught by guru. This must
continue until the idea becomes a subconscious knowledge and then
transcends that level too.
Mantra 2
I do not assume that “I know Brahman”. At the same time, I do
not also assume that “I do not Know”. I know (to some extent and
some level )and I do not know beyond that, at the same time. One who
knows this, knows the Brahman.
This is typical of the upanishadic explanation. It is the highest
teaching of its kind. Explaining Atman needs to negate all misconceptions
and affirm all positive ideas – to drive home a concept into the disciple.
Guru himself admits that he is not assuming to know the Brahman.
At the same time, he says, I am also not assuming – not to know the
Brahman at all. He explains that it is difficult to affirm or deny the
knowledge of Brahman. One who understands this intricacy. I know
and I do not know – both flow from the mind, which cannot know the
Brahman. But, the Atman also can express only through the mind. The
Atman is the knower but it is the mind which says it knows or does
not know. This intricacy needs to be known very clearly. The one who
knows this clearly understands Brahman.
The process of knowing or understanding Brahman continues
further in next Mantra.
Mantra 3
He who do not know – knows. But he who knows – do not know.
Persons who (say that they) KNOW – are not knowing. Persons who
(say that they)do not know – are getting to know!
Explanation : The process of knowing itself is to be understood
before we can understand this.
Jnaatha means the knower. Jnanam means the knowledge. Jneyam
means, the thing that is known. When these three come together –
knowing happens and knowledge happens.
This process is true for all worldly matters. People can get to
know everything through this process – except the Brahman.
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The power of Jnatha in us that of Brahman. All senses and the
mind are outward looking – and they can know only the world outside.
They cannot know the power behind the Jnatha in us, which is much
deeper behind the mind itself.
When the Jnaatha, Jneyam, and Jnanam disappear completely,
there is NOTHING to be known, there is no knower and no knowledge.
Then, there appears the Brahman, who is the power behind all the
three.
If people are well-learned in the worldly knowledge, they are too
much immersed in the knowing process as above. In that process,
they will know worldly matters – but they will never know Brahman.
Those who know – thus do not know the Brahman.
But, those, who give up this process to know the worldly matters,
and turn inward, towards the power that drives the Jnatha in us, in
them, the world disappears from the mind, and the Brahman appears.
Thus, those who do not know – come to know the Brahman.
To reiterate the point - People who know the world well – get
deeper into the world, but they will not search for Brahman there and
will not know the Brahman at all. Those who do not seek to know the
world, but seek to turn inward to know the Brahman, may not know
worldly matters, but, they only stand a chance to know Brahman. This
is the seemingly intricate and contradictory position in the Mantra.
Mantra 4
He who experiences the Brahman (Atman) in every chetana state,
he only has known the Brahman. This is the definite conclusion. Such
a person gets his powers (and energy) from the Atman. He attains to
immortality through this Brahmajnanam (knowledge of Brahman).
The term Chetana state is to be understood. At the individual
level, one has three states of consciousness – Jagrut (waking), swapna
(Dream), sushupti (Deep sleep) states.
These are all one’s states of consciousness, in which one receives
“Pratibodha” at different levels. In all these states, one must be able to
experience the power of Brahman acting from behind him. Whoever
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can experience this in all the three states is the one who truly knows
Brahman.
There is also another connotation for the term”Pratibodha” in
the Mantra. We receive the pratibodha ( or conscious inputs) through
every entity which we see, hear or otherwise experience in this world.
We must be able to see the Brahman in every such input received by
us from the Universe. One who does that knows the Brahman; he
becomes free from this mortality cycle (achieves immortality) because
of this Brahmajnanam. He derives all his energy from the Brahman
now.
See not the actor, the action or the acted-upon – but see the
power that is behind all the actors, actions and the acted-upons.
Whatever happens – happens because of the presence of the
Brahman everywhere all the time. All power comes from that single
source. All actions, all modifications (or Vikaras) of human mind, all
changes in the cosmos occur because of the unseen presence of
Brahman.
What is immortality and how is it attained? Do we find anybody
known or unknown – whom we find with his body and mind living
forever? Immortality does not lie in the Body and mind or in keeping
them forever.
Immortality is the knowing of the Brahman. Once this knowing
occurs, the cycle of births and deaths cease, and the individual self
achieves immortality from this cycle of Births and deaths.
Who knows Brahman? Is it the mind? Is it the sense organs? No.
Neither. When the Individual self transcends the mind, body and sense
organs, the transcending process itself leads the self into the Brahman.
What happens when we know the Brahman thus? The
explanation comes now.
Mantra 5
If the Atman is realized here and now, we achieve the eternal truth
and divinity.
But, if Atman is not realized here itself, the greatest loss to us occurs.
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One, who realizes ATMAN here and now, see and experience the
Atman in every life form around them.
Consequently, their attachment with the perishable world dissolves
and they attain to immortality.
For the Brahma Jnani, the realized one, all Karma dissolves. He
sees the Brahman everywhere, in all life forms., including himself. That
is why Lord Krishna says in Gita that – the Jnani must be able to see
himself in all life forms and also see all life forms in himself. It flows
from this Upanishadic statement.
This clearly means that Brahman is all pervading. Brahman is
everywhere – in the self and in all else. This realization must remain
ingrained deeply, at all times and all places – for the Brahma Jnani, the
one who knows Brahman..
Ignorance is- seeing the separateness of all beings. Wisdom is -
seeing their oneness.
Part -3
The essence of Kenopanishad is presented in this part in a story
form. It is immaterial to us whether this is just a story or whether this
actually happened. Similar incidents can be seen in many epics too.
Here is the story :
Mantra 1
Brahman brought the Gods (Devas) a great victory. But, the Gods
assumed it as their own victory and were rejoicing with great pride
that this was their victory and it was their power which brought the
victory to them.
This is typical of human beings as well. Gods are mentioned as
an example only here. We, the human beings, also assume that all good
things happening to us are because of our efforts. We are also unable
to see the supporting power behind our seeming achievements.
Mantra 2
Brahman, having seen this, appeared in the form of a Yaksha
before them. The Gods were greatly perplexed, who the yaksha was.
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When we confront a huge obstacle, or any big problem, we also
feel perplexed. It is then that we realize that everything is not in our
own hands. When the huge form of an unknown Yaksha appeared
before the Gods, they also were perplexed on the Yaksha’s identity
Mantra 3
The Gods asked Agni, the god of fire, to ascertain who this Yaksha
was and come back. Agni agreed to do this.
Agni is an example here. All Gods and all Human beings are
subject to the same ignorance – until the wisdom of Brahman dawns
on us.
Mantra 4
Agni went to the Yaksha for knowing his identity. But the Yaksha
asked Agni, the fire God, who he was. Agni proudly replied, “I am Agni,
I am the Jataveda, the all-knowing”.
This is the height of pride. Agni claims to know everything, though
he does not know the Yaksha before him.
Mantra 5
The Yakhsa asked, “what Great Power have you?”. Agni, the fire
God replied, “ I can burn away anything on earth”.
Agni’s experience was that he can burn away anything. He had
never cared to think, wherefrom he got that power.
Mantra 6
The Yaksha placed a blade of Grass in front of Agni and asked
him to burn it away. Agni tried his best to burn it but found it beyond
his power. He therefore turned back, went to the Gods and told them
that he could not know the identity of the Yaksha.
Agni who could burn anything in the world, could not burn a
blade of Grass, without the Grace of Brahman. But, he did not know it
– until this moment. When he knew his powerlessness before this
Yaksha, he even forgot the purpose for going to the Yaksha, went back
to Gods and told them that he could not know this Yaksha. But, what he
knew now was his own helplessness and powerlessness before this
Yaksha.
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Mantra 7
After this, the Gods asked Vayu, the God of air, to go and ascertain
the identity of the Yaksha. Vayu agreed for this and went to the Yaksha.
Same as for Agni.
Mantra 8
Vayu went to the Yaksha for the purpose. But, the Yaksha asked
Vayu, “who are you?” Vayu replied proudly, “I am Vayu, who moves in
the sky.”
same as for Agni.
Mantra 9
The Yaksha asked,” what power have you?” Vayu replied, “I can
lift and move anything on earth anywhere”.
Same as for Agni.
Mantra 10
The Yaksha placed a blade of grass before Vayu and asked him
to move it. Vayu approached it with all his force but he could not
succeed in moving it. Then, he returned back to the Gods and told
them, :I could not find who this Yaksha is”
Same as for Agni.
Mantra 11
Then the Gods requested Indra “Oh Indra! Please go and ascertain
who that Yaksha is”. Indra agreed and went speedily towards the
Yaksha. By the time Indra went to the Yaksha, the Yaksha disappeared
from there.
This time, it is for the King of Gods to go and ascertain the identity
of the Yaksha. He goes, but the Yaksha disappears, making him much
more perplexed. It is now time for teaching the King of Gods the reality
about the power behind the powers of all Gods.
Mantra 12
In the same sky where the Yaksha stood earlier, Indra now saw
Uma, the daughter of Himavantha, shining with great beauty and
brightness. Indra asked Uma, who the Yaksha was.
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Indra needs a Guru now to explain to him about the Brahman,
who the Yaksha actually was. Brahman does not himself become the
Guru for Indra to explain himself to the king of Gods.
Fortunately for Indra, the Greatest sakthi, Uma devi appears
before Indra and is going to be Indra’s first teacher on Brahman, the
Power behind all powers.
Here ends the 3rd Part. The very first sloka in this Chapter makes
it very clear that it was Brahman who brought the Gods a Great Victory.
The Upanishad does not detail what the victory was and against whom.
Usually, the Gods are always at war with the daemons (Rakshasas).
Gods are usually considered as the Protectors of the world and the
daemons are the destroyers.
It was Brahman who had given Great powers to the Gods to
discharge their respective responsibilities. But Gods forgot this basic
truth and started rejoicing at what they thought was their own great
victory. Is this not what we, the human beings frequently do? Power
blinds the eyes of any one, including the Gods. But, when Gods, the
protectors of world, indulge in it, this could turn out to be evil for the
world. So, Brahman wanted to teach them the lesson they need. He
appeared as Yaksha in the sky before the Gods.
Who is a Yaksha? Yaksha also is a variety among Gods. But, Gods
found this Yaksha entirely different and unknown to them. They
wanted to know him. Agni and Vayu are the most famous and most
Powerful among Gods, and they go and try to find who the yaksha
was. The Yaksha wants to see their power first. Agni fails to burn and
Vayu fails to move the Blade of Grass put before them by the Yaksha,
even though they claim great powers to burn and move anything on
earth.
As the saying goes, not a blade of grass moves without the will of
the Brahman. Not an ant bites without his order.
So, where do the powers of Agni to burn and that of Vayu to
move anything reside? Why could they not burn or move even a small
blade of grass? Their pride suffers a big blow. Next, the king of Gods,
Indra goes for the same purpose. He could not even see the Yaksha.
The Yaksha has disappeared.
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But, now, is the time to learn the lesson. So, Uma, the daughter of
Himavantha appears in a bright form before Indra. The Upanishad
does not clarify, who the goddess Uma is? But, other Epics clarify that
she is the Sakthi of Siva, the supreme God of destruction among the
Great Trinity. The story proceeds further and ends in the 4th chapter
with Uma’s words.
As we understand, each God represents a different power in the
universe and a similar power in the living beings. Agni represents the
power of seeing in us. Vayu represents the power of prana. Indra is of
course the king of Gods and keeps the cycle of life moving with his
powers on rains, clouds and so on. If these Gods rejoice in their powers
instead of properly discharging their ordained responsibilities, the
world would be in total disarray.
Is this not so, even among the humans? People who are given
powers- are given those powers, to discharge certain responsibilities.
If they fail to know that their power is Brahman’s power, they are
bound to misuse their powers and not discharge their responsibilities.
This was, is and will be so always. Brahman himself had to teach this
lesson to the Gods. Without Brahman supporting them, their own
power was just nothing. Brahman is the power pervading all the Gods
and all the living beings.
Part-4
Mantra 1
Goddess Uma Devi explained to Indra, “That was none other than
Brahman. You were all proud of a victory – which was won for you by
the Brahman, as if you had won the victory all by yourself”. Now, Indra
understood that it was Brahman, who appeared before the Gods as
Yaksha.
Here, the great Goddess, Umadevi, has taken on the role of Guru,
because, she was explaining the nature of Brahman to Indra and other
Gods. The need for a competent Guru’s instruction in understanding
Brahmajnanam is highlighted here. Because of that Brahman only you
won the battle. This Brahman alone is responsible for your victory”,
explained Uma Devi as the Guru. Then all the Gods realized that the
great power behind all of their powers was Brahman.
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Mantra 2
Because Agni, Vayu and Indra had direct cognition and experience
of Brahman, they became the best among all Gods with their
Brahmajnanam. Among Gods, these three are the first to experience
and know the Brahman.
Agni, Vayu and Indra learnt of Brahman from Brahman himself.
It was Brahman who showed them that their power was utterly useless,
unless they had the Grace of Brahman. Indra had the additional fortune
of learning more about Brahman from the great Goddess, Uma devi,
who thus became his Guru. These three Gods, Agni, Vayu, and Indra
thus became the most illustrious and wisest of all Gods. They now
know that they got their power only by the grace of Brahman and
that they can use it only so long Brahman’s Grace continues to shower
on them. If this is the case with these Great Gods, what about the powers
of the human being? Well, the explanation about the Gods continues
in next mantra further, and it also illustrates what we need to do.
Mantra 3
Indra, therefore, has became the foremost God among the Gods
(devas) because he went closest to Brahman. Not only that, Indra
understood the Brahman (and his powers) first, amongst all Gods .
Goddess Uma devi chose to appear before only Indra and explain
to him that the Yaksha was none other than the Brahman and that
Brahman was responsible for their powers and for their victory. She
explained the nature of Brahman and Indra became the first God to
know the Brahman and see his powers first hand. So, he became the
foremost of all Gods with this Brahmajnanam. Likewise, Agni, Vayu
also saw the power of Brahman first hand – as we have seen in previous
Mantra. The story thus makes it completely explicit that all power of
all powers flows from Brahman. Let us now recall the first Mantra in
which the disciple asks, who is the power behind the power of his
ears, eyes, mind and so on. If the Power behind the Power of Agni,
Vayu and Indra is Brahman, who else can be behind the power behind
the power of the ears, eyes and the mind – other than Brahman? So,
the question of the disciple stands answered not only at the micro
level but also at the macro level of the Universe itself.
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Mantra 4
This Mantram describes Brahman in terms of what we can easily
understand as his actions. Brahman alone made the lightening so
lustrous. He alone is responsible for the twinkling of the eye in the
human being.
What happens in the sky and what happens in the human, and
in all other beings happens only because of the Brahman’s innate
presence. We can understand the presence of Brahman even by
looking at all the actions happening all around us. So why does the
human mind go all around the world with deep curiosity? The answer
comes in the next Mantra.
Mantra 5
The guru is continuing to explain the manifestation of Brahman(or
Atman). Because of Brahman only, the mind is able to see and explore
the external world. It keeps in memory what all it has seen. Based on
that knowledge, it imagines all other things.
Brahman has blessed the mind with the powers of observation,
exploration, absorption and retention. Mind observes and explores
the external world, only to understand Brahman. Why does it do so?
This is again explained in the next Mantram. Mind tries to reach out to
the Brahman, wherever it reaches through the five senses or through
its own imagination. However, external objects are constantly changing.
Therefore, Mind cannot grasp the steady nature of the Brahman filling
all the beings so easily. Also, so long as the Brahman within one self is
not cognized, exploration outside will remain unfulfilling. So what should
mind do in respect of external world and all beings?
Mantra 6
Brahman is to be worshipped as Tadwanam, which means it is
the one which fills all beings and hence it is to be worshipped as such.
One who understands this will be loved by all beings. All beings tend
to like him because he sees himself (Atman) in all of them.
One who sees the Self (Atman) in all beings around himself, can
never dislike or hate any being around him. His heart is always full of
divine love towards all of them. When love flows from him towards all
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beings, it is reciprocated by all beings towards him also. It happens as
a natural process. The presence of Brahman becomes immediate and
obvious in presence of such self-realized beings. Ramana Maharshi
and Rama Krishna Paramahamsa, have been great examples of this
phenomenon.
Mantra 7
The disciple again seeks - “Oh Gurudev! Kindly teach me the
Upanishad. Teach me knowledge of Brahma”. The Guru says “I told you
only about the Upanishad that teaches the knowledge of Brahman”.
Having heard all that the master told so far about the nature of
Brahman and about how the Gods like Indra understood the Brahman
from Devi Uma, the disciple again asks the teacher to teach him the
Upanishadic wisdom.
The disciple is no doubt a competent Sishya and has heard his
guru with devotion. But, the reason for raising this question is - to
know from the guru with certainty on what exactly has been taught to
him. He also wants to know more than what has already been explained
by the Guru. Unless the guru says I have completed all that I wanted to
tell you, the disciple is not willing to leave the learning. It also indicates
that understanding Upanishadic knowledge and being sure of it is not
simple even for a competent and devoted disciple. As earlier told by
Guru, this knowledge cannot be explained through words easily.
Mantra 8
Having confirmed that what he detailed so far was in fact
Upanishadic wisdom, the guru says that, for this most secret wisdom
to get ingrained, some basic sadhanas (practices)are essential. Tapasya,
control on senses, performing yagna and other prescribed karmas
are such Basic Sadhanas, which the disciple must practice. The Vedas
remain as parts of this deep wisdom. Sath or Satyam (the Existential
Truth) is the only place of residence of this knowledge
(Brahmagnanam).
Tapasya, here, means, devoted, constant and consistent
exploration of Brahman in the self and in all beings around the self, as
earlier said by the Guru. Knowledge of Vedas (of which the Upanishads
are a part) helps the seeker to acquire this Brahmagnanam, so far
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narrated in this Upanishad. Vedas are the accepted organs of Brahman.
The first part of Vedas, called Karma Kanda, gives the disciple, the
Trikarana Suddhi, that is necessary to attain Brahmajnanam, which is
described in the last part of Vedas,or Vedanta, which is also called
Upanishads, or Jnana Kanda. Brahman is considered as the Existential
or Eternal truth. The three qualities of Brahman usually mentioned
are Sath, Chith, Ananda of which Sath is mentioned here. Truth is thus,
the obvious residence of Brahmagnanam.
Mantra 9
The person who understands this Upanishad with certainty
destroys all his sins and reaches and resides in the omnipresent,
magnificence of the Brahman.
In this Mantram, the word, “swarga loka or heaven” is said in
place of moksha. But, it is qualified with words like “ananta or endless
or omnipresent”and “jyeye or the best” . These qualifications and the
very aim of this Upanishad as stated in all other Mantras is only the
realization of Brahman in the self. Hence, this word also is to be
understood in the same context.
Uttara Santi Pathamu
Om Santihi Santihi Santihi
Upa Samharam
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The first part (Khanda) of this Upanishad describes the Atman – by
leading us through the Manas and the Indriyas and explaining that manas
and Indriyas cannot know the Atman but their existence and power are
derived from the Atman itself. Atman gives specific powers to Manas and
Indriyas and makes them perform all their functions. The Devas or Gods
with names and forms are different from Para Brahman.Brahman is
said as nirakara and nirguna and not reachable through indriayas and
manas. Whatever is adored and prayed for through them is not the
Brahman.
In the second part, how the one who thinks he knows does not
know and unlikely to know but the one who thinks he does not know
but is therefore likely to know (in future at least) is emphasized. Guru
also cannot express Atman but can only lead the seeker on the path
laid down by ancient teachers. In every movement, one must see the
Atman. Then, one attains Immortal status of the Atman. One must
achieve atmajnanam here and now; else, greatest loss occurs in one’s
life. But, one who realizes Brahman, becomes immortal.
The third part narrates the battle of devas (possibly with
Rakshasas) and indicates that Brahman achieves victory for them. But,
the Gods become proud of their victory as their own. Brahman removes
this pride in them by showing how, without Brahman’s support, all of
them are totally powerless. The powers given to our Indriyas are the
Gods in us. But, the qualities like pride are the rakshasas, which take us
downhill. With Brahman’s support only, the Indiryas enjoy all their
special powers and can achieve any victories in worldly matters. The
battle is us is always between the Good deeds that Indiryas can do,
and the bad deeds they tend to do because of Ego, pride etc. The one
who seeks and takes the support of the Brahman emerges victorious.
If Gods cannot win their Battles without the power of Brahman,
how can our Indriyas win their Battles, without Brahman’s innate
support.
The appearance of Uma at the end of this chapter III is again
allegorical. Brahman has disappeared from the form of Yaksha. Uma,
the Haimavathi, is the great teacher for the Gods lead by Indra (Agni,
Vayu etc). Her teaching to Indra however comes in the chapter IV.
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The fourth part describes how Uma teaches Indra about the
Brahman who was the architect of the victory of Gods. Indra was the
first to directly understand him from His Guru, Uma, and so becomes
the best of all Gods. Whoever seems Atman in all beings and all beings
in Atman, he cannot hate any being and every being tends to like him.
This knowledge of Atman is really secret and is available only for those
who practice Tapas, control of senses and such sadhanas. Vedas
describe them and so, are their parts. Brahman resides where Sath
(or satyam) resides. Eternal truth is verily the Brahman.
Uttara Santi Paatam (same as at Beginning)
Om Santihi Santihi Santihi
–oOo–
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Tyttireeyopanidhad - Glossary
Aadharam Support
Aadhyatmika Paankta Trayam Vayu Paanktam, IndriyaPaanktam, Dhetu Paanktam
AakashaBrahmam Brahmam
Aakasham Sky
Aatma The soul
Aatma Swaroopam The real form of the soul
Aatma tatvam The true nature of the soul andof god
Aatmagnanam; Aatma Vidya Knowledge of the soul
adharma Unrighteousness
Adharvana Veda One of four Vedas
Adharvya The priest who performs yagna
Adhayanam Learning of Vedas
Adhyatmamu Spiritual
Aditya Sun
Adwaita Non dualistic
Agni Fire god
Akarta Non doer
Aksharas The eternal being
Amruta tatvam Nature of immorality
Ananadamaya Aatma The supreme spirit
Ananda Swaroopa The supreme spirit
Anandam Delight
Anandamaya Kosam The subtlest and the mostethereal of the five sheaths inwhich the human soul isenclosed
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Anantham Infinite
Anna Brahma Brahmam
Annam Food
Anna Purusha Brahmam
Annamaya Aatma Brahmam
Annamaya Kosam Sheath for Jeevatma
Annamaya Sareeram Physical body
Annarasam The sap of food
Anthakaaranam Between earth and heaven
Anudattam The grave accent to beobserved in reading Vedas
Anukaaranam Conscience
Anukruti Bodhakam Similar knowledge
Anurutudu Name belongs to Parabrahmam
Apana Vayu
Apanumu Vayu
ardha Wealth
Asatyam Untruth
Avidya Ignorance
Bahya Paankta Trayam, Loka Paanktam, DevataPaanktam, Bhoota
Bahya Paanktams Paanktam
Bhooh A mantra
Bhoolokam Earth
Bhoota Living beings
Bhoota Paanktam Water, Oshadulu (vegetation),Grains, Atmosphere, Aatma(Aatma means Virata Purusha)
Bhuvahaha A mantra
Brahma Vidya The knowledge of Brahma
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Brahmajnanam Knowledge of Brahmam
Brahmavarchassu The splendor of Brahmam
Brahmavedam Vedam pertains to Brahmam
Brahmavettas Who had the knowledge ofBrahmam
Budhi Intellect
Chandra Moon
Chandrayana A religious observance
Chitram Picture
dakshana Gift given to a brahmin after areligious function
Deerghams Long or lengthy
Desa Country
Devata Paanktams Agni, Vayu, Sun, Moon, Stars
Devata Swaroopam Image of devata
dharma Duty
dharma pathni Wife married with vedicmantras
Dhatu Paanktam Skin, Flesh, Nerves, Bones, Fats
Gandham Smell
gunas Three gunas – Satva, Rajas,Tamo
gurukulam Stay in the house of a teacher
havisis Offering to gods at a yagna
Hiranmayudu Name belongs to Parabrahmam
Hiranyagarbhas Anandam Parabrahmam
Hitabodha Good advise
Hitopanishat One of the Upanishads
Hota; Hotas Priest
Hraswam The letter that can be uttered in
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1/6 second
Hrudaya Padmam Heart
Indranandam The pleases of Indra
Indriya Paanktam Eyes, Ears, Mind, Speech, Skin
Indriyas Organs
Jalam Water
Janma Birth
Japa; Japam Muttering prayers
Jatharagni Digestive heat of the stomach
Jeeva Soul
Jeeva Brahmam Brahmam
Jnana Knowledge
Jnana Kandam Chapter pertaining to jnana
Jnanam Brahma Brahmam
Kala Time
Karana Sareeram The inner rudiment of the body
karma Action
karma phalam Fruits of action
Karmendriyas sense of organs
karta Doer
Kartrutwam Doer
Klesam Pain
Konda Naluka Ovule
Kosa; Kosam Sheath
Kshemam To protect what is alreadysecured
Loka Paanktams Pridhivi, Atmosphere, Heaven,Directions, Moolalu (quarters)
Maha Samhita Great compilation
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Mahaha A mantra
Mananamu Knowledge
Manasa Japam Meditation in silence
Manassu Mind
Mano Brahma Brahmam
Manomaya Aatma Aatman
Manomaya Kosam Sheath
Manomaya Sareeram Physical body
Manomayudu pure knowledge
Matras 1/6 seconds
Medhassu Budhi
Modamu A type of happy feeling,
happiness
moksha Salvation
Moolalu Quarters
Naama Name
nirguna The Supreme Being; devoid of
all attributes
Nirguna Brahmhopasana Meditation on formless
Brahmam
Nishtayatmaka budhi Steady intellect
Omkara Brahmam Brahmam of sound
Omkaram Another name of Parabrahmam
Oshadees Vegetation and grains
paanktams Yagnas
Padmem Foot or past
Pancha bhoothas Five principal elements
Pancha Bhoutika Sareeram The body made of five elements
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(Earth, Aakasham, Vayu, Agni,
Tejassu)
Para Brahma Swaroopam The nature of Parabrahmam
phalam Fruits
Pirithvi Earth
Plutamu Plutamu will take three or moreMatras time.
Poorva Former form
Pragna Intellect
Prajapathi He is the first man in thecreation
Prajapatis Anandam The pleasure of Brahma
Prana A Vayu
Prana Brahma Vital air which is Brahmam
Prana Vayu Oxygen
Pranam Life; vitality
Pranamaya Aatma The soul
Pranamaya Brahmam The soul or Jeevatma
Pranamaya Kosam The sheath of the soul
Pranamaya Sareeram The subtle body of the soul
pranayama Restraining the breath
Prapancham World
Pravachanam Teaching to the disciples
Pridhivi The earth
Priyamu The happiness while seeingnear and dear like son
Prudhivi Brahmam Brahmam in the form of earth
Puchamu The tail
Purusha Parabrahmam
Purushardhas The principal object of human
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life and pursuit
Rasam Subtle quality of liquids
Rig Veda One of the four Vedas
Roopa; Roopam Form or figure
Ruthamu Srauta Smarta karmas asprescribed in Sastras
Ruthviku The priest who performs yagna
Sabda Swaroopam The nature of sound
Sabdam Sound
Sachyavasalulu Truthful person
Sadhacharams Superior customs
Sadhaka One who accomplishes
Sadhana Accomplishing; means
Salagramam A form connected to Vishnu andSiva
Sama Veda One of the four Vedas
Samagana The singing of Sama Veda
Samana Vayu One of the five Vayus
Samanamu A Vayu
Samhita Making the reader to learn theunknown knowledge from theknown knowledge
Samsaram Cycle of birth and death
Sankalpa Will; mental resolve
Santi, Santihi Peace
Santi Patham The path of peace
Sastrams Srotra Rukkus without a song
Sastras Science; law
Satyam Truth
Satyam Brahma Brahmam in the form oftruthfulness
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Soonyam Empty
Sparsha Heavenly nymph; wives ofgandharvas
Sradha Devotion
Srauta Smarta karmas Vedic karmas like yagna, yagaetc.
Srotra Rukkus Reciting of mantras
Sukrutam self made
Surya loka The abode of sun
Sushuma A nerve
Suvahaha A mantra
Swadhyanamu Reading by himself
Swaha’ Offer given to any god
Swaritams The grave accent to beobserved in reading Vedas
Swaroopam The real form
Taapams Heat; Burning
tapasya Meditation
Taponitchudu who does tapasya extensively
Udana Vayu A Vayu
Udanumu A Vayu
Udattams Elevated or bountiful
Udattas Acute accent with sharp tones
Upanishad A subsidiary of Vedas
Upasana Constantly remembering asprescribed in the scriptures
Uttara Later form
Varnasramas Duties of varnas viz Brahmama,kshatriya Vyasa, Sudra
Varuna The god of rain
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Vayu Paanktam Pranamu, Vyanamu, Apanumu,Udanumu, Samanamu
Veda Divine knowledge; collection ofhymns and prayers
Vedaatma A veteran in the knowledge ofVeda
Vedadhjyanam Learning of Vedas
Vedanta The last of the six dharmas ofHindu Philosophy
Vedardhas The true meaning of Vedas
Vidiya The 2nd day after a no moon
Vidwamsa Scholar
Vidya-Upasana Learning; worshipping
Vignana; Vignanam Wisdom
Vignana Aatma, Vignana Brahma, The soul
Vignanamaya, Vignanamaya Aatama
Vignanamaya Kosam The sheath of the soul
Vignani Scientist
Vikalpas Changes
Virat Purusha The Brahmam
Viswaroopa He who exists in all forms; LordVishnu
Vrata Religious vow; A course ofconduct
Vyahruti Mystical words
Vyahruti ‘Bhooh’ A mantra
Vyahruti ‘Bhuvaha’ A mantra
Vyahruti ‘Mahaha’ A mantra
Vyahruti ‘Suvaha’ A mantra
Vyana Vayu One of the five Vayus
Vyanamu A Vayu
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Vydika karmas Prescribed actions by Vedas
Yagas; yagna An act of worship; sacrifice
Yajassu Details of the formation ofsacrifices
Yajur Veda One of the four Vedas
Yogam The system of philosophyestablished by patanjali
Yogamu A state of which a yogi haswithdrawn the whole of hisconsciousness
yogi A tapasvi
This is the end of Bhruguvallee
Uttara Santi Pathamu
Om Santihi Santhi Santihi
118
Isavasyopanishad - Glossary
Aakasham Sky
Aatma The soul
Aatmagnana Knowledge of the soul
adharma An unjust act
Adhibhoutika Taapams Calamities like Earthquakes, famines etc
Adhidaivika Taapams Evils from Yaksha, Rakshasa, Pisacha
and other grahas
Adhyatma Taapams Diseases etc
Aditya Sun god
adwaitees non dualistic
Agnana Ignorance
Agni Fire god
ahankaram Pride
Anantatma Brahman
Anantham Infinite
Anima One of the eight prominent sidlus
Antariksham Atmosphere
Ardha Wealth
Asambhooti Which is not born, which has no birth
and death
Asoorya Represents to the world where sun is
not seen
asuras Devils
Avidya Ignorance
Avranudu, Asnayuvu Who has no form
Avyakruta Prakruti which has no birth and death
Avyakta Invisible
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bakthi Devotion
Bhooha A mantra from Veda
bhoothas Living beings
Bhuvaha A mantra from Veda
Bruhadaranyaka Name of an Upanishad
Chandogya Name of an Upanishad
Dakshanayanamu The half-year during which the sun
moves from north to south
Devalokam Abode of devatas
dharma Duty
Eesavasya A name of an Upanishad
Ekarishi Other name of Surya
Esavasyamidham’ A mantra
grahas Planets
Hiranmayapaathra Golden vessel
Itareya Name of an Upanishad
Jnana Knowledge
Jnanis A person who has knowledge
Karma Action
karma phalam Fruits of action
lokas world
mantra Magical formula
marga Path
Omkaram Pranavam; Para Brahman
Para Brahma Supreme Spirit
Parimitama Paramatma
Paripoorna Para Brahman Brahman
Pisacha Evil spirit
Pitrulokam The abode of ancestors
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Pitruyanam The path of pitrulokam
Pooshana Other name of Surya
Poshaka Protector
Prajapati Brahma
Prakrutti Primary substance
Pralayam Annihilation; Dissolution
Prana A Vayu
Prana Vayu Oxygen
Pravrutti world
punya phalam Fruits of virtuous acts
Purusha Para Brahman
Sabda Prapancham World of sounds
Sadhaka One who accomplishes
Samadharishis Impartial
samanvayam coordination
Sambhooti Para Brahman with form
Samishti whole
Sampoornams Complete; full
Sankalapas Will; mental resolve
Sankalpa Vikalpas The memories since childhood till now
sastras Science; law
Satya Surya The sun god
Satyadharma He who performs karmas as prescribed
in Sastras
Satyam Truth
Satyaswaroopa; He who performs karmas as prescribed
Satswaroopam in Sastras
Satyavrata Vow of speaking truth
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siddhis Acquisition of super natural powers
sloka A verse
Sukla Yajur Veda One of the Vedas
Suras devatas
Surya Sun
Surya mandala Abode of sun god
Suvaha A mantra
Swaroopam The real form
Swayambhvu He is born by himself
Taapams Tapasya
Upanishad A supplementary text for vedas
Vayu Wind
Vedas Divine knowledge; collection of hymns
and prayers
Vidya Knowledge
Vignanis Scientist
Vikalpas Changes
Vyahruttis Mantras
Vyakta Manifested
Vyashti individual
yaga An act of worship
yagna Sacrifice
Yaksha A celestial god
–oOo–
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Kenopanishad - Glossary
mano vikaras Changes in mind
Matariswvu wander in the atmosphere
merupu Lightening
moksha Salvation
Mukthi Salvation
Paramatma The Supreme Spirit
Prakruti Primary substance
Prana A Vayu
rakshasas Daemons (a variety of Living beings)
sadhanas Accomplishing; means
Sama Veda One of the four Vedas
Samadhi Deep meditation
Sastras Science; law
Siddhas Yogis
sishya Disciple
Taapams Heat
Talavakara Brahmanam A part of an Upanishad; a chapter in
Upanishad
Talavakaropanishattu One of the Upanishads
tapasya Meditation
Trikarana Sudhi Purity by speech, action, mind
Trimoorthis Brahma, Vishnu, Easwara
Upanishad A supplementary text for Vedas
Vayu Wind
Vedas Divine knowledge; collection of hymns
and prayers
Vidhitam Known; understood
Vikaras; vikarams Change; alteration
yagna sacrifice
–oOo–
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